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DIVINE POEMS. In seven several Classes.  
Written To his most Excellent MAJESTY, CHARLES, By the Grace of God King of Great Britain, France, and Ireland, Defender of the Faith, etc.  
BY Sr. JOHN straddling Knight and Baronet.  
LONDON Printed by William Stansby. 1625.    

TO THE SACRED MAJESTY OF MY DREAD SOVEREIGN LORD THE KING.  

SEe (gracious Liege) from Sabrines farthest shore,  
(The semicircling bound of that dominion,  
Where hardy Britain's your great name adore)  
A Shepherd lowly in his own opinion,  
Bold on your Grace, presents you with a Song,  
Whose subject rightly doth to you belong.   

A Theme divine, though simple be the Singer:  
A feast of dainties, in a wooden platter:  
As you esteem the Cates, accept the Bringer:  
Deem of the Person, as you like the matter.  
The Swain could not found out a fit thing,  
To show his faith, and zeal unto his King.   

'Twas in the Press, living your Royal Siren,  
Saluting you with Title of The Prince:  
But sith the King of Kings hath raised you higher,  
The Frontispiece is only altered since.  
The Book each-where its former style observes,  
And humbly begs your pardon where it swerves.   

Vouchsafe it shelter under Your protection.  
It guides the Reader to eternal rest,  
Directs Inferiors to their due subjection,  
Stored with instructions useful for the best.  
May Kings and Princes from your loins descending:  
Read it with comfort to the world's ending.   
Your Sacred Majesties most humble, and faithful Subject: JOHN straddling.   


To the Reverend Father in God, THEOPHILUS, Lord Bishop of Landaffe, my worthy Diocesan.  
Sent with the Copy, to be perused.  

Lo, here a Child of mine in Sacred Font  
Already dipped, repairs for Confirmation  
To you (my Lord) reflect your eye upon't,  
I'm surety for his Christian education.  
Then on his Head impose your hand, and bless,  
If you approve the Faith he doth confess.   
Your Lordship's very loving friend, JOH. straddling.   

The Lord Bishop's answer.  

I Viewed your Child, and I dare swear 'tis yours,  
So plain so pithy, and so like the Sire:  
The Theme divine, commends your well-spont hours,  
The Poet's fury, and the Father's fire.  
I pozed him in our vulgar Catechism,  
And thus Confirm him, be is voided of schism.   
Your true loving friend, THEO. LANDAVENSIS.   

Another of the same Lord Bishop.  

THis book's a Sustaeme Theological,  
A Paraphrase upon the holy Bible:  
I wish, who stand upon their Gentry, all  
Such Poets were; instructed thus to scribble.  
No man could writ the Theory so well,  
Who did not in the Practic part excel.   
THEO. LANDAVEN.    


DIVINE POEMS. The first Classis.  
THE ARGUMENT.  

MESSIAH Promised, Figured, Prophesied.  
The Theme proposed, the heavenly aid implored:  
Man's fall. Messiah of the Woman's seed  
Promised, by whom Mankind should be restored  
To Patriarches renewed often, here read.  
Types, Sacrifices, Figures show the same,  
Prophets describe his Person, Birth, and Name.   


The subject of this work▪  A Mayden-Mother, and a King her son,  
Excite my Muse a task to under-take:  
The like hath not been since the world begun.  
My spirits fail, my feeble hand doth shake,  
My heart, with highness of the theme doth tremble:  
The true-heart-searcher knows I naught dissemble.   

2.  

Invocation for divine aid.,  O thou the Source, and Subject of my song,  
That caused make Babes thy praises to rehearse:  
Illuminate my mind, untie my tongue,  
That I may see aright, and sing in Verse,  
Thy high Descent, thy Birth, thy Generation,  
Life, Doctrine, Deeds, Death, strange Resussitation.   

3.  
That seeing, singing, I may meditate  
On th' World's newbirth, lost-mans' regeneration:  
That, what my Muse shall in rude Rhymes relate,  
May sweetly work in many, soule-saluation.  
(For, who here reads, believes, and life's thereafter,  
Is Gods dear child beloved, son or daughter.)   

4.  

Gen. 2.  When God placed Man i'th'Garden of delight,  
And made him Lord of all things under sky:  
He gave him one precept to keep aright,  
With threat, that for transgressing he should die.  

Adam his sin and fail,  Man sinning had his doom, deprived of bliss:  
A curse laid on the earth, himself, and his.   

5.  

First, amplified by the excellency of his creation.  Had he been shaped after an ugly fashion,  
Or made a Mome of mean capacity.  
Or shut up in some simple habitation,  
Or framed the subject of infirmity:  
Or destined to some drudging occupation,  
So as he might have loathed his creation:   

6.  
Some colour had been to excuse the crime,  
And mitigate the rigour of his doom:  
But he, of all earth-creatures had the prime,  
Sat Ruler of the rest, as in God's room:  
Endued with reason, speech, and comely feature,  

●en. 1. ●…  After God's Image, a most noble Creature.   

7.  
Eden his dwelling, dainty fruits his feeding,  
Health, beauty, strength, not subject to decay:  
He needed not to toil, nor sweat for's breeding,  
But think upon his God, thank him, and pray.  
Old age, diseases, death could not have harmed him,  
Had he obeyed his Maker who forewarned him.   

8.  

Secondly, by the facility to have observed the Precept.  Nor was the Precept so precise to hold,  
(One Tree among some thousands to forbear.)  
But that the reckless creature was so bold,  
His wife to follow, more than God to fear.  
Sure, to the Devil he would not have yielded,  

Gen. 3. 12.  But by the Woman, simply was beguiled.   

9  
That knew the subtle Serpent, who began  
To tempt the weak, and likeliest to be won:  
He made no offer to seduce the Man,  
But gaining her, he thought the matter done.  
By Adam's fall, each man is taught a Lecture:  
I say no more, but leave it to conjecture.   

10.  

Questions 〈◊〉 answered.  How long he dwelled within this pleasant seat,  
Whether some years, or months, or days, or leffe:  
E'er he of that forbidden fruit did eat,  
Presumed his Maker's precept to transgress:  
Are questions I'll not venture to decide.  
Long in the place it's like he did not bide.   

11.  
" For why? The Devil certes soon began  
" To play his prize; he useth not to sleep,  
" But watcheth ever to beguile that man,  
" Whom God and his good Angels doth not keep.  
" Not sooner did this Fowler set his gin,  
" But Adam, like a silly fowl, flew in.   

12.  
If he, a creature of such rare perfection,  
Such depth of reason, wisdom and foresight,  
Who had to good and ill like free election,  
Who knew precisely what was wrong, what right:  
If such a Man, so Angel-like as he,  
At first assault could yield, and conquered be.   

13.  
What may be hoped for in his wretched race,  
Infected with the venom of his sin:  
Made foes to God, deprived of his grace,  
And much more apt to let temptation in?  
How may we shun that subtle Serpent's baits,  
Who to beguile us, allocations waitss?   

14.  

A Comparison.  A subject tainted with such shameful treason,  
Against his sovereign Lord to him most kind:  
To hope for pardon, certes hath small reason,  
To sue for it, how dared he cast in's mind?  
What he might blush to beg, God freely gave:  
Enfranchised him, who made himself a slave.   

15.  

God's infinite goodneste to Angels, and Men,  In God, a mirror full of admiration,  
Never enough admired we behold:  
To Man and Angels in their first creation,  
Such boundless bounty as cannot be told:  
Divinity excepted, nothing wanted:  
In other Princely gifts they were not scanted.   

16.  
These, waiting always in his heavenly Palace,  
Blest with his presence: (Blessing there's no greater,)  
That, in earth's pleasant Garden taking solace,  
Sole Lord and King over each other creature.  
What would? Nay more what could they have expected?  
Ingrateful, that so good a God neglected.   

17.  

●. Lastly, by ●…e obedience ●f inferior ●…eatures, man's ●…bellion is ●…grauated.  All creatures else observed their Maker's Law,  
Aimed at those ends, whereto he had assigned them:  
To break his Hests, it seems they stood in awe  
Nature, not Reason, was the bond did bind them.  
" Angels and Man, that most should have obeyed:  
" Were only they, who from their duty strayed.   

18.  
First Lucifer presumed to rebel,  
And drew with him whole millions to conspire:  
These hurled down into the pit of hell,  
Enraged with envy, malice, wrath and ire,  
Persisted and proceeded in their sin,  
Striving more rebels on their side to win.   

19  
It grieved the wretch, to see Man's happy state.  
Tormented was he at his blessed condition:  
This moved him more, both God and Man to hate,  
For holding that, whereof he lost fruition.  
Failing 'gainst God, The Man he then assailed,  
Nor left him, till against him he prevailed.   

20.  

A Simile.  Often have I heard it by my Elders told,  
And noted for a thing most certain true:  
That men, whom plague or pestilence doth hold,  
The stronger on them that infection grew:  
The more they wish occasions to embrace,  
For drawing others to their  case.   

21.  
So fares it with that wicked damned Fiend,  
Plagued with the rancour of his foul offence:  
He walks, and hunts about even to this end,  
By might, or craft, or any fair pretence,  
To lead mankind into his cursed condition,  
And bring both soul and body to perdition.   

22.  

The Devil a most wilful Rebel to God, unpardonable.  He wrought with Adam just as he desired,  
Made him accursed, and cheated of God's grace,  
Like to himself: (forcause he once aspired,  
Archtraitor, to mount seated in God's place.)  

Man simply mislead, found favour.  Through wilful pride he fell, can rise no more:  
For Man mislead, God kept a boon in store.   

23.  

A Comparison.  So have I often read, seen and observed,  
God's Viceroys deal with Rebels of each kind:  
Ringleaders dragged to death, as they deserved,  
When simple souls seduced, favour find.  
" Mercy and justice aught be joined together,  
" Kings that have one alone, as lief th'had neither.   

24.  

●ude 6.  God's justice seized on those sinning spirits,  
That left their first estate, to clamber higher:  
They were rewarded after their demerits,  
Doomed to the vengeance of eternal fire.  
Hence comes that proverb, daily used by all,  
(Most certain is it) Pride will have a fall.   

25.  

Gen. 3. 12, 13.  Adam likewise and Eve (poor souls) were cited  
At justice-barre, to answer their offence:  
Each of them pleaded, how they were enticed,  
And so confessed, using no more defence.  
judgement they had (Gods justice could no less)  
But Mercy found a mean for their redress.   

26.  

A worldly-wise Objection, or Cavil.  A wordly-minded-wizard here will look,  
To know what motive moved the King of heaven,  
That he lost-man into his favour took,  
Who of his grace himself had clean bereaven.  
Belike, God of his service should have need,  
Or Man might after stand his God in steed:   

27.  
Or for some future good in him foreseen,  
Or else for lack of Servitors beside:  
Or, 'cause his fault might a sleight error seem,  
Not done of malice, stubbornness, or pride.  
Such poor excuses some perhaps might fayne,  
Mere fantasies bred in their idle brain.   

28.  

Answer. Psal. 16. 2.  Fond Fools, who harbour such a gross conceit,  
That Man should tender God due retribution:  
The matter (doubtless) is of greater weight,  
Our goodness all, to him is but pollution.  
The crime was treason 'gainst great heavens-king,  
The streams of mercy from himself must spring.   

29.  

Degratia speciali, & mero metu: words ordinary with Princes in Pardons, and Patents of grace  Of special grace, and from Gods own mere motion,  
The Pardon did proceed. So use great Kings,  
When Pardons they bestow. They'll take no notion  
Of merit, gift, reward, or such like things.  
If earth-gods deal so with such as offends them,  
Much more the God of Gods, who that power lends them.   

30.  

Messiah promised.  It's worth the noting to observe the way,  
How that Great judge to sentence doth proceed:  
The Serpent sentenced without more stay,  

Gen. 3. 15.  He made the promise to the Woman's seed:  
And blest her in the very circumstance  
Of that, whereby he meant t'enjoinenioyne her penance.   

31.  
Her punishment, first sorrows in her childing:  
Then, to the Man obedience and subjection:  

Io. 16. 21.  The blessing on her birth (more comfort yielding)  
Might well weigh down a greater malediction.  
Thus, of the first, God eased her: from the next,  
Most women free themselves. (That's not i'th'Text.)   

32.  
Now was the Man out of the Garden sent,  
To till the ground, and labour for his living:  
His time in idleness might not be spent,  
Bread had he none, but what he got by striving  
In sweat and sorrow: Herbs the field gave store,  
Such pittance was allowed him, and no more.   

33.  
Adam lived long, saw many Generations,  
By him his sons were taught their Maker know:  
They grew apace, began to furnish Nations,  
Yet most of them, to worship God were slow.  
Of godly men there waxed so great a dearth,  
As only one was found on the whole earth.   

34.  

Noah.  Noah, of righteousness a blessed Preacher,  

●. Pet. 2. ●en. 6. 18.  To him and his, God's Covenant was made good:  
The Lord himself vouchsafed to be his Teacher,  
And warning him aforehand of the Flood,  
He built the Ark, preserved his Family,  
And stored the Earth with his posterity.   

35.  

Noah's Ark.  That Ark betokened right our Christian Font,  

●. Pet. 3. 21.  Where faithful souls near ready to be drowned,  
In sinnes-huge-swelling Sea of Negropont,  
Clean washed from filth, are saved to be crowned,  
With blessed Noah and his company,  
To live and reign as Kings eternally.   

36.  

●en 1. 28. and 1. 2.  To him the blessing which he first bestowed,  
On Adam and his wife at their creation,  
God once again renewed: it further flowed,  
Moore choice of food was 'llow'd for sustentation.  
Now Fish, and Fowl, and beasts-flesh they might eat,  
Whereas before, green herbs was all their meat.   

37.  
Yet God, to show how much he did detest,  
The cursed sin of bloody cruelty:  

●…s. 4.  Forbade to eat the blood of any beast.  
So, to restrain them from all gluttony,  
The fat (not more than blood) might not be eaten,  
Both sorts with sharp correction he doth threaten.   

38.  
Noah died full of years, left issue store,  
Few of them all (it seems) were like their father:  

〈◊〉. 11.  They snuffed, and swore, We will be drowned no more,  
we'll build a Tower up to Heaven rather.  
They set upon the work, yet in conclusion,  

●…el.  That building turned to their own confusion.   

39  
Thus some went East, some West, some North and South,  
Searching new Countries yet to them unknown:  
A  tongue was near in each man's mouth,  
Hardly they knew strange children from their own.  
" 'Gainst God there's no contending: The best way  
" Is first to know his will, and then obey.   

40.  
I wonder often casting in my mind,  
God's gifts and graces poured down on men,  
His threats and plagues withal! how they wax blind,  
And (pardoned often) transgress the more again.  
" Him whom nor stripes, nor gifts, can fright or gain,  
" All hope of such a graceless child is vain.   

41.  
Among the sons of Noah, few were found,  
(Much like black Swans) that walked in his way:  
They neither feared God's judgements when he frowned,  
Nor for his gentle Promises cared they:  
As if there had been neither Hell, nor Heaven,  
Aduent'ring soul and all on six and seven.   

42.  

A Simile,.  Like Birds for whom the Fowler spreads his net,  
And trains them in with whistle, and a stolen:  
Or fish, when baited hooks old Anglers set,  
Which bitten, brings them soon unto their bale.  
So that old-anglers-for-mens-soule, some wins  
With sweetened baits, and some with subtle gynnes.   

43.  

Shem,.  Though Shem were most religious of the rest,  
And Gods true worship to his children left:  
Yet in few after-ages, even the best  

Ios. 24. ●….  Fell back, and of that bliss themselves bereft.  
Yea Terah, father of God's faithful friend,  
From the true God, to false his heart did lend.   

44.  

The Promise of the Messiasrenewed to Abraham. Gen. 12. 3. ●nd 22. 17.  To Abraham God showed himself more plain,  
Reclaimed him from the Land where long he dwelled:  
The Promise to him he renewed again,  
Such favour none before him ever felt.  
Their foeman's gate b'hiss seed should be possessed,  
And in his Seed, all Nations on earth blessed.   

45.  
What of our Grandam Eve in Paradise,  
Moore darkly had been spoken long before:  
The same to Abr'ham twice at lest, or thrice  
Was said, and God himself unto it swore.  

●eb. 16.  That such as of the Promise should be Heirs,  
Might rest most sure, without fears or despairs.   

46.  
The promise thus to Abraham made good,  
His faith was strong, not spiced with unbelief:  
All points (perhaps) not fully understood,  
He was resolved, and settled in the chief.  
To God he moaned, for wanting of a son,  
T'accomplish that which he knew would be done.   

47.  

〈◊〉 defence of ●brahams ●oubts, moved 〈◊〉 God touch●…g the pro●ise made to ●…s Seed. ●en. 15. 2. ●…m. 4. 19 20.  It seems, he feared his Steward should succeed,  
Enjoy both goods and lands which he possessed:  
Such doubts by him objected we do read,  
But, by a sound Interpreter expressed,  
We learn the question grew not of distrust:  
For why? he knew God in his Word was just.   

48.  
Else Abraham's faith had not been so commended,  
Nor he the Father of all faithful named:  
Rather his doubting had been reprehended,  
Himself for such mistrusting rightly blamed.  
His often praises plead his innocence,  
The question moved, admits a fair defence.   

49.  
Belike he could not well discern the way,  
Of working that which passed reasons reach,  
By quest'ning with his God he might assay,  
Whether his Lord, that lesson would him teach.  

Gen. 15. 4.  Thus much God told him, he thy Heir shall be,  
Who from thy bowels draws his pedigree.   

50.  
Sara (good Lady) she began device,  
To help the matter by her policy:  
Her daughters in this age are more precise,  
At lest wise they like not such charity.  
Thus the old man by Hagar had a boy,  

Gen. 17 11.  For him he prayed, in him he took much joy.   

51.  
This issue got, he dreamt not of another,  
Thought him the Lad should breed the world its bliss:  
Sara he knew too old to be a mother,  
Yet soon was taught, how he conceived amiss.  
From her (said God) Nations and Kings shall spring:  

Vers. 17.  He worshipped, and smiled to hear the thing.   

52.  

Gen. 18. 12..  So did his wife, a grave, and modest Dame,  
When that strange news first founded in her ear:  
She stepped aside, and hid herself for shame,  
To think at ninety she a child should bear.  

Luk. 1. 24.  (Elizabeth did likewise long time after,  
To show herself that she was Sara's daughter.)   

53.  

Resemblance in the birth of Isaak, and Christ.  The lively branch, sprung from this withered tree:  
Messiah birth, by one a Virgin pure:  
These twain may rightly paralleled be,  
As was that first, so was this later sure.  
" The one made way, for credence to the other:  
" Both jointly serve, foul unbelief to smother.   

54.  

Gen. 18. 14.  All men who credit give to the Creation,  
And know, that no thing is for God too hard:  
Aught wonder less at this strange Generation,  
Nor should their faith be at such promise scared.  
Whether is easier, make a thing of naught?  
Or out of old, cause that a new be wrought?   

55.  
Now 'mong God's people grew this matter rife,  
Isa'k once borne, and Abraham's faith made strong:  

Gen. 18. 19  He taught his household all their true belief,  
To hide this point from them, had been great wrong:  
" Faith in the promised Seed being th' only way,  
" Which leads to Heaven, all that go astray.   

56.  

Gen. 21. 6.  At Isa'ks' birth his mother laughed apace,  
Rejoiced to think her friends would be likewise:  

Gen. 18. 12.  (I read she laughed once in another place,  
But that was feigned, after a froward guise.)  
Well might she laugh, and sing for such a boy,  
From whom was to proceed the world's true joy.   

57  

Gen. 21.  Of Ishmael yet Sara stood in doubt,  
Sigh Abr'ham to that child great favour bore:  
She rested not, till she had cast him out,  
Jest with her son, he should the blessing share.  
" The mother's Blessing, Heritage, and Lordship,  
" Long since (as now) could brook no fellowship.   

58.  
Soon was she eased of her womans-feare,  
For, where before the promise ran at large,  
To Abraham and his seed: henceforth each-where  

●en. 21. 12.  To Isa'k God assigned that heritage.  

●en. 24. 36. ●nd 25. 5.  Some gifts he gave, by hand, among the rest:  
Then left to Isa'k all, as to the blessed.   

59  
The bond-borne-broode is styled Abraham's son,  
Though disesteemed compared with the other:  

Gen. 22. 2. 12. 16.  God named Isa'k (thrice) the only son,  
When Ishmael lived, by birth the elder brother.  
He blessed them much alike in temp'ralties,  
Reserved for one th'heavenly prerogatives.   

60.  

A Comparison.  Look how a Father nurt'reth up his child,  
Whom best he love's: to breed in him more grace,  
To make him humble, lowly, meek, and mild,  
At all times shows him not a cheerful face:  
But sometimes checks him, sometimes gives a frown,  
Thereby from hateful pride to keep him down:   

61.  
So God with blessed Abraham did deal,  
His best beloved son, and faithful friend:  
He would not all his mind at first reveal,  
Nor straightway bring his promise to an end:  
" Long looked for, more welcome when it came,  
" His faith's assurance still increased his fame.   

62.  

Abraham's faith and love to God, proved. Gen. 22.  Yet once again heavens-king, and earth's great Lord,  
Saith thus: My servant Abraham's faith I'll prove:  
He worships me, by him I am adored,  
I must trie-out th'assurance of his love.  
Give me (saith God) thy son in sacrifice,  
Isa'k that son so precious in thine eyes.   

63.  
This was indeed a trial to the quick.  
A feat whereby sound friendship should be known:  
It would have made the strongest heart half sick,  
To spill the blood, much dearer than his own.  
Excuses fair, and many might he fayne,  
If not t'avoid it quite, yet time to gain.   

64.  

Amplified by the readiness of his obedience.  My God, this is the child by thee assigned,  
To bring thy faithful promise to effect:  
How can I be so rash, or so unkind,  
By killing him, to see that promise checked?  
Give me some time to pause upon the matter,  
There is no haste, it may be done hereafter.   

65.  
If not by prayer, or by long persuasion,  
A pardon for his life may be obtained:  
(As once I got for Soda●…, wicked Nation,  
Had ten been found from filthy lust unstained)  
Be't so, when I perceive no remedy,  
Thy will shall be fulfilled, the Lad shall die.   

66.  

Matth. 16. 23.  (And did not once our Lord's Apostle prime,  
Dissuade his Master, near in such a case?  
'Twas kindness to his Lord that moved him,  
Yet Christ rebuked him sharply to his face.  
" (There's no thing where with God is better paid,  
" Then when his will is readily obeyed.)   

67.  
Th' Archpatriarke used no such glozing trick,  
His heart unto his God was firmly knit:  

Gen. 22. 3.  Early next mor'n he rose, bestirred him quick,  
And for performance gets all that was fit.  
Fire, wood, and knife he took, with full intent  
To execute the deed, 'bout which he went.   

68  

Abraham's shrift oh Isaak. See ●…s. de Antiq. ●…ud. lib. l. ●…p. 14.  'Twere sin to think, that good and holy man  
Ran rudely to the work without some stay:  
We must conceive, he told to Isaak than,  
What moved him so to do; taught him to pray,  
And yield himself to God's good will and pleasure.  
Some such short shrist he used, as served his leisure.   

69.  
His son then bound, and on the Altar laid,  
Meek as a Lamb, prepared himself to die:  
The knife ta'en up in hand, he never stayed  
Till God from heaven stopped him with a cry.  
God took that thing as done, which was intended,  
A Ram did serve the turn, and so it ended.   

70.  

He provides for his son's marriage.  Now this good Father saw his glass near run,  
And taking care of his Posterity:  
Bethought him of a marriage for his Son,  
Willing to see him settled ere he die:  

Gen. 24. 3●.  A Cananitish woman he would none,  
But needs must have some cousin of his own.   

71.  
This bus●nesse of much weight, he recommended  
To one, who served him with fidelity:  
The God of heaven so the man befriended,  
As he performed it with dexterity.  
The story merits often to be read,  
To mark how God that Messenger did lead.   

72.  
These labours all, and trials overpassed,  

joh. 8. 50.  Messiah days he joyfully did see:  
Then ripe in age, taking his leave at last,  
Exchanged this life for immortality.  
The best of all that ever lived before,  
And such like after him I find no more.   

73.  
" A godly Father (commonly 'tis seen)  
" By nurture leaves a gracious son behind:  
" Where men unto their God have faithful been,  
" Their children seldom-while go out of kind.  
As Isa'k stepped into his father's state,  
So in God's favour, like to him, he sare.   

74.  

A Comparison.  Kings that grant Charters to their Servitors,  
Or to some Towns, of favour or desert:  
Though they appoint the son's Inheritors,  
And name Successors therein to have part:  
Yet oftentimes those Charters are renewed,  
Somewhiles with words, of farther grace endued.   

75.  

●…at Magna ●harta of God's promise's, renewed to Isaak Gen. 26. 4  That Great-Free-Charter which the King of Kings,  
Bestowed on Abr'ham, and his Heirs for ever:  
Confirmed to Isaak of new he brings,  
(His mercy to his Chosen faileth never.)  
To prove, that in his promise he is just,  
And free us from all doubt, or sad distrust.   

76.  
" Yet God, of whom all men should stand in awe,  
" Who owes to no man aught, but of mere grace:  
" Not bound to any rules of Common Law,  
" Nor tied to Person, Country, Time, or Place:  

〈◊〉. 18. and ●om. 9 21.  Hath power on men, as Potters have on clay,  
Doth leave, and take whom likes him. So he may.   

77.  

Gen. 25.  Esau, first borne: he was a man of might,  
A cunning Hunter, used to the field,  
The chief and worthiest in his father's sight,  
Knew well his bow, and weapons how to wield:  

Nimrod. Gen. 10. 8.  Like that great son of Cush, who first began  
With hunting Beast, than after hunted Man.   

78.  

Gen. 25. 27.  jacob was plain, and of demeanour mild,  
Not ranging much abroad, but kept his Tent:  
By nature meek, and gentle as a child,  
His time in frugal exercises spent.  
To him God did assign priority,  
Even in the womb, before nativity.   

79.  
As God decreed, all was by means effected,  

Gen. 25. 33. Heb. 12. 16.  His birthright Esau sleights, and sells for pottage:  
A man profane, not fit to be respected,  
That loved his belly more than's heritage.  

1. King. 21.  What Naboths' fathers left him by descent,  
To cell, or change, against his heart it went.   

80.  
" And are not now some Esaves to be found,  
" Who to fill bellies, and bedeck their backs,  
" Cell ancient houses, implements, and ground  
" For belly-cheer, and idle apish knacks?  
" Then Esau-like, turn home by Weeping-crosse,  
" And cry, Ill fortune caused all their loss.   

81.  
When painful jacobs by their industry,  
Rear up a house, where they had none before:  
" God gives his blessing to frugality,  
" And brings a little, soon to ten times more.  
" It seldom fails but that a good man's pains,  
" Is quit in th'end with credit, and with gains.   

82.  

Gen. 25. 28.  jacob sat nearest in his mother's breast,  
She kept in mind what God to her foretell:  
Assured she was that jacob should be blest,  
This made her on his part to be more bold.  
By her advice, the blessing he did gain,  

Heb. 12. 17.  Which Esau weeping begged, but all in vain.   

83.  

Gen. 27. 6.  When to her son, the matter first she broke,  
Advising him t'aduenture on the plot,  
Declares what Isa'k erst to Esau spoke,  
Who with his bow went forth to seek a shot:  
He feared by such a trick to speed the worse,  
And draw upon himself his father's curse.   

84.  
Be bold (my son) fear not at all, quoth she,  
I'll take thy curse, so thou my voice obey:  
Go quickly to the flock, be ruled by me.  
He yields to her, and makes no longer stay,  
Two Kids he brought, where with she made a mess,  
Which Isa'k eating, did the Bringer bless.   

85.  
Thus, in the person of his elder brother,  
(The story aught precisely to be noted.)  
By listening to the counsel of his mother,  
Like Esau, skinned: And with his garments, coated:  
This younger son, obtained the elders blessing.  
Wherein I plainly read a double Lesson.   

86.  
To Mother-Church, her Children should give ear,  
In things which God instructs her must be done:  
Our elder brother's raiment we must wear,  
By no means else God's blessing can be won.  
To Christ our Lord, this hath a full relation,  
Whose justice clothing us, we gain salvation.   

87.  

A Simile.  A boy that once hath waded over shoes,  
And for his fault hath had a check, or threat:  
Runs further in, cares not how deep he goes,  
Sigh once for all, he knows he shall be beaten.  
Esau proceedeth having ill begun,  
And shows himself a more unto ward son.   

88  

Gen. 26. 34.  He weds with Gentiles 'gainst his parents will,  
It grieved them both unto the very heart:  

Gen. 27 41.  Then makes a vow, he would his brother kill,  
But wise Rebecca shunned it with her art.  
" Its good for sons, t'have mothers on their side:  
" Few Families where that's not verifi'de.   

89.  
The Sacred Story leads me next to sing,  
Of jacob's journey to a foreign Land:  

Gen. 27. 46. and 28. 1.  His parents both were careful of one thing,  
And strictly laid upon him this command:  

Isaaks charge to his son jacob.  A Cananitish wife thou shalt not wed,  
Nor take a Heathen-fellow to thy bed.   

90.  

Gen. 6. 2.  (Such matches long agone procured the Flood.)  
Go seek a Mate among thy Mother's kin:  
God make thee fruitful, bless, and do thee good.  
His journey thereupon he did begin,  

Gen. 32. 10.  Poore-pilgrim-like, with staff and slender store:  
Himself avows, he carried thence no more.   

91.  

The promise of the Messiah, renewed to jacob. Gen. 28.  God meets him on his way, renews again  
That Great-free-Charter to his fathers given:  
Assures him that all fears and doubts were vain,  
Shows him a Ladder reaching up to heaven,  
With Angels climbing up, and downwards walking,  
Whilst God to him, of blessed news was talking.   

92.  
Here th'holy Patriarch a vow did take,  
To worship God, and him for ever fear:  
This God, his sole Protector did he make,  
Begged of him bread to eat, and  to wear.  
A simple alms, sought from the King of Kings:  
Court-beggers now, ask many richer things.   

93.  

A Comparison.  A Merchant bound upon a great adventure,  
For Countries fare remote, to him unknown,  
When as into the ship he first doth enter,  
In quest of foreign Lands, and leaves his own:  
Sure of a skilful Pilot at the Helm,  
Fears less, that Waves his Bark shall overwhelm.   

94.  
So, jacob guided by the worlds-wise-Maker,  
Wand'ring from Parents, and his native soil:  
Is now become a venturous under-taker,  
Walketh with courage bold, and fears no foil:  
Led on by him, who Abr'hams' man did guide,  
A happy wise for Isa'k to provide.   

95.  

Gen. 24. & 29.  Their meetings were much like, some odds in speeding,  
The servant for his Lord, had quick dispatch:  
Poor jacob bound apprentice to sheepefeeding,  
And then by Laban cheated in his match.  
Yet God, to recompense that injury,  
By Leah most blessed his posterity.   

96.  

Gen. 49. 8.  She bore him judah, Lord of all the rest,  
Not so by birthright, but by Benediction:  
From whom was to descend Messiah blest,  
To consummate that oft-foretold prediction.  
The Sceptre from that Tribe might not departed,  
Till Shiloh came, the Gentiles to convert.   

97.  
In God this holy Patriarch put his trust,  
Despair did never harbour in his breast:  

Gen. 28. 14.  God said, his seed numbered should pass earth's dust,  
And that in it, all Nations should be blest.  
Yet was he not so mad, his God to tempt,  
As if from Nature's laws he were exempt.   

98.  

Gen. 32. & 33. Read over both these Chapters.  His brother Esau's wrath he greatly feared,  
Strong were the motives urging him thereto:  
First, on his knees (his hands to heaven up reared.)  
He prays: Then wisely plots what's best to do.  
His stratagems were full of policy,  
God wrought by them his free delivery.   

99  

A story by way of comparison amplifying jacob's piety.  I read of one who sailing in the Deep,  
Tossed with a tempest, ready to be drowned:  
Vowed to a Saint (and there withal did weep)  
If he might shun Seas rage's which on him frowned;  
To deck the shrine with costly ornaments,  
And do devotions with due compliments.   

100  
The danger past, his foot once set on shore,  
Then laughs to hear himself the story tell:  
He thinks upon the holy Saint no more,  
But swears, on Seas he'll never after devil.  

〈◊〉. 17. 12. 18. " In time of need most men to God can cry,  
" Few yield him thanks for their delivery.   

101.  
This holy Father bore a better mind,  
No sooner from the danger was he free:  

Gen. 33. 20.  But forth with he to worship God inclined,  
Erects an Altar to the Lord with glee.  
" Thanks for good-turns received, prepare a way,  
" For getting of the like another day.   

102.  
Blessings pursue him still where he doth go,  

Gen. 35. 10.  The old confirmed, with some increase of new:  
jacob (says God) thou shalt be called no moe,  

Israel. Gen. 32. 28.  But Prince of God, a Title to thee due.  
He saw him face to face, striven and prevailed,  
That style was to him and his seed entailed.   

103.  

A Comparison.  The Author of each good, and perfect gift,  
Though full of bounty and munificence:  
Like to a good householder, learns us thrift,  
Directs how we our treasure should dispense.  
He gives not all to one, nor at one season,  
We must confess he doth it with great reason.   

104.  
" A filial fear in faithful men it breeds,  

Heb. 6. 19 " Sustaineth Hope, sure anchor of the soul:  
" Stirs us to prayer in our greatest needs,  
" Repining and Impatience doth control.  
" Man cloyed and glutted with prosperity,  
" Declines to Pride, and gross security.   

105.  
From Paradise to Bethlem must I trace,  
The story of the Woman's Blessed Seed:  
Through Canaan my Muse hath run apace,  
And now makes-on for Egypt-Land with speed.  
There finds she further proof and evidence,  
Of God's great goodness, and deep providence.   

106.  

joseph. Gen. 37. 3.  joseph, his fathers best beloved son,  
(For that self cause his brethren did him hate)  
Is taught by dreams what after should be done,  
And sent before (as Moses doth relate)  
His Father and his Family to cherish,  
Who else with famine had been sure to perish.   

107.  

Gen. 50. 20. " Men often lay plots, and projects do propose  
" Of hatred, malice, pride, or avarice:  
" Yet God thereof doth otherwise dispose,  
" Proves them mere fools, that think themselves most wise:  
" Exalteth him whom they seek to throw down,  
" And from the Dungeon lifts him to a Crown.   

108.  
Now Isr'el into Egypt comes in haste,  
There finds his once-lost-sonne in Princely grace:  

Gen. 45. 27. and 46. 30.  His heart revives, to think of dangers past,  
Desires to die, when he had seen his face.  

Gen. 49. 8.  Blessing his sons, he plainly prophecy'de  
From judah's line, Messiah should proceed.   

109.  
Good joseph likewise drawing near his end,  
Instructed in the faith of his forefathers:  

Gen. 50. 24.  To jacob's God his soul doth recommend,  
From that Old-promise, strength of faith he gathers.  

Heb. 11 ●….  Which caused him of his bones to have a care,  
And to that purpose made his brethren swear.   

110.  
Lo, many hundred years were overpassed,  
And sundry changes 'mong the sons of Eve:  
Since she of the forbidden fruit did taste,  
And that Soule-saving-promise did receive.  
In every age some holy men were found,  
Whose faith stood fast, upon that rocky ground.   

111.  
Th'example of such men, joined with God's Word,  

Messiah figured.  Might have sufficed for all posterity:  
Yet God vouchsafed more motives to afford,  
To strengthen Faith, quell Infidelity.  
With types, and figures set before their eyes,  
He shadowed out his hidden mysteries.   

112.  
To writ of all the wonders wrought by God  
On Mizraims' Race, and their hardhearted King:  
The strange effects produced by Aaron's rod,  
E'er they from thence the Israelites did bring,  
I leave: and only trace the story on,  
As I at first proposed to writ upon.   

113.  

Moses a type of Christ.  Their riddance from th' Egyptian slavish yoke,  
By Moses (man of God) a type of christ,  

Deut. 18. 15.  Of whom prophetically he plainly spoke,  
Instructed by the Spirit of the Highest:  
Their plein-possession of the holy Land,  

josua.  To them delivered by Duke josuas' hand.   

114.  

Heb. 4.  These taught them with the eyes of Faith to see,  
From spiritual Egypt their deliverance,  
By him who should the Selfe-Messias be,  
Enough to give each good man full assurance,  
That th'only Guide to the true Land of rest,  
Was Christ, in whom all Nations should be blest.   

115.  
A two fold promise God did often make  
To Abraham: (mark well the History.)  
He ratify'de the same to Isaake,  
To jacob eke, and his posterity.  
First, that their seed should numberless increase,  
And Canaan's Land possess in perfect peace.   

116.  

Gen. 25. 20.  It might have seemed a thing incredible,  
To aged men, whose wives were barren both:  
This, once performed at full to Israel,  
Might easily confirm in them the troth  
Of that most Blessed-Seede; which thing was next,  
As you may clearly find in th'holy Text.   

117.  

The Passeover. Exod. 12.  The Passeover, most plain and lively token,  
A perfect Lamb, a Male, unblemished:  
It must be slain, yet not a bone be broken:  
How fully was't in Christ accomplished?  

Vers. 13.  That blood kept them from Egypt's plague, so this  
Saves us from Hell, and gains us Heavens bliss.   

118.  

The Read Sea. ●. Cor. 10. 2.  Their passage through the Sea, and in the Cloud,  
Our holy Sacrament doth shadow-out:  
It saved them, but soon the Waters flowed,  
And choked the proud uncircumcised rout.  
" What Moses did for them, Christ did the same,  
" For all that trust in him, and fear his Name.   

119.  
A wonder most, among those wonders all,  
Past Reason's reach, and Nature's laws exceeding:  

Exod. 14. ●…  Sea-waters to stand steady like a wall,  
And leave the Deep as dry as grounds for feeding▪  
He only that did Earth and Waters make,  
Can 'cause the Sea his dwelling to forsake.   

120.  
From Egypt to the Desert we go on.  
Of pharao's Host the fear once overpassed,  
The People fall away from God anon,  
Their confidence in him, declines in haste.  
His Promise old, they scarce believe for true,  
But that 'twas often confirmed by tokens new.   

121.  
Long was it not, ere that stiffnecked Nation,  
Forgot what wonders God for them had wrought:  
They murmured, and fell to alteration,  

Exod. 16.  Grudging 'gainst Moses, bread and flesh they sought.  
In Egypt's fleshpots they took more content,  
Then in their freedom, and soul's nourishment,   

122.  
(Live there not now some murmurers, think ye,  
At Moses and at Aron close-repining:  
Who lightly touched with sword, or penury,  

Psal. 59 14.  Run up and down the streets like dogs a-whining,  
Not caring, so they have their ease, and fill;  
Let Church, and State and all go which way 'twill!)   

123.  
God rained Manna from his Throne above,  

Manna. Psal. 78. Exod. 26. 20. 17.  He gave them Bread, the blessed Angels food▪  
Yet they against his Ordinance still striven,  
The use of it, few rightly understood.  

joh. 6. " A figure 'twas of that true Bread indeed,  
" Whereon all faithful souls devoutly feed.   

124.  
" To some, the more you give, the more they'll crave,  
So did this people in the Wilderness:  
When they had Bread, than Water must they have,  
Yet all would not content them nevertheless.  

The Rock.  There flowed store, forth gushing from the Rock,  
For them, their children, cattles, and their flock.   

125.  
A type it was to strengthen their belief,  
Of that which often promised was before:  

Exod. 17. 7. 1. Cor. 10. 4.  The place took name of chiding, and of strife,  
That Rock, of Christ a true resemblance bore.  
From their distrust and infidelity,  
God works a mean for faith to fructify.   

126.  

Sinai.  To Sinai holy Mauntayne are we come,  
A place of terror, dreadful to behold:  
Who fears not, when he reads what there was done?  
Or else by true relation hears it told?  

Exod. 19 12. and 20. 18.  A man, or beast that touched the Hill, must die:  
The people that beheld, began to fly.   

127.  
" How dares a mortal than those Law's neglect,  
" By God delivered in that fearful wise?  
" Why are they not observed with more respect?  
" Is there no fear of God before men's eyes?  
No hope of heaven, no regard of hell?  
No difference put'twixt doing ill, and well?   

128.  
" That sweet-soule-saving-promise made long since,  
" Renewed often, and often ratify'de:  
" Doth not with men by any means dispense,  
" But that to moral Laws they still be tied.  
" What though we cannot all the Law fulfil?  
" That Great-law-giver doth accept good william.   

129.  

Gel. 3. 24.  Our weakness makes us on the promise rest,  
And fly to him, who all the Law obeyed:  
believe, and fast, and pray, and do thy best,  
Then needest thou not be doubtful or dismayed.  
" Faiths object to th'old Jews and us, was one:  
" They hoped for him, whom we believe is come.   

130.  

A Simile, or apt Comparison, of the Laws Moral, and Ceremonial.  There was in elder times a mighty Prince,  
A son he had who 'gainst him did rebel:  
Him the old father, for that foul offence,  
From Court into a Desert did expel:  
Where long he lived in uncouth banishment,  
Until his father's fury 'gan relent.   

131.  
That King dwelled in a spacious goodly I'll,  
A Country wondrous pleasant, rich and fair:  
Where Nature on her Creatures seems to smile,  
The soil is fertile, healthful is the air.  
'Tis ever day there, all the months are Summers,  
There's room enough, and spare too, for all comers.   

132.  
All that live there, are in degree of Kings,  
They fear no treason, nor conspiracy:  
Grief, sorrow, sickness, death: why these are things  
Not known, nor spoken off in that Country.  

Purchas Pilgr●lib. 7.  The famous Hill Amara, to this clime,  
Is but a muddy moor of dirt and slime.   

133.  
The way was fare, the dangers manifold,  
With Rocks, and sandy shelves on every shore:  
Yet he cheeres-up his son, bids him be bold,  
When thou com'st home, thou shalt go thence no more.  
So ships him for his passage to this Land,  
Gives him a Chart, or Map in either hand.   

134.  

The Moral Law.  Says thus: My son, this Chart must be thy guide,  
And teach thee how thy course thou oughtest shape:  
Look well upon it, sail on neither side,  
For if thou do, be sure the Seas will gape,  
And suck thee up: therefore I say take heed,  
For just as thou be'st ruled, so shalt thou speed.   

135.  

The Ceremo●…ll Law.  That Map, see in thy left hand still thou keep,  
Though not of such esteem as is the other:  
'Tis for thy use, while thou sayl'st on the Deep,  
Accounted of it as of a younger brother.  
Mark well the sundry figures there expressed,  
They'll comfort thee, the greatest and the lest.   

136.  
These are true shadows of realities,  
Which in that happy place thou shalt enjoy:  
When thou beholdest these pictures with thine eyes,  
Pluck up thy heart, be of good cheer my boy:  
The substances thou shortly shalt attain,  
Then use this Map no more, 'twill be in vain.   

137.  
So dealt great-heavens-king with Israel,  
Some Laws he gave them, never to be broken:  
Some served for compliment, to parallel  
True things, whereof those shadows were a token:  
That when they had the things, the signs might cease,  
And freed from fear, possess their souls in peace.   

138.  

The Tabernacle.  The Tabernacle, with its implements,  
And, that most holy place Sanctum Sanctorum,  
The vessels, tools, and hallowed instruments,  

Exod. 26. Heb. ●…. 7, 8, 9, and all that Epistle.  Described by Moses with divine Decorum:  
Were types of better things thereby expressed,  
As we are taught by one who knew it best.   

139.  

The holy Olle Exod. 30. & 40.  What meant the holy Oil that Moses made,  
Wherewith Kings, Priests, and Prophets were anointed?  
Of that Messiah ointing 'twas a shade,  
At those his threefold offices it pointed.  

Psal. 45. 8. and Heb. 1. 9  The Oil itself (free grace of th' Holy Ghost)  
Above the rest, was poured on him most.   

140.  

Sacrifices. Heb. 10. 4.  How could the blood of Bulls, and Goats, and Calves,  
And such like outward rudiments as these,  
Be for sinne-wounded men, soule-curing salves,  
And serve the turn, God's anger to appease?  
" Souls stained with sin, such things could not cleanwipe,  
" But by assiance in the prototype.   

141.  
Doubtless the Law of formal jewish rites,  
To Christ, but chief to his Passion tended:  

Heb. 8.  So true is't (as the great Apostle writes)  
With him, and at his death they fully ended.  
Till then, they guided men him to expect,  
On whom all eyes of faith did still reflect.   

142.  
One lively type of Christ (that blessed Seed,  
So often promised, and shadow'd-out,  
The mayne-source of my song.) I plainly read,  
And when I read, am cleared of all doubt:  
As sure as I give heed to th'holy Writ,  
So surely I believe the use of it.   

143.  

The brazen Scrpent. Numb. 21. ●….  The Brasen-Serpent, lifted up on high,  
Upon a pole in all the people's sight:  
It healed those that ready were to die,  
Whom fiery Serpents mortally did bite.  

job. 3. 14.  The meaning of this place himself expounded,  
On whom that, and all th'other types were grounded.   

144.  
Who feels the sting of that sly Serpent old,  
Desires a salve that poison to expel:  
This brazen Serpent with faiths eyes behold,  
Thou hast no need to doubt of doing well.  
The type failed not the Isra'lites to cure,  
The thing itself, brings with it help more sure.   

145.  

jetusalem. Psal. 48. judg. 1. 8. 2. Sam. 5.  jerusalem, earth's joy, that peaceful seat,  
By judah's Tribe (from whom Messiah came)  
First won: by David next, who waxed great,  
Of jewish worthies most in power, and fame.  

Gal. 4 26.  This City was the shadow of another,  
Of all Gods faithful Children, the true Mother.   

146.  

King David. Psal. 22. 89. 110. 118, etc. Matth. 1. and Luc. 3.  Her King a Priest, a Prophet most divine,  
True type of Christ (his Psalms so often sing)  
Whose pedigree runs from that Royal line,  
By Law and Nature Israel's rightful King.  
What th'one did figure-out, th'other fulfilled,  
So teach great Clerks, in holy Writ best skilled.   

147.  
A man that had been present in the place,  
What time our Lord his Passion did endure,  
And seen things acted just before his face,  
Can not have spoke more plainly, nor more sure:  

Psal. 22. & 69.  That they should give him vinegar and gall,  
His garments part, takes coat as lot did fall.   

148.  
This Kingly-Priestly-Prophet once again,  

2. Sam. 8.  Received th'assurance of that promise' old:  

Eccles. 47. 13.  Though Solomon his honour soon did stain,  
With filthy Idols: yet one may be bold  

2. Sam. 7. 14.  To hope the best, that with mild chastisement,  
God wrought in him a full amendment.   

149.  

David, Manasses. Sain● Peter, Sa●nt Paul, etc. Matth. 26. 56.  (Have not the best of men been overtaken,  
With like offences to their great disgrace?  
Th'Apostles all, was not their faith sore shaken,  
When they forsook Christ in his hardest case?  
It proves the Church hath need of Christ his aid,  
Whilst with mortality she is array'de.)   

150.  

Solomon.  This Solomon, the most magnificent,  
The richest of all Kings that reigned before,  

2. Sam. 12. 24.  Beloved of the Lord Omnipotent:  
As did his Sire, himself like Image bore.  

Psal. 45. & 72. and Cant. throughout.  By him and his great state, were plainly meant,  
Christ and his Church; which they did represent.   

151.  

Hiram. 1. King. 5.  To him the Tyrian Hiram, Gentle King,  
For building that fair Temple of the Lord;  
Of Fir and Cedar●ees great store did bring,  
They made a friendly league with one accord.  
A sign, that jews and Gentiles both should meet,  
To build the Church with love, and concord sweet.   

152.  

2. Sam. 7. 23.  Was't ever read, or heard that any Nation  
Were so instructed, guided, and directed  
By God himself? Sure none since the Creation:  
Yet never men, so much his Laws neglected.  
Were't not recorded in the holy Writ,  
(So strange it is) no man would credit it.   

153.  

Exod. 32. 10. 13.  Had it not been of God's abundant grace,  
His Covenant and his Promise often made:  
He needs must have consumed that wicked Race,  
Who of transgressing, seemed to make a Trade.  
Their Faith was faulty, and their Manners worse;  

Dent. 28.  Both which are threatened with a heavy curse.   

154.  
What though they did possess the promised Land?  
Dwelled at jerusalem, that holy City?  
Had God's fair sacred Temple near at hand?  
They fell from God, to Idols: (was't not pity?)  
Despised those Laws divine, most just and right,  
Which Moses gane, and God himself did writ.   

155.  

〈◊〉. ●.  O Israelites, hardhearted, Beetle-blinde,  
That cannot see, or seeing will not see!  
O Nation of all Nations most unkind,  
A mirror of gross Infidelity!  
The things which for your good were first devised,  
By you are most, of all men else, despised.   

156.  
" Who now may stand upon forefathers right?  
" Or boast of their descent from holiest Saints?  
" Or who may plead prescription in God's sight,  
" Whom foul defection in their faith once taints?  
" I find no warrant to oblige God's grace,  
" To any Country, Person, Time, or Place.   

157.  
That mighty Monarch, Earth's and Heaven's Lord,  
To whom all monarchs else are Worms, and Ants:  
Vouchsafed himself to speak that gracious word,  
Not using Heraulds-helpe, nor Pursuivants.  
He told those Kings, and those good Patriarches,  
What after wards was taught by Scribes and Clarks.   

158.  

M●ssias prophesied. Heb. 1.  By Messengers hence forth he tells his mind,  
Often puts his people in remembrance:  
Who else were most forgetful, and most blind,  
Securely lived, settled with ignorance.  
'Mongst all their Kings, searce one of ten is found,  
Whose life was godly, and his faith right sound.   

159.  
They thought, sith they had Abr'ham to their father,  
It was enough to get his heritage:  
His Faith and Works they should have followed rather,  
Things slighted then, as they are in this age.  
Such sons, that holy Father hath great plenty:  
True Abrahamites, as then, so now are dainty.   

160.  
Now must we mark how in the times succeeding,  
God taught and schooled those people so untoward:  
Their state declined, Religion lay a bleeding,  
The men were most stiffnecked, stubborn, sroward.  
One means would not suffice, all to amend:  
He used many, tending to one end.   

161.  

A Comparison.  Much like a great Commander in the wars,  
Who rules an Host composed of sundry Nations:  
Some prove to mutines, quarrels, strife, and jars,  
Some given to sloth, and idle recreations:  
Some coward-cranes, when they should march to fight,  
Bethink them of the readiest way for flight.   

162.  
Some others, like good men at arms in deed,  
Perform all duties with their utmost powers:  
Still pressed to help their Captain at his need,  
Stand Sentinels at pointed place, and hours:  
By wise forecast, and warlike policy,  
Deals not alike with all this company.   

163.  
One sort with gifts, and fair rewards he binds,  
With martial rigour others doth correct:  
By promises to some, he sounds their minds,  
Some he casseers, and wholly doth reject:  
And thus by skilful warlike discipline,  
Effects with good success his full design.   

164.  
So the grent Lord of Hosts with Israel deals,  
A people hard to rule, as ever any:  
His will to them, by Prophets he reveals,  
Some by sharp stripes, by promises wins many:  
By threatenings often he affrights the rest,  
With blessings manifold rewards the best.   

165.  

The Prophets.  Peruse the sacred Volumes of Records,  
Writ by those holy Penmen, heavenly Scribes  
Abundant proof, each one of them affords,  
Of Gods proceeding with the jewish Tribes.  
And all, to make them of that Promise, Heirs;  
Sealed to the holy Patriarches, and theirs.   

166.  

jer. 25. & 15. & 50. etc.  One Prophet daunts them with captivity,  
Heart-pining famine, sword and pestilence:  
Then comforts them with their delivery,  
Threats to their foes a heavy recompense.  
Thus with sharp pills half dead, he them revives,  
Renews their strength with sweet restoratives.   

167.  

Esay 47. Ez●. 30. Amo● 1.  Another, to deter them from their sins,  
And fright them by their neighbour's punishment:  
With threats and plagues on Heathen folk begins,  
Thereby to 'cause the Isralites relent.  
The mildest way of fatherly correction,  
For drawing stubborn sons to due subjection.   

168.  

A Simile.  Thus deal fond mothers with their wanton boys,  
Who in their hearts possess the nearest place:  
Alluring them ofttimes with pleasing toys,  
Some while they'll whip a slave, or vassal base,  
For childrens faults: Or beaten the clotheses they wear,  
And by such fetches, keep them in some fear.   

169.  
God, ever mindful of his Covenant,  
And that Good promise made, eftsoons renewed  
To Abraham his friend, and faithful servant,  
And others in the ages that ensu'de:  
By Prophets still pursues his first intent,  
Assures them that Messiah shall be sent.   

170.  

job. 4. 25.  All faithful Men and Women 'mongst the jews,  
Held constantly that groundwork of their Creed:  
The Fathers told their Children this good news,  
Taught them the Promise' of that Blessed Seed.  
Yet all points, in each age, not fully shown,  
Some mysteries were by degrees made known.   

171.  
Great things and many are of him foretold,  
Some of his Birth, his Life, his Government:  
His Passion and his Sufferings manifold,  
Yet all agreed with uniform consent.  
One utters plainly what in darker speech,  
Another in selfe-sense doth elsewhere teach.   

172.  

Messiah birth prophesied.  His Birth, a thing that fare exceeds belief,  
Were faith to Nature's laws, and reason bound:  
It was foretold in words most plain and brief,  
The speech by fact full true long after found:  
That of a Virgin pure immaculate,  

Es. 7. 14.  He should be borne. (Was never birth like that!)   

173.  

His name Immanuel.  His Name more wonderful than was his Birth,  
A mystery of mysteries contained:  
Immanuel, as much as Heaven on Earth,  
Or God with us: (The sense need not be strained.)  
Notes both his Natures, humane and divine,  
Which oneself Person strangely should combine.   

174.  

Isaiah.  Thou holy man of God, above all other,  
Who things to come, most plainly didst foresee:  
How couldst thou say, a Maid should be a Mother,  
And couple childbirth with Virginity!  
Only this child of whom thou dost foretell,  
Instructed thee to speak the truth so well.   

175.  
These secrets deep, ere thou didst them reveal,  
(For never do I find them told before)  
It seems were not yet known in Israel:  
Once published, were believed more and more.  
Though long until the thing was full effected,  
The prophecy no good man yet neglected.   

176.  
And sith Messiah was by birth a King,  
From judah rightly drawing his descent:  

Mal. 3. of john Baptist, the Harbinger of Messiah.  Sigh he to Israel great joy should bring;  
An Harbinger before him must be sent,  
(As Princes use) his coming to declare,  
And for his Person, passage to prepare.   

177.  

Es. 11. 6. and 65. 25.  The manner how this Royal child should come,  
Was fully seen by them who thereof writ:  

The manner of his coming.  Not Soldierlike, with Trumpet, Fife, and Drum,  
Or armed troops, to skirmish for his right.  
Then 'twas foreshow'n, that bloody waves should cease,  
And Nations all securely live in peace.   

178.  
Not in a rich triumphal Chariot set,  
Nor mounted on a stately barbed Steed:  
Not Lordlings great, nor Captains with him met,  
To guard his person (such he did not need.)  

Z●…h. 9 9 10.  In lowly wise he on an Ass must ride;  
Iusti●e and Peace way●ing on either side.   

179.  

The Place Mic●. 〈◊〉.  The Place likewise in which he should be boar,  
(A circumstance 'mongst others to be heeded.)  
Precisely named by one Prophet more,  
Who told it as in aftertimes succeeded.  
" (All true Relations sound agree together,  
" Of falsities' th'one jumps just right with neither.)   

180.  

The Time. Damn. 7. & 9 and 12.  A scantling of the Time by some is taken,  
Yet sealed up, and hid from vulgar eyes:  
When Isr'els' state lies waste, and all-to-shaken,  
Deprived of the daily sacrifice:  
E'er long must come that Ancient of days,  
Messiah hight; who David's Throne shall raise.   

181.  

jonah.  Yet one, to show what after should betide,  
Is swallowed by a Fish within the Deep:  
Three days shut up in it he did abide,  
So long our Lord, within his grave must sleep.  
That, cast on Land, his errand did fulfil:  
This, rising up, performed his Fathers william.   

182.  

Es. 9 〈◊〉.  O wondrous Child, great God, the Prince of peace,  
Main subject of all holy prophecies:  

Mi●…. 4.  Who may relate thy Kingdom's great increase,  
Thy Church's glory 'mong posterities!  

●s. 54.  All Gentiles with the jews shall thither fly,  
Both join to make up one fraternity.   

183.  
By thee, that glorious building must be raised,  

Es. 28. 16.  Thou Masterbuilder, and chief corner stone:  
Thy Name among the Saints be ever praised,  
All laud and honour be to thee alone.  

Es. 34. 23.  Thou only Shepherd of thy chosen flock,  
And of that house, the sure-foundation-rock.   

184.  

Num. 23. 10.  Who may recount the dust of jacob's seed,  
Or number-up one quarter of that train,  
Whereof in sacred History we read,  

Es. 60. 4. Psal. 72. 10.  That shall resort, and thither flock amain!  
When Kings shall bring their treasure unto thee,  

Es. 49. 23.  And Queens make suit, thy Nurses for to be▪   

185.  

Es. 55. 〈◊〉.  Come, come all people to this heavenly Court,  
Come rest yourselves upon this holy Mount:  
Come drink sweet Waters and pay nothing for't,  
Come take rich treasures, yielding no account.  
Why come you not, when such a King doth call,  
Who hath enough to give content to all?   

186.  

Psal. 45. 13.  Here reigns a Queen all glorious within,  
With costly Robes, and jewels richly dressed:  
Her beauty each beholder's heart doth win,  
Come wait on her, enjoy sweet ease, and rest.  
Why will ye devil in Dens, and sluttish Caves?  
You may be free, why will you then be slaves?   

187.  
Be thou into this service once retained,  
Thy name within the houshold-booke enroled:  
When thou the badge and cognisance hast gained;  

Wisd. 5  Keep th' orders of the Court: And then be bold,  
For, whom this King so specially selects,  
Those men he never afterward rejects.   

188.  

Es. 49. 15.  What mother can forget her o●…ely child,  
The birth conceived, and bred up in her womb?  
And though she should 'gainst nature wax so wild,  
As wish earths-bowells did her birth entomb:  
Yet heavens Father deals not so with those,  
Whom for adopted sons he once doth chose.   

189.  

jer. 31. 35. " First shall the Sun forbear to give his light,  
" And Seas forsake the bounds to them assigned:  
" The Moon and Stars shall shine no more by night,  
" All Creatures else, turne-head against their kind:  
" E'er he his chosen heritage forsake,  
" And break the Covenant, which he once did make.   

190.  
Who can instruct all this fair company,  
Attendants on so great a King of state?  
Teach them their points of true Nobility,  
And make them meet, on such a Prince to wait?  

jer. 31. 33. 34.  No man shall need ask questions of his brother,  
Nor one give rules of Courtship to another.   

191.  
The King himself shall show to them his will,  
And print his Laws so firmly in their heart;  
The youngest there, may soon attain the skill  
To do his duty, and perform his part:  
With due devoir to serve his Sovereign,  
And love among his fellows to maintain.   

192.  

A description of Envy. " Envy, that foul disease, that fretting canker,  
" That breaks the gall, and gnaws the very bones,  
" Makes fat-backs soon grow slender, lean and lanker,  
" Dwells mostly in the hearts of greatest Ones:  
Knows not the way to come within this gate,  
Each one here, as himself, so love's his Mate.   

193.  
Ambition, pride, self-love, the common crimes,  
That in great Princes Courts too much abound:  
Smooth tongues, and hollow hearts, which in these times,  
In Country, Court, and City, rife are found;  
Be fare exiled from this blessed place,  
Such persons here, are ever in disgrace.   

194.  

The blessedness of the old I●wes.  O happy people, seed of Israel,  
To you and yours the Promise first was given:  
You only in this house of God might devil,  

Act. 2. 39  You only knew the way, that lead to Heaven.  
To you those lively Oracles were sent,  
No Nation but yourselves, knew what they meant.   

195.  

Rom. 9 5.  Yours were the Fathers whence Messiah came,  
A daughter of your own, must be his mother:  
Yours were the Prophets that foretold the same,  

Matth. 12. 46.  You had the privilege, to call him brother.  
By Sara you were Heirs to Abraham,  
For you did Moses kill that Paschall Lamb.   

196.  
The Moral and the Ceremonial Law,  
For your instruction at the first were writ:  
The one to hold you in a filial awe,  

Deut. 5. 33. Ezec. 20. 11. 21. & Deut. 27. 26. & 30. 18.  Of him who with his finger penned it.  
" Who so fulfils the same, shall live thereby:  
" Transgressor's are accursed, and doomed to die.   

197.  
Th'other by figures, types, and ceremonies,  
By sacrifices always dipped in blood:  
Did represent Messiah to your eyes,  
By those, his Passion might be understood.  
Your Prophets all, on him did fix their hope,  
To guide you unto him, was all their scope.   

198.  
Then, as you are the true Heirs by descent,  
And have the start by Primogeniture;  
Advise what was the purpose and intent  
Of Moses, and all other holy Scripture;  
Be ready when he comes, him to receive:  
With doting dreams, do not yourselves deceive.   

199.  
The tokens all, that should his Birth forego,  
Those have you seen, in order verified:  
With inward joy your hearts should ouer-flowe,  
Be not with worldly scandals scarified.  
He is your King (that justly is his Name)  
Count not his Cross, and Sufferings for your shame.   

200.  
Frame not a King within your idle brain,  
Such one as Moses never told you off:  
Think not the holy prophecies were vain,  
Of him whom they describe, make not a scoff.  
The time draws near, when he himself shall show,  
By that which hath been said, you may him know.   

201.  
Here leave I now these Isra'lites awhile,  
And hasten forward towards Bethlehem:  
Poetic licence, must your thoughts beguile:  
Conceive we journey from jerusalem.  
To see that Virgin-Mother, blessed Dame,  

Es. 7. 14.  Her son whom she Immanuel should name.   

202.  

Godfrey. Ann● 1099. hist. Tur●, A Comparison.  An Army marching under Christ his Banner,  
From Infidels to win the holy City:  
At first sight of the Town, in humble manner  
Fell prostrate on the ground, and mourned for pity,  
To think that place by caitiffs should be kept,  
Partly for grief, partly for joy they wept.   

203.  
What true Believer can his passions hide;  
Withhold his eyes from shedding tears of mirth,  

Luc. 2. 11.  When he that Town of David shall have spied,  
Think on that Blessed Child his wondrous birth,  
Which had God for his Father, and none other:  
A Virgin pure and spotless to his Mother?   

204.  
My heart (me thinks) within my body skips,  
With joy my senses near themselves have lost:  
My tongue cannot be kept within the lips,  
My feet are swift, to bear me there in post.  
Heart, Senses, Tongue and Feet strive altogether,  
Which best shall do their due, when they come thither.   

205.  

A Simile.  A Pilgrim journeying in a foreign Land,  
Unexpert in the way where he must go:  
Seeks out some Guide, to lead him by the hand,  
Lest in the Wildes he wander to and fro.  
Thus safely comes he to his journey's end,  
Then thanks the Guide, esteems him for his friend.   

206.  
Lo I poor Pilgrim dull, ignorant, halfe-blinde,  
Devoutly bend upon this pilgrimage:  
Met many Guides all skilful, faithful, kind,  
I put myself into their patronage:  
They set me near the Suburbs of the Town,  
I humbly thanked them. Then kneeling down,   

207.  

The Author's prayer.  Great God (quoth I) Protector of the Just,  
The Guide of faithful, meek, and humble men:  
Who never failest them that in thee trust,  
Who see'st the heart, the inward thoughts dost ken:  
Selfe-wise-conceited-Doctors dost besot,  
And 'cause them speak ofttimes they know not what.   

208.  
By Babes and Infants soundest out thy praise,  
Enablest them to speak of mysteries:  
To sing such secrets with soule-soothing lays,  
As thou hast hid from worldly-wizards eyes.  
Thou knowst what moved me to this holy task,  
Thou art not bleared with vizard, or with mask.   

209.  
First, pardon for my boldness I desire,  
Yield humble thanks for aid already given:  
A further boon, low kneeling I require,  
Show me the path that leads direct and even,  
To bring me safely to my journey's end,  
And gain the Goal, whereto my Muse doth tend▪   

210.  
So here I vow, in singleness of heart,  
(Sigh better gifts to offer I have none)  

Matth. 2. 1. and look Class. 2. Stan. 77.  With those three pious Kings to bear a part;  
And, most unworthy, yet I'll make up one.  
Myself and all I have, I dedicated  
To thee, whose sacred story I relate.   

211.  
Thy Blessed Mother with due reverence,  
I'll honour still: (She doth expect no more.)  
Thee, thee I make my Patron and defence,  
Thy Precepts all, because I cannot keep,  
I'll rest on Grace, and for my sins I'll weep.   
The end of the first Classis.   

DIVINE POEMS. The second Classis.  
THE ARGUMENT.  

Messiah Birth foreshown first to his Mother,  
A Virgin pure both in, and after childing:  
To joseph afterwards, and to some other.  
Sheep-keeping praised, a life contentment yielding.  
The worth and use of noble Heraldry  
A short defence of Sacred Poesy.   


A Simile, se●ting out the obscurity tha● was of Messia● coming, in the times next preceding his birth.  Often have I travailed in a winter's night,  
Wherein Dame Phoebe never showed her face:  
The lesser sparkling fires gave some light,  
By which (with heed) my journey I might trace.  
I still expected when the day would peer,  
And fair Aurora show her countenance clear.   

2.  
As she began to raise herself from bed,  
The Ushers making way for her approach:  
Bright Phoebus' haft'ning to thrust out his head,  
And day all pressed, in sister's room t'encroach:  
Beset me round, and dimmed mine eyes much more.   

3.  
Till Titan roused with that bold affront,  
His Princely-palace-gates thrust  in haste,  
Calls for his Chariot, swiftly mounts upon't,  
His sight these gloomy shades full quickly chased.  
By help of whose resplendent glorious rays,  
All travellers might well discern their ways.   

4.  

Wisd. 5. 6. Reuel. 22. 16. & Num. 24. 17.  So, near before this Sun of Righteousness,  
Bright-morning-starre rose up, the world's true light:  
Egyptian darkness did men's hearts possess,  
The prophecies lay hid, as with dark night.  
An argument, Messiah birth drew near,  
Whose coming should all doubtful scruples clear.   

5.  

The Author's prayer to be enlightened by the true Light of Lights.  Great Light of Lights, selfe-light, whose glorious beams,  
Lend lustre to all lesser lights besides,  
When on their Orbs his glittering rays he streams,  

Stella est densior p●rs sui Orbic.  A glimpse whereof on their thick-stuffe abides:  
Whereby of borrowed light they get a share,  
Which in themselves obscure, and darksome are.   

6.  
Refine the Orb of my gross muddy brain,  
So clear it with thy all-enlightning splendour:  
That thereby some small insight I may gain,  
Some spark of heavenly Light it may engender:  
Which set upon a candlestick, may shine,  
Guide many hearts to thee, as well as mine.   

7.  
The Glorious Father, Lord, and King of Kings,  
Who Heaven and Earth, and all therein created:  
E'er he his son into this Mansion brings,  
Resolves, the matter should be first related,  
To persons, and by means, as he decreed:  
Of Counsellors therein he had no need.   

8.  

The blessed Virgin. Luc. 1. 26.  With her who was to be the blessed Mother,  
He first begins (so goes the sacred Story.)  
She heard that happy news before all other,  
Such was his will, to tender her that glory.  

The Angelical salutation.  An Angel hails her, Marry full of grace,  
Blessed art thou above all women's race.   

9  
No marvel, if at first she stood amazed,  
And mused what the Salutation meant:  
But when the Angel had his message blazed,  
And told the errand, whereon he was sent;  
She shaken of fear, and doubt; full satisfied  
By faith, in that which th'angel prophesied.   

10.  

Her question proceed●th not ou● of distrust.  Think not the blessed Virgin did distrust,  
In ask how that wonder might be done:  
To be resolved at full she had a lust,  
How she without man's help, should bear a son.  
The question issued not from unbelief,  
Her absolute assent, was quick and brief.   

11.  

A Comparison.  A mother when she hears a sure narration,  
Of some great honour happened to her child:  
Tickled with joy, she prays a fresh relation,  
And yet when she within herself smiled,  
As if she had forgotten what was said,  
To hear the news once more, she's well paid.   

12.  
Some, out of weak belief such questions make,  
As Moses when the people cried for meat:  

Num. 11. 21.  Though God himself the task did undertake,  
To give them flesh, thei● bellies full to eat:  
How may six hundred thousand men (said he)  
Sufficed with flesh, here in this Desert be?   

13.  
Such was the fickle faith of Zacharie,  

Luc. 1. 18.  Who to the Angel's word gave small belief  

joh. 3. 4. 9  And Nicodemus was as weak as he,  
Albe it a Pharise among the chief.  
Through weakness these cast doubts, how that might be,  
The means whereof, they did not plainly see.   

14.  
Some others, of mere incredulity,  
Much like brute beasts, lean wholly to their sense:  
They'll credit naught, but what doth full agreed  
With Nature's laws, fits their intelligence.  

〈◊〉 King. 7.  Such was that Prince to whom Elisha spoke,  
Who of his words, a small account did make.   

15.  
Some others all as bad, or rather worse,  
Ask questions in derision, and scorn:  

joh. 18. 38.  As Pilate, when with him Christ did discourse,  
Made manifest the cause why he was borne,  
Told him the Truth. What thing is Truth (quoth he)  
As who should say, I know't as well as thee.   

16.  

Her divine song Magnificat. Luc. 1. 46.  The Virgin quickly fell to her devotions,  
And framed a ditty hight Magnificat:  
Where she expresseth sundry heavenly motions,  
Never sang Maid so sweet a song as that.  
With heart and soul in God she did rejoice,  
Who had vouchsafed, of her to make his choice.   

17.  
To speak of every point, would be too long,  
One clause that fits my Theme, I must observe:  
How, to shut-vp her soule-delighting-song,  
From ancient Hebrews use, she doth not swerve;  
But sticks to Abr'ham, and that promise' old,  
Her faith in that, caused her to be more bold.   

18.  

joseph. Matth. 1. 19  From joseph's eyes the thing awhile was hid,  
Espoused they had been, not fully wedded:  
He mused how of his Mate he might be rid,  
When big he found her, never by him bedded.  
Then in a dream, God shows him what was done,  
And that Worlds-saviour-iesus was her son.   

19  
The man obedient to this heavenly vision,  
joyous (no doubt) and with the news well pleased.  
Embraced his wife, repent his misprision,  
In heart and soul much comforted and eased,  
He took her home, and knew her not before,  

Mat●…. 1. 25.  Nor, Till, her first begotten son she bore.   

20.  

Questions about the blessed Vir●ins perpetual Virginity.  Here busy heads some doubts and scruples raise,  
Mongst sober Christians well to be forborn:  
Yet sith they often be argued in these days,  
I'll say my mind: (whereto I durst be sworn)  
As she our Lord did bear, a Virgin pure;  
So all her life (say I) she did endure.   

21.  

Objections, or Cavils.  Though jesus styled be her firstborn son,  
It argues not that she should bear another:  

Heb. 1. 6.  For Christ is named, God's first begotten son,  
Yet, in that sense, he never had a brother.  

joh. 1. 14.  We are Gods children by adoption,  
He only is by birth, and by conception.   

22.  
Until (say some) an aftertime implies,  
Plain pointed at, when joseph should her know:  
That word (with them) their fancy verifyes,  
Then huddle-up a few conjectures more:  

Matth. 2. 14 & Luc. 2. 51.  They dwelled together, journeyed here and there,  
In all respects, as man and wife they were.   

23.  

Answer to the Cavils.  Conjectures bore, the question to decide;  
This word Until, a divers sense admits:  
Most times in Scripture, makes on th'other side,  
Never at all, with that word often fits.  
When Samuel came no more to visit Saul,  

1. S●m. 15. 35.  Till death: it's meant, he saw him not at all.   

24.  

Matth. 5. 18. 26. and often elsewhere.  Of such like phrases holy Writ hath store,  
Which rather clear the case, then leave a doubt:  
What though one Mansion held them? At one door  
Did enter in, and at one door went out.  
These were no blots to her Virginity,  
Whose soul was wedded to Divinity.   

25.  
This may infer, she lived not in a Cell,  
A Recluse mewed up from society:  
Her virtues rare, had not appeared so well,  
Had she refrained herself from company.  

Matth. 5. 16. " The lives of holy Christians aught to shine,  
" And give a lustre in their Neighbour's eyen.   

26.  
How could it be, that one in such great grace  

Luc. 1. 28. 35.  With God, o're-shadowed by the holy Ghost,  
For any carnal thought should leave a place,  
Within her breast? Nay, he that loved her most,  
A man just, holy, would not so abase her,  
As with a fleshly thought, once to embrace her.   

27.  

Another Ob●…ction answered.  They urge, and ask: Why was she then a wife?  
(On reasons Base, these Bvilder's ground their creed.)  
Lo, Reason shall ye have to end the strife,  
Though for my part, I hold it more than need.  
To honour Marriage, and Virginity,  
Fit was it She both Wife, and Maid should be.   

28.  

Matth. 1. 19  To shun the scandal of the common Crew,  
Inclined to reproachful obloquy,  
Before her spotless innocence proved true,  
She had stood subject to their courtesy.  
God was not pleased, all men at first should know,  
What he to joseph in a dream did show.   

29.  
Reflect your eyes upon our Grandam Eve,  
Bethink you of her fault in Paradise:  
When her the subtle Serpent did deceive,  
To eat the fruit forbidden, did entice.  

Ge●. 3. 15. No●e 〈◊〉  Mark punctually what in the Text ye read,  
The Promise was, unto the Woman's Seed:   

30.  
Not to the Man. Of him there is no speech:  
Now see how God, precisely kept his Word:  
We must believe, as holy Scriptures teach,  
Man had no part in getting Christ our Lord.  
The holy Ghost supply'de the Husband's steed:  
There's no immediate mixture of man's seed.   

31.  

Matth. 26. 69.  When Peter once his Master had denied,  
Proceeding on, he made the matter worse:  
His error with an oath he ratified,  
And lastly he began to swear, and curse.  

job. 21. 15.  Thrice after, he confessed, was loved the more.  
Settled in state of grace, just as before.   

32.  
In such like sort God with poor Eva deals,  
To comfort her, and keep out sad despair:  
The purpose of his grace he strait reveals,  
And made a promise of that Blessed Heir,  
Which he performed many Ages after,  
To this pure Virgin, Eua's blessed Daughter.   

33.  

Elizabeth.  The next (I note) to whom it was revealed,  
Who spoke distinctly of that true Messiah;  

Luc. 1. 41.  Elizabeth. Had she the thing concealed,  
Yet in her womb, there leapt a young Elias:  
He to his Mother gave full evidence,  
Of that which soon proved true b'experience.   

34.  
She prophesied as plain as any other,  

Vers. 42.  Possessed wholly by the holy Ghost:  
How is it that my blessed Saviour's Mother,  
Vochsafes to visit me in this hill coast?  
Among our female Sex, none blest like thee,  
Yet shall thy birth itself, more blessed be.   

35.  

Zacharie. Luc. 1. 67.  But, holy man of God, good Zacharie,  
Moore fully shows what shortly should be done  
Inspired with the Spirit of prophecy,  
(As all old Prophets since the world begun)  
Looks back unto that ancient Covenant,  
First made to Abraham God's faithful servant   

36.  

His song called Benedictus. Luc. 1. 68  He frames a most divine Prophetic song,  
By name of Benedictus known to all:  
Advise and mark it well (it is not long)  
Full fraught with passages Celestial,  
Of Christ, that son of David often foretold,  
The source and subject of all Prophet's old   

37.  

Wherein is described out. Sa●…cur Christ.  Describes him to descend of David's line,  
A Prince to save them from their Enemy,  
According to predictions divine,  
God's oath to Abraham, and his Progeny:  
To th'end they might live holily and just,  
Upon this Saviour, fix their only trust.   

38.  

And Saint john the Baptist.  And thou my Child that art so strangely bore,  
The Prophet of the Highest is thy Name:  
His Herald thou must be to run before,  
Mens hearts unto obedience to frame:  
To lead them out of darkness into light,  
And guide them in the way of peace aright.   

39  
What wondrous heavenly passages are these?  
Who ever read such strange events before?  
A fear on all the hearer's hearts 'gan seize:  
Yet listen a while, you shall hear more.  
We hasten to the birth of Israel's Prince,  
The like was not before, nor ever since.   

40.  

Against profane and superstidous casting of Nativities.  Note here, no attach of Heathenish superstition,  
No calculating of Nativities:  
(A crime too rife 'mongst men of high condition)  
But free assent to sacred Prophecies,  
Fast-grounded faith on God's old Word of grace,  
Which in all faithful hearts still held a place.   

41.  
Now seems the season fit to sing of Feasts,  

Mark. 6. 21.  (At Prince's births much used) and costly junkets:  
Resort of Ladies, Lords, and princely guests,  
To spend the time in sports, and sumptuous banquets:  
A chamber furnished with rich chairs of state,  
And all things sitting such a royal Mate.   

42.  
For Servitors, a goodly spacious Hall,  
To hold the household folk, and common stranger.  
Lo, here the Childing chamber was a Stall,  
The Cradle for this Prince, was but a Manger.  
Humility attended at his birth,  
It never left him whilst he lived on earth.   

43.  
Some Hagarens (no doubt) did laugh and scorn,  
And mocked at this King of Israel,  
Whom they perceived in such mean manner borne:  
As did that base-broode fleshly Ishmael,  

Gen. 21. 9  At Sarah's happy son: So th' ●shmalites  
Now scorn, hate, persecute true Abramites.   

44.  
Herewith good Christians are not scandalised  
It rather gives them cause of inward mirth:  

Es. 4●.  Sigh in the Sacred Writ 'tis often comprised,  
That such should be the manner of his birth.  

Matth. 18. 1. " So, we by his example may be humbled,  
" And learn, that proud men shall to hell be tumbled.   

45.  
Of this one Point a Volume might be writ,  
My Muse cannot endure prolixity:  
She hastens to some other things more fit,  
Which suit with th'order of the History:  
Her Theme, a world of Matter doth afford,  
A Ditty might be framed on every word.   

46.  
Though outward pomp, and majesty here wanted,  
Wherewith great earthly Prince's Courts do shine:  
In heavenly state this Lady was not scanted,  
Her ornaments, and Waiters were divine.  
As was the King, such were his Courtiers all;  
The eyes of Faith, see them majestical.   

47.  

2. King. 〈◊〉. 16.  So then, this Queen was never left alone,  
Elisha and his man were not so warded;  
An Host of Angels round about her shone,  
With those her Son, herself, her Court were guarded.  
No treason could be plotted or begun,  
But sooner 'twas disclosed, then thought upon.   

48.  

A Comparison.  When Henry's Mate, of York the lawful Heir,  
Her siluer-white Rose, with his read entwined,  
Of English King and Queen the blessed Pair,  
By whom two Royal houses were combined,  
And she delivered of a goodly Boy:  
Who could express the height of England's joy?   

49.  
The news forthwith by Herald's skill was blazed,  
The Trumpets shrill in every street did sound:  
The vulgar sort with mirth were half amazed,  
The Court with wreaths of Olive decked round:  
Fair Albion's Isle was never so much blest,  
From civil broils, endowed with peace and rest.   

50.  
By this my simple-sample ('tis no more  
Compared with the birth of Israel's King)  
Note in what wretched state men stood before,  
Till he true peace into the world did bring.  

Union of jews and Gentiles by Christ. Ephes. 2. 14.  Of Nations twain, united he made one:  
Sole Monarch rules them both, himself alone.   

51.  
This joyful news 'twas meet should be made known,  
Swift Messengers were soon dispatched away,  

Luc. 2. 8. &c  By them we read the tidings first was shown,  
Even instantly before the break of day,  
To Shepherds, who by night did watch and keep,  
From ravening Wolves, their tender flocks of Sheep.   

52.  
Here's due decorum kept. Poor silly Swains,  
First made partakers of this happy news:  

Vers. 13.  An Angel wayted-on with heavenly Trains,  
Tells this glad tidings, to some shepherd jews.  
Great Lordlings of the Land, as yet neglected:  
And simple Shepherds, they were first selected.   

53.  
" Gods wisdom suits not with man's worldly wit,  
" Their counsels be but shallow, his are deep:  
" What ever he decrees, he acteth it,  
" His eye of providence doth never sleep.  

1. Cor. 1. 27. " By things in nature simple, base, and weak,  
" The mightiest he throws down, their power doth break.   

54.  
Thou tyrant Pharaoh, swell until thou burst,  

●. King. 18.  Senacherib, rail on the living Lord:  

judg. 13. 6.  Proud Holofernes vaunt thee, do thy worst,  
A woman pares thy head, with thy own sword.  
The other twain that trusted in their might,  
Without or spear, or sword, were put to flight.   

55.  

Matth. 23. 12. " Be humble then before the King of heaven,  
" That's th'only way to sit sure, and mount higher:  
" Who takes the less on him, shall have more given;  
" But down falls he, that proudly doth aspire.  
" Gods message to these men of low degree,  
" Directs the highest to humility.   

56.  

A digression in commendation of the Shepherd's life.  Come gentle Shepherds help me pen a song,  
Wherein I may describe your happy life:  
I fear for lack of skill to do you wrong.  
Is not your trade free from debate, and strife?  
From envy, pride, excess, and vain ambition?  
Are ye not sweetly pleased, with your condition?   

57  
Whilst on the Hills your fleesie flocks do feed,  
Your trusty Dog, sure watch and ward doth keep:  
You play and pipe upon an oaten reed,  
Then sing a Carol, till you fall asleep.  
You fear no poison mixed among your drink,  
Of such infernal tricks, you never think.   

58.  
Whilst little Lambkin's frisk about and skip,  
The gentle Dams, go nibbing on the grass;  
Somewhiles run to the Troughs, and fetch a sip,  
Then by your side, and round about you pass:  
Till at your whistels sound, both yond and old,  
Prepare themselves, and hasten to the fold.   

59  
Meanwhile (O happy men) you have the leisure,  
To spend the time in holy Meditation:  
To sing a Psalm (sweet-soule-delighting pleasure)  
To note the greatest works of the Creation:  
The Sun, the Moon, the Planets and the Stars.  
Not sacrified with broils, or bloody wars.   

60.  
To mark the  seasons of the year,  
In each of them, the sundry alterations:  
How swift-winged Boreas makes the Coast all clear,  
How Phoebus draws up watery exhalations:  
Whence dews, and snows, & hail, and rain proceed,  
Which makes the herbs to grow, the cattles breed.   

61.  
How lovingly the Ewes entreat their Lambs,  
Give them the Teat, till they have drunk their fill:  
Then graze along, fore-guided by the Rams.  
(Examples teaching men and women skill.)  
A thousand observations more you find,  
To please the eye, and to content the mind.   

62.  
Nor are you bound alone to contemplation,  
Oft-times your calling keepeth you in action:  
When Bears, and Wolves, fierce ravenous generation  
Assault your folds: By their unjust coaction,  
You play the men, and combat for your flocks,  
The beasts that offer wrong, you quit with knocks.   

63.  
Like good Physicians, one while must you drench,  
One while like Surgeons, open a vey ne for bleeding:  
Then stop again, and make the issue staunch,  
Turn to the fold, then drive abroad to feeding.  
Thus soul and body both, are still employed:  
By interchange, there's neither of them cloyed.   

64.  
No state on earth, like yours, so much is blest,  
So free from vice: That leads so sure a way  
To quietness on earth, and endless rest:  
That is so fit to mediatate and pray.  
To you was opened first Messiah birth,  
The Lord and King of heaven, and of earth.   

65.  

Examples. Abel.  No marvel then, if men of holiest life,  
Of greatest worth, with God in highest grace,  
Have Shepherds been. This calling was most rife  
Among God's people, ancient Heber's Race.  

Gen. 4. and Heb. 11. 4.  First Abel, he whose Offerings God respected,  
When Cain and his Oblation was rejected.   

66.  

jacob and Rachel.  jacob and Rachel his best-loved wife,  
Were both Sheep-keepers: (note the story well.)  

Gen. 29. 9  Had it not been a fair contented life,  
Would he, by God surnamed 
* A Prince of God.  Israel,  
Beta'en himself to such a trade of living?  

Gen. 30.  God blessed him thereby, and made it thriving.   

67.  

Moses. Exod. 3. and Heb. 11.  Moses that man of God, who did refuse  
To be entitled pharao's daughters son:  
A solitary shepherd's life did choose,  
The pomp of Egypt's Court thereby to shun.  
By keeping sheep, he learned to rule a Nation,  
The most unruly since the world's creation.   

68  

Gen. 46. 34.  Egyptian Idolaters, they deemed  
The shepherds, as a mere abomination:  
What then? That should not make them disesteemed,  
But to be held in higher estimation.  
" The thing which wicked worldlings do despise,  
" Ought seem more precious in a good man's eyes.   

69.  

King David.  The worthiest of them all, the holiest,  
David a King, a Prophet, and a Priest,  

1. Sam. 16. 7.  Of jessees sons though youngest, and the lest,  
Yet best and great'st, by judgement of the Highest:  
Among all shepherds he may bear the bell,  
Great King of judah, and of Israel.   

70.  

Vers. 18.  A man in peace, wise; valiant in the war,  
Who slew a ramping Lion, and a Bear:  
Bold on his God adventred on so fare,  
To charge Goliath armed with shield and spear:  
He, furnished only with a sling, and stone,  
And swordlesse, heads the Giant with his own.   

71.  
These rare examples 'mong God's people dear,  
Would move a man, that were not voided of sense:  
Yet could I make the matter fare more clear,  
But here my Muse entreats you to dispense:  
For long digressing, she falls in your grace,  
Reserves the rest unto another place.   

72.  

Look back before at Sta●. 46. Luc. 2. 15.  Those happy shepherds, having seen the vision,  
Consult together, what was best be done:  
Without delay, or careless intermission,  
They haste to see the Mother, and her Son:  
They found it just even as the Angel said.  
These words close in her heart, the Virgin laid.   

73.  
How do they then? Conceal what they had seen?  
Or add new-coined relations of their own?  
Not so: As it to them revealed had been,  
So, all abroad that coast they made it known.  
While people wondered, they to God gave praise,  
Rejoicing in their hearts, to see those days.   

74.  
Next, Gentiles from a Country more remote,  
Are called to do their homage to this King:  
Long had they been neglected, and forgot,  

Ezech. 34. 23. 2. Esd. 2. 34.  Yet all the Prophets did foretell the thing,  
That one great Shepherd should make up one flock,  
And graft both jews, and Gentiles on one stock.   

75.  
They press not to this Feast, like Guests unbidden,  
Nor by adventure, stumble on the place:  
That Mystery which had so long lain hidden,  
God opened to them freely, of his grace:  
Sigh they were strangers, and their Country fare,  

Matth. 2. 2.  They were conducted by a special star.   

76.  
Not such, as fixed are in the firmament,  
No Comet, nor commixed Meteor:  
A star of purpose made, of purpose sent,  
The like was never since, nor yet before.  
By it the Gentiles first to Christ were guided,  
As God in his deep wisdom had provided.   

77.  

The Wise men or M●gi. Matth. 2.  These Gentiles were not of a mean condition,  
Wisemen in th'holy story they be named:  
Some call them Kings. I like that exposition,  

See Clas. 1. Stan. 210.  And say those Doctors aught not to be blamed.  
For in those times, and in those Eastern parts,  
Kings were well learned, and skilful in hid arts.   

78.  
It's likewise held, they were in number three,  
So is it by their threefold gifts imply'de:  
But, by what means of Colein they should be,  
Some men in no wise will be satisfy'de  
It is no point of Creed, from whence they came:  
Sure from the East, the Text affirms the same.   

79.  

●…th. 2. 14.  And thither they returned back again,  
Not by the way through which they passed afore:  
The style of Colein-Kings they did attain,  
By after-accident: I say no more.  
" In things indifferent where faith is free.  
" We should not strive against Antiquity.   

80.  

Entry into a discourse of the Genealogy, or Pedigree of Christ.  Th'evangelists, who Christ his story wrote,  
As they were plain, and simple without glozing:  
So spoke they naught at random, or by rote,  
But all t'engender faith, their style composing.  
No where more care, nor more fidelity  
They showed, then setting down his pedigree.   

81.  
The ground and Basis of true faith, was this,  
To put, in God's old promise, sure belief:  
Who therein doubted aught, or thought amiss,  
Can have no faith: (first failing in the chief)  
As is a house that wanteth its foundation,  
So faith that takes not hence her derivation.   

82.  
Old Abraham received that word of grace,  
His Son, and Grandchild had the same renewed:  
David the King, descending of their race,  
With clearer knowledge thereof, was endued.  
So Abraham and David were the Tree,  
A Branch whereof Messiah needs must be.   

83.  
To give assurance to our faith herein,  
And make us perfect in Christ's pedigree:  

Matth. 1. 〈◊〉.  At Abraham and David doth begin  
The first, that cities his Genealogy:  
Shows us how joseph 
* And legally, from the Royal line.  lineally descended,  
From those good men, with God so highly friended.   

84.  

A question about joseph, Christ's putative father.  What need he tell of joseph's ancestry?  
(Some man, perhaps, may ask for his instruction,  
So may some do of incredulity.)  
I answer both, and with one plain construction:  
The Hebrews in their Genealogies,  
On women's persons, seldom cast their eyes.   

85.  

Num. 27. & 36.  Those people 
* It was so generally; though some particular exceptions may be showed.  used to match within their Tribes,  
(judah therein was more precise than others.)  
So, while the Father's lineage he describes,  
It is employed thereby he tells the Mothers.  
joseph by Law was Christ's reputed Sire,  
To speak of him, the story did require.   

86.  
See yet, how in this point those Sacred Scribes,  
(By God, and by his holy Spirit guided.)  

Luc. 3. whereas he nameth joseph, th● son of Helie: He was not so by Nature, but by Law, in that he was married to Mary, the natural daughter of Heli.  Prevent all cause of doubt. For one describes  
The Mother's side: (Gods wisdom so provided!)  
The Blessed Virgins lineage he recounts,  
And from her Father, up to Adam mounts.   

87.  
Therein (me thinks) a mystery I see,  
That writing of the Mother's parentage,  
He leads us up unto the highest degree,  
And stoppeth not at any middle Age:  
As 
* Matth. 1. who there gins at Abraham, and no higher. Luke recording the Virgin's line, ascendeth up to Adam.  he who did with Abraham begin,  
Making rehearsal of the Father's kin.   

88  
The Promise first in Paradise was given,  
To our great-grandame Eve, who there transgressed:  
The Virgin's pedigree so high-up-driven,  
(She Mother of that Seed so highly blest)  
Shows this was he, blessed son of Euahs' daughter,  
So long foretold, though coming so long after.   

89.  
From Patriarches for virtue most renowned,  
With God in high esteem, Christ did descend:  
So was his stem from Kings, and Princes crowned,  
Though it became fare meaner in the end.  
For, as the Hebrews glory did decline,  
So fell the Fathers of Messiah line.   

90.  
Some blemishes among his Ancestry,  
The sacred stories plainly do set forth:  
The Kings (most of them) wanted piety,  

Ruth a Moabi●….  Some of them Gentiles were, some of small worth.  
" All Nations, and all men of each condition,  
" Have partin Christ; so large is his commission.   

91.  
Who doth not yet admire and much commend,  
The care and wisdom of the jewish Nation:  
That when their state did all to ruin bend,  
Kept th'ancient custom without alteration?  
By diligent and heedful Heraldry,  
Noting the Lineage of their Ancestry.   

92.  
joseph was poor, and of a simple Trade,  
His Wife, for wealth, no better stored than he;  
And yet (it seems) a Catalogue was made  
Exact and certain, of their Ancestry.  

Saint Matthe●. and Luke.  From whence those sacred Penmen had the light,  
The lineage of them both, to tell aright.   

93.  

A digression in praise of Heraldry or Armoury.  A noble Science not to be neglected,  
Of special use in each well ordered State:  
To see all men in their degrees respected,  
(A fair old custom, not devised of late:)  
" To teach, that virtue, learning, noble deeds,  
" Nobility in their Possessors breeds.   

94.  
Patrons of mad-brained popularity,  
Who Order do despise, and love Confusion;  
Whose aim is all at bestial community,  
(So to bring in old Chaos in conclusion)  
These only loathe degrees, and civil orders,  
Nor can endure this Art, within their borders.   

95.  
" A spur it is to every high attempt,  
" To be ennoblized with the badge of Honour:  
" From which reward, no person is exempt,  
" Whom God will raise: (for he's the chiefest Donour.)  
" Where causes do preceded, there will ensue  
" Th'effects: Sigh God gives every man his due.   

96.  

2. Sam. 17.  When great Goliath Israel's Host defied,  
Young David undertook with him to fight:  
His zeal to God (that may not be denied)  
Before all worldly motives, gave him spirit.  

Vers. 25.  Yet Saul proposed great honour for a pay,  
To him who could that proud Philistim stay.   

97.  

2. Sam. 23.  The worthy men which under David swayed,  
Are not forgotten in the holy Book:  
Their names in order, Herald-like are laid,  
There shall you find them, if you list to look:  
Their acts rehear'st, that their posterity,  
Might follow them, and win like praise thereby.   

98.  
joah amongst them all I fail to found,  
Great Captain of the Host, a man of name:  
He left no worthy memory behind,  
By cowardice, his acts he did defame.  

1. King. 2. 5.  The blood of war, in peace he foully shed:  
Just vengeance therefore, lighted on his head.   

99  
Two of his brothers in the list are named,  
Fare less than he in rank, and estimation:  
Yet sith he for his vices was defamed,  
By law of Arms, he suffered degradation.  
His coat reversed, and he in blood bespotted,  
His Honour with his Corpse together rotten.   

100  

1. Chron. 〈◊〉. 16.  Though he were sister's son unto the King,  
And held a place of Honour with the best:  
That could not safeguard to his Person bring,  
Nor 'cause him be recorded 'mong the rest.  
" Great men if they with virtues be not furnished,  
" By Herald's art, their Arms should not be burnished.   

101.  
One special part of Heraldry it is,  
'Mong sundry others not to be despized:  
They teach great Titlers not to claim amiss,  
Each title at his worth by them is prized.  
" Where Order is observed, Confusion hated,  
" There Heralds and their skill, are highly rated.   

102.  

The antiquity of Almorie, o● Heraldry. Gen. 49.  Most ancient is the use of Armoury,  
I'll look no higher than the Patriarches:  
Good jacob when he was at point to die,  
(As well it is observed by learned Clerks)  
Bequeathed Arms among his sons by will,  
Which to their Tribes are propriated still.   

103.  
The Lion King of Beasts, was judah's badge,  
Consorting well with his Regality:  
He gave the rest such as with them might fadge,  
Or best accord to their Posterity.  

Numb. 2.  Each man was bound, unto his own Tribes Slander,  
And might not thence, unto another wander.   

104.  
What more should kindle love, and amity,  
(Which in this Iron age gins to frieze)  
Then doth the bond of Consanguinity,  
'Mong branches sprouting from the selfsame trees?  
Or men that by affinity are tied,  
Although their dwellings be remote, and wide?   

105.  
The times have been (those times me thinks are past,  
I doubt where erc they will return again.)  
When links of blood, and matches bound men fast:  
Moore hard to break, than was a brazen chain.  
Now trifles to the value of a Goose,  
Or break the link, or make it slip, and lose.   

106.  
Our British Nation herein I commend,  
(How ever some elude it with a scoff)  
Their kin they are most forward to befriend,  
And knowledge them, though somewhat farther off.  
Their 
* Bardi Brittani. i.  Bardhs record the Genealogies,  
Aswell of those who fall, as them that rise.   

107.  
Some people after two descents, or three,  
Have no regard of kith, nor yet of kin:  
Farewell both kindred and affinity,  
Unless they hope somewhat thereby to win.  
If Cousins chance to rise, and grow in favour,  
Then kindred with such men, gins to savour.   

108.  
" Th'abuse, unto the Art brings no disgrace,  
" Else might we cavil at the best profession.  
One circumstance I'll add unto this place,  
And so return from this my long digression.  
The matter's such, as need not breed offence,  
If with the Meeter, you vouchsafe dispense.   

109.  
This Art contains some hidden mysteries,  
(Those Artists treat upon them in their books)  
Not subject to the view of vulgar eyes,  
Shadowed they are with veils, and lie in nooks:  
Their language is by figures, signs, and marks,  
To Herehalts only known, and to their Clerks.   

110.  
With metals, colours, stars, and precious stones,  
In number nine, ingeniously disposed:  
All coats of Arms in their Escutchiones  
Are blazoned: Sundry shapes therein enclosed,  
With differences whereby younger brothers,  
From elders are discerned, and each from others.   

111.  
Best coats are so devised by Herald's laws,  
As on the view, men cunning in that Art,  
Will yield a reason, and disclose the cause  
Of each such coat; and tell for what desert,  
The Ancestor those ensigns did attain,  
Or others after, new achievements gain.   

112.  
A thousand rarities as well as these,  
To give instruction, and to breed delight,  
Those Artists teach: Thence learn them, if you please,  
Or from the books which of this subject writ.  
Where Honour, still from Virtue is derived,  
And Vice, of Arms and Honour both, deprived.   

113.  
I fear a censure for my oversight,  
That scarce a apprentice in this mystery,  
I durst a ditty thereof to indite,  
And wrong the Art: Peccavi do I cry.  
The skill, I see good reason to approve;  
The civil use thereof, needs must I love.   

114.  

Look back to Stan. 92.  Return my Muse, unto thy sacred Theme,  
Messiah Birth and Pedigree overpassed:  
Rouse up thyself, as raised out of a dream;  
Of that which yet remains, let's have a taste.  
Declare in order what succeeded next,  
As thou dost found it in the holy Text.   

115.  

Herod.  Then reigned Herod in jerusalem,  
The Romans set the crown upon his head:  
'Twas not his right, but that it pleased them,  
So judah's Race was disinherited.  
A certain sign of Christ's nativity,  

Gen. 49. 10.  As jacob long before did prophesy.   

116.  
Herod from jews had learned by tradition,  
That out of judah's stock a King should rise:  
Whom they conceived must be of high condition,  
A mighty Prince, on earth to Manarchize:  
Which strooke into his heart a Panike fear,  
When first those wisemen's errand he did hear.   

117.  

Matth. 2. 4.  The Priests and Scribes together he assembles,  
To learn the certain place of Christ his birth  
That fully known, he cunningly dissembles,  
Then makes a show of joy, and holy mirth:  
Pretends a pilgrimage, as of devotion,  
His heart all bend upon a wicked motion.   

118.  
He boasts within himself for this devise,  
Supposed he had the Bird fast in his net:  
It's good (thinks he) be merry, and yet wise,  
Now in my Throne I shall be surely set.  

Mark. 12. 7.  I'll kill this Heir, then is the Kingdom mine,  
When I have cropped this branch of judah's Line.   

119.  

Psal. 139. 1●  But God, who sees the secrets of the heart,  
Who knows the thoughts long ere they be conceived:  
Prevents the man, for all his cunning Art.  
The Magi came not back. Thus he deceived,  
With fierce revenge was wholly set on fire,  
Naught else but blood could qualify his ire.   

120.  
He used those Wisemen only for a stolen,  
They mocked him, whom he thought to beguile:  
" So, men ofttimes are brought unto their bale,  
" By plots, which in projecting make them smile.  

Fallere fallentem, non est fraus. " A false deceiver (never ask him leave)  
" Make no great scruple, such one to deceive.   

121.  

A Simile.  A Wolf that wendeth to a flock of sheep,  
Espies one Lamb, much fairer than the rest:  
Draws near to it (the Shepherd fast asleep)  
Prepares his paunch for this expected feast:  
But in the nick, when he is ready bite,  
In runs the Shepherd, sound doth him smite.   

122.  
Thus having lost his prey, half mad with rage,  
He falleth in upon another flock:  
There, his enraged fury to assuage,  
Among them all, he fiercely makes a shock:  
He stairs, and howls all one as he were wood,  
Then snatches, bites, and kills, and sucks the blood.   

123.  
So, this fell Tyrant failing in his plot,  
Much like a mad dog, overcome with rage:  
In choler and revenge he waxed hot,  

Matth. 〈◊〉, 1●.  Slew all the Children under two years age  
At Bethlehem, and in the Coast thereby,  
Which caused many a woeful mother's cry.   

124.  

●…. 31. 15.  Lo, here again another old prediction,  
Which by one Prophet, long before was writ▪  
Cursed Infidels esteemed it as a fiction,  
This Tyrant unawares accomplished it.  

Matth. 5. 18. " Of all that God fore-spoke, the smallest jot,  
" In time to be performed, faileth not.   

125.  
The means how Christ escaped Herodes hand,  
Was not at random left to joseph's choice:  
The Angel bids him fl●e to Egypt Land,  
He readily obeyed the heavenly voice.  
Himself, the Child, and his espoused wife,  
Dwelled in that Country all the Tyrant's life.   

126.  
Wherein was hid a double my sterie,  
By God decreed in his deep providence:  

〈◊〉 11. 1.  Th'accomplishment of an old prophecy,  
Which says, That God should call his son from thence.  
Each line, nay (near) each word doth matter give,  
To strengthen Faith, and urge us to believe.   

127.  
It proves again, though he a jew were borne,  
Their rightful King, to offer them salvation:  
Yet of the Gentile-people took no scorn,  
But came to call, and save each heathen Nation.  
These entertained him better fare, than those:  
These stood his friends, when th'other proved his foes.   

128.  

〈◊〉 m●…t ●…i e●able end. 〈◊〉 7. cap. 8.  That wicked King, when he had tyrannised,  
And spilt the blood of harmless Innocents:  
With a disease most loath some was surprised,  
Part gnawed with worms, part plagued with sundry torments:  
A rare example, others to affright;  
From shedding guiltless blood, by fraud or might.   

129.  
Soon after, joseph was recalled home,  
By him that erst advised him to flee:  
But hearing Herod's son reigned in his room,  
He turned aside, and dwelled in Galilee,  

〈◊〉 19  At Nazareth: whereby it came to pass,  
That he a Nazarene surnamed was.   

130.  
The story noteth how that royal Child,  
The Son of God, not subject to the Laws:  
In humane nature was so mecke and mild,  
As he obeyed it in every Clause.  
Was circumcised, called by that glorious Name,  

Phil. 2. 10.  All people's knees should bow, who hear the same.   

131.  

Why Christ was circumciled.  Great reason was't he should be circumcised,  
That Rite by no means, might have been neglected  
Else had the jews at first been scandalised,  
The Law of Moses seemed t'have been rejected.  
Meet was it he should all the Law obey,  
E'er to the Gospel he could make clear way.   

132.  
It proves, his flesh was not fantastical,  
As Manichaeus dotingly did dream:  
But, as his Mother's true, substantial,  
From which (like other men's) pure blood did stream.  
This Act affirmed his Humanity,  
As did his Actions, his Divinity.   

133.  

Christ baptised.  Long after this, it pleased him be baptised,  
To give allowance to that sacred Rite:  

Matth. 3. 14.  He needed not (Saint john was well advised)  
Sigh free from sin, he had no cleansing be't.  
That precious badge of Christianttie,  
The more to pri'ze, he taught his Church thereby.   

134.  

The holy Ghost on him descended. Luc. 3. 21.  This holy Sacrament no sooner ended,  
A full assembly standing in the place:  
The Holy Spirit like a Dove descended,  
His Person and that Rite, the more to grace.  
A voice from heaven then gave testimony.  
And witness bore of his Divinity.   

135.  

He is presented in the Temple.  Before he overpassed his Infancy,  
And from his Parent's tutelage was freed:  
Unto the Lord, presented must he be,  

Leu. 12. 6,  An offering for him made, as Law decreed.  
Whilst in the Temple this was to be done,  
Another thing worth noting, there begun.   

136.  

Simeon. Luc. 2. 25.  Old Simeon, a just man and devout,  
Full with the holy Ghost replenished:  
Of that Messiah coming made no doubt,  
Was by divine instinct admonished,  
That death his aged limbs should not surprise;  
Till first he should behold Christ with his eyes.   

137.  
He comes into the Temple, not by hap,  
But guided by God's providence divine:  
The Child within his arms he there doth wrap,  
Him steadily beholding with his eyen:  
First praiseth God, then chaunteth Nunc dimittis,  
The shortest, and sweetest, among all sacred Ditties.   

138.  

His sweet ●ong called Nu●… di●…nis.  Now Lord give leave thy Servant may departed,  
Sigh that mine eyes Worlds-saviour do behold:  
Whom thou hast sent, the Gentiles to convert,  
Thy Isr'els' joy, as thou before hadst told.  
This said, the Parents, and the Child doth bless,  
Of things to come, foreshows them the success.   

139.  

Anna, her testi●monie of Christ. Luc 2. 36.  The last that beareth witness 'mong the rest,  
Adds her fair Suffrage, with that holy Crew:  
A woman, for her praises not the lest,  
(That gives assurance what she spoke was true)  
Even in that instant to the place she came,  
And what she knew of Christ, divulged the same.   

140.  
Now jews, and Turks, and unbelievers all,  
And christened Atheists, (if some such there be)  
You never read, nor heard, nor never shall,  
The like sweet sympathising harmony,  
To prove a thing false, feigned and untrue;  
Believe on him then, bid the Devil adieu.   

141.  
What Prophets old foresaw, and did foretell,  
What Rites, and Types, and Figures did declare,  
And Sacrifices used in Israel,  
With last-recited stories strange and rare:  
Can all these work no sound belief in you,  
Nor credit gain, to things so certain true?   

142.  

jam. 2. 19 The Devils believe, and tremble.  The Devil doth believe the sacred Text,  
And knows 'tis true: it makes him more to tremble:  
With knowledge of that Truth, he's ever vexed.  
To whom then may I Infidels resemble?  
In unbelief, their master they exceed:  
And hold some points, worse than the Devil's creed.   

143.  
How could so many Witnesses conspire,  
And join their heads, a story to devise?  
Poor Shepherds sergeant that heavenly Choir,  
Gull all that Country, with a forged surmise?  

The M●….  Or draw great Princes from a Country fare?  
Or make an admirable walking Star?   

144.  
Can poor old joseph with his tender wife,  
Have 'scaped the bloody tyrant Herod's hand?  
Had he the skill to save the Infant's life  
From slaughter, mongst those children of the land?  
But that some higher Power did him guide,  
And warned him in time to slip aside.   

145.  
These things were not in hidden corners done,  
Then set abroach in certain Ages after:  
They were divulged just as they begun,  
With wonderment received, not scorned with laughter.  
Great Heathen clerks do justify the story,  
Though to impugn the Faith, they take a glory.   

146.  
We need no credit beg from Heathen books,  
Not from the Elvish Sibyl's fopperies:  
Who on the sacred Text with judgement looks,  
Compares with heed, the holy Prophecies:  
Shall find enough therein belief to gain,  
And crave no help from sutt'lest worldly brain.   

147.  
O silly fools, what makes you shut your eyes,  
And scorn to hear that God who doth you call  
Surcease the Sacred Story to despise,  
Lay hold (at first) on faith historical:  
That had, you may proceed and grow in grace,  
Without the first, for th'other there's no place.   

148.  

A digression in defence of Poesy, in Divinity.  Here leave I unbelievers for awhiles,  
And grant my Muse a little time to wander:  
To lighten and refresh herself with smiles,  
Half dulled, and mazed within this close meander.  
So, when her sprights fresh vigour shall regain,  
She hopes to win your souls, and quit her pain.   

149.  

A Simile.  A man that sets himself upon the Stage,  
Becomes the object of all people's eyes:  
(Especially in this faultfinding Age)  
Or must the censures of the most despise:  
Or bear himself all steadily upright,  
Else some will at him bark, and some will bite   

150.  
I run the common hazard in this case,  
My Muse upon a high Theatre stands:  
Though she behold none with a churlish face,  
Nor quarrelsome with any faction bands:  
Yet looks she not to 'scape without some touch,  
She arms herself, sith she expects as much.   

151.  

Objections against the use of Poesy, in Divinity.  What means this man (me thinks I hear one ask)  
These sacred Mysteries so much to wrong?  
What moves him undertake so rare a task,  
To bind this heavenly subject, to a song?  
This Poetry beseems a meaner matter,  
It is no Theme, whereon a chough should chatter.   

152.  
Let learned Doctors in the Tongues well-skilled,  
In loser lines, not bound to feet and measure,  
Do all they can: when they their books have filled,  
With choicest portions of so rich a treasure:  
They fail ofttimes to tell their minds so clear,  
But doubts, and scruples therein do appear.   

153.  
Hence spring new questions in Divinity,  
Less reverence given to the holy Word:  
When men, no Clerks, but of the Laiety,  
Presume to take in band the spiritual Sword.  
Such matters must be left to reverend Clerks,  
To be discussed in their learned works.   

154.  
At lest, they'll not endure a Poet's quill,  
Should scribble on this Theme with Lyrike lays:  
This learning comes not from Parnassus' Hill,  
Her Doctor's temples wear no crowns of bays  
Take Poets, objects fit for poetry:  
And Clericks, subjects of Theologie.   

155.  

The Muses in dicted, and arraigned.  Ye charming Sisters, who in Thessaly,  
Were wont, long since, to hold your residence  
Between huge Ossa and Olympus high,  
And take those shady woods for your defence:  
To tread the flowery banks of Peneus side,  
Whose silver streams by Helicon do glide.   

156.  
Where antique Altar of that Idol jove,  
With loathsome heathenish sums too often did smoke:  
When Paynims sacrificed in every Grove,  
Idolatry did with devotion cloak:  
You, with such treasons in old times acquainted,  
'Gainst heavens King: and for that fact attainted.   

157.  
What makes you on this Prince's Court encroach,  
Whence many Ages since, ye were exiled?  
How durst you be so bold as to approach  
His sacred Cabinet, ye Traitors vild?  
You stand indicted of this treason high,  
Now answer for yourselves, Who shall you try?   

158.  

The Objections answered, & Indictment traversed: with a digression in defence of Poesy.  An innocent unwares may be indicted,  
Yet to his traverse being once admitted:  
His Allegations heard, he may be righted,  
And by a jury on their oaths, acquitted.  
My Muse upon the Quest doth put her Cause,  
And prays the Court, to judge her by the Laws.   

159.  
From vulgars' censures, first she doth appeal;  
Submits herself most gladly to the rest:  
Yet, 'mongst them all who in such pleas do deal,  
She humbly prays the judgement of the best.  
Before his Throne she kneels, her doom to hear,  
Her conscience her assures, she need not fear.   

160.  

Read to this purpose in the authors, Beatic Pacifici, Stan. 146.  That old Indictment, long since was reversed,  
A general gracious pardon freely passed:  
The Charter hath been sundry times rehearsed,  
Been often allowed, and ever is to last.  
Th'advantage of that pardon I entreat,  
For faults that do precede the same in date.   

161.  
" Son's must not suffer, for their father's crimes,  
" (Nor daughters for th'offences of their mothers)  
Convict me by the errors of my Rhymes,  
And not for treasons done long since by others.  
If in themselves no wickedness appear,  
Give sentence on my side, and set me clear.   

162.  
Tell me what tongue, or language under sky,  
'Mongst men in life, and faith most reprobate:  
But may be well apply'de to piety,  
And fit the mouths of men regenerate?  
" An earthen vessel may pure liquor hold,  
" Aswell as one of silver, or of gold.   

163.  
If then all tongues, may talk of things divine,  
The mysteries not disparaged thereby:  
Why should a strict-smooth footed Poet's line,  
Do worse, than words left lose atlibertie?  
" The form of speech, aught not chaste ears offend,  
" So as with zeal, to piety it tend.   

164.  
" A modest Poem bears with it a grace,  
" And slily steals into the hearers heart:  
" Among the gravest Clerks deserves a place,  
" In passages divine, may bear a part.  
" The sacred Text is not profaned by meeter,  
" By it, the matter rather seems the sweeter.   

165.  
The Muses are not fett'red to Peruassus,  
Nor sworn alone to drink of Helicon:  
(Like him who sits fast chained on Caucasus.)  
They have, and do hold residence at Zion:  
And taste the streams of Sabrine, Thames, or Wie,  
Aswell as any Spring in Thessaly.   

166.  

judg. 12. 6.  Sigh Shibboleth they can pronounce aright,  
Though Ephramites by birth, and parentage:  
Ye Gileadites do not against them fight,  
Nor seek to kill these sisters in your rage.  
They bring their offerings to jerusalem,  
They are at peace with you, war not with them.   

167.  
Thou princely judge, before whose sacred Seat,  
Mine, and my sister's cause, I humbly plead:  
Thy pardon and thy patience I entreat,  
To speak at large, as matter shall me lead.  
A prisoner for his life hath liberty,  
(With reverence of the Court) to argue free.   

168.  
Of such as do our innocence oppose,  
Some few (perhaps) by evil will are led:  
With silence only will I answer those,  
That's antidote for tongues envenomed.  
Such accusations slender credit gain,  
The Courts of justice, reck on them but vain.   

169.  

Scientia non habet inimicum, praeter. ignorantiam.  It's Ignorance, Arts greatest enemy,  
That sets itself, the Muses to outface:  
They understand not what is poesy,  
Who most oppugn, and strive it to disgrace.  
I'll teach them if they have a lust to learn,  
The Truth (herein) from error to discern.   

170.  
So when they shall be able judge aright,  
And clearly see wherein before they erred:  
In quarrel of the Muses they will fight,  
And joy, to see their Scholars be preferred.  
They'll give them leave, the gravest themes to handle,  
And on their knees, the gentle Sisters dandle.   

171.  

A Poet by signification of the word, is a Maker: and Poesy, is making.  A Poet is a Maker by his name,  
And Poesy, a making doth imply.  
The first of Writers that deserved same,  
(Among Professors in humanity)  
Were Poets all; who by their sweetened strains,  
First stamped Arts image, in men's duller brains.   

172.  
Was't not by Poets learned skill and wit,  
That men in manners rude, much like to beasts:  
In concord and society were knit,  
Did freely yield themselves t'obey Law's hest?  
Antiquity to them that honour left,  
To rob them of it, were a kind of theft.   

173.  
Such sight in things Divine as Heathens had,  
Or savoured aught of thoughts celestial:  
In Poet's habits all were neatly clad,  
Set forth in shapes, and shows poetical.  

Sacri, Sancti, Divini.  Their styles were Sacred, Holy, and Divine,  
The dearest Darlings of the Sisters nine,   

174.  
Their skill may not be got by institution,  

Nemo sit, sed nascitur Poeta.  Not Art, but Nature must a Poet frame:  
'Twas ever held, their cunning cameb' infusion,  

Vates.  Whence Elders gave to them, a Prophet's name.  

Furor Poeticus.  Instinct and Fury must possess their brain,  
That shall the title of a Poet gain.   

175.  
Their pen to one sole subject is not bound,  
What ever falls within the reach of wit,  
Conceit, or Reason: Shallow, or Profound,  
From Shepherds poor, to Kings that crowned sit:  
Things Sacred or Profane, or Lowe or Hie,  
Are subjects fit, for Poet's ingeny.   

176.  
" To every person, and in every thing,  
" It keeps decorum. Virtue best is graced  
" By poesy, when Poets thereof sing:  
" So, by their poems, Vice is most defaced.  
All Sciences within it are contained:  
Why should this Art of Arts, be so disdained?   

177.  
Of heavenly songs (the branch of poesy  
Whereof I treat, and seek to make defence)  
Examples in the sacred History  
May be alleged, I hope without offence.  
Yet all herein that shall be spoke, or writ,  
To Church's censure, wholly I submit.   

178.  

Sundry sorts of songs in Scripture. First, for deliverance from great dangers Moses. Exod. 15.  A song of praise for strange deliverance,  
Moses and Isr'el to the Lord did sing:  
The Women music made, and led a dance,  
With pious mirth, to honour heavens King.  
May not like cause now, work the like effect?  
Such, as say no, I'll not be of their sect.   

179.  

Psal. 18. & 105. David.  Many such songs upon the like occasion,  
Did holy David seriously indite:  
Needs must it be confessed without evasion,  
He did it by th'instinct of th'holy Spirit.  
On sundry instances I'll not insist,  
Moore in his Psalms you may read, if you list.   

180.  

●idg. ●. Deborah.  That noble prophetess good Deborah,  
Who boldly put her person to the field:  
After the full defeat of Sisera,  
By singing, praises to her God did yield.  

The three children in the fiery Oven.  The children saved from the sierie flame,  
Did chant a song, in honour of God's name.   

181.  

Secondly, for benefits and ble●…ings received.  For blessings and Gods benefits received,  
Good men and women, holy songs often framed:  
Moore than they all (if I be not deceived)  
We find in that good King, but lately named:  

2. Sam. 23.  Of Israel, sweet singer might he be,  
None sang so much, nor yet so sweet as he,   

182.  

1. Sam. 1. Hannah.  When barren Hannah had a son obtained,  
(Often vexed with her Rivals injury)  
For whom she prayed, and wept with tears unfeigned:  
To tender God her best gratuity,  
A song she framed with graceful melody,  
Full fraught with flowrs of heavenly poesy.   

183.  

Thirdly, songs of spiritual love, betwixt Christ and his Church. Read all Solomon's Canticles.  Of love chaste, holy, spiritual and divine,  
A Song of Songs King Solomon indicted:  
Look on the inside, not the outward rind,  
Thy heart with heavenly mirth will be delighted:  
To see the interchange of mutual love,  
Betwixt Christ and the Church, his gentle Dove.   

184.  
How she herself before him doth abase,  
Unworthy to be matched with such a mate:  
Deformitures in feature, and in face  
Acknowledgeth: And at how low a rate,  
Herself and all her parts, she doth esteem,  
That in his love, more happy she might seem.   

185.  
How he again, her beauty doth admire,  
And limns it with a grace unimitable:  
Embraceth her with love all set on fire,  
Makes her by his rich gifts, more amiable.  
With words and art, merely poetical,  
And emphasis supercelestial.   

186.  

Fourthly songs for remembr●cers, and admon●uon. Deut. 31. 19 & 32. 1.  When Moses was to take his last farewell,  
And seize Mount Nebo for his sepulture:  
Foreseeing that back-sliding Israel,  
Sound in God's service, would not longendure,  
But bow to Idols of all bordering Nations,  
And suit their manners, to those Heath'nish fashions.   

187.  
To testify against such heinous crimes,  
And make them heedful of this prophecy:  
That they might call to mind the ancient times,  
E'er they declined to gross Idolatry:  
By God's express command, a song he wrote,  
For them and theirs to know, and learn by rote.   

188.  

Fiftly, songs for spiritual comfort, devonon and edification. Colos. 3. 16. & Eph●s. 5. 19  Some uses more of Songs, and Hymns, and Psalms,  
In sacred Writ expressed do I find:  
They serve to wounded souls, for precious balms,  
To ease the heart, and to rejoice the mind.  
Fit means they are, to stir up true devotion,  
Proceeding ever from an holy motion.   

189.  

1. Chron. 16. & 25.  The care King David had in this respect,  
To beautify God's service in those days:  
May warrant us, not wholly to reject,  
That thing which he ordained to God's praise.  
Though God seek inward worship of the heart,  
Fit outward helps must not be laid apart.   

190.  
When Christians in their Temples do assemble,  
In holy Hymns, with heart and voice agreed:  
The glorious Choir of Angels they resemble,  
And pierce the heavens with their melody.  
Herein the Church while she is militant,  
Participateth with the Church triumphant.   

191.  

See before Magnificat, the Angel's song, Benedictus, and Nunc dimittis.  The choicest songs to Christ his birth addressed,  
Already have been offered to your view:  
You see what in the old-writ was expressed,  
Is likewise used, and taught us in the new.  
Condemn not that, which rightly may be used,  
But only see, the same be not abused.   

192.  
That Christ our Lord did laugh, I never read,  
There's no such mention in the History:  

Mar. 14. 26:  A Psalm or Hymn he sang, so is it said.  
His sole example serves the turn, say I  
" Each Act of his (as may be proved b'induction.)  
" Is written, and doth serve for our instruction.   

193.  

Saint Athanasius his profound Cr●de, cal●d Quicunq. vult. And Saint Ambrose his divine ●… Deum, etc.  Have not some godly Fathers in their time,  
Made songs: wherein our faiths deep mysteries,  
Are chanted out in soul-delighting rhyme,  
No good men grudging at those melodies?  
If such high points are sung without offence,  
Why may not others, with like reverence?   

194.  
All Ages such examples do afford,  
To justify this graceful exercise,  
In poetising on the Sacred Word.  
One sample will I set before your eyes:  
Of late-ones he shall serve for all the rest,  
'Mong sacred Poets, held to be the best.   

195.  

Du 〈◊〉 his divine Weeks.  He that by weeks and days his work divides,  
First on the worlds-creation poetizeth:  
Then forwards to succeeding Ages slides,  
The choicest matters in his Verse compriseth,  
Of elder Text: so sweetly beautify'de,  
As, with instruction, yields content beside.   

196.  
" What brings delight, and profit both together,  
" That more in reason aught we to respect:  
" Than it, which singlely produceth either.  
" This is of poesy the true effect,  
" To make those paths soft, easy, smooth and plain,  
" Which in themselves are rough, and full of pain.   

197.  
Of poesy in numbered words, and measure,  
And sweet-concluding-clozes I intent:  
(I know, a Poet's pen can range at pleasure,  
Prose-poetrie it's easy to defend)  
That charming Verse, which endeth in a rhyme,  
The thing by some, much scorned in this time.   

198.  

Ios. lib. 1. de Ant. jud. cap. 7. saith, that Moses after their delivery from the Egyptians, made an Ode or long in hexameter verse. See also l. 4. c. 8.  I dare not say, the ancient Hebrews songs,  
Ran all in rhyme: it goes beyond my skill.  
To greater Clerks, such knowledge deep belongs:  
Yet as I said before, so say I still;  
They kept both order, number, time, and measure:  
It stood so with devotion, and with pleasure.   

199.  
" These Rhymes which to the matter do no wrong,  
" Yet by the ear, breed in the heart delight:  
" Ought not be lashed with a lavish tongue,  
" Give them, as unto loser lines, their right.  
If th'only Rhyme offend, the words transmute,  
It will be Prose, and with your fancy suit.   

200.  

Conclusion of the de●ence of Poesy.  Thanks to the sovereign judge with reverence:  
Next, to the Court, where justice holds her seat,  
For granting prisoners this fair audience.  
No further favour need I to entreat.  
I guess, the Verdict must be special,  
A Term or two, will show what shall befall.   

201.  
But thou my Muse, who with thy oaten quill,  
Presum'st to pipe these homely rustic Lays:  
Whilst some with silver-sounding trumpets shrill,  
Transcend Olympus, graced with wreathes of Bays:  
Confess thy slender skill in poesy,  
Though thou the Art itself do justify.   

202.  
Suffice it thee, that on these sacred Themes,  
Thou tell thy mind in Meeter smooth, and plain▪  
Let others follow fantasies, and dreams,  
Speak thou the truth, regard no fables vain.  
What some affect, for idle ostentation,  
Do thou reject, and choose humiliation.   

203.  
Let tongue-prooffe armour, gentle patience,  
Make thee secure: thereon set up thy rest.  
A wall of brass, to wit clear conscience  
Keeps thee, and this thy Embryo in rest.  
As thou and it, shall fair acceptance find,  
So strain thyself to finish what's behind.   

204.  
If thy great Patron, Muses chief Protector,  
(He of the Muses most again beloved.)  

Hest. 5. 2.  Vouchsafe to hold thee out his golden Sceptre,  
And give thee life, until thy faith be proved:  
Thou needest fear no envious Agagite,  
By his defence, thou shalt be sure of right.   

205.  
Perhaps when I, the Penman of thy wit,  
Shall sleep forgotten, rotten in my grave:  
Among those Sacred-Singers thou may'st fit,  
This Motto for thy comfort shalt thou have:  
Though I sit lowest in this heavenly Quire,  
My note is Cela: None hath strained a higher.   
The end of the second Classis.   

DIVINE POEMS. The third Classis.  
THE ARGUMENT.  

Christ's Miracles on Lazars, Lepers, Blind,  
Dumb, Deaf, Dead, wretched men possessed with Devils▪  
Th' Apostles no less powerful in that kind,  
By his commission vanquish all those evils.  
The strange increase of pious Christianisme,  
The unlike growth of hellbred Mah'metisme.   


A comparison used by the Author ere he begin to treat of any the Acts of Christ that Messiah, and King of Kings.  WHo pens the story of an earthly King,  
Whose deeds ask folio-Volumes large & thick:  
E'er of his Acts and Gests he fall to sing,  
Or come to touch the Matter to the quick:  
To times, and things preceding must look back,  
Else shall his writings grace and lustre lack.   

2.  
Of all the Kings that ever Sceptre swayed,  

Gen. 10.  Since Nimrod first that Title did attain:  
If all their doings were together laid,  
And Kingdoms joined, wherein they all did reign:  
Their states and stories no ways might compare  
With Israel's King, nor claim therein a share.   

3.  
My Muse (like Dogs that running lap and taste.  
Of Nilus' streams, to quench their raging thirst)  
Some passages hath posted o'er in haste  
From Eden, where she set her foot at first,  
Through hills, and dales, and woods, & champion fields,  
Which endless matter of discoursing yields.   

4.  
Yet she, too weak for such a work of wonder,  
(What Atlas can so huge a weight sustain!)  
Resolved, part of that burden to goe-under,  
Which though it put her to no little pain:  
Her zeal to do that King true vassalage,  
Makes it seem but an easy carriage.   

5.  

The Author prayeth for divine a●…istance.  Dread sovereign King of Kings, stretch forth thy hand,  
To stay thy feeble servant lest he fall:  
Enlighten him, that he may understand,  
Those secrets of thy Court he deals withal:  
Not pry into thy inner Cabinet,  
But walk within the bounds which thou hast set   

6.  
The Sea is deep, no bottom to be found,  
Where thou thy greatest mysteries hast hid:  
Yet may we wade, whilst we can touch the ground,  
Keep by the shore, not venture to the mid.  
Here little Lambs may sip, and quench their thirst,  
Stout Elephants swill deep, until they burst.   

7.  

From prophesies of Messiah, promises and figures of the old Law: And other testimonies in and at his birth, and infancy:  With whom predictions of the Prophet's old,  
Nor types and figures, better things resembling;  
Nor God's sure promises fairly enroled  
By faithful Scribes, that never used dissembling:  
Nor witnesses 'boue all exceptions just,  
Can work belief, and drive away distrust:   

8.  
For such, some easier arguments there be,  

A pasta●e to the Acts of Christ himself. Heb. 1.  (The future subject of my plaine-tune-song)  
By which the simplest sort may clearly see;  
The things that were fore-spoken off so long;  
And get soule-saving faith, that's never idle,  
A spur to Virtue gives, to Vice a bridle.   

9  

A Simile.  Like one, who in a spacious garden set,  
With flowers, and fruits of sundry sorts :  
Hath liberty without control or let,  
To take his choice for savour, or for meat:  
Looks often about, not knowing where begin,  
All is so fair in show, so sweet within.   

10.  
So I, amid a Sea and World of matter,  
Exposed to my choice whereon to sing:  
Where no man need to gloze, much less to flatter,  
But smoothly say the truth in every thing:  
Confounded with my Thames' variety,  
Stand doubtful where begin my poesy.   

11.  

First, of his Miracles.  Thus wondering at this wondrous affluence,  
As I my pen unto my paper set:  
It seemed some hid celestial influence  
My wavering hand, and purpose did abet,  
And moved me first dispose myself to treat,  
Christ's Miracles, and works of wonder great.   

12.  

Christ's doctrine at first required Miracles.  'Twas meet that he who brought new Doctrine in,  
Put end unto old jewish ceremonies,  
With Miracles and wonders should begin:  

joh. 5. 36. & 10. 37.  Such wondrous works performed before men's eyes,  
Confirmed his Doctrine with strong evidence,  
As none thereat could justly take offence.   

13.  

His profound arguing with Docto●s, at twelve years old, was wonderful: if not precisely a miracle. Luk. 2. 49.  The first, is one among them not the lest,  
That he, a child of young and tender years,  
Even in the Temple, at a solemn feast,  
Opposed profoundest Doctors of the Chairs:  
His knowledge and his answers were so rare,  
As all men wondered, who then present were.   

14.  
Yet, by degrees he grew unto perfection,  

Vers. 40.  In grace and wisdom daily did increase:  
As man, we read he lived in some subjection  
To passions: Only sin could not him seize.  
His Godhead in his wonders did appear;  
So, of his Manhood he left tokens clear.   

15.  

His turning water into wine. joh. 2.  In Galilee (next) at a marriage feast,  
His mother and disciples coming thither,  
Himself likewise a solemn bidden guest,  
And many more assembling there together:  
He gave a probat of his power divine,  
By turning Water into perfect Wine.   

16.  

Gen. 〈◊〉 2●.  When Adam stood in state of innocence,  
In Paradise God knit that sacred band,  
With breach whereof no mortal may dispense,  
He brought the Woman to the husband's hand.  
A mystery, more to be had in honour,  
Sigh of the first Wife, God himself was donour.   

17.  
Perhaps from truth I shall not go astray,  
Nor wrong the holy Text by misconstruction:  
If, as I think, so I presume to say,  
That Christ herein respected our instruction:  

This was properly, precisely and punctually his first miracle.  By his first miracle at a marriage-dinner,  
To grace that Rite, whereof God was beginner.   

18.  
He left a pattern of civility,  
To such as should his holy Faith embrace:  
To shun all churlish harsh rusticity,  
And frame themselves to persons, time, and place:  

Rom. 12. 15.  To feast sometimes with friends, at seasons fit;  
And sometimes weep, with such as mourning sit.   

19  
" Not men on earth have Angel-like perfection,  
" Whilst we are clothed with mortality,  
" To humane passions we live in subjection,  
" None is exempt from mutability.  
" We laugh, we weep, are sick, recover health,  
" From poverty, sometimes rise up to wealth.   

20.  

His miraculous fasting forty days. Matth. 4.  As Christ made merry with his friends at feasting,  
It's likewise in the holy Story noted:  
He soon retired, and gave himself to fasting,  
A work whereto he chief was devoted.  
The Devil than beginneth him to try,  
And takes advantage of necessity.   

21.  
Full forty days he spent in meditation,  
(He was not idle in the Wilderness)  
In which he took no food for sustentation:  
This work, his Godhead makes us to confess.  
His hunger after that, doth testify,  
And give sure proof of his Humanity.   

22.  

The Devil's first temptation on our Saviour.  Hence that Old Serpent, subtle sophister,  
Gins to argue thus: Bread here is none:  
That (as thou knowst) is life's chief nourisher:  
Lo, here is matter, Take to thee this stone,  
If thou wilt prove thyself to be God's son,  
Command it to be bread, and 'twill be done.   

23.  
He had not yet forgot, how simple Eve  
By fair pretence, was foully circumvented:  
So hoped he our Saviour to deceive,  
And make him yield as soon as he was tempted.  
His wiles in tempting Christ, were fare more sly,  
They made no show of gross impiety.   

24.  
The woman did what flatly was forbidden,  
From due obedience to rebellion slided:  
Fowl gluttony within her breast lay hidden,  
By sight, and taste her appetite she guided.  

Gen. 3. 6.  Because the fruit was pleasant to the eye.  
And good to eat, she took it instantly.   

25.  
One motive, worse than th'other two beside,  
Preuailled with her. A rash, and damned desire  
Of knowledge like to God. Lo, here was pride,  
A sin that still sets all the world on fire.  
By pride, rebellion, sensuality,  
The Tempter got on her the victory.   

26.  
With Christ, more warily he goes to work.  
To turn a stone into a piece of bread,  
A man would think no treason here could lurk,  
And yet our Lord, withstood him to his head:  
Tells him, that God by's word, and providence,  
Not by sole bread, procures our life's defence.   

27.  
Th'audacious boldness of the wicked fiend  
Sets out itself, that being once repelled,  
He durst his wit against our Saviour bend:  
The more he was kept down, the more he swelled.  
For, having failed in his first assay,  
He leaves not so, butteries another way.   

28.  

The Devil's second temptation.  He lifts him up upon the Temple's top,  
A place of danger, rashly to descend:  
A non persuades him, boldly thence to hop,  
On confidence that God would him defend:  

Matth. 4. 6.  And for assurance, Scripture he produceth,  
Though (like himself) the Text there he abuseth.   

29.  
" The Devil, when he leads a man to sin,  
" Seeks not t'obtain his full design at first:  
" With slender slips, and errors hee'l● begin,  
" Then draws him on, ●o actions more accursed.  
" For, he tha● to his first assault gives way,  
" At next will be more ready to obey.   

30.  

The third temptation.  One other gilded bait this Tempter sets,  
(With such too many in these days are caught)  
Him to a huge high Mountains top he gets,  
Thence shows ●im all the world with glory fraught,  
And offers all, so he might be adored:  
But then he was rebuked by our Lord.   

31.  

Note the manner of Christ's answers to the Tempter.  Mark well, to every point of this temptation,  
How Christ still answered with a scriptum est:  
The Devil once spoke so in altercation,  
Of him his Scholars learn the Text to wrist:  
Christ teacheth us whereon our faith to ground,  
And how all devilish wranglers to confounded.   

32.  

The odds between the fasts of Moses and Eliah, and thereof Christ. E. od. 34. 28. Cap. 24. 16, 17, 18.  Though Moses did endure so long a fast,  
While in the holy Mount he did abide:  
God's presence was to him a full repast,  
He needed not some sustenance beside.  
Even in the cloud that time with God he dwelled,  
No touch of humane frailty there he felt.   

33.  

1. King. 19 6, 7, 〈◊〉.  Eliah tasted of a heavenly meat,  
Ordained for the nonce to give him strength:  
An Angel set it down, and bid him eat,  
Forcause he had a journey of great length:  
Th●s was a mean of good Eltahs' fasting,  
The Angel's food had such a force of lasting.   

34.  

Gen. 3. 22.  And why not so? Fare stranger was that tree,  
Whose fruit once eaten, had so strong a force;  
The Eater, from diseases had been free,  
His body never should been made a coarse.  
Then marvel not, if for some forty days,  
One Angell-meale the Prophet's stomach stays.   

35.  
Of Christ his fast, no mean at all I see,  
But only that he did perform the deed;  
His Manhood strengthened by his Deity,  
Of secundary causes had no need.  
'Twas God that fasted: so community  
Of properties, that speech doth justify.   

36.  

Matth. 4. 23.  In Galilee where he began his preaching,  
His miracles abundantly he wrought:  
By them he wan assent unto his teaching,  
More Auditors to him thereby were brought.  
All people that were any ways diseased,  
He made them sound, and left them wholly eased.   

37.  
Not sore, no sickness came to him amiss,  
He healed all, and every kind of grief:  
A leprosy (what spot more loathsome is?)  

His curing a leprosy. Matth. 8. 2.  He cured with his word: 'twas short and brief.  
Be clean, such is my will thou shouldest be;  
The grief departed, and the man was free.   

38.  

His cure of palseyes. Matth. 8. 2. & 9 1.  Two more he cured, with palsies much tormented,  
His word alone he used for their aid:  
The one, before him never was convented,  
Only on his behalf his Master prayed:  
Go home (saith Christ) thy servant shall do well,  
If thou believe: and just so it befell.   

39  

Curing a fever. Matth. 8. 14. Verse. 25.  A fever by a touch he did expel,  
Rebukes the winds, they instantly obeyed;  
Becalms the Seas which mightily did swell,  
Whereat his faint Disciples were dismayed.  
Be still (said he) 'twas calm even as he spoke;  

Mar. 4. 41.  They all with fear, and wonder began to quake.   

40.  
" He only is the Lord of Sea and Land,  
" He holds the winds fast closed in his fist:  
" He hath both waves, and blasts at his command,  
" He makes them stir, and stays them when he list.  
" Of him they stand in awe, and fear his check,  
" When most thy strive, he stills them with a beck.   

41.  

He walketh on the sea. Matth. 14.  To him the Sea is as the firmest ground,  
Thereon he walks, makes Peter do likewise:  
Who waxed faint, and feared to be drowned,  
When he perceived a tempest to arise.  
" Needs must they sink, whom Christ doth not sustain,  
" The help of others, we implore in vain.   

42.  

His healing the blind. Matth. 9 27.  Two men, who were deprived of their sight,  
(When of their faith they first had made confession)  
He touched their eyes, that they might see the light,  
Yet 'twas to take effect upon condition,  
So their belief were hearty, and unfeigned:  
Which soon appeared, in that their sight they gained.   

43.  

Io●. 9 readeall this Chapter●.  Another, noted to be blind by birth,  
'Bout whom the jews used many captious questions:  
He spat, and made a temper of the earth,  
'Mongst them it caused many nice suggestions:  
They laboured much this wonder to deface,  
Their stirring gate to Christ and it, more grace.   

44.  

A Simile.  As one, who seeks to quench a fire begun,  
Bestirs himself with what comes next to hand:  
Then to some vessel hastily doth run,  
Takes up a pot of oil which there did stand,  
Throws it thereon, in hope the flame to smother,  
But then each little flame, begets three other:   

45.  
So they half mad; that wonder to disgrace,  
(At lest, thereof to stop the spreading fame)  
Run up and down, and walk from place to place,  
One while the man, than they his parents blame:  

Vers. 34.  The Deed at length confirmed, and cleared from doubt,  
They curse the late-blinde man, and cast him out.   

46.  

Deaf and dumb cured. Matth 9 32. and Mark 7. 32. and 3.  The deaf and dumb, he made to hear and speak,  
Limbs withered up, to strength he did restore:  
By means in seeming simple, feeble, weak,  
Which caused all men thereat to wonder more.  
What ever means he pleased to apply,  
His will alone, was th'only remedy.   

47.  

A cripple of thirty eight years, healed. Io●. 5.  One cripple noted more than all the rest,  
Poor impotent, full thirty years and eight;  
His strength regayned when he hoped lest,  
At that strange Pool, where he so long did wait:  
That help which by the Pool he could not have,  
Christ with his only word unto him gave.   

48.  

His miraculous feeding 5000. m●n with eight loaves, and two fishes. job. 6.  Who ever with such slender store of bread,  
As five poor barley loaves, and two small fishes:  
Hath read, or heard five thousand men full fed,  
Whose stomaches might have asked a thousand dishes?  
They all were filled, and after meal left more,  
Than what to them presented was before.   

49.  

4000 men, besides women and children, fed with seven loaves. Matth. 15.  One other meal, much like unto the last,  
To men, their wives and children did he make:  
With little food, he gave them large repast.  
Then they who saw these works, precisely spoke  
That this was he, expected for so long;  
(Divine-sweet subject of my simple song.)   

50.  
Herein was near resemblance with Creation,  
No man did so in former time, nor since:  
Admit therein but multiplication,  
It gives full proof of his Omnipotence.  
To make huge matter out of little store,  
All's one, as if there had been none afore.   

51.  
These works were strange; Fare stranger rest untold,  
The like were never since, nor yet before:  

Matth. 〈◊〉. 20. & Mar. 5. 25.  Consuming griefs, long-lingering and old,  
By touching of his garment, and no more.  
To vanish in a moment, and departed,  
Not eased, but waxing worse by physics art.   

52.  

His reviving the dead.  Yet, all diseases, griefs, and maladies  
Exceeding physics skill, and surgery,  
May not be thought so fare passed remedies  
As death, attendant on mortality.  
When once the thread of life is cut in twain,  
God, and no Man, can fasten it again.   

53.  
This Son of God, both God and Man together,  
Like power had over death, as on diseases:  
He conquered th'one, aswell as cured the other,  
With's Word, or less than that, doth what him pleases.  
He could as soon make any dead man live,  
As health unto diseased persons give.   

54.  

jareus his daughter. Marc. 5.  When first he came unto the Ruler's daughter,  
(Her father's humble suit him thither led)  
The people there began to raise a laughter,  
In that they knew, the Maid was fully dead.  
He takes her by the hand, bids her arise,  
She walks, and eateth meat before their eyes.   

55.  

The widow's son at Naim. Luk. 7. 11.  Like deed at Naim, wrought he on another;  
A dead man carried out upon a Beer,  
Who was the only son unto his mother  
A widow, weeping showed she loved him dear:  
Christ took compassion, willed her not to weep,  
Then roused her son from death, as from a sleep.   

56.  
These two were strangers, both to him unknown,  
(Respecting passions of humanity)  

Lazarus. joh. 11.  A friend and dear acquaintance of his own,  
Who dwelled within the town of Bethanie,  
Gives greater cause to manifest God's glory,  

Vers. 3.  As is observed in the sacred Story.   

57  
No miracle in all the holy Book,  
So fully is described in every part:  
I wish my Reader on that Text to look,  

Vers. 45.  That deed alone did many jews convert:  
And he who reading it, rests unconuerted,  
Then any stubborn jew, is more hardhearted.   

58.  
Here are clear signs of Christ's humanity,  
His love, his sorrow, witnessed by weeping:  
Main arguments of his Divinity,  
A waking one, who mortally was sleeping.  
By nature's course, the corpse began to stink,  

Vers. 39  And so his friends that loved him best, did think.   

59  
What though his flesh had been to dust consumed,  
And all his limbs disjointed clean asunder?  
His former state he should have reassumed,  
Had Christ been pleased to show so rare a wonder.  
He cried aloud, and called him by his name,  
The dead man rose, out of his tomb he came.   

60.  
Why should that Article of our Christian Creed,  
Which doth assure us of the Resurrection,  
(Though Reasons reach in sort it doth exceed)  
Against belief be held a strong objection?  
This one example makes the matter plain,  
That dead men may rise up, and live again.   

61.  
This deed was done near to jerusalem,  
A great recourse of jews then in the place:  
It shows, our Lord was willing to win them,  
At lest wise such, in whom was spark of grace.  
Great numbers did believe; some went their ways,  
And told the matter to the Phariseiss.   

62.  

Vers. 47.  Such public notice of this Act was taken,  
That all the City there with 'gan be troubled,  
The Priests and Pharisees with fear were shaken:  

Ch. 12. 9, 10, 11.  Their malice and their fury both redoubled,  
Sigh Lazarus caused many to believe,  
Who knew he had been dead, and saw him live.   

63.  

A zealous prayer of the Author.  O faithless jews, most unbelieving Nation,  
What madness did your crazy brains possess!  
Hardhearted, stubborn, froward Generation,  
Who seeing such great works, would not confess!  
The gangrene of your incredulity,  
Infecteth yet your whole posterity.   

64.  
Thou souls and bodies Surgeon and Physician,  
Have pity on this brainsick, frantic crew:  
Prepare some strong-soule-curing composition,  
Vouchsafe their drowsy spirits to renew:  
Turn them at last, that they and we together,  
May knowledge thee coequal with thy Father:   

65.  
And by the working of thy holy Spirit,  
One God that makes the Glorious Trinity:  
Thy heavenly Kingdom we may all inherit,  
Knit here below in perfect unity,  
In virtue striving each to pass the other,  
True Children of thy holy Church, our Mother.   

66.  

Devil's cast out, prove and confess his Divinity.  Another proof of Christ's Divinity,  
His greatest foe, the Devil shall avow:  
Though wicked men all bend to blasphemy,  
Him and his works disgraced, they cared not how.  

Mar. 3. 22.  When he the Devils, by his power o'ercome,  
They said he did it in the Devil's name.   

67.  

Matth. 12. 24.  Damned blasphemy! Repugnant to all reason,  
That Satan should against himself rebel:  
Nay, 'mongst those cursed fiends there's no such treason,  
To mischieve us, they all agreed too well:  
Their concord (such as 'tis) maintains their state,  
We loose ourselves by strife, and mutual hate.   

68  

Mar. 9 25.  Sometimes he checks the Devils with his Word,  
Commands them to come out, and is obeyed:  

Luk. 4. 33.  Sometimes at very presence of our Lord,  
Before he speaks, they cry and are afraid.  

Matth. 8. 28.  They beg his leave to enter into Swine;  
What stronger probat of his power divine?   

69.  

The Syrophenicians daughter. Mar. 7. 25.  To jews and Gentiles he was kind alike,  
Lord of them both, in mercy rich to all:  
One woman who by Nation was a Greek,  
Before his feet, most humbly down did fall:  
Her daughter from a Devil he set free,  
Yet came not near, nor ever did her see.   

70.  
If all the works of wonder had been penned,  
By which our Lord proved his Divinity:  

Io●. 20. 30. & 21. 25.  The penmen hardly could have found an end,  
They mounted near up to infinity.  
These were, and are enough to gender faith;  
So I believe, for so the Gospel saith.   

71.  
Some circumstances rest worth observation,  
Whereof my Muse desires a note to warble:  
The Theme yields her such inward contentation,  
She holds it fit to be graven in marble,  
Then rudely scribb'ld with her ragged quill,  
Yet hopes, the best may like of her good william.   

72.  

Amplification of Christ's powerful Omnipotency: In that he gave like power to others, to do such miracles, as himself had done. Act. 4. 13.  In giving power to simple Fishermen,  
That they like works should do, as he had wrought:  
Most of them wanting skill to hold a pen,  
Who never in their youth to school were brought:  
This was a wonder much admired at,  
The learned jews took special note of that.   

73.  
Christ, body's Surgeon, and the soul's Physician,  
Great Lord and King of both by lawful right:  

Matth. 10. 1. 8.  To his Apostles gave a large Commission,  
Against all griefs, and every unclean spirit.  
He bids them heal the sick, make lepers clean,  
Cast out the Devils, raise the dead again.   

74.  

Much unlike him of whom it is written, Vendere iure potest, ●merat ●lle prius. Act 3. 6. & 8. 18, 19, 20.  Freely they had this gift, paid nothing for it,  
As freely they bestowed the same on others.  
Money or bribes to take, they did abhor it,  
But gave to strangers, as unto their brothers.  
This law and practice is grown obsolet,  
Now men must pay, if aught they mean to get.   

75.  

A Simile,  While Phoebus shows his face, it shines so bright,  
The Moon and lesser Lamps yield not a spark:  
There's no appearance of their borrowed light,  
Till he withdraw, and it begin grow dark:  
Then, all such force as he to them doth lend,  
To serve the use of man, they freely spend.   

76.  

Another Simile, or Comparison.  A King, whilst he is present in the place,  
And deigns himself a business to effect:  
For subjects then to wait, it's no disgrace,  
Till he be pleased, some specially t'elect,  
And give them power in those affairs to deal,  
To try them trusty, and himself to speale,   

77.  
Our Lord, long time in persion did attend  
His Church-affaires, himself took all the care:  
He trained some near about him, to this end  
When he saw time, the burden they might share,  
And by Commission ample, full and large,  
Perform what he to them should give in charge.   

78.  

The Apostles miracles, were arguments of Christ, divinity, by whose power they did them.  Th'Apostles were no slack Commissioners,  
But roundly let themselves unto their task:  
All people of the world were their Parishioners,  
They gave to all, that came to them to ask.  
By virtue of Christ's power to them diriued,  
What e●e they took in hand, proved well, and thrived.   

79.  

Speaking all languages. job. 14. 16. & Act. 2.  And first, t'assure them of his powerful aid,  
To warrant them in that so high a function:  
T'accomplish what not long before he said,  
On them he did bestow a sp●rituall unction.  
They with the holy Ghost were wholly filled,  
In every language on a sudden skilled.   

80.  

Saint Peter. most divine sermon. Vers. 11.  This strange beginning had a fair success,  
Though some forbore not, foully to blaspheme  
Three thousand souls were gained, and no less  
By Peter's Sermon, grounded on that Theme.  

41.  Hereby Christ's Godhead was aswell made known,  
As by the greatest wonders of his own.   

81.  
What miracles were by th'Apostles shown,  

Act. 3. 11, 12. and 14. 14.  Though all the people offered them the honour:  
Yet they surrendered it to him alone,  
Who of their large Commission was the Donour.  
" The Author of each work deserves the praise,  
" More than the Instrument, which him obeys.   

82.  
So, what they did as servants to their Lord,  
Whence they derived their authority:  
Among those Acts I justly may record,  
Which give us proof of his Divinity.  

Act. 3. 6. and 4. 10. 30.  By him, and in his Name, their deeds were wrought;  
Confessed, that of themselves they could do naught.   

83.  

Healing a ●…ple. Act. 3.  As when they set the cripple on his feet,  
Who from his birth before could never stand,  
Until that Peter friendly did him greet,  
And gently taking him by his right hand,  
Bid him rise up, and walk in jesus Name:  
Which said, the cripple was no longer lame.   

84.  
The jewish Rulers, madded with this deed,  
And more, in that they did the people teach:  
Laid hands on them. But mark how it did speed,  
The Doctrine was so sweet which they did preach,  

Act. 4. ●.  So well confirmed, that siue thousand more,  
Were joined to them, which did believe before.   

85.  
Me thinks, it was a miracle to see,  
How these hardhearted Rulers beaten their brain:  
To compass, that the deed concealed might be,  
Which was so open, manifest, and plain.  
Themselves blindfoulded, would have other men,  
Seem not to see, what clearly they did ken.   

86.  

A Simile.  Like children when they hide their eyes, or wink,  
While they themselves see not the face of others:  
That no man else sees them (poor souls) they think,  
Thus please their fancy, and delight their mothers.  
Such was the childish folly of those people,  
About the business of that cnred cripple.   

87.  
Here Peter's love unto his Lord appeared,  

job. 2●. 15.  Whereof not long before he made profession:  
The threatenings of the jews, he no whit feared,  

Act. 4. 8.  But boldly made a most divine confession:  
Proves, they had-cast aside that Cornerstone,  
Which all the faithful should be built upon.   

88  
When he and other of his fellows met,  
Recounting how the Rulers had them threatened:  
Themselves to pray with one accord they set,  
Desiring God they might by him be heart'ned,  
Boldly to preach: a●d that in jesus Name,  
They might work wonders, so to spread his same.   

89.  

The strange moving of the place where they prayed. Vers. 3●.  No sooner had they ended their denotion,  
But instantly the place wherein they sat,  
Was strangely shaken with a heavenly motion:  
They courage took, and waxed bold thereat,  
Inspired from above, they all agreed,  
Their hearts and souls fast knit in charity.   

90.  

A Comparison.  A King, that seeks his Empire to enlarge,  
Wins strangers to acknowledge him their Lord:  
As well of th'one, as th'other sort takes charge,  
Like justice to them all, he doth afford.  
One sharp example showed on his own Nation,  
Makes stranger's love: and fear like castigation.   

91.  
Some one, who in the Church's bosom lurks,  
Who of Religion makes a fair pretence:  
Corrupts his fellows with his wicked works,  
To Infidels gives scandal, and offence.  
By cutting off so bad a rotten limb,  
The body is preserved clean, and trim.   

92.  

Another Comparison.  A scabbed sheep that would the whole insect,  
Good Shepherds use to draw-out from the rest:  
The flock, more than one culling, they respect.  
Th'Apostles, Pastors of all else, the best,  
With their new-chosen sheep do so begin,  
Thereby more love, and credit did they win.   

93.  

The miracle done by Peter on An●…tas and his wise. Act. 5.  What sin more heinous in the Church of God.  
Then Sacrilege? Of all thefts, that's the worst:  
Such thiefs ask scourging with an Iron rod.  
Of all Church-robbers, he who was the first  
'Mong men professing Christ, death was his hire:  
The manner strange, as did the fact require.   

94.  
The man who did commit that robbery,  
Though 'twere most close, and secret in his heart:  
Not sooner came in Peter's company,  
But he perceived his falsehood, and his art:  
Rebuked him sharply for his foul dissembling,  
Down dead he fell, even at his feet with trembling   

95.  
His wife, partaker in the treachery,  
Not knowing what her husband did betide:  
Presents herself with like impiety,  
But instantly at Peter's word, she died.  
These rare examples strake a sudden fear,  
In all believers, who thereof did hear.   

96.  

Simon the sorcerer. Act. 8.  A crime there is, near kin unto the other,  
Which from the Author doth derive its name:  
'Tis Simony, to Sacrilege next brother,  
A Sorcerer he was who broached the same:  
Yet, by the wonders which Saint Philip wrought,  
Within the Church's verge he had been brought.   

97.  
He thought God's gifts with money might be gained,  
Saint Peter checks him sharply for his fault,  
Exhorts him to repent with zeal unfeigned:  
Perhaps the man did so as he was taught.  
Himself he humbled, seemed penitent,  
I found no mention of his punishment.   

98.  
" That argues not, the fault t'have been the less,  
" God strikes, and spares whom to him seemeth good:  
" A late example makes us so confess,  

Luk. 13. 4. " Like Siloes' Tower rightly understood.)  
" Those faults are both of them so near of kin,  
" I wots not which to call the greater sin.   

99  
The Church hath long been pestered with those crimes,  
(theyare deeply mor'd, 'tis hard to weed them out)  
If holy Peter lived in these our times,  
IT would 'cause him rouse himself, and look about,  
And strike some dead, to make the others fear.  
" Examples move, words only beaten the air.   

100  
As Peter, Ananias and his wife  

R●uiuing Tabytha. Act. 9  For their offences, with a word did slay:  
So, good Tabytha he restores to life,  
When kneeling by her carcase, he did pray.  
Only he bid her rise, than up she sat,  
Many believed, and wondered much thereat.   

101.  

Cornelius and th● Gentiles converted. Act. 10. & 11  How much did he amaze the faithful jews,  
In showing them the Gentiles strange conversion?  
At first they were offended with the news,  
And rashly laid on him a foul aspersion:  
But when he plainly told them all the story,  
They held their peace, and gave to God the glory.   

102.  

Other great wonders done by the Apostles. Act. 5. 12.  Strange wonders more were by th' Apostles wrought,  
As if their Lord himself had been in place:  
The sick in couches, and in beds were brought,  
No kind of grief made difference in the case:  
All coming to them, whole and sound were made,  

Saint Peter● shadow.  Yea some, obtaining only Peter's shade.   

103.  

Saint Paul● Napk●…. Act. 19 12.  Not much unlike it's noted of Saint Paul,  
The linen clotheses that from his person came,  
Drave-out foul spirits, and cured diseases all:  
Done by Christ's help and only in his Name.  
He that to mortal men such power could give,  
Him to be more than man, we must believe.   

104.  

Act. 5. 19  Strong prison doors flue-ope, to let them out,  
So did an Iron gate, though surely warded:  

Act. 12. 7. 10. & 16. 26.  They shaked off chains, and fetters like a clout,  
And past through all such watches as them guarded:  
Till their Commission they had fully ended,  
Their Master from all Tyrants, them defended.   

105.  

Saint Paul's wonderful conversion. Act. 9  When Saul against the faithful tyrannised,  
With bonds and torments threatening them to punish:  
In wondrous manner suddenly surprised,  
A light from heaven did him so astonish,  
That tumbling down he fell, and lost his sight,  
The vision which appeared was so bright.   

106.  
To him our Lord himself distinctly spoke,  
Recalled him from the error he was in:  

Vers. 20.  He readily obeyed, and nothing slack,  
To preach and teach did presently begin:  
And plainly proved, that Christ in deed was he,  
By God ordained, world's Saviour to be.   

107.  
Now shall you hear how persecuting Saul,  
Converted by so strange an apparition:  
Became a most religious preaching Paul,  

Act. 18. 9 and 22. 17. 1. Cor. 15. 10. Rom. 15. 19  Received from Christ himself a new Commission:  
Wherein he laboured more than all the rest,  
His labours with a fair success were blest.   

108.  

Act. 11. 6. The first name of Christians, was at Antioch.  At Antioch, a City of renown,  
The faith of Christ he so divinely taught:  
As first the name of Christians in that Town,  
Was given to all, who to the Faith were brought.  
(O, as we do retain that glorious Name,  
So would we do such works, as fit the same!)   

109.  

Elimas' the sorcerer stricken blind by Paul. Act. 13.  As to dark men they often restored sight,  
So with a word they would strike others blind.  
A Sorcerer resisting Paul with might,  
The force of his commanding word did find:  
That act made Sergius Paulus yield assent  
To Christian faith, with great astonishment.   

110.  
A most divine and pithy exhortation,  

Act. 2.  (Like Peter's sermon at jerusalem)  
Paul boldly spoke to that untoward Nation,  

Act. 13. 16.  Yet little good his preaching did to them:  
The Gentiles gladly did the Truth embrace,  
And were accepted in the others place.   

111.  
How comes it, that the Word divinely taught,  
Makes some more stubborn than they were before?  
When othersome therewith are sweetly caught,  
With grace replenished daily more and more?  
" What's antidote to one, another kills,  
" What saves the son's life, often the fathers spills.   

112.  

A Comparison.  The fires warmth, and heat of shining Sun,  
A roll of wax doth gently mollify:  
On dirt and clay the contrary is done,  
These more obdurate grow, and hard thereby.  
Some men have hearts of wax, and some of clay,  
In Sun or Fire the fault we must not lay.   

113.  
This great Apostle never sat him down,  
But still attending on his holy Function,  
He travailed day and night, from town to town:  
Some, moved in their hearts with true compunction,  
Were won to Christ: Some others stirred up strife,  
And some laid plots, to take away his life.   

114.  

A cripple healed by Saint Paul at Lystra. Act. 14.  At Lystra lay a cripple impotent,  
Who never used his legs since he was boar:  
Stand up, quoth Paul; he leapt incontinent,  
Then they who long had known the man before,  
Would needs have done unto him sacrifice,  
And hardly were restrained with his cries.   

115.  

A Simile, or Comparison.  Even as a grand Commander in the field,  
Who over many thousands hath the charge:  
Walks often about his camp, and resteth seld,  
Surveys it round (although in compass large)  
Where he perceives his men stand most in need,  
There he runs in, and succours them with speed:   

116.  
So this grand Captain of the Christian bands,  
Who fought against a strong and subtle foe:  

Act. 16. & 17. & 18.  Reviewes his Soldiers in remotest lands,  
New-heartens those he had, still takes up moe:  
His foeman's Soldiers run to him amain,  
With such good pay, he did them entertain.   

117.  

He casteth out a spirit of divination. Act. 16. 14.  In Macedon where Lydia was converted,  
A Maid which had a spirit of divination:  
To Paul and Silas who with him consorted,  
Great trouble bred, and cruel castigation.  
When he the Devil by his word expelled,  
Some much incensed with rage against him swelled.   

118.  
That sooth-saying Damsel brought her Master gain,  
Who when he saw the hope thereof was gone:  
He cries out to the Magistrates amain,  
Implores their aid, else they were quite undone.  
These jews (saith he) do trouble all our Town:  
So were they whipped, and to the jail cast down.   

119.  
How loathe are worldly men to bear a cross?  
Such as be rich, have all things at the full,  

Act 18. 2●.  They'll follow Christ, so't be not to their loss:  
You prick their hearts, if once their fleece ye pull.  

Act. 19  Demetrius gaining by Diana's shrines,  
With all the craftsmen 'gainst Saint Paul combines.   

120.  

Being in prison, by a wonderful earthquake the jailer is converted. Act. 16.  Silas and he were fast set in the stocks,  
They prayed all night, and Psalms to God did sing:  
The prison strangely shaked, off slew the locks,  
The ●ayler all amazed at the thing.  
Admires the men: He with his family  
Baptised, were turned to Christianity.   

121.  

A Comparison.  A Traitor who unto a Crown aspires,  
Deviseth how to climb up to the Throne:  
The better to accomplish his desires,  
And gain the Honour due to Kings alone:  
Prepares himself by apish imitation,  
E'er he presume to broach his innovation.   

122.  

Like Perki● in ●. 7.  First frames a countenance fit for Majesty,  
Then counterfeits, just like a King to talk:  
He learns the way to speak Imperiously,  
Next tries how Princelike he in state can walk:  
Thus when he thinks himself shaped fit for action,  
He makes some use of Partners in his faction.   

123.  
His Warrants and Commissions fly about,  
As if he were a King in verity:  
His Officers, among the simpler rout,  
Make show of justice, and sincerity:  
But, as in their mayne-warrant there is fault,  
So all their deeds are sergeant, and naught.   

124.  

The Devil a Traitor to God, doth what he can to sergeant Gods miracles.  The Devil is to heaven's King a traitor,  
Usurps Gods lawful jurisdiction:  
He draws unto him many a graceless waiter,  
Some he beguileth with his subtle fiction:  
By sleights he makes his Vassals to believe,  
That he like power, as God himself, can give.   

125.  

Exod. 7.  When Moses by Commission from his God,  
First to King Pharo did himself present:  
He rayzed a living Serpent of his Rod,  
To make it known, that he from God was sent.  
This deed (in reason) might have moved the King,  
But that the Devil closely crossed the thing.   

126.  
False Sorcerers (the Devil's journeymen,  
That long had been Apprentice to the Trade)  
By their enchantments did the like again,  
I think, not so in substance, but in shade.  
For Moses Serpent truly being so,  
Devoured theirs, which were but such in show.   

127.  

Exod. 8. 18.  The vilest vermin raised from Egypt's dust,  
Compelled th'enchanters to confess God's hand:  
Small reason had they in their Art to trust,  

Exod. 9 11.  Sigh they in Moses presence could not stand:  
But all as much with botches were oppressed,  
As other men, the cattles and the beast.   

128.  

jewish Exorcists beaten by the Devil. Act. 19 13.  Among the jews, while Paul true wonders wrought,  
The Devil had Commissioners abroad:  
These, not God's glory, but their Masters sought,  
Abused the Name of jesus to their fraud:  
As though bore naming jesus, and Saint Paul,  
Without true faith, could work those wonders all.   

129.  
These Exorcists were quickly taught to know,  
Their fault in using sergeant Commission:  
The Devil made the men themselves beshrew,  
For as they used their skill without suspicion,  
The man whom they (being seven) had conjured,  
Doth wound them all, and sends them to be cured.   

130.  

The Devil doth seduce his Vassals, to hurt and destroy them.  Behold the common tricks of that Seducer,  
Good Angels shape in show he doth assume:  
Of all that come to him, he is th' abuser,  
When most upon his favour they presume,  
He quits their service with a woeful hire,  
Provides them lodging in a flame of fire.   

131.  
Mean while (perhaps) till he of them be sure,  
With vain and short delights gives them content▪  
Than having trained them ready to his lure,  
Prepares himself unto their punishment.  
he'll take a limb or joint, in part of pay,  
T'assure him of the whole another day.   

132.  
These Exorcists, sore wounded for their pains,  
With shame and sorrow, took them to their heels:  
The man possessed, no help by them regains,  
Nor casement of his former torment feels.  
" All devilish Artists find the like success:  
" Small good they do themselves, to others less.   

133.  
But they to whom Christ did that power impart,  
To work great wonders, calling on his Name:  
To men oppressed brought ease, and joy of heart,  
To them and to their doctrine, praise and fame.  
Believers, in their faith were faster grounded,  
Oppugners of the Truth, thereby confounded.   

134.  

Paul r●st●rech dead ●utichus to life. Act. 20.  While Paul at Troas preached till mid of night,  
Intending his departure on the morrow:  
A chance befell that did them much affright,  
Possessed his hearers hearts with grief and sorrow.  
A sleeping youth fell down three stories high,  
And with the fall, departed instantly.   

135.  
Some friends (it's like) were there, who for him grieved,  
Discomfort to the rest the chance did breed,  
Sigh he was of the faithful, and believed:  
But Paul, who never failed his friends at need,  
When he had stretched himself upon the Lad,  
Reviued him, and made th' assembly glad.   

136.  
" For one good faithful man, of God beloved,  
" A multitude often do his favour find:  

Act. 27.  By Paul's example that was fully proved,  
When in a ship tossed with tempestuous wind,  
Two hundred seventy five God to him gave,  
And for his sake the lives of all did save.   

137.  
As he not long before to them had told,  
When sad despair possessed all their hearts:  
He comforts them, persuades them to be bold,  
(So they would ply themselves to do their parts,  
For why, fit means might not be cast aside:)  
No loss of one man's life should them betide.   

138.  
It so fell out. A matter seldom seen,  
Where seas so swelled, and tempests were so strong:  
Not traveller who in like case had been,  
So tossed with waves, and toylled with labours long,  
Would think in such a wreck, near fourteen score,  
Not one man lost, should all come safe to shore.   

139.  
When Paul had past the danger of the Seas,  
And safely landed in Melita's Isle:  
He rested not, nor idly took his ●ase,  
Intending his Commission all the while.  
Diseased people flocked to him amain,  
He cured all, and rid them of their pain   

140.  
Among the rest, the Ruler of that place,  
A noble Roman, showed him courtesy:  
Whom Paul requited with a work of grace,  
The Ruler's father sick, and like to die,  
In perfect health he settled by his prayer,  
And many more, that did to him repair.   

141.  
That great Physician of our souls and bodies,  
Who cured all diseases with a word.  
Can not escape the taunts of simple noddies,  

Luk. 4. 23.  (Whereof in holy Writ I find record)  
But some durst say, if thou have power at will,  
Physician heal thyself, and show thy skill.   

142.  

Act. 28. ●.  I read how Paul was once put to that push,  
Upon himself his powerful art to prove:  
The trial would have made a stout man blush,  
But he assured of his Master's love,  
Those dangers which did other men appall;  
Esteemed light, and reckoned them but small.   

143.  
No sooner was he free on shore from drowning,  
His numbed limbs refreshing by a fire:  
As if both sea and land looked on him frowning,  
And creatures all against him did conspire:  
A worm whose biting present death would bring,  
Doth seize his hand, and closely to it cling.   

144.  
This hap, the standers by did much affright,  
Who knew the Viper's venom was so strong:  
That none whom they should happen once to bite,  

V●… 4.  From swelling, or from death could hold out long,  
A murderer they judged him to have been,  
This plague laid on him, for that horrid sin.   

145.  
He soon shooke-off the beast into the flame,  
Not moved, nor feeling any harm at all:  
The people than began t'extol his name,  
They change their minds, and him a God they call.  
Poor fools, they might have said, and spoken right,  
That none could so have done, but by God's might.   

146.  
Now put together since the world's creation,  
All works of wonder done in any time,  
Which might deserve or challenge admiration,  
In any Country, Region, or Clime:  
(Except what Moses and God's Prophets wrought)  
Compared with these, they'll seem as things of naught.   

147.  
Here could I loose myself with wonderment,  
Amid this forest of such rarities:  
My soul is stricken with astonishment,  
And most at jewish incredulities,  
To think how such a Saviour they could scorn,  
Who of their blood, and for their good was borne.   

148.  

An Atheistical ob●…ction.  An Atheist, or a selfe-wise politician,  
Presuming on the fineness of his wit:  
Will raise a doubt (much like a Matchivellian)  
And swear, there's no Divine can answer it.  
Such Apes there be that hug their own brain-broods,  
Deem all men, but themselves, of muddy moods.   

149.  
If these Apostles could such wonders work,  
Make sick men whole, restore the dead to life,  
Give blind men sight, strike some sharp-sighted dark;  
Resolve me of one doubt, to end the strife.  
Why could they not have mast'red all their foes,  
Who slaughtered them, and bred them many woes?   

150.  
That (think these men) had been the only way,  
Their doctrine and themselves so to have graced,  
As all men would them readily obey,  
No ●yrant, such examples, had out facet.  
But sith themselves they were not able save,  
We doubt how they such help to others gave.   

151.  

Matth. 27. 39  So said the jews when they our Lord reviled,  
From them these Wizards this objection borrow:  
The Scribes and Priests spoke scoffingly, and smiled,  
(What time his sufferings might have moved their sorrow:)  
Come down now from the Cross, so we'll believe,  
Else, to thy Doctrine we no credit give.   

152.  
Though he had Angell-legions at his beck,  

Matth. 26. 53.  Whereby his foe-men all he could have slain:  
Though he could soon have given them such a check,  
As all their banding 'gainst him, had been vain:  
Yet, to another purpose was he bore;  
T'accomplish things, long prophecy'de before.   

153.  

Answer to the objection.  How then should Scriptures be fulfilled? (said he)  
That answer may suffice us in this case:  
From Master's state, the servants were not free,  
Most willingly the Cross they did embrace.  
" So, all that purpose to be Christ his scholars,  
" In patiented suffering they must be his followers.   

154.  

Sundry Similes. " Gold's not refined, but if it feel the fire;  
" Wheat not well cleansed, but by the wind or fan:  
" Who can expect a worthy Soldier's hire,  
" Unless he fight, and quit him like a man?  
" We are Gods men of war, his gold, his wheat;  
" We must be cleansed, refined, with labours sweated.   

155.  
The works by Christ, and his Apostles done,  
Might well suffice their Doctrine to aver:  
To get belief in such as would be won,  
Confounded all those, that wilfully would err.  
Of greater works than those there was no need,  
Men must be pleased, with what God hath decreed.   

156.  

Luk. 16. 27.  The Glutton sought a messenger from heaven,  
(When he in hell, for sins forepast did burn:)  
Who might relate a message to his brethren,  
And move them from their wicked deeds to turn.  
God's written warnings which they had afore,  
Were left unto them: they could get no more.   

157.  

A Comparison.  Is't meet a Vassal should prescribe his Liege,  
The way how he his people aught to rule?  
Or that a private Soldier at a siege,  
Command the breach to enter, or recoil?  
If no, less reason hath a mortal wight,  
Direct his God the way to rule aright.   

158.  
One work of wonder resteth to be told,  

The wonderful and miraculous increase of Christian faith.  Though some (perhaps) will not confess so much:  
As Maxim, not as Paradox I hold,  
It justly merits to be termed such:  
That Christian faith should grow so fast, and flourish,  
 King, or State endeavoured it to nourish.   

159.  

Psal. 2. and Act. 4. 25.  The Gentiles furiously together raged,  
Their Kings and Princes banding did unite:  
'Gainst th'Infant-Church they wholly were engaged,  
To root it out they bent their wit, and might.  
Both jews and Gentiles therein did agreed,  
To stop the growth of Christianity.   

160.  

Maugre Heathen Rom. Emperors, in the highest of their power  When Roman Empire flourished in her prime,  
Had all the world subjected to her yoke:  
Whose laws to break, was held a heinous crime,  
A sacrilege their Idols to provoke.  
New legionary Soldiers than arose,  
Th'old Emperors had never none like those.   

161.  

By means in ●eeming weak and feeble.  Grey-headed Fathers marched in foremost rank,  
Grave Matrons boldly did those Leaders second:  
Young striplings of their blood and life were frank,  
And tender Virgins followed them as jocund.  
Weak troops (a man would think) to win a field,  
Get ground upon their foes, and make them yield.   

162.  
Such were those noble Christian Martyrs old,  
That first enlarged the bounds of Christ's Dominions:  
Not Heathen worthies ever were so bold,  
So constantly maintained their Opinions.  
By their example Nations were converted,  
And Heath'nish-Idoll-Altars all subverted.   

163.  

Pious principles of Christianity.  Their Precepts tended not to vain delights,  
Nor loosed the reinss to lustful liberty:  
Not smoothly soothed carnall-minded wights,  
Nor sau'ring aught of sensuality.  
But teaching men, world's pleasures to despise,  
Set only heaven's joys before their eyes.   

164.  
Humility and Meekness to profess,  
To offer no man wrong, but suffer rather:  
To secure widows, and the fatherless,  
No goods, but only by good means, to gather:  
To feed the hungry with their bread and meat,  
With clotheses the naked keep from cold, and heat.   

165.  
Chastely to live, and shun Incontinence,  
Th'unruly flesh with often fasts to tame:  
To live uprightly, give no man offence,  
Of vice and lewdness only to take shame.  
To do in all things unto other men,  
As we wish others do to us again.   

166.  
Say, was not this a work of wonderment?  

Rom. 1. 21.  That men who knew not God, but served the Devil;  
The way which Nature led them, therein went;  
Whose thoughts were fleshly, all their actions evil:  
Their lives in sports, and pleasures vain did spend,  
Supposed they were created to that end?   

167.  
That such men freely should the world forsake,  
Bid vain delights, and vanities adieu:  
Themselves to rigid rules of life betake,  
Renounce old errors: like Babes borne of new,  
Suck the sweet milk of pious Christian Doctrine,  
Gladly endure the yoke of Church-discipline?   

168.  
Compare these times with theirs, it will appear,  
Such alteration was a matter strange:  
Sigh men 'mongst whom Christ's doctrine now shines clear,  
From virtue unto vice profanely range:  
Now most professing Christ, like Heathens live,  
And by their deeds, deny what they believe.   

169.  
A wonder 'tis, in either of the twain,  
Or us, or them: (advise upon the odds)  
It's feared lest Paganism return again,  
And Heath'nish manners, bring in Heathen gods.  
Among the jews, just so it came to pass,  
Our state is seen in theirs, as in a glass.   

170.  

Mahometisme how it first began.  Not so, as did the Christian faith first rise,  
That worlds-great-damned Seducer did begin:  
By other means his foul impieties  

Antithesis betwixt it, and Christianisme.  Were set abroach, and did their credit win.  
The Roman Empire growing to decay,  
To that false prophet's doctrine make a way.   

171.  
'Mongst men of nature fierce, of weak belief,  
Of manners lewd, of dissolute conditions,  
That false Seducer he became the chief,  
So pleasingly set forth his propositions;  
With cunning art, and subtle stratagems,  
He first divulged his graceless theorems.   

172.  
Halfe-Iew, halfe-Christian he makes show to be,  
Takes some thing from them both, as likes him best:  
What tends to pleasure, wealth, and liberty,  
That he cull●-out, and over-slips the rest:  
So make a medley of religions both,  
Which then had in the world the chiefest growth.   

173.  

A Simile though simple● yet not unseemly, for the thing assinulated.  Not much unlike a palat-pleasing Cook,  
That dights some luscious dish to feed a Glutton:  
On sundry sorts of Cates at hand doth look,  
Takes one choice morsel from a well-fed mutton  
One bit he borrows of a fatted Capon,  
Lays in a little piece of sweet new Bacon.   

174.  
From fat-beeves bones draws half a pound of marrow,  
Of Kid he'll have a part, and so of Veal:  
For birds-flesh minceth out the Lark, and Sparrow,  
Adds Spices, Sugar, Sack a pretty deal.  
Thus makes a  fit to feed a Gull,  
Who chaps it up, till he be gorged full.   

175.  
So, that religion-monger Mohomet,  
To feed the fancies of unstable brains:  
From all religions doth such Maxims get,  
As best might soothe men's humours, fit their veins.  
Not marvel if a doctrine so all-pleasing,  
took root, assisted by his fraud and leasing.   

176.  
" Force joined with fraud and cunning, may do much,  
" Its hard those sleights, and engines to withstand:  
That Sect began, and is up-held by such,  
Not with the touch, whereby the Truth is scanned.  
The means that raised our faith, first made it flourish,  
Are best the same to foster, feed and nourish.   

177.  
God's hand's not short'ned, but that still he can,  
And doth somewhile work wonders in this Age:  
Yet they are needless to a Christian man,  
Whose faith is founded on a former gage.  
Whom Christ's old wonders cannot satisfy,  
An Infidel he life's, and so he'll die.   

178.  

The Author endeth this Classis with a devout prayer.  O might I live some miracles to see,  
(Then die the death that righteous men desire:)  
Our pride, converted to humility:  
Our cold devotion, to love-kindling fire:  
Our avarice, to liberality:  
Our luxury, to stayed sobriety:   

179.  
Our cankered hatred, turned to charity:  
Our captious questions in Theology,  
(Fowl enemies of fairest Unity!)  
To simple Truths sincere Apology.  
Our swords diverted from our fellow's hearts,  
Against that foe, which worketh all our smarts.   

180.  
This work thou, only thou canst bring to pass,  
Whose admirable acts my Muse doth tell:  
Thy power is now as great as e'er it was,  
But we of thee do not deserve as well.  
The lesser our desert, the more's thy grace:  
Wayving the first, the later we embrace.   

181.  
Great Lord of Hosts, and gracious God of Peace,  
(These Titles both, to thee of due belong.)  
Thou makest wars, and causest them to cease,  
Defendest right, hast no delight in wrong.  
Though horse and chariot be prepared to fight,  
Yet victory consists not in their might.   

182.  
Show forth thy power, as thou hast done of yore,  
Bow down the backs of Nimrodizing men:  
Now make them feel thy hand, as heretofore,  
Let hundreds of them, turn their backs to ten.  
Let winds, and seas, and skies at thy dread beck,  
Fight for thy chosen, give their foes a check.   

183.  
Let King and Prince be under thy protection,  
As they thy Truth, and people do protect:  
Let Subjects yield to them all due subjection,  
So, let their favours back on them reflect.  
Let Unity us in one bundle bind,  
That all may be of one heart, and one mind.   

184.  
A work of wonder: yet, so well begun,  
As cheers up good men's hearts to see't perfected:  
Let them that with fair means could not be won,  
Repent for peaceful passages rejected.  
When Zion joys in this felicity,  
Then with old Simeon I desire to die.   
The end of the third Classis.   

DIVINE POEMS. The fourth Classis.  
THE ARGUMENT.  

The Christian Doctrines true, on Scriptures grounded,  
With Moses moral written Laws agreed:  
The Decalogue for proof, plainly expounded;  
'Twixt Christ's and Moses Hests, true sympathy.  
We for our trial, stick to both the Tables:  
But Jews and Turks build up their faith on fables.   


A Simile, or Comparison, showing the excellency of Christian Doctrine, abou● all other.  THe surest way to know a perfect gem,  
" To try true mettle from the counterfeit,  
" Is held to be by close comparing them:  
" For Truth and Falsehood both together set,  
" That, beareth in it such a perfect grace,  
" As doth the others bastard-worth-deface.   

2.  
Though man by nature be inclined to ill,  
Deprived of power to do, or think aright:  
Rather to Vice, than Virtue hath a will,  
Pursues the way of error with his might:  
Until he be enlightened from above,  
And thereby unto goodness take a love.   

3.  

Rom. 1. 20. & 2. 14.  Yet is he not so brutishly all-blinded,  
His reason and his judgement made so weak:  
(Though all-depraued, and wholly fleshly-minded.)  
But that he hears the Creatures loudly speak,  
Inform his conscience to see the odds,  
'Twixt good and ill, the Devil's ways and Gods.   

4.  
Else, were't not so, Men might be held ,  
Had they no means to know the ill from good:  
The way of vice should not be held so damnable,  
If virtue from't, might not be understood:  
But, when man knows what's good, yet chooseth th'evil,  
He runs from God, and posteth to the Devil.   

5.  

The Author prayeth for true understanding in Christian precepts of piety: And for grace to live accordingly.  Thou God of Truth, with whom no error dwells,  
Who wouldst not that men should go astray:  
Who warnest him that 'gainst the Truth rebels,  
Who leadest wand'ring folk into the way:  
Whose precepts are so holy, just, and right,  
That men (not hoodwinked) may walk in their light.   

6.  
Sand down thy Spirit of Truth into our heart,  
Teach us to know the way that leads to thee:  
Poor simple erring souls vouchsafe convert,  
Open thou their eyes that they may clearly see,  
The path, which all thy servants aught to trace,  
Whereby to come into thy resting place.   

7.  
To me, thy most unworthy Suppliant,  
(Who venture of this lofty Theme to sing,  
With humble heart.) Divine assistance grant:  
That as my pen thy praises forth shall ring,  
Myself may do, as others I direct;  
Not scribble of thy Laws, and them neglect.   

8.  

Look here for no deep disputable doctrines.  To treat of Doctrines full of deep dispute,  
I never had the purpose, nor the will:  
Great Doctors, erring Doctors must confute,  
That subject suits not with my oaten quill.  
I'll pipe of Precepts teaching piety,  
Confine my Muse to Country Divinity.   

9  
Such rules as Christ unto his hearers gave,  
Of duties first to God, and next to Men:  
The choice of these in meeter shall ye have,  
All grounded on those heavenly Precepts ten.  
For, what to life and manners doth pertain,  
Is all comprised within the Tables twain.   

10.  

Matth. 5. 17.  This Law, our Lord came wholly to fulfil,  
Not to destroy: (as some conceived amiss.)  
His errand was, to do his Father's will,  
His Doctrine and his Precepts aimed at this.  
And all that will his true Disciples be,  
With him in Life, and Doctrine must agreed▪   

11.  

1. and 2. Precepts: God only to be adored; and served with divine and religious worship. Matth. 4. 8.  Let Satan use the utmost of his skill,  
Lay baits of worldly Empire, wealth and glory,  
To force, or lead us to his cursed will:  
Do we, as Christ did in the holy Story,  
Defy the fiend, and tell him to his head,  
That God alone is to be worshipped.   

12.  

Exod. 19 18.  When on the holy Mount he did descend,  
With fearful lightnings, smoke, and dreadful thunder▪  
To give the Law which his own finger penned,  
When Sinai shaken, as it would rend asunder:  

Deut. 4. 11.  Similitude or likeness they saw none,  
A voice from-out the fire, was heard alone.   

13.  

joh. 4. 24.  To teach them how their God, who is a Spirit,  
Requires the inward service of the heart:  
And that the way to worship him aright,  
Is not left free to man's own will, or art:  
But plainly chalkt-out in the holy Writ,  
Each person strictly bound to walk in it.   

14.  

Deut. 4. 24. Similes, showing that God will have no Partners in his worship; neither Angels, nor Saints.  he's like a husband, jealous of his fere;  
A King, admits no Partners in his Crown:  
His Saints and Servants whom he holds most dear,  
Want not their due, of honour and renown.  
The state of heaven is mere Monarchical,  
Where one holds sovereign honour over all.   

15.  
Yet is he not without society,  
Even such as sorteth with equality:  
Three persons are there in the Deity,  
All Three, make but one perfect Unity.  
Here Trinity in Unity doth meet,  
We must believe't, although we cannot see't▪   

16.  

Similes, too simple to illustrate the thing that may not be assimiled.  Doth not a Fount, a running stream beget,  
From both of which proceeds a standing Pool?  
'Tis all one water: like in nature, wet,  
Like sweet, like fresh, like virtue hath to cool.  
A poor compare: yet, to our shallow wit,  
Points to the thing, and gives a glance at it.   

17.  
The Sun, from-out itself engendereth light,  
All-fostring heat and warmth, proceedeth thence:  
Its oneself thing the Sun, the heat, the light.  
Th'example fitteth our intelligence:  
That Mystery the great'st of Mysteries,  
May not be seen, but only with faiths eyes.   

18.  

Rom. 1. 22.  Old worldly wizards proved themselves mere fools,  
By forming God to their imaginations:  
Of whom they taught such lessons in their schools,  
As sorted with gross carnal cogitations.  
So fare were they become infatuated,  
T'adore things made, for him who them created.   

19  
Who taught the Gentiles, Idols to dearest?  
One God, th' All-Maker, only to adore?  
(A truth wherewith Jews solely were possessed,  
And none but they, instruct therein before.)  

At Christ's b●rth, all Oracle's cea●….  'Twas he, whose coming strake the Devil's dumb:  
Turned all their sooth-sayes to a wordless mum.   

20.  
Give him the glory of this gracious work,  
He led the World from darkness, into light:  
Not that false prophet honoured by the Turk,  
Who claims th'advantage of another's right.  

Mohometisme began 600. years after Christ.  His pusnie temps, must yield t'our primer feisin:  
His late revolt, convinceth him of treason.   

21.  

3. Precept. Of oaths, and swearing. Deut. 6. 13. I●r. 5. 7.  A branch of worship due to God alone,  
In holy Scriptures often is recorded,  
To swear by his great Name, and else by none:  
To creatures no such honour is afforded.  
He knows who rightly swears, and who amiss:  
Falseswearers plagues, Truth-tellers crowns with bliss.   

22.  

The lawful use of oaths, taken by a Magistrate.  When Magistrates for trial of men's right,  
For putting lawful end to doubtful pleas,  
For branding falsehood, bringing Truth to light,  
For shortening long demurs, and fond delays,  
Call men to speak their knowledge on their oath.  
They aught to do it, be they ne'er so loath.   

23.  
Who this wise swearing, justifies a truth,  
This man takes not in vain Gods holy Name:  
Sigh thereby glory to heaven's King ensu'th,  
The just man credit gets, the liar shame.  

Heb. 6. ●6.  By this sole mean, all strife 'mongst men is ended,  
As proof falls out, not as the man is friended.   

24.  

Anabaptists allow no oath, in that they disallow all Magistrates, who alone have power to minister an oath. Matth. 5. 34.  Some, seeming pious more than other men,  
Pretending care, God's Name be not profaned,  
Allow no oath by any means: not then  
When King, or judges under him command.  
The Truth (say they) forbids us swear at all:  
Let Yea, and Nay suffice: with us it shall.   

25.  
'Tis spoken well, if well it be apply'de.  

Vers. 37.  In common talk, and free communication,  
An oath in no wise can be iustify'de:  
But such Disputers use prevarication.  
Pretending the defence of piety,  
They prove bold patroness of impiety.   

26.  
They'll not endure a civil Magistrate,  
Who might exact an oath on good occasion:  
Hail fellows all (with them) no King, but Mate;  
Equalitie's their aim. So here's th'evasion,  
Excluding all degrees of Dignity,  
They leave no means, an oath to justify.   

27.  
Whence learned these Doctors this divinity?  
Not from the sacred Volumes old, nor new:  
Not from chief Teachers of humanity,  
Not from the Christian Doctors, nor the jew:  
Examples, Reason, Scriptures them confute.  
What need we more than those, to strike them mute?   

28.  
" Each virtue bounded sits 'twixt two extremes,  
" Truth's doggued by Error close on either side:  
" As some teach doctrines, so some vent their dreams,  
" One falsehood from the other starteth wide.  
The case now in dispute doth make it clear,  
Observe the lesson next ensuing here.   

29.  

Machiavelli allows perjury, and fake-swearing: for policy. In Com. & lib. de prin. passim.  One Scribbler, Author of a spreading Sect,  
Stands not so much on point of conscience.  
He bids his Scholars swear without respect,  
As frankly with their oaths he doth dispense.  
Keep faith, and oaths? (quoth he.) Why that's for fools:  
Not such disciples enter in my Schools.   

30.  
Provided always, that your perjury  
Breed your advantage, work your foes annoyed:  
It makes no matter, so you gain thereby,  
Religion in this case is but a toy.  
These be the precepts of that shameless clerk.  
Did ever three-tongu'd-hell-hound-curre so bark!   

31.  
A damned doctrine, hatched first in hell,  
The hateful haggish Furies brought it thence:  
The foster-father was cused Machiavelli,  
He placed it chief in grace about his Prince.  
A true resemblance of Don Pluto's court,  
Where such accursed courtiers do resort.   

32.  

Some allow breach of oath upon pretence of advancing God's cause, and for piety,  Yet some there be, that out of holy zeal,  
Pretending true Religion to promote,  
To benefit the Christian Commonweal,  
To set the ship of Christ beneapt, afloat:  
To cut-off scabbed sheep, not to be cured:  
To rootout errors, not to be endured:   

33.  

As Vladislaus King of Hungary did w●…h Amurath, before the unfortunate battle of Varna.  Think no offence their oath to falsify,  
But rather hold it for a pious work:  
As those, who (to all Christians infamy)  
Perjuriously made war upon the Turk:  
Where it appeared by the foul success,  
How well our Lord such perjuries doth bless.   

34.  

2. Sam. 21. Saul.  Saul burnt in zeal for Israel, God's chosen,  
Cracked oath, to work the Gibeonites confusion:  
Better that fiery frenzy had been frozen,  
His Progeny so found it in conclusion.  
Some Sauls now, making show of pure devotion,  
With fire and sword, set Europe in commotion.   

35.  
Let great-ones swear, and unswear at their will,  
Make zeal a cloak, ambitious thoughts to hide:  
Small hope have they to rest upon God's hill,  

Psal. 15. 3. 5.  For there plain-dealing men are sure t'abide:  
Such men as keep their oaths religiously,  
Though they be most assured to loose thereby.   

36.  
All rash and idle swearing I disprove,  
Sigh common swearers seldom speak the truth:  
Yet once I'll venture swear by him above,  
It's damned impiety to break an oath.  
Such men make God a witness to their lie:  
Shall they escape for this impiety?   

37.  

Zech. 5. 4. and Ec●lus. 23. 9  The plague shall haunt them, and their habitations,  
Consume the timber with the very stones:  
Leave them no issue 'mong the Generations,  
Fret-out their flesh, and eat their very bones.  

levit. 24. 16.  For, such as dare blaspheme Gods holy Name,  
Shall loathed live, and lastly die with shame.   

38.  

A Comparison.  Suppose a Schoolboy should be taken tripping,  
Among his fellows facing-out untruth:  
Say, were he not well worthy of a whipping,  
If standing to it like a graceless youth,  
He vouch his Master to aver the lie,  
Yet knowing that his tongue runs all awry?   

39  
How then can they escape the hand of God,  
Who make him partner in their falsities?  
They must be scourged with an Iron rod,  
And feel the smart of their impieties.  
" True lawful oaths, unto his praise redound;  
" All idle and falseswearers, he'll confounded.   

40.  
" An oath by torture wrested, or by terror,  
" Where humane frailty leads men to transgress,  
" Leaves place for pardon: (though a grievous error.)  
" By circumstances crimes grow more, or less.  
" For, wilful sins presumptuously committed,  
" Offend God most, and hardly are remitted.   

41.  

4 Precept. The Sabbath to be sanctified.  When God had brought his six-dayes-worke to end,  
And saw that all was purely perfect good:  
A day of Rest he to himself did lend,  
(The sense must warily be understood)  
For, though his labour put him to no pain,  
Yet when his work is done, he rests again.   

42.  

Gen. 2. 2. 3●  That day wherein he's said t'have tanc his rest,  
To please himself in's works rare perfection:  
He hallowed it, and caused it to be blest,  
Respecting chief therein, our direction:  

Sabbath days works for Christians.  That we might have one special day 'mong seven,  
To leave world's toils, and meditate on heaven.   

43.  
To lift our minds from rest that's corporal,  
From sign, to substance: shadows, unto things:  
Our souls to rayse-up to the Rest eternal,  
By mounting thither on faiths nimble wings.  
That day to chew the cud, as clean beasts did,  
All others, Moses in the Law forbidden.   

44.  

Exod. 20. and 23. 12.  That Servants, sweeting for their Master's gain,  
Might be allowed their wearied limbs to ease:  
The Ox and Ass from travail might refrain,  
(For God approves not cruelty to these.)  
That all, aswell of high degree as low,  
Might learn their Maker, and his Laws to know.   

45.  

Works for the six days.  Six days we have in which we aught apply,  
Such works as to our calling do pertain:  
The Prince with justice, truth and equity  
To rule his people. They must strive again  
Obediently to serve, his Laws obey,  
Fight for him at his need, and for him pray.   

46.  

Man was not made to live idly.  God made not Man that he should idle live,  
Not him, who Eden's garden did possess:  
When first his Lord did seisin to him give,  

Gen. 2. 15.  'Twas to the end, he should it keep and dress.  
He might have doneed, with pleasure and delight,  
Had he performed his Maker's will aright.   

47.  
Now we unto a harder task are bound,  
The fruits of Eden serve us not for meat:  

Gen. 3. 17. 23.  For Adam's sin accursed was the ground,  
It yields us poor relief, unless we sweat.  
We sow and reap, we set, we graft, we plant,  
All scarf sufficeth to supply our want.   

48.  
Yet the great King of Heaven, and Lord of Earth,  
Hath stuffed the Land and Sea with viands store:  
Enough to keep off penury and dearth,  
To please the rich, and to content the poor,  
Did not Excess and Riot spend too fast;  
Idlers, the fruit of poor men's labours waste.   

49.  

Sundry Sl●. ●les and Comparisons, dehor●in● from ri●. and idleness.  The Ox and Ass once having fed their fill,  
Forbear more food, till they begin to hunger:  
All Neat and Sheep in valley, or on hill,  
When nature's well sufficed, they'll eat no longer:  
The earth that's dry, receiving wet due store,  
Shuts up her clefts, and taketh in no more.   

50.  
Then is't not strange, that man whose soul's divine,  
Who all the Creatures doth command and rule:  
From Nature's laws should lawlessely decline,  
Be more disordered, than the Horse, or Mule?  
To gorge himself till he be ready burst?  
Not cease to drink, when well hath quenched his thirst?   

51.  

Pro. 6. 6. and 30. 25. The Ant.  How comes it, that the pretty painful Ant,  
By wise forecast provides her store in season:  
Makes Summer's plenty serve the Winter's want?  
When some men, showing slender use of reason,  
In Harvest fold their hands, sit still and sleep.  
Till winter's cold, and hunger make them weep.   

52.  

The Bee.  The little busy Bee doth teach men skill,  
They live as in a firme-well-ordred state:  
A King they have, and they obey his will,  
Each one is ready still to help his Mate.  
They'll join together all, to kill the Drone,  
No honey shall he eat, sith he makes none.   

53.  

The Squirrel.  Often have I found a nimble Squirrels nest,  
So fully furnished with ripe hazel nuts:  
As made me marvel at the pretty beast,  
How he provides to fill his empty guts,  
By sparing when with riot he might feed,  
And laying up, against the time of need.   

54.  
Such diligence much more befitteth men,  
Who are not borne unto themselves alone:  
What frugally they spare, the same again  
They must disperse 'mongst others, that have none.  

2. Cor. 8.  Our plenty should our neighbours wants supply,  
Such is the rule of Christian charity.   

55.  

Sundry sorts of degrees and conditions of men in a Common wealth, all of them useful. " That man which laboureth not in some vocation,  
" Strains not the powers of body, nor of mind,  
" Grows dulled with ease, and lazy recreation,  
" Eats till he sweated, and drinks himself half blind:  
" Well may he have of man the outward shape,  
" Yet is he like conditioned to an Ape.   

56.  
The painful ploughman, stores the Land with bread,  
Another spends his days ' bour Calves and Kine:  
A Grazier keeps his Bullocks to be fed,  
One gets his living by the pleasant Vine:  
The flocks of gentle Sheep is this man's charge,  
That makes his dwelling in his Boat, or Barge.   

57  
Some show their skill in rearing fruitful Trees,  
By Orcharding and Gardning they get money:  
Some busily intent their stocks of Bees,  
Pick pence out of the wax, and from the honey.  
The Merchant brings rich wares from Countries fare,  
The Soldier serves his Prince, and State i'th' war.   

58.  
Of Mechanics there's such variety,  
'Twould fill a pamphlet to recite them all:  
Each of these by their art and industry,  
Help holdup States, which otherwise would fall.  

Pro. 14. 28.  Th'increase of people, strength and honour bring,  
(As saith the Wiseman) to an earthly King.   

59  

Eccles. 38. 3●. 33, 34.  The Smith, the Mason, and the Carpenter,  
The Potter with such like of mean condition,  
Albeed ne'er called to the councel-chamber:  
Yet take this for a grounded Proposition,  
Without their help a City never stands,  
But as man's body wanting both the hands.   

60.  
Great Counsellors, grave judges, Advocates,  
Next place to them allow unto Civillians:  
Then Galenists: all these are props of States.  
(Some men ascribe no less to Paracelsians.)  
Above them all, the reverend good Divine,  
In most men's judgements sits: and so in mine.   

61.  
Though 'mongst these members some the rest excel,  
Yet sith they have one head, one body make:  
The highest may not against the lowest swell.  

1. Cor. 12.  For if the foot, or little finger ache,  
The head and heart, are partners in the pain:  
So, one rejoicing, all rejoyse again.   

62.  

5. Prec●p●. Ho●our parents.  Before th'aspiring nephew of cursed Cham,  
Encroacht upon the freedom of his brothers:  
Boys only feared their Father, and their Dam,  
Acknowledged no subjection unto others.  
So, rule and power paternal had the prime  
Of Magistracies all, in th'elder time.   

63.  
Man's duties to his God are first set down,  
By him who was the maker of the Law:  
The Matter, and the Method were his own.  
Of Parents next he wills us stand in awe.  
That Law he grafted in the hearts of men,  
E'er any Precepts written were with pen.   

64.  
No Child, if he have any spark of grace,  
Or (less than that) touch of humanity:  
But when he looks his parents in the face,  
Beholds therein a kind of sovereignty,  
Which strikes in him a reverence and a fear,  
And makes him to their lessons, lend his ear.   

65.  

Ephes. 6.  A promise to this Precept God annexed,  
Long life and days  with happiness:  
You plainly find it in the holy Text,  
Our heavenly Father so was pleased to bless  

Exod. 21. 15. Deut. 27. 16. Matth. 15.  Obedient sons: to lay a curse on others,  
That disobey their Fathers, or their Mothers.   

66.  
Yet, parents some what to their children own:  

Psal. 78. 4, 5, etc.  They are obliged, of them to have a care:  
To teach them how they aught their Maker know,  
To give them nurture, train them up in fear,  

Heb. 12. 7. Colos. 3. 21.  Correct with reason: not with too much rigour,  
So leave them heartless, sprightless, without vigour.   

67.  

1. Sam. 2.  Nor like old Ely, on their persons dote,  
Wink at their faults, uphold them in their error:  
What he and his by such fond cock'ring got,  
I read it often, but never without terror.  

Vers. 29.  Who so his children honours, more than God;  
Both he and they shall feel his heavy rod.   

68  

Magistrates comprehended under the name of parents. L●uit. 19 15.  By Parents likewise Magistrates are meant,  
The Fathers of the Kingdom, and the State:  
King, judges, Rulers who by him are sent,  
Mens causes, rights, and titles to debate.  
justly to deal with rich, and poor alike,  
Sheild innocents from wrong, offenders strike.   

69.  

Matth. 17. 27.  To these, our Lord himself a tribute paid,  
By his example shows what should be done:  

Rom. 13. and 1. Pet. 2. 13.  Th'Apostles from his Doctrine never strayed,  
But taught us follow him, as he begun.  

Matth. 22. 20.  Tender to God, what doth to God belong:  
Let Cesar have his due, do him no wrong.   

70.  

Ephes. 6. 5.  Eye-pleasing service, that is not the thing,  
(If well we note the Sense, and not the Letter.)  
Which servants, Masters own: subjects, their King:  
The holy Writings, they instruct us better.  

Eccles. 8. and 10. 20.  It must be hearty: thoughts, words, deeds agreeing,  
As done in sight of him who is allseeing.   

71.  
With this proviso, that our heavenly Father  
Be first obeyed, when difference doth arise:  
What he commands, we must perform that rather  
Than it, which earthly parents warantize.  
he's Father, of our fathers: King, of our Kings:  
All reverence due to these, from him first springs.   

72.  

Against Anabaptists, Familists, and all that rabble.  What giddiness possesseth some men's brains,  
Who frame themselves a body, lacking head?  
To lewd licentiousness they lose reinss,  
As in authentic story often I read:  

judg. 21. 25.  When Is'rel had no King to rule the rest,  
Then each man did, what to him seemed best.   

73.  

Sundry Similes and Comparisons, showing the absolute necessity of Magistracy among men.  Can ships without a Pilot at the helm,  
Attain the Harbour whither they are bound?  
But that the waves soon would them overwhelm,  
Or furious tempests split them on the ground?  
Can Coach or Chariot pass without a guide,  
If Coachman keep not Steeds from running wide?   

74.  
Did ever Army march into the field,  
Without a chief Commander of the Host▪  
Doth not each family obeisance yield,  
To one, above them all respected most?  
As is the Sun, amid the firmament:  
So is the King, in civil government.   

75.  

Three old received forms of government.  Among the triple forms of policy,  
By Sages first for Regiment devised:  
The chief and worthiest is A Monarchy,  
Democracie long since hath been despised:  
That State wherein the best bear rule, and few:  
Is not so sound in proof, as fair in show.   

76.  
On old examples I'll not much insist,  
But rather look on things more near at hand:  

A Monarchy the best, and most absolute of them all.  The States that have been, most of them are missed,  
And in their fall, the Monarchy doth stand.  
As Nature aims at all her works perfection,  
So man, in things left free to his election.   

77.  
The prototype of Sway and Sovereignty,  
Directs us wholly to the rule of one:  
One God, one King, it holds Analogy;  
This, under him: He, of himself alone.  
The Heavens, with our inferior massy ball,  
Make but one Kingdom, to the Lord of all.   

78.  
The lesser Kings, that rule by his Commission,  
Have lesser worlds assigned to them in charge:  
As that Great Monarch pleaseth make division,  
Which sometimes at his will he doth enlarge;  
Then subdivides, of one such world, makes twain;  
E'er long, joins two or three in one again.   

79.  

Eccles. 1. " For, under Sun there's nothing permanent,  
" Great bodies suffer change aswell as small:  
" This, best is seen in forms of government,  
" The one is raised by the others fall.  
" Where many jointly sway sovereignty,  
" Restless ambition sweats for primacy.   

80.  

Succession far better than election.  So is it where the Crown lies on election,  
Where each man's worth, gives hope to his desires:  
Where great-men have the choice to try their faction,  
And he that's best befriended, most aspires:  
Distracted Commons hover in suspense,  
Their hearts not settled on the doubtful Prince.   

81.  

Pro. 19 10. & 30. 22. and Eccles. 10. 7.  Well 'twas observed by a great wise King,  
When servants sit on seats, and Princes stand:  
That's a most loathsome and unpleasant thing,  
Procureth much disquiet in the Land.  
How can a son, whose father wore a crown,  
see's servant in the Throne, and he kept down?   

82.  
" A freeborn Prince bears Majesty in's face,  
" Gaynes greater lustre by a long descent:  
" Fair branches springing from a Royal race,  
" Breed loyal subjects comfort, and content.  
We need no samples from a foreign Land,  
None better than the nearest to our hand.   

83.  
Where can we find (be't spoken in God's fear,  
Without offence, much less to fawn, or flatter.)  
Of Royal Sire and Son so rare a pair,  
So fit to clear, and justify this matter?  
Records of Time, true Chronicles, prove part,  
The rest read in each faithful subject's heart.   

84.  

A short prayer of the Author, for the King.  Blessed little world, Great Britain's famous Isle,  
From all the world besides, strongly divided:  
May heavens great King vouchsafe on thee to smile,  
So guide those heads by whom thyself art guided:  
That truly serving him who rules above,  
They may be served of us with fear, and love.   

85.  

Psal. 118. 6, 7. and Rom. 8. 31.  Then need we doubt no foe-men to affright us,  
Our foes may rather stand of us in fear:  
Whilst Piety and Concord do unite us,  
Our God will be our buckler, shield and spear.  
If he be on our side, do we our best,  
He of his goodness will supply the rest.   

86.  

Church men also have right of privilege in this precept.  To Prelates, Pastors, Preachers of God's Word,  
As to our Parents, filial fear we own:  
Th●se, combat for our souls with spiritual Sword,  
In honouring them, we must not be too slow.  

1, Tim. 5. 17.  If well they rule the Church, and teach withal;  
A double honour to their lot doth fall.   

87.  
Not in such sense, as some men do imply  

Luk. 22. 38. Heb. 4 12.  By those Two Swords, whereof the Text doth tell:  
One sharp twoedged sword best fits the Clergy,  
And serves their turn, if they can use it well.  

2. Cor. 10. 4.  It cuts down all that lifts itself on high,  
Brings hearts and thoughts into captivity.   

88  

Ephes. 6. 13.  So long as with this Sword our Churchmen fight,  
Fit Armour of defence thereto apply'de:  
They need not fear the force of mortal wight,  
The Host of heaven standeth on their side:  
The Saints on earth likewise are ready pressed,  
To follow them, as Leaders of the rest.   

89.  

Matth. 26. 52.  Such as to other weapons them betake,  
Which their Grand-Captayne charged them to forbear:  
Christ's Soldiers, those Instructers may forsake,  
Against such doctrine closely stop their ear.  

1. Tim. 3. Tit. 1 7. jam. 3. 17. and 1. Pet. 3. 8. 6. Precept. Murder forbidden.  Th'Apostles who knew best their Masters will,  
Forbade to strive, contend; or fight and kill.   

90.  
All Precepts of this Table which ensue,  
Are negatives: forbidding sinful deeds.  
Fowl Murther's first: among the damned crew,  

In Beati pacifici, at large, Stan. 272.  Well known: the filthiest of peace-choaking weeds.  
My Muse sang lately on this Theme so much,  
That in this place she'll only give't a touch.   

91.  
Degrees and Stairs be many in this sin,  
All that step on them, tread the path to hell:  
Yet some are deep, and plunge men sooner in,  
Some slayers are less devilish, some more fell.  
What erst I writ, that to repeat were vain,  

Cram bis ●…cta, nocet.  Twice sodden Coleworts, breed the stomach pain.   

92.  
The subject's large, and yields new matter store,  
Wherein my slender talon will I spend,  
And treat of what I handled not afore:  
When as I miss, I shall be glad to mend.  
For though the Ink be black, where with I writ:  
The Pen, the Paper, and the Heart are white.   

93.  

An allegorical description of murder.  The Root from whence this loathsome weed doth sprout,  
Cursed Malice hight, in Witches gardens grows:  
The drops that water it, Envy spues-out,  
The fostering warmth, from suming choler flows.  
When by these means its ripe, then comes the Fiend,  
His venom, to perfect it, he doth spend.   

94.  
Th'all-seeing judge, who kenns each inward thought,  
He looks not only on the outward act:  
Intent and Purpose shall not pass for naught,  
With him they are adjudged as the fact.  

〈◊〉. joh. 3. 15. " In heart he kills a man, that doth him hate;  
" Though not so censured by the Magistrate.   

95.  
" Yet plots, and projects 'gainst a sovereign Prince,  
" Amount as high, as do the acts of Treason:  
" The Person wronged, doth aggravate th'offence,  
" That Law is grounded on the Base of Reason.  
" Sigh Kings and Princes have the style of Gods,  
" 'Twixt thoughts & deeds 'gainst them, there is no odds.   

96.  
Admit (in any common persons case)  
A Caitiff give his Mate a poisoned draught,  
In hope to leave him dead upon the place:  
Albeed the wretch be frustrate of his thought,  
And strength of nature drive the venom out:  
To call him Murderer, who would make a doubt?   

97.  
A tedious thing is forced prolixity,  
I likeed worse in myself, then in another:  
Yet on this point powerful necessity,  
Constrains my Muse a little while to hover.  
To beg a pardon, ere a man begin,  
All's one as crave a licence for to sin.   

98.  

A Simile.  I'll rather venture, like a truant Lad,  
That takes a time to play, ere it be granted:  
A pardon coming after, makes him glad,  
Revines his spirits formerly half daunted.  
Dispense with faults, when once you read it o'er;  
If't like you not, then need you read no more.   

99  
This Law forbidding one thing, bids another:  
The Rule of contraries doth so require:  

〈◊〉. 〈◊〉. 43.  Kill not: infers, hurt not: nor hate thy brother:  
But love him as thyself, thy son, thy sire.  
How ever jews, and Turks that precept take,  
True Christians all, do this construction make   

100  
How comes it then, that in these evil days,  
Some men who make most show of Christian faith:  
Though Meekness, Love, and Charity they praise,  
Scarce one of them doth practise what he saith?  
Nay, Churchmen stick not Princes to incense,  
To kill, and slay, and swear 'tis no offence.   

101.  
While thus we from our Master's paths decline,  
Teach doctrines to his Gospel clean contrary:  
Yet would we be accounted men divine,  
Make some believe, from truth we do not .  
Pretending holy zeal, and piety,  
Against the rules of Christian charity.   

102.  

A Simile.  When Galley-slaves sit ●ugging at an Oar,  
To force their Boat from Land into the Main:  
Their faces still are bend upon the Shore,  
Their backs to Seaward. Just such is the vain  
Of some, who gazing all at holiness,  
Run backwards to the gulf of wickedness.   

103.  

joh. 18. 31.  The jews cried out, it lay not in their powers  
To put our Lord to death: yet instantly,  
Within the space of some few after-how'rs,  

joh. 19 7.  They found a Law of theirs to 'cause him die.  
" Who bend their minds on slaughter, wounds & blood,  
" Will find a colour, how to make't seem good.   

104.  
'Tis shame to see a Christian whet his knife,  
To stab, or else to cut his fellow's throat:  
One Christian seeks another Christians life,  
The colour is, Religion to promote.  
That was no Christian Doctrine in old days,  
Our Christian Faith, increased by other ways.   

105.  

2. King. 2.  What though Elisha, holy Man of God,  
Spared not those graceless boys that on him raylled?  

2. King. 1.  What though his Master with a fiery rod,  
Consumed twice fifty men who him assaylled?  
These are examples, not for imitation,  
Rather to make us fear God's indignation.   

106.  

Luk. 9 54.  Christ his Disciples milder Doctrine taught,  
When they upon revenge were wholly bend:  
Rebuking them, he said their thoughts were naught,  
And that God's Spirit, no such motion sent.  
He came to save men's lives, and not to spill:  
So his must win men's souls, not bodies kill.   

107.  

1. C●r. 13.  O, had I skill to speak with Angel's tongue,  
To work in stubborn hearts some true remorse:  
To make them listen to my gentle song,  
That words of peace might have with them some force,  
That such as long have used their hands to slaughter,  
Might once wash clean, and never foul them after,   

108.  

King's may lawfully make wa●re, upon just occasions. Gen. 14. Deut. 20. Luk. 14.  Not that I hold with those who do debar,  
The Magistrate of his authentic right:  
As if he might not lawfully make war,  
Nor arm his subjects in his cause to fight.  
That Paradox, new Doctors lately broached,  
And falsely on the Prince's power encroacht.   

109.  
As they are privileged to give an oath,  
So are they to draw out, and use the sword:  
To swear and fight, good subjects aught do both,  
When Kings command them by their powerful word.  
The Royal dignity robbed of this right,  
Is like man's body lacking soul, and spirit.   

110.  
Their care should be, to see the quarrel just,  
Th'intent indeed religious, not in show:  
The Lord of Hosts likes not ambitious lust,  
The thoughts, though ne'er so hidden, he doth know.  
Kings christened, with their brothers need no brangling,  
To please the humours of Schooledoctors wrangling.   

111.  
Is charity 'mong Christians clean forgot,  
The ancient badge of our divine profession:  
Is Love grown cold, and Hatred waxed so hot,  
Hath Malice in our hearts ta'en such possession,  
That no mean may be found to reconcile us,  
Though Jews, and Turks, and pagan fort, revile us!   

112.  
Doth not the common Foe behold our folly,  
Laugh in his sleeve to see us play the fools:  
That making show to be devout and holy,  
Against ourselves we blunt our sharpened tools?  
Meanwhile, our brawls prepare a way for him,  
Who hates us all, into our seats to climb.   

113.  
So got he first the Empire of the East,  
Made slaves of those, who erst proud Sceptres swayed:  
So hath he shrewdly shaked, and spoiled the West,  
Yea, had not God his furious madness stayed,  
The little left us, should been made his prey,  
And all constrained his Sceptre to obey.   

114.  

A comparison of Esopes'.  Like Esop's Frog and Mouse that striven for place,  
Whereas for both there was enough, and spare:  
Though simple be the sample, it's our case,  
When 'tis too late, what boots it then beware?  
The Kite swept both those combatants away,  
Whilst each of them, the other sought to slay.   

115.  
This Vultures wings, unless they had been clipped,  
His talants pared, his ravenous beak well copt:  
Long since by him we had been sound gripped,  
Our tallest spreading Cedars had been lopped.  
Thanks to heaven's King, who sent them orphan Lords,  
And caused them 'gainst themselues employ their swords.   

116.  
As they are sinking, sooner may we rise,  

A Simile.  Like Buckets in a Well: one goes down empty,  
Whilst it low logging in the water lies,  
It helps the other to come up with plenty.  
By that means first their Bucket they did fill,  
So might we ours, would we concur in william.   

117.  

He prayeth for unity among Christian Princes. Pro. 21. 1.  Thou, in whose Hand are held the hearts of Kings,  
(Thy Substitutes, who rule by thy Commission)  
Thou turnest them like as the water-springs,  
Thou makest the people yield to them submission:  
Incline their hearts to unity at length,  
That miscreants may feel their coupled strength.   

118.  
What though my Muse cannot her wish obtain?  
Yet while she breathes, she'll never cease so wishing.  
What, though it seem her hopes are merely vain?  
As patiented Anglers that delight in fishing,  
When fishes will not bite, they rest content,  
And think their time in angling not misspent.   

119.  

7. Precept. Adultery forbidden.  The sin which here in order next ensu'th,  
All out of order spreading fare and wide:  
Some call't the proper vice of frolic youth,  
Yet old-age often retains it by her side.  

Ecclu●. 25. 〈◊〉. " Moore hateful 'tis, and loathsome to behold,  
" When sin of youth, surpriseth persons old.   

120.  
This Precept curbeth young and old alike,  
Not them alone whom holy Rites have bound:  
On these the Rod more heavily doth strike,  

Deut. 27. 26. Deut. 22. 28.  The rest who faulty 'gainst this Law are found,  
Incur like guilt, though not like penalty:  

L●u. 20. 10.  For, th'one must bear a mulct, the other die.   

121.  
God well foresaw Man could not live alone,  
All Creatures else had  sex in kind:  

Gen. 3. 21●  An help he made him of his flesh and bone,  
In sacred Wedlock-bands he did them bind:  
That th'one of them might cleave unto the other,  
Moore than adhere to father, or to mother.   

122.  

1. Cor. 7.  Though single life be held a blessed state,  
In such as have the gift of Continence:  
Yet every Man is free to take his Mate,  
So may each Woman do without offence.  
To shun the sin of filthy Fornication,  
God knit that bond of Marriage-copulation.   

123.  

A Comparison.  The greater shame 'tis for a man of wealth,  
Whose fields are stored with herds, his chests with coin:  
To spare his own, supply himself by stealth,  
To rob his neighbours: shifted, filch, and purloin.  

2. Sam. 〈◊〉.  A righteous King, such one to death did doom,  
Not knowing that himself supplied the room.   

124.  
All Acts and Deeds of Lust are flat forbidden,  
So be the Thoughts that tend to wanton folly:  
For why, from God nor hearts, nor thoughts are hidden,  

〈◊〉. Pet. 1. 15.  As he is, so his servants must be holy:  
Not to the flesh, and sinful pleasures prove,  
Like those who never had their Maker known.   

125.  

Ecclus. 23. 17. Pro. 3.  Yet Wantoness swear, that stolen bread is sweet,  
Strange women's lips, to honey they compare:  
The path to Hell they trample with their feet,  
Like Woodcocks thrust their necks into a snare:  
Consume themselves in body, and in purse,  
Draw down upon their souls a heavy curse.   

126.  

Mat. 5. 27.  Our Master checked the glancing of an eye,  
To stop this tainting poison from the heart:  
A lustful look mounts to Adultery,  
The Tempter useth it as for his dart.  
So doth he garish toys, and sugared baits,  
For he's a close crafts-master in deceits.   

127.  

A Comparison setting out the Devil's craft in alluring us ●o●ollie.  An expert Captain lays an ambuscado,  
His heedless foe the sooner to ensnare:  
Sends out some nimble troops as in bravado,  
Who give those freshmen ground, till unaware  
They fall within the circuit of the train,  
Then all are captives made, or downright slain.   

128.  
Thus fights th'old-Serpent 'gainst the souls of men,  
Gives Wantoness leave to frolic at their pleasure:  
So trains them in, that hardly one of ten,  
Escapes the danger of his deadly seizure.  
No Vice so vastly in this Age doth swell,  
Nor sweeps so many multitudes to hell.   

129.  

Sine Cere●… & Baccho frig●… Venus. " Th'allurements are, excess in clotheses and diet:  
" Th'one feeds the eye, the other fills the paunch▪  
" For Luxury goes hand in hand with Riot,  
" And he that cannot keep his body staunch,  
" But eats and drinks profusely of the best,  
" Is apt to harbour Venus in his breast.   

130.  

Ecclus. 31. 12. Rom 13 13.  Why be the works of Abstinence so praised,  
As fasts, and slender food, the flesh to tame?  
But that thereby the soul is sweetly raised,  
From carnal thoughts, and deeds producing shame,  
To motions holy, sacred and divine,  
Which our depraved nature do refine.   

131.  

The Author taxeth the va nitie of lascivious and wanton Poe●…:  Say (gentle Muse) what makes thee hung thy head,  
To close thine eyes from looking on the Light:  
To taint thy cheeks with an un wont red,  
To loathe bright day, wish for the sable night;  
As if some deed of darkness soiled thy name,  
And caused thee turn aside thy face for shame?   

132.  
Shame 'tis in deed that makes me look awry:  
How can I with a modest view behold,  
The gross abuse of graceful Poetry,  
In which all sacred Mysteries of old  
Were first divulged: God and good men extolled,  
Each Virtue praised, and every Vice controlled?   

133.  

The true subject of ancient Poesy.  Heroic deeds, high acts of Chivalry,  
Exploits of noble Captains, and their Bands,  
Skie-knowledge course of Stars, Astronomy,  
Reports of dangers passed by Seas and Lands:  
These were choice subjects in the elder times,  
Of Poet's songs, and well-composed Rhymes.   

134.  
Now finest wits, enriched upon Parnassus,  
Refreshed with our sweet streams of Helicon:  
Reject our Maiden-precepts, and disgrace us,  
They chose them wanton Themes to sing upon:  
Wasting their brains about some idle toy,  
Of Citharea and her blinded boy.   

135.  

A Simile.  Sweet sounds the pipe whereon the Fowler plays,  
By which the Birds are trained to his lure:  
Such is th'attractive power of Poet's Lays,  
A gentle heart cannot th'assaults endure:  
The poison slides so swift into each vein,  
As wounds to death, before one feel the pain.   

136.  
This fuel feeds the soule-devouring flame  
Of goatish lust, draws tender youth to folly:  
For, what ●ewd sonnets teach, these think no shame  
When they have learned, to act it free and boldly.  
" Not marvel is't, for well we be instructed,  
" That by ill words, good manners are corrupted.   

137.  
Sigh then our sacred skill is thus profaned,  
Our modest learning made a bawd to Vice:  
Our shame thereby in open streets proclaimed,  
Our antique Virtue, valued at no price:  
I'd rather blushing hide my Maiden face,  
Then bluntly to behold this ●oule disgrace   

138.  
Forbear (my Muse) take not this thing to heart,  
Be not distraught for others so offending:  
Be chaste thyself, use modest-virgin-art,  
So mayst thou be a mean of their amending.  
If one be won by imitating thee,  
Such one may after him draw two, or three.   

139.  
Admit, some learned in Canon Laws, or Civil,  
Or some professing Galens' useful art:  
Say, some Divines (whose books teach them no evil)  
Abuse their learning, play the lawd-mens' part:  
Shall Physic, Laws, sacred Theologie  
Lack their defence, and just Apology?   

140.  

Read Cluss. 2. Stan. 15 8. in defence of Poes●….  Not so. Nor may the sacred sisters nine,  
So highly honoured in all former ages:  
Whose of spring and whose learning is divine,  
So much esteemed by Greek, and Latin Sages:  
Be scorned for a few lose poetasters,  
Whose songs breed to their hearers some disasters.   

141.  
You gentle wits devoted to Apoll●,  
Whose purer spirits do most partake of fire:  
Shun subjects base, Celestial still follow;  
Strive with the towering Lark, to mount up higher:  
So bind your Muses to a modest song,  
That Enuieed self may blush to do them wrong.   

142.  
Chase Venus and her son from out your Court,  
Take Vesta and her Virgins in their stead:  
Tell Wantoness, here's no place for their lewd sport,  
Chaste Maids and Matrons, they alone must read  
Your hallowed spells; and men reclaimed from folly,  
Vowed in their lives and doctrines, to be holy.   

143.  
Then Libertines; and men of brutish lives,  
That make a jest this Precept to transgress,  
Corrupt young Virgins, tempt the sob'rest Wives,  
Consume their precious time, in foul excess,  
Think heaven is only in their Mistress arms,  
Detest (as hell) all sacred Doctor's charms:   

144.  
Such men (I say) shall not approach your Cell,  
Their lips impure, shall not defile your name:  
They'll not ascend the Mount whereon you devil,  
Nor haunt the Groves, wherein you walk, for shame.  
Your ancient glory thus you shall attain,  
Your Scholars grow in good men's grace again.   

145.  

8. Precept. Forbidding theft.  Well doth the holy Text connect together,  
Those sins, which in this Table are forbidden:  
The murderer, lecher, thief, false-witnesse-bearer,  
(Night-brats, who fear the light, wish to lie hid.)  
These dog each other closely at the heel,  
As links in chain, or spokes do in a wheel.   

146.  
That sacred Psalmist, of all Singers sweetest,  
Worthiest of Kings, 'mong Prophets the profoundest:  
Who knew what method in his Psalms was meetest,  
Whose judgement was in spiritual knowledge foundest:  

Psal. 56. 18, 19, 20.  He ranked these as birds all of a feather,  
For commonly most of them flock together.   

147.  
Next shedding blood, and foul adultery,  
The Law prescribes a strict restraint of theft:  

All things were never held in common, except by Adam and Eve: who may rather be said to have had propriety in all and ●o, not (for●…) communi●… warranted since the creation. Gen 4. 2.  What every man holds in propriety,  
That to the rightful owner must be left.  
A tortuous act it is, and open wrong,  
To take that which to others doth belong.   

148.  
Promiscuous use of every thing in common,  
Which idle jacks tumultuously do crave:  
None ever had, since that first Man and Woman,  
To whom this Earth, and all therein, God gave.  
For Abel had his stock, distinct from Cain:  
Community was not betwixt them twain.   

149.  
Then, that which Moses long time after wrote,  
God's people practised since the first creation:  
Yet, to th'intent it might not be forgot,  
But left to each succeeding Generation,  
That holy man first writ it in a book,  
And charged God's people often thereon to look.   

150.  

This Precept doth au●…re meum & tuum.  Steal not, saith God, which plainly doth infer,  
That things possessed by thee, are justly thine:  
Than Familists, and those false brethren err,  
Who think all I have, 's theirs aswell as mine.  
Those merry Mates, if apprehended stealing;  
Say, they take but their own, and that's plain dealing.   

151.  

Differences and degrees in theft.  Of thiefs and robbers sundry sorts there be,  
Though all transgressor's 'gainst this Law divine:  
Yet some run further to impiety,  
Some from the precept barely do decline.  
The punishments are diff'rently expressed,  
Which proves some worse offenders, than the rest.   

152.  

First, Church-robberie or sacrilege is the worst theft. Mal 3. 8.  When God is robbed, can any sin be greater?  
Such thiefs in elder times there have been found.  
It's strange to think that any mortal creature,  
Who sucks the air, or sets his foot on ground,  
Should dare 'gainst God commit a robbery,  
And hope to do it with impunity.   

153.  

Amos 4. 6.  One certain plague allotted to such thiefs,  
Is, curses on their Land, and its increase:  
To righteous men God store and plenty gives,  
Their Barns are full, they sow and reap in peace.  
Who knows himself delinquent in this sin,  
Should retribute, and fall no more therein.   

154.  
To spoil the Church, or Churchmen of their right,  
That's sacrilege, God thereby suffers wrong:  
Though done in secret, once 'twill come to light,  
Th'offenders seldom prospero with it long.  
My friend that in this case hath done amiss,  
I wish make God amendss, and get his bliss.   

155.  
Some Clergymen, worse than the laity,  
Are said to rob the Church, men's souls to kill:  
Scarce fit for one, hold soule-cures two, or three,  
With wool their backs do cloth, their bellies fill  
With sheep's sweet milk: their flocks the whiles unfed.  
If some such bad men live, 'tis time th' were men-ded.   

156.  

Secondly, Tyrants that oppress and rob the world.  Some Tyrant's great in power by Sea and Land,  
Rest vnsufficed with that which God hath lent them:  
Though many Kingdoms lie at their command,  
There's naught but all the world can content them:  
Like Macedonian Philips stirring son,  
Who wept sigh yet one world he had not won.   

157.  
These be great thiefs that rob the universe,  
Suppose this All was for themselves created:  
Grow proud, cause after-ages shall rehearse,  
How many Lands, and Kings they ruinated.  
Or these men break this Law forbidding theft,  
Or of my judgement I am clean bereft.   

158.  
I judge those Monarches blest in their estates,  
(And sure I am herein my judgement's's right.)  
Who give no cause of quarrels and debates,  
For just and lawful causes only fight:  
Till wrong be offered them, do not begin:  
Stick closely to their task, when once they're in.   

159.  

An Apostrophe to the K●ngs Majesty.  Dread Lord, vouchsafe to hear a lowly Swain,  
Whose Muse (presuming on your former grace)  
First humbly prays▪ you long in peace may reign,  
And leave it firm unto your Royal race.  
All let's removed that to a breach do tend,  
Each enemy of yours, turned trusty friend.   

160.  
Next vote of mine depends upon condition,  

Deut. 20. 10.  (I take it from a holy man of God)  
If Peace into their hearts get no admission,  
By whom your children under foot are trod;  
The fault is theirs, strain curtsy then no longer,  
Your quarrel being just, you are the stronger.   

161.  

Psal. 55. 22  Moore smooth than supplest oil have been their words,  
What time stern Mars did harbour in their hearts:  
Seeming to heal (as balm) they cut like swords,  
Wounding fare deeper than the sharpest darts.  
Accept a subject's vote, though bluntly spoken;  

Psal. 141. 5.  Let not your head, with their sweet balms be broken.   

162.  

Psalm. 141. 5. Prou. 28. 6.  It's better from our friend to bear a stroke,  
Take words that to the ear may sound unpleasing:  
Then kisses from our foes: whereby they cloak.  
Disguise their falsehood, treachery, and leasing.  
Two great wise Kings who found this true by proof,  
Have writ it in their books for our behoof.   

163.  
Take graciously, what loyally is meant,  
(I only wish, too weak to give advice)  
My pen sets freely down my heart's intent,  

Act. 26. 26.  I know the King, to whom I speak, is wise.  
Grants pardon to ingenuous liberty,  
When duty bounds it with humility.   

164.  

3. Robbing a Realm, or Commonwealth,  To rob the Kingdom, or the Commonwealth,  
Wherein one had his birth, and hath his being:  
This seems to me a most accursed stealth,  
Some know't, yet wink as if they wanted seeing.  
If any such there be within this Land,  
I wish they were upon the mending hand.   

165.  

By indirect deceiving their Prince.  If any by close tricks abuse their Prince,  
Through fair pretence of doing him good service:  
If they his treasure, and revenues mince,  
Whereby themselves to great estates do rise,  
Without desert to King, or Commonweal:  
What if one ask you, whether such men steal?   

166.  

By bribery and Extortion.  If Magistrates, and Officers extort,  
Take Gifts and Bribes, which blind even wise men's eyes:  

Exod. 23. 8. Mal. 3. 5.  It's like at length they may be plagued for't,  
Sigh God doth hear oppressed poor men's cries:  

jer. 22. 13.  For such misdeeds roots-out the Generation  
Of wicked men: and often subverts a Nation.   

167.  

By defrauding Orphans, Widows, and poor of their right.  If men (for friends and wealth) of much might,  
(Whose conscience is as large as Friars sleeves)  
Rob Orphans, Widows, poor men of their right,  
And under show of justice, play the thiefs.  
This Precept strikes at them, as at the others,  
They may shake hands, and pass for sworne-brothers.   

168.  

By betraying poor Clients Causes.  If Advocates receive poor Suitors fees,  
Give wrong advice, make Causes bad, seem best:  
Regard not whether Clients win, or lose,  
So they grow rich, and feather well their nest:  
A sin it is against this Law, I take it:  
If any have so done, let them forsake it.   

169.  

Restitution ordained for theft, by Moses. Exod. 22. Pro. 6. 31.  〈◊〉 Moses Law, Thiefs were but to restore,  
For Chattle-theft no man was judged to die,  
But only tender fow'r for one, or more:  
All Nations now have changed that penalty.  
I'll not dispute the Cause that moved them to it,  
Th'effect appears: for every where they do it.   

170.  
The Trade of Theft, and Robbing is so rife,  
'Gainst Nations laws, and Man's society,  
They'll venture on't, with hazard of their life:  
Work? Fie upon't, they rather choose to die.  
Such as be trained up idly in their youth,  
Will sooner hung, than sweat and live by truth.   

171.  
They only think on body's punishment,  
Fear but the mulct, and outward penalty:  
Consider not, how when the body's spent,  
The Soul, assenting to the felony,  
Before another judge must take her trial,  
Confess the fault, for there boots no denial.   

172.  

Theft by false play; and cheating.  Those subtle Thiefs, more cunning than the rest,  
Which rob by shifts, false play, and crafty cheating:  
Hold fast in earnest what they get in jest,  
Escape  without hanging, either beating:  
Are but repriued to a further day,  
To bear a heavier check for their soule-play.   

173.  
Christ's doctrine is so full of piety,  
So piercing to the heart, and inward thought,  
So set on justice, Truth, and Charity,  
From favouring, fare: or cloaking, what is naught:  

1. Thos. 4. ●. Luk. 12. 33. and 18. ●2.  That it forbids all fraud, deceit, and guile,  
Bids give our goods, though lacked ourselves, somewhile.   

174.  

A rich man that doth not almsdeeds, robs the poor.  It's not enough t'abstayne from open stealing,  
Live on thy own, for bear to filch from others:  
Thou must give Alms, use liberal and free dealing,  
If thou have store, relieve thy needy brothers.  

Ecclus' 4 1.  For, he that's rich, and doth not help the poor,  
Detraudes them of their due. I urge no more.   

175.  
Suffice it what hath on this Theme been said,  
A further search remains for greater Clerks:  
Perhaps, if Town and Country were surveyed,  
True men from Thiefs, distinguished by these marks:  
A young Arithmeticians brains 'twould cumber,  
To tell in haste, which were the greater number.   

176.  

9 Precept. Against false witness.  You never knew a Thief, but was a Liar,  
Twins laughing still, and weeping both together:  
The smoke clings not more closely to the fire,  
Beware them both alike, put trust in neither.  
Thiefs preying on our goods, less hurtful are,  
Then Witnesses that lie, and falsely swear.   

178.  
The Precepts ten, so firmly are connext,  
That breaking one, we fail in all the rest:  

jam. 2. 10.  So I have learned in the holy Text,  
God's curse is got, by sinning in the lest:  
Yet (well conceived) it may be rightly spoken,  
One hurts more, than another, being broken.   

178.  

The heinousness of false Testimony; To God, and Men.  A Witness speaking falsely on his oath,  
Assumes in vain Gods great and fearful Name:  
Of life and livelihood he robs us both,  
Oft-times bereaves us of our honest fame.  

Pro. 6. 19  Such false Truth-wresters, Breeders of debate,  
Are they whom God especially doth hate.   

179.  
Their punishment just Moses doth appoint,  
When judges hap their falsehood to discover:  

Deut. 19 16.  Life must be had for life, and joint for joint,  
Do to him, as he would have done to th'other.  

Dan. 13.  Susannaes' false accusers had such hire,  
As they to lay upon her, did conspire.   

180.  

1. King. 21.  Naboth was charged to have blasphemed the King,  
Two sons of Belial wickedly belied him:  
He never thought, nor dreamt of such a thing,  
Yet of his life, and land, false oaths deprived him.  

Matth. 26. 59  By such a trick, our Lord was circumvented,  
The Priests themselves that treachery invented.   

181.  
The great Lawgiver wisely did foresee,  
What danger perjured witnesses might breed:  

Deut. 19 15.  He therefore wrote, that two at lest, or three  
Must prove, before a matter be decreed.  
One, was too few: and many, hard to get:  
Two at the lest, or three, were fitly set.   

182.  
And yet, th'old Serpent, father of all lies,  
To whom the naked Truth is most displeasing:  
By many shifts and glozes doth devise,  
To set up falsehood, perjury, and leazing.  
With sundry men, he worketh sundry ways,  
As each one is inclined, his bait he lays.   

183.  

Envy, Malice, Hatred, are strong passions inciting to false wi●nesse.  'Mong passions all, that draw a man to sin,  
Hate, Malice, Envy bear the greatest sway:  
Who to his heart, once lets these Monsters in,  
They lead him down to hell the ready way.  
In their designs, they are so fierce and strong,  
They'll have their purpose, be't by right, or wrong.   

184.  

Saint Stevens false accusers. Act. 6. 13.  The men who with Saint Steven did dispute,  
Unable to resist his Arguments,  
The Spirit by which he spoke, struck them all mute:  
For spite whereof their heart insunder rends.  
False witnesses suborned, do accuse him,  
So by their hate, and malice they abuse him.   

185.  

Act. 7. 60.  They charge this holy man with blasphemy,  
(An odious crime in sight of God, and Men)  
Then martyr him: who full of charity  
Kneels down, and most devoutly prays for them.  
Thus Testimony, meant for furth'ring right,  
The wicked do pervert, to wreak their spite.   

186.  

A Simile.  The Level, and the Square, framed for a guide,  
Whereby each skilful Builder leads his work:  
Once set awry, then th'architect goes wide,  
In fine is carried clean beside the mark.  
So Witness, whereon judgements should be grounded,  
If false, all right is thereby quite confounded.   

187.  

Fear & favour of great persons.  Some, are so fearful of a great-mans' frown,  
So glad to wind themselves into his grace:  
Their souls at stake they wilfully lay down,  
To get the smiling aspect of his face.  

1. King. 21.  Those elders swayed by jesabels' damned letter,  
Were such lewd Mates. I cannot term them better.   

188.  

Lands, dignities, and prom●tions. 2. Sam. 16. 4.  Lands, Offices, and Dignities do much,  
The hope of these doth many moe entice:  
Mephiboshets false servitor was such,  
A slander 'gainst his Lord he did device:  
So got possession of his whole estate.  
Let all men bless themselves from such a Mate.   

189.  

Money the common corrupter of witnesles.  What is't, that money cannot bring to pass?  
" Makes crooked things seem strait, turns black to white:  
This may we see as clear as in a glass:  

Matth. 28. 12.  The Soldiers swore, that while they slept by night,  
Our Lords Disciples stole him from his Tomb:  
'Twas money made them speak, else they'd been dumb.   

190.  

A Simile.  Who hunts, an old and crafty Fox to catch,  
Goes warily to work ere he can get him:  
On all sides of the wood, leaves some to watch,  
When out he runs, there roundly doth beset him,  
Not leaving him a hole wherein to hide,  
His wiles then fail him, in the Champion wide.   

191.  
So, reverend judges deal with cunning Mates,  
Suspected to rely on subornation:  

Dan. ●3. 48.  Note what each Witness severally relates,  
Mark circumstances breeding alteration:  
A Truth cannot so closely be denied,  
Nor Falsehood vouched, but 'tis by them descry'de.   

192.  

2. Sam. 14. 20. and 19 27.  For they (on earth) are Gods, whose seat they hold,  
A Truth from Falsehood quickly they espy:  
Let no false-witnesse-bearer be so bold,  
As hope he may outface them with a lie.  
Nay, God in heaven, and Gods on earth agreed,  
Both here and there, to punish perjury.   

193.  

10. Precept. Covet nothing of thy Neighbour●… Matth. 22. 37. Rom. 13. 9  The Law, though branching into many parts,  
Is briefly couched in a word or twain:  
First, to love God sincerely with our hearts;  
Then, Neighbours as ourselves. (Cold love is vain.)  
Give freely all to God, that's to him due:  
Wish naught from Neighbours, that belongs not to you.   

194.  
The lesson's short, soon learned out of book,  
And may be all observed: (as some have thought.)  

Matth. 19 20. Pro 20 9 and 1. joh. 1. 8. Gen. 6. 5. and job 4. 18.  That young man in the Gospel much mistook,  
We otherwise in holy Writ are taught.  
Not thoughts are so upright, no heart so pure,  
That can the censure of this Law endure.   

195.  

The lest desire, or ●oue●ing from o there's, makes us guilty of the whole Law.  This Precept, shutting up the Second Table,  
Requires such cleanness in the heart of man:  
Presumption 'twere to think a mortal able  
To keep it strictly, do what ere he can.  
The best who shun gross sins (be sure of this)  
Cannot but wish ofttimes, and think amiss.   

196.  
To love thy friend of whom thou art beloved,  
Do good to him, who doth as much for thee:  
True charity is thereby faintly proved,  

Matth. 5. 44.  For wicked men so far●e in love agreed.  
But we must love our foes, that most defy us:  
Wish well to those, who slander and belie us.   

197.  

Matth. 19 18. Rom. 13. 9  Herein the six last Precepts are obeyed,  
If, as ourselves, so we our neighbour love.  
This is the sum of all that can be said,  
Examine well thyself thereby to prove,  
If thoughts, and deeds walk not sometimes awry,  
So learn to know thy own infirmity.   

198.  

Sundry Similes, showing the good use of the Law, albeit we cannot fulfil it.  He that with in ward sickness is surprised,  
Whose grief grows closely on him vndescri'de,  
Scarce feels his pain: that man is m●saduiz'd,  
No greater danger can such one betide.  
To go astray, and think thou walkest right,  
All's one, as take the Darkness for the Light.   

199.  
The wound that's deep, yet taken as a scar,  
Endangers most the body that endures it:  
That Feed-man often his Client's cause doth mar.  
Who ere he fully knows, rashly assures it.  

〈…〉.  The Pharise, selfe-soothed holy man,  
Came short in goodness of the Publican.   

200.  
The Law lays open our sickness, and our sore,  
Instructs us where, and when we go astray:  
Declares our case as 'tis, nor less, nor more,  
Our faults unmasked, before us it doth lay.  
So when we see our wretchedness, and error,  
It strikes into our hearts a holy terror.   

201.  
This terror doth our inbred pride abate,  
Leads to repentance, and humility:  
Makes us renounce ourselves, our sins to hate,  
Drives all to have recourse for remedy,  

Gal. 3. Esay 53.  By him who kept the Law in every ●ot,  
Yet suffered death, which he deserved not:   

202.  
To quit that debt which we should have discharged,  
Or lain in jail, till th'utmost farthing paid:  
From prison by his gift we were enlarged,  
Not one mite left, that on us could be laid.  
Each one who humbly sues for his acquittance,  
Is welcomed in, and finds a free admittance.   

203.  
Thus do good Christians Moses Law expound,  
(The rule of justice, and of Righteousness)  
We build our Doctrine on no other ground,  

●…m. 2. 2●.  Though Jews, and Turks pretend to do no less:  
Yet they stick only to the outward Letter,  
We join thereto the Spirit: and that is better.   

204.  
My Muse craves further time to end this song,  
That sacred Theme requires more meditation:  
The Parts already sung, have held her long.  
Here tenders she her humble Supplication;  
Sir, begs your pardon for all faults, and slips;  
Your Princely hand, to grace her Virgin-lips.   
The end of the fourth Classis.   

DIVINE POEMS. The fift Classis.  
THE ARGUMENT.  

Our Saviour's method most divine in teaching.  
Repentance first: Beatitudes and Woes:  
Love, Alms, Fasts, Prayer, subjects of his preaching:  
His perfect form of prayer for a close.  
In Parables our lessons he doth read us,  
His Flesh and Blood made special food to feed us.   

THe proverb tells what proof confirms for true,  
Some mar good matters, handling of them ill:  
Some by their cunning vent old stuff for new,  
Make black seem white. (There's falsehood in that skill.)  
A worthy subject handled in its kind,  
Approves itself to every honest mind.   

2.  

I found not that Moses writ aught, before he received the Tables written by G●d in the Mount. Deut. 5. 22.  The first who fully writ of things divine,  
At Gods own hand received it ready penned:  
He from that model never did decline,  
Proposed unto himself no other end.  
That compass was his guide to sail aright,  
Taught him whereof, and in what stile to writ.   

3.  
Yet after him among the jewish Tribes,  
Succeeded some who on his chair did sit:  

Matth. 16. 6. 12. and 26. 57 & Mar. 14. 64.  Proud Pharizees, selfe-wise-conceited Scribes,  
Abused the Law, and mis-expounded it.  
True Doctrine they accused as blasphemy,  
Against the Law, adjudged The Just to die.   

4.  

Matth. 23. 2, 3.  When to the people they sound lessons taught,  
(As listening to their charge, most-times they did.)  
Then commonly their lives were lose and naught,  
Hypocrisy within their hearts lay hid.  
" What boots it, of Gods upright Law to talk.  
" And in the Devil's crooked ways to walk?   

5.  

Moses a type of Christ.  A perfect pattern of sincerity  
In life and doctrine, Moses shadowed out:  
My humble Muse devotee's her ingeny  
To trace them both. (Well may she bringed about)  
A weighty load, too great for her to bear;  
Yet light, if he vouchsafe the burden share.   

6.  

A prayer for assistance in this divine ●aske.  Then thou, whose tongue spoke never but the troth,  
Whose actions all, were rules of piety;  
Direct my hand and heart to treat of both,  
(Instructed by the Sacred History)  
In modest meeter, that the grau'st Divine,  
May say, the Spirit, that ruled the pen, was thine.   

7.  

〈◊〉. 1. ●…  For, every work that any good hath in it,  
Proceeds from thee, the God of Truth and Light;  
Thy Spirit helps to end, and to begin it,  
All glory unto thee belongs of right.  
The good that's here, and worthy praise, 'tis thine;  
The faults and errors, I confess, be mine.   

8.  
The ground of Doctrines lately hath been laid,  
The root and branches both described at full;  
Of circumstances much rests to be said,  
That grace and pow●r of speech, whereby the dull  
Hard hearted jew, the Gentile-Idoll-monger,  
Were forc●t to yield to him, as to the stronger.   

9  

job. 7. 3●  When Officers were sent abroad to watch him,  
The Priests enjoining it by strict command:  
Though some of them were fully bend to catch him,  

Vers. 44. 45, 46.  Yet none had pow●r to lay on him a hand.  
Their answer was (when they were checked therefore)  
Like unto him, never spoke man before.   

10.  

Iuk. 4. 16.  Is't not observed in the holy Book,  
At Nazareth, when first he began to preach,  
How steadfastly all people on him look,  

Matth. 7. 28. Mar. 1. 22.  Wonder to hear how sweetly he doth teach?  
Unlike the Scribes, whose words had no such force.  
To work in th'hearers pity, or remorse.   

11.  

Act. 24.  Tertellus trusting to his Oratory,  
Supposed to daunt poor Paul, and strike him mute,  
In his affected stile he took a glory;  
The prisoner doth this Orator confute.  

Vers. 25.  Bribe-loving- Felix could not so dissemble,  
But that Paul's piercing speeches made him tremble   

12.  

Mar. 13. 11. and Luke. 21. 14.  He from his Lord received such forceful power,  
Who left this comfort to his Scholars all:  
That when they needed most, even in that how'r,  
Not Tyrant's furie might their hearts appall;  
His Spirit would teach them speak with such a grace,  
As should confounded their foe-men in the place.   

13.  

〈◊〉. ●.  Confounded their foes, confirm the faith of others,  
(Too strange effects proceeding from one breath)  
Make reprobates of some, of some make brothers;  
To these give life; to those bring shame and death.  
That Word alone so sharp and piercing is,  
Of th'end to which it aims, doth never miss.   

14.  
My silly Muse, how dar'st thou soar so high,  
Neglecting danger of a dreadful fall?  
How may thy flaggie wings bear thee so nigh  
That glorious Sun, whose brightness dazzles all?  
" Dispose thyself unto some lower pitch,  
" Mounting too high, makes some lie in the ditch.   

15.  
" Yet humble men that downwards cast their eyes,  
" All-dis-esteeme themselves, confess their vildness,  
" Think theyare unworthy to behold the skies:  
" Recounting their Redeemers grace and mildness,  
" May fix their towering thoughts on his high Palace,  
" Scorn earthly, and in heavenly things take solace.   

16.  

Matth. 11. 25. " Things undiscovered to the worldly-wise,  
" To Babes and Children God ofttimes reveals;  

joh. 12. ●0. " He shuts the once, sets open the others eyes,  
" Expounds to some, from other some conceals:  

Matth. 7. 7. " Instructing us to ask, to seek, to knock,  
" That we may have, and he the door unlock.   

17.  
Now give me Lord, what faithfully I ask;  
Guide me to find the Treasure that I seek:  
The skill to handle well this heavenly task,  
Which none can do, but humble men, and meek.  
" For pride strikes her possessors all so blind,  

Similes or Comparisons, expressing the care and diligence of our Saviour in his teaching, to heal soules●…ke men, and lead them to heaven. " The path that leads to bliss, they never find.   

18.  
A good Physician caring for the sick,  
Of whom he once doth undertake the cure;  
Casts not how he his Patient's purse may pick,  
Or lingering make him longer pain endure.  
But bends his wits to know the malady,  
Then by his Art, provides a remedy.   

19  
A faithful Pilot having ta'en the charge,  
To pass Seafaring men to their own Land;  
The Passangers once shipped in his Barge,  
Their goods and lives delivered to his hand;  
Advising of the trust to him committed,  
Takes care that for the voyage all be fitted.   

20.  
An Advocate to whose fidelity,  
Poor Clients causes wholly are commended,  
When lives and liuel'hood stand in jeopardy;  
Till those great causes thoroughly be ended,  
Gives not himself to idleness and pleasure,  
But in that business spends his hours of leisure.   

21.  
Our best Physician, Pilot, Advocate,  
Who freely undertook to heal each grief;  
To bring home wand'ring souls, to heavens strait gate;  
Vnfeed, to plead for every man's relief:  
Neglects no time, let's no occasion slide,  
Fit slaves for every sore he doth provide.   

22.  
Strong purges, bitter pills, sharp corrasives,  
To some he gives as sicknesses require:  
To some sweet Iulips, sound restoratives,  
Expecting neither fee, reward, nor hire.  
He offers help to all, if all would take it;  
Most see not their own want, and so forsake it:   

23.  

Repentance the fi●st Doct●…e ●h●… Christ & his Harb●…g●r Io●… Ba●…st ●…gh●. Matth. 3. 2, and 4 17, 〈◊〉  One groundwork for all sick-soule-cure he laid,  
His Harbinger before him had been sent,  
To work on that: for so 'tis plainly said,  
They both began with oneself word, Repent.  
" Who thinks he's sound enough, and no help needeth.  
" Must die of that disease, whose root he feedeth.   

24.  

Matth. 9 and Mar. 2. 17.  To righteous men (that to themselves so seem,  
And so by others falsely judged to be,  
Such as did think they had no lack of him)  
To call these men, I am not sent, saith he.  
They must both know, and knowledge their own need,  
That would b'assured of my help to speed.   

25.  
" Doubtless there is no other way to heal,  
" When men are deadly sick, and will not see't;  
" But cause them tell their grief which they conceal▪  
" Discloseed to him, who knows what help is meet.  
Our Medic thus his practice did begin  
The cure fails none, that rightly enter in.   

26.  
No wit, nor art of man (say I) is able,  
(Though all their art and wits were joined together)  
So pithily as he in one Parable,  
By speech or writing to persuade the Hearer,  
To turn from folly, and return to God,  
When he reclaymes us with his gentle rod.   

27.  

The most excellent pithy parable of the prodigal son. Luk. 15. 11. to the end of the chapter.  That son which wilfully forsook his father,  
Consumed his goods with luxury and riot,  
When all was gone, no means left more to gather,  
Swine-offals failing him (a wretched diet)  
To fill his paunch, the hunger was so great,  
Fain would he been sufficed with such course meat.   

28.  
What doth he then? gins to change his mind,  
Thinks on the plenty, at his father's table:  
In hope to have him pitiful and kind,  
Once more will gain his grace, if he be able;  
Confess his fault, unworthy name of son,  
Crave but a servant's place: so home doth run.   

29.  
No sooner homeward turneth he his face,  
The father hastening, meets him half the way,  
Embraceth him, receives him into grace,  
With shoes, and ring, and robe, doth him array:  
A fatted Calf he kills, and makes a feast,  
With mirth and minstrelsy to please this Guest.   

30.  
Nay more, when th'elder brother'gan repined,  
To see this unthrist Lad so entertained,  
The father prays him to come in and dine,  
For why? My son was lost and is regayned.  
I thought he had been dead, but since he's living,  
We must rejoice, and cheer our hearts from grieving.   

31.  
A short discourse it is, yet most divine,  
Most full of grace, most pithy to persuade;  
Displays our wretched state before our eyen,  
Points out the way by which our peace is made:  
Our heavenly father's proneness to forgive,  

Ezech. 33. 11.  Would no man's death, but that he turn and live.   

32.  
The same by two like samples he averreth.  

Luk. 15.  Among an hundred sheep if one be lost,  
Or one poor groat 'mong ten: the loser stirreth,  
The fields are searched, the stuff i'th'house is tossed:  
That lost-sheepe found, gives th'owner more content,  
Then all the rest that straying never went.   

33.  
The Angels all, for joy in heaven shout,  
To see a man whose steps to hellward tended,  
Reclaim himself, his course turned clean about,  
His faults forsaken, and his life amended.  
There's naught (me thinks) can 'cause that man be sad,  
Which walks the way, that makes good Angels glad.   

34.  
Can any graceless truant be so mad,  
Though once he played the fool to go astray;  
Being well assured his pardon may be had,  
His welcome more, then ere he went away,  
As not return to rest, and live with store,  
But beg, or steal, and lastly hung therefore?   

35.  
If such there be (too many sure there are)  
That love to feed on husks, and live with Hogs:  
Within the City gates, they get no share,  

Reuel. 22. 15. Matth. 25. 10.  But out they must abide among the Dogs.  
" When doors be shut once, there's no coming in  
" It's best while men have time, in time begin.   

36.  

Christ's heavenly Sermon in the Mount. Matth. 5.  His hearers thus prepared to lend their ear,  
A sermon he gins; wherein each line  
Is full of weight; excites to love, and fear,  
To knowledge him a Preacher most divine.  
Great Doctors on that Theme, great Books may writ,  
My Muse brief Poems only must indite.   

37.  

A Simile.  (Like Bee among the flowrs about she goes,  
The Wax and Honey labours how to find:  
Though venomed herb none in this Garden grows,  
Yet Spiders are so spiteful by their kind,  
The wholsom'st herb, and sweetest flower in fields,  
Some poison to their cankered nature yields.)   

38.  

The eight Beatitu●…es. ●…t●h. 5.  He teacheth first what sort of men be blest,  
The fruit to every blessing is annexed;  
Eight in their ranks distinctly are expressed,  
So shall you find them in the sacred Text;  
And noting well the opposites to those,  
Discern who are accursed, and see their woes.   

39  

1. Poor in Spirit.  Blessed (in the fore-ranke) be the poor in Spirit,  
He means not all that live in beggary:  
For rich as well as poor may heaven inherit,  
So they be fraught with spiritual poverty.  

Ecclus. 25. 2. " A poor man may be proud, of God detested:  
" Than bliss in all poor men is not invested.   

40.  

Reuel. 3. 17. and 18. 7.  Some beggar-bare, soule-decking riches wanting,  
Persuade themselves to have enough, and spare;  
Such, of their spiritual wealth are ever vaunting,  
These men had need provide them better ware:  
Lest being found their wedding garment lacking  
They be thrust out of doors, and hunted packing.   

41.  

Reuel. 2. 9  Some others truly rich, yet make no show,  
Their treasures lie close hidden in their heart:  
These be the better sort, though they be few,  
In this Beatitude they have their part.  
Are poor in spirit blest? heaven's joys obtain?  
Then spiritual proud, in hell must suffer pain.   

42.  
Such be those men (to make the matter clearer,  
Sigh contraries set one by th''others side,  
Do best appear when they are joined the nearer.)  

Luk. 18.  Who in their gifts and graces take a pride,  
Extol themselves as men of much perfection,  
And think all others own to them subjection.   

43.  

2. Mourners. 2. Sam. 14. 2. &c  Next blessedness, to Mourners is allotted:  
Not such as walk in black for friends departed,  
Whose inner vest'ments ofttimes are bespotted,  
Their garments sad, themselves not heavy hearted.  
Such kind of mourning, cannot make men blest;  
To take it so, were th'holy Sense to wrist.   

44.  
True mourning, whereby blessedness is gained,  
Hath other ground, aims at a better end:  
It must be from the heart, and not be seyned,  
Arise from evil deeds, that God offend:  

Psal. 119. 53. 158.  Like his, who mourned and grieved at the heart,  
When wicked men from God's Law did departed.   

45.  

Psal. 38. & 51. and full throughout his Psalms.  So when himself through frailty did amiss,  
When Church, or Commonwealth endured affliction;  
He prays and mourns, and rends his heart for this.  
Herein he shared in this benediction.  
For such occasions, after he had mourned,  
His heaviness to mirth, and joy were turned.   

46.  
What shall we think (on th'other side) of those,  
That laugh and jest, when godly men are mourning?  
It's like in time their mirth may turn to woes,  
When th'other are at rest, these may be burning.  

Luk. 16.  The Glutton glutted late with wine, soon after  
Begged hard, and mist to get one drop of water.   

47.  

3. Meek.  Now come ye meek, and humble men of heart,  
You gentle harmless souls, by worldings scorned;  
Among the Blessed you must have your part,  
Your lowliness, shall highly be adorned.  

Psal. 37. 11.  The Earth to you is given, and to your seed,  
Take that as part, and portion of your meed.   

48.  
With rest and peace your dwellings shall abound,  
Yourselves delighted in that happy state;  
Fierce-firie-sprighted men God will confounded,  
That stirring race of people he doth hate.  
'Mong Bears, and Wolves, in some poor Hermit's cell  
I'd rather live, then near such Furies devil.   

49.  

4. Hunger and thirst for Righteousness.  A man with thirst, and hunger hardly pressed,  
His belly ever thinks his throat is cut:  
He never sleeps, nor walks, nor sits in rest,  
Till meat and drink be got, to fill his gut.  
That being had, affords him more content,  
Then richest pearls from farthest Orient.   

50.  
Some thirst for gold, as others do for drink;  
They hunger after wealth, no less than meat;  
Such thirst and hunger, here you may not think  
Are understood, nor belly-cheer to eat.  
To hunger much and thirst for righteousness,  
Is that for which Our Saviour here doth bless.   

51.  
" A blessed thirst indeed, and yet a feast;  
" A holy hunger, 'mid great store of cates;  
" Well is the man that sits here as a guest,  
" Blessed he that at this banquet drinks, and eats.  
" This hunger, and this thirst, the Soul so feedeth;  
" The more's her appetite, the less needeth.   

52.  
" Here, food and feeding both are spiritual,  
" An earnest longing of the Soul and Heart,  
" To do the works of justice unto all,  
" Lewd livers from their follies to convert;  
" To help the poor oppressed, to their right;  
" Defend the feeble from a man of might.   

53.  
Who thus-wise hunger, either thirst endureth,  
Shall have his fill of that for which he longeth;  
The Text each faithful man thereof assureth,  
And who so doubts of that, the Preacher wrongeth.  
Such as to justice have no appetite,  
Their state's the worse, they get no blessing by't.   

54.  

5. Merciful.  The works of Mercy highly are commended,  
And their reward (in sort) exceeds the rest:  
For by the scope of Scripture 'tis intended  
Without God's mercy, no man can be blest.  

Rom. 6. 23. " Not merit, but his mercy freely given,  
" To true belecuers, opes the gates of heaven.   

55.  
This saving-mercy those alone shall found,  
That cheerfully show mercy unto other;  
Who can expect his father should be kind  
To him, which deals unkindly with his brother?  

Pro. 21. 13. " The merciful like mercy shall obtain,  
" Men mercilesle, shall look for it in vain.   

56.  

Matth. 18. 23.  That graceless servant fully clears the case,  
Who owed his Lord an endless mass of debt:  
And having naught to pay, yet out of grace,  
Upon request, at liberty was set.  
He should have done, as he was done unto,  
But soon forgot, what he was bound to do.   

57  
He takes his fellow-servant by the throat,  
For such a pelting debt, as (to his own)  
Deserved not to be valued at a groat:  
This dealing to his master being known,  
He bids the laylors take him to their charge,  
To pay each farthing, ere he go at large.   

58.  
Mongst works of Mercy there be many more:  
To visit sick, give aid to men distressed,  
To cloth the naked, to relieve the poor,  
For these, and such like works, we shall be blessed.  

Matth. 25. 41.  These duties, he that wilfully neglects,  
A curse upon himself, and his reflects.   

59  

6. Pure in heart. Pro. 30. 12.  Blessed be the Pure. Not such as seeming so,  
Are full of spots, and filthiness within:  
Not such as make of purity a show,  

Math. 23. 25. job. 4. 24.  Yet loosely live, lie wallowing in their sin.  
'Tis purity in heart that God desires,  

Pro. 23. 26.  Our heart's the thing, that he of us requires.   

60.  

job. 15. 14. Pro. 20. 9  Can any man pronounce, My heart is clean,  
Sigh heavens in his sight appear impure?  

Psal. 51. & Act. 15. 9  Yes, those which by his blood have washed been,  
Whom faith hath purged. Such be cleansed sure:  

2. Pet. 2. 22.  Who with the Sow, return not to the mire,  
But to live cleanly afterwards, desire.   

61.  
To these the promise in the Text is given,  
To see their God, ay to behold his face,  
To pass from darkness to the light of heaven,  

Ps. 24. 4.  T'as●end God's Hill, rest in his holy place.  
Where shall th'impure, and cancr●d-hearted devil?  
I know no Mansion for them but in Hell.   

62.  

7. Peace makers. Beati Pacisici, so there at large.  Peacemakers' likewise are pronounced blest,  
(Of these my Muse hath sung with some delight)  
The privilege they have, is not the lest,  
God's children they be styled: it is their ●ight.  
The Devil's brats needs must those others be,  
That wilfully break peace, and unity.   

63.  

8. Persecution for Christ's sake  Blessed be all those that Persecution suffer  
For Righteousness and Truth, and for Ch●ists sake:  
When men revile us, rail, all wrongs do offer,  
And we with patience gladly do it take.  
Here, heau'n's not barely promised for reward,  
But great increase of bliss in that regard.   

64.  
" All-suffring is not privileged with blessing,  
" The pain makes not a Martyr, but the Cause:  

1. Pet. 2. 20. and 4. 15.  In sundry places we be taught this lesson,  
When malefactors suffer by the Laws:  
Such suffering is not truly Persecution,  
But rather termed Legal execution.   

65.  

Matth. 10. 33.  On th'other side, when we are put to trial,  
Religion, Faith, and Conscience laid at stake:  
If fear, or aught else force us to denial,  
Our faith renounce, our Saviour to forsake:  
At latter day he'll say to us, be gone;  
Deny us, as we erst by him had done.   

66.  

The Philosopher's folly in the search of Fe●…e, or blessedness.  Lo here, eight easy steps to blessed state,  
Framed by a perfect Architect indeed:  
Philosophers were ready fall to bate,  
All searched to found the thing, but could not see't.  
One said'twas this, another said'twas that,  
Some lost themselves, and said they knew not what.   

67.  

A Comparison.  Like Fools shut up in a Dedalian maze,  
A spacious one, with room enough to wander:  
Well might they run, or walk, or stand and gaze,  
No sooner found th'way out, then could a Gander.  
This labyrinth constrained them all to dote,  
To speak their minds, and tell their tales by rote.   

68  

Another Simile or Comparison.  What marvel, if a man deprived of sight,  
Set in a Wilderness, or Forest wide,  
Where thousands are of ways: yet but one right,  
And all the rest diverting him aside:  
If he (I say) 'mong thousands, miss that one,  
Though he should walk there, till the day of doom?   

69.  
" Oureyes brook not the brightness of the Sun,  
" Celestial things surmount our reasons reach:  
" Beatitude by other means is won,  
" Then such as Heathen-men were able teach.  
The man from whom these lessons we received,  
Was God and Man, and could not be deceived.   

70.  
Here for a Corollary it would fit well,  

Deut. 11. 29.  From Gerizim, Mount Ebal to ascend:  
Of woes likewise in number eight, to tell,  
Whereon our Lord was pleased some words to spend:  
But first our Preachers footsteps must be traced,  
The rest pursued, as in the Text it's placed.   

71.  
The prime part of this heavenly Sermon ended,  
Beatitudes to pious works assigned:  
Moore precepts to his hearers he commended,  
By which their lives and manners were refined.  
The Scribes delighted of the Law to talk,  
But made no conscience after it to walk.   

72.  

The duty of Preachers and Pastors.  Th'Apostles, and all Preachers of the Word.  
He shows what manner men they aught to be:  
Their lives should with their doctrine well accord,  
In virtue they must shine; that men may see,  
And seeing tender glory to his Name,  
Who gives them grace, and power to do the same.   

73.  
He came not to destroy, but to fulfil;  
Not to obscure the Law, but to explain:  

See before in Class. 4. St. 〈◊〉. etc.  He taught them truly what it was to kill,  
Break wedlock, take the name of God in vain.  
Each other Precept rightly he expounded,  
Which Scribes by their false glosses had confounded.   

74.  

As it was with Moses. Psal. 78.  Two things true Doctrine strongly do approve,  
Great miracles in which Gods hand appears:  
Strange signs and wonders showed down from above,  
Which tell the eyes, as words do to the ears.  

job. 6. 30.  The jews required that he a sign would give,  
To th'end they might behold it, and believe.   

75.  
Of these they had so great, and so great store,  

In Class. 3. all throughout.  (Whereof at large I have already spoken)  
That Moses never gave their fathers more,  
Yet they regarded neither sign, nor token.  
They madly did (unto their own confusion)  
The premises confessed, deny conclusion.   

76.  
Good life likewise is needful in a Preacher.  

Matth. 7.  For, just as by the fruit, the tree is known,  
So, wicked life not only shames the Teacher,  
But makes the seed to whither, as 'tis sown.  
The good tree seldom fails to bear good fruit,  
So life and doctrine must together suit.   

77.  
Moses that man of God, a type of Christ,  
By whom the Law was given to the jew:  
In doctrines and in deeds came to him nigh'st,  
The one were holy, and the other true.  
He was a man, and had his imperfection,  
Some times he faulted, wanting God's direction.   

78.  
But he that was both God and Man together,  
His life and doctrine each approved the other:  
He erred not, nor faulted once in either,  
He lived ever spotless from his Mother.  
His foes that nearest into his life did pry,  
One blemish in his actions could not spy.   

79.  
Some hole they sought to find out in his coat,  

Matth. 22. 15.  Laid wait (at lest) to catch him in his talk,  
They would have seen in's eye the smallest moat:  
He so uprightly did both speak, and walk,  

Vers. 22.  As what they plotted for his hurt and shame,  
Redounded more to glorify his Name.   

80.  

Matth. 11. 18.  From slanderous tongues he stood not wholly free,  
(His Harbinger and he were in one case)  
Sigh he sometimes frequented company,  
At feasts and friendly meetings had a place:  
They say he eats and drinketh more than measure,  
Among such men as lived in sinful pleasure.   

81.  
If he whose life was mere integrity,  
A pattern of perfection to all others:  
In whom was neither guile, nor flattery,  
Did good to all, as they had been his brothers:  
despised riches, honours, worldly pleasure,  
Sought after no thing else but heavenly treasure.   

82.  
If he could not escape envenomed tongues,  
Nor find protection in his innocence:  
But was content to bear, and put up wrongs,  
And take his patience for his best defence:  
Then let all those who glory in his Name,  
Learn what he did, and strive to do the same.   

83.  
That Harbinger of his, in life austere,  
Whose food and diet were both mean and slender:  
A shameless false report of him they rear,  
(The conscience of backbiters is not tender.)  
That sure he was a wicked man, and evil,  
A Saint in show, but inwardly a Devil.   

84.  
Proud Pharisees, chief Rulers, captious Scribes,  
Were they that still oppugned, and wronged our Lord:  
The multitude, most part, of all the Tribes  
Gave witness on his side, with one accord:  

job. 7. 48 & 10 21. 41. Mar. 7. 37.  Those damned his deeds, as if they came from hell:  
These truly said, he had done all things well.   

85.  

Revenge forbidden.  For trespasses, for injuries and wrongs,  
By Moses Law men might require amendss:  

Luk. 18. 9 & Rom. 13.  (What right to God and Magistrates belongs,  
All that the Gospel charily defends.)  

Matth. 5. 38.  Yet Christ says, Suffer wrong, and seek no righting,  
Resist not, neither turn thy cheek from smiting.   

86.  

To love our Enemies.  The Scribes supposed, so they their knowne-friends loved,  
Of enemies there needed no respect.  
Our charity by better marks is proved,  
On friends and foes alike, it must reflect.  
God makes his Sun on good and bad to shine,  
His love extends to all: and so must thine.   

87.  

Luk. 10.  The sample of that good Samaritan,  
Shows us the way in which we aught to go:  
As he was kind unto the wounded man,  
Whom he ne'er saw before, nor did him know:  
So all that need our help, for Christ his sake,  
As our good friends and neighbours we must take.   

88  

Alms. Matth. 6. 1.  Alms deeds are works in which God takes delight,  
Rewards them frank, and freely of his grace:  
They must be closely done, as in his sight,  
he'll quit them openly, 'fore all men's face:  
But hypocrites that vainly seek for praise,  
Have none at all with God, so Scripture says.   

89.  

1. Sam. 16. 7.  He sees the heart, and thoughts that lie most hidden,  
Th'intent, even as the act when it is done:  
If we conceive a thing that is forbidden,  
'Tis clear to him, as is to us the Sun.  

Marc. 12. 41. 2. Cor. 9 6.  Be't much or little, let thy Alms be frank,  
Done with a cheerful heart, thou shalt have thank.   

90.  

Prayer. Matth. 7. 7.  Who life's on earth, that needs not help from heaven?  
Who, knowing he may have it for the ask,  
Will not pursue the ready way, and eeuen,  
But gad about, as in dark night, a-masking?  
The way to have our wants supply'de with store,  
Is zealous hearty prayer, and no more.   

91.  

Several parables expressing the efficacy of fervent prayer. Luk. 18.  The wicked judge, whom that poor widow haunted,  
Though he of God, ne man had no regard:  
By importunity her suit he granted.  
Sure, of the righteous judge we shall be heard,  
If daily to him we devoutly cry,  
What e'er we seek that's fit, he'll not deny.   

92.  
What man, though closely couched in his bed,  
His doors fast shut, and he laid down to rest:  
Would not rise up to give his friend some bread,  
If with long suit, and praying he be pressed?  
Though law of friendship could not force him to it,  
Yet crying importunely makes him do it.   

93.  
Is any carnal father so unkind,  
Whose son begs of him bread, or else a fish:  
That can conceive such rancour in his mind,  
As lay a stone, or Serpent in his dish?  
If Mortals on their sons, good gifts bestow,  
Much more will God, from whom all good doth flow.   

94.  

●am. 1. 6. " There's nothing of more force then fervent prayer,  
" Proceeding from the heart with true devotion:  
" 'Tis not the idle beating of the air,  
" Much less is't hypocritical lip-motion.  
" On faith it must be grounded: fear and doubt  
" In prayer, ever makes us go without.   

95.  

jam. 5. 15.  Eliah had (like us) infirmities,  
Yet so much by his prayer he obtained,  
As to command the Meteors, and Skies,  
That in three years and half it never rained.  

●. King. 18.  And when he prayed on th'other side again,  
Thick clouds congealing, poured down great rain.   

96.  
In sacred Writ, examples there bestore,  
Of Patriarches, of Prophets, and of Kings,  
Of holy men and women many more,  
Whose prayers brought to pass most wondrous things.  

joh. 14. 13.  What need more? all that's asked in his Name,  
We have a promise to receive the same.   

97.  

A Simile.  What greater savour can a subject crave,  
Whose Sovereign of his bounty gives him leave,  
Into his presence free access to have,  
His just requests assured to receive?  
With God (by prayer) this is each man's case,  
To talk as with a friend, even face to face.   

98.  
In private prayer, secrecy doth best  
'Twixt God and thee, thy closet door made fast:  
The Pharisees fond praying was a jest,  
By mumbling in the streets where all men past.  
That pharisaical fashion, though worn-out,  
Some (yet) affect it as they walk about.   

99  
Church-seruices where Christians use assembling,  
With uniform consent of heart and voice  
To pray, and praise their God: that's no dissembling,  

Matth. 18. 19  For of such service God himself makes choice.  
There many members, one whole body make,  
'Tis one request wherein they all partake.   

100  
Much babbling, vain and idle repetitions,  
Was used by Heathen people when they prayed:  
Sooner they hoped to speed in their Petitions,  
As if God knew no more, but what they said:  
Whereas ere we begin, he knows our needs,  
And servant faithful prayer, ever speeds.   

101.  

Luk. 11. 1.  Th'Apostles (yet) not growne-up to perfection,  
Finding how needful thing it was to pray:  
Not trusting wholly to their own election,  
Besought their Lord to set them in the way.  
It seems he did their motion well allow,  
And instantly began to teach them how.   

102.  
He needs not greatly on the matter pause,  
Whose learning is not got by institution:  
Christ was not bound to humane rules and laws,  

Gal. 1. 11.  Who gave perfection t'others by infusion:  
A perfect form of prayer than he gave them,  
With some instructions else, how to behave them.   

103.  

The Lord's prayer. And first a preamble, or procm. Our father.  What sweeter comfort to a man that prays,  
Then that he makes his suit to his own father?  
The father seldom childrens suits denayes,  
Hence full assurance every man may gather,  
All that he justly seeketh to obtain:  
And not present his Orisons in vain.   

104.  
With reverend respect and filial fear,  
(Such as good children own unto their father)  
Men must prepare themselves ere they come near,  
For that's the way to make them speed the rather.  
Not servilely afraid, as slaves are wont,  
When sharp correcting masters them confront.   

105.  

Which art in heaven.  When to an earthly Sire we make petition,  
Had he the will to grant what we require:  
He may perhaps be of such weak condition,  
As fails in power, though not in his desire.  
This father's Lord of heaven, sea and land,  
These are (and all in them) at his command.   

106.  
As he is powerful, so he's all as ready  

Psal 50. 15. & 145. 18. and Jer. 29. 11.  To hear, and grant: his promise thereto ties him.  
He in his promise evermore is steady,  
Who this denies blasphemously belies him.  
Thus having will and might, how can it fail,  
But in our lawful suits we must prevail?   

107.  
Sigh he to whom our prayers we present,  
Above in th'heavens hath his habitation:  
Our chiefest scope therefore, and may ne intent,  
Must be when we prefer our Supplication,  
To aim at heavenly objects, and celestial,  
Not fix our thoughts on things base, and terrestrial.   

108.  

1. Petition. Hallowed be thy Name.  First we desire, Gods Name be sanctifi'de.  
By worship, and religious invocation;  
That nothing but himself be Deifi'de,  
His Truth be spread abroad to every Nation:  
His Name not used in charms, or conjuration.  
Nor in vain oaths: all these cause profanation.   

109.  
So men professing God, and his Religion,  
If they live loosely in licentiousness,  
Make their profession fall into derision,  
And scandalise that Faith which they profess:  

2. Sam. 12 14. Rom. 2. 29.  This is Unhallowing of God's holy Name,  
Breeds the Professors, and their Doctrine, shame.   

110.  

2. Petition. Thy Kingdom come.  As thou art Lord of Lords, and King of Kings,  
So we entreat thee, let thy Kingdom come:  
As thou hast made, and governest all things,  
So those whom thou hast chosen, call them home:  
Enlarge thy Kingdom by thy powerful Word,  
That Nations all, may knowledge thee their Lord.   

111.  
Who so against thy Church lifts up his hand,  
Who seeks to stop the passage of thy Word,  
Who doth thy Gospel impiously withstand,  
Cut them off with thy sharp twoedged sword:  
That all the world may knowledge thee their King,  

Es. 49. 18.  Their Sons and Daughters to thy Temple bring.   

112.  
The Kingdom of the Dragon, and the Beast  
Beaten down, and bring them shortly to confusion:  

Reu●…. 19 17.  Let fowls of th'air be called to the feast,  
Lord bring this battle to a short conclusion.  
Let Michael and his Angels overcome,  
That we may say (not prey) thy kingdom's come.   

113.  

3. Petition. Thy will pedone in earth, as it is in heaven, Matth. 6. 39  The Son of God, though he were sinless man,  
Yet to his Father's will subjects his own:  
Then we which how'rly sin, and naught else can,  
Should by our daily prayers make it known;  
That we desire his holy Will be done,  
And not our wills, which wilful courses run.   

114.  
All that thou, in thy wisdom hast decreed,  
Which (vnreucaled) is known to thee alone:  
Accomplish it (if't be thy Will) with speed,  
Let Men, and Angels, all agreed in one:  
That like as they above, so we below,  
May strive thy Will to do, as well as know.   

115.  

An idle cavil avoided.  These three requests to God himself pertain,  
His glory and his honour they concern.  
Some may object, we pray for them in vain,  
Sigh of this lesson no man is to learn,  

Psal. 99  That what God will, shall be: that he'll be King,  
Though all the Earth storm, and oppose the thing.   

116.  

A Simile.  Is not a father pleased with his son,  
For begging that, which he intends to give him?  

job. 17.  I read that so 'twas by our Saviour done,  
So here he teacheth, if we will believe him.  

2 S●m 7. 25. 1. King. 8. 25.  That God would keep his promise, good men prayed:  
Who of non-keeping it, were not afraid.   

117.  

4. Petition. Give us this day, our daily bread. Matth. 6. 25. no●e the place.  Next for such things whereof we stand in need,  
This heavenly Doctor teacheth us to pray:  
He means by Bread (whereon we daily feed)  
Meat, drink, and clotheses the body to array.  
For as the bellies food we cannot lack:  
Not more some needful clothing to the back.   

118.  

Gen. 3. 17. to 21.  When Adam had his doom, and th'earth accursed,  
That fruitless Thorns, and Thistles it should yield:  
God for his needful food takes order first,  
Commands him eat the herbs that grow in field.  
Then brought him clotheses, for him and for his wife,  
As things thought needful, to sustain their life.   

119.  
We may not pray for superfluity,  
Nor beg abundance to maintain excess:  
But only to supply necessity,  
Our daily wants, we daily must express.  
To pray at some few times, for all the year,  
That's not the way, prescribed to us here.   

120.  
No man, but needeth something every day,  
The greatest Monarch reigning on the earth:  
This may enforce us daily thus to pray,  
At lest though w● feel neither want nor dearth,  
We pray not barely for ourselves alone,  
But for our fellow-members all in one.   

121.  

5. Petition. Forgive us our debts, as we forgive our debtors.  Two things in brief are learned by this Petition  
That all have need for pardon to entreat:  
And sith the suit is made upon condition,  
The suitor here by no means must forget,  
To pled condition really performed,  
Else out of Cou●t his suit and he are turned.   

122.  
This point more fully afterward is cleared,  
In plainer terms expressed for our learning:  
God's sight may not with sergeant be bleared,  
And the efore is subioyned a gentle warning,  
That none shall have of God his debts forgiven,  
Till first with his own debtors he make even.   

123.  
Advise in what a  case he stands,  

A Simile, or Parable.  Who begging pardon from a mighty King,  
For endless debts on forfeiture of bands:  
The King seeks naught in lieu, but one small thing,  
Which if not granted freely without faltering,  
He takes his whole debt, to the utmost sarthing.   

124.  

6. Petition. Lead us not into temptation.  This last Petition more than all the rest,  
Requires our care to understand it right:  
Temptations to distinguish first 'tis best,  
Thereby to give this place the better light.  
For in that word there lies a double sense,  
Which may distracted our weak intelligence.   

125.  

jam. 1. 2.  One parcel of the Text Canonical,  
Beginneth with a special consolation,  
Exciting to rejoice when as we fall,  
Into a Christian trial, or temptation:  
A trial of true Faith, whence patience springs,  
Which all her works unto perfection brings.   

126.  
Such as be tempted thus, he calls them blest,  
If constancy accompany their trial:  
The end of all their labours shall be rest,  
A crown of lasting life without denial.  

Reuel. 2. 10.  Thus God hath promised those that do him love,  
So they endure when gently he doth prove.   

127.  
Such trial or temptation as this,  
Proceeds from God, and for his chosens good:  

1. Cor. 4. 17. and 10. 13.  To whom it breeds a great increase of bliss,  
And so by constant Christians understood.  

Heb. 11.  This tempting is a token of God's favour,  
The faithful ever found therein sweet savour.   

128.  
But men are tempted often by inbred lust,  
By fleshly motions pricking them to sin:  
This tempting's not of God, for he is just,  
And to such Bypaths never leads us in.  
The Fiend observes these sparks of fire beginning,  
Then blows the coals, and sets us on to sinning.   

129.  
When thus through humane frailty we be tempted,  
Unable of ourselves to make resistance:  
By thy good grace (Lord) let us be exempted,  
Then grant to us thy holy Spirits assistance:  
Though strong temptations happen to distress us:  
Yet, of thy mercy, let them not oppress us.   

130.  
Lord into this temptation lead us not,  
Assist us with thy aid, and heavenly grace:  

●. Cor. 3. 5.  Within us there's no power, the smallest jot  
To help ourselves: O hide not thou thy face,  
Draw not thy mercy from us in our need,  
Lest Sin and Satan in their purpose speed.   

131.  

But deliver us from evil.  But free us from all kind of sin and evil,  
Which hinders us from cleaving unto thee:  
Defend us from our chiefest foe the Devil,  
Who envies most at man's felicity:  
That rid from these, we may intent the rather,  
To serve and wait on thee our heavenly Father.   

132.  

The Epilogue. For ●hine us the Kingdom, the power and the glory for ever.  We knowledge thee a King by lawful right,  
In power and glory all Kings fare transcending:  
For they be all as nothing in thy sight,  
Their Kingdoms fail, thine never shall have ending.  
Thus end our prayers, with thy praise: and then,  

Amen.  To show our heart's consent, we say Amen.   

133.  
Here's that briefe-worded, richly furnished prayer,  
All heavenly and divine: (as is the Maker)  
W●ll doth the Church observe this custom fair,  
(Though some unto ward sons therein forsake her)  
To beg all bones of God in jesus Name,  
And shut up all our prayers with this same.   

134.  

Fasting.  The perfect form of prayer fully ended,  
Fit rules for Christian fasting he prescribes:  
Displays abuses first to be amended.  
Hypocrisy, with Pharisees and Scribes  
A common fault, he warneth his to shun,  
Then in few words sets down what's to be done.   

135.  

Scribes and Pharisees.  Those Hypocrites, men-pleasers, fasting often,  
Devised how they might make it so appear:  
The only thing which by their fasts they sought,  
Was praise of men. (Their guerdon they had here.)  

Luk. 18. 12.  So fasted that proud Pharisaike man,  
Who lifts himself above the Publican.   

136.  

Matth. 6. 1. 5.  He teacheth us to fast, and not be seen,  
(As he had done in prayer, and almsdeed.)  
Anoint thy head, thy countenance keep clean,  
That in thy face, thy fasting be not read:  
Then God which sees thy works in secrecy.  
Will of his grace reward thee openly.   

137.  
Here fast and pray are fitly knit together,  
This simply in itself of greatest worth:  
That secondarily, as tending hither;  
For, zeal to pray, by fasting is set forth.  
" The soul than talks to God at greatest pleasure,  
" When as the body's fed in sparing measure.   

138.  

Some kind of fasts not om●endable.  Yet all men's fasts are not to be commended.  
Some pinch their paunch, thereby to spare their purse:  
These Euclioes are to be reprehended.  
Some fast, to eat the faster: those are worse.  
They'll fast a day or two before a feast,  
Then eat as much as two or three at lest.   

139.  
All times likewise for fasting are not fit.  
(Though praying no day falleth out of season.)  

Matth. 9 14.  The day wherein one's marriage bands be knit,  
May free that man from fasting, with good reason.  
To fast that day, were peevishness, and folly,  
A trick to prove one sullen, more than holy.   

140.  
" Fasts fitly walk with crosses, and affliction.  
" When Church or Commonweal are in distress.  
" The Prince, or Pastors lay an interdiction  
" From sustenance, not barely from excess:  
" And to this Act is joined the proper end,  
" That all to pray, the better may intent.   

141.  
If one would cite Examples in this kind,  
The sacred Books abound with so great store:  
That entering in, 'twere hard an end to found,  
The Church observes it now, and heretofore,  
Though not so rightly as was done at first:  
Compare all times, the latest still g●ow worst.   

142.  

Ecc●us. 34. 26.  To fast, and yet run on in doing ill,  
This fasting profits not the man that prayeth:  

Zech. 7. 9  But works of mercy who so doth fulfil,  
Nor from the perfect rule of justice strayeth,  
The widow, poor and fatherless defends;  
Such fast, his prayers up to heaven sends.   

143.  
Of sundry fasts the Scripture maketh mention,  

Watching. Vigilate & Orate. watching and fasting, are in themselves indifferent.  All commonly accompanied with prayer:  
So Watching serveth for the same intention,  
Both, in themselves, things me●…●…ndiff'rent are.  
Fasts, watchings, praying joy 〈◊〉 with devotion,  
Make way to heaven with a ni●…e motion.   

144.  
To fastings, some exceptions have been taken:  
The like of watchings may be verifi'de.  
By watchful thiefs a purse ofttimes is taken,  
And many other mischiefs done beside.  

Pro. 23. 29. and 7.  The lechers, and wine-bibberss watch whole nights,  
With more excess to follow vain delights.   

145.  
Then Watching (simply) is no pious deed.  
The watchings which our Lord so often commends.  

Matth. 24. 42. and 25. 1. and Luk. 21. 34.  In lively samples left for us to read,  
They serve, and were laid down to better ends:  
To rouse us from our gross security,  
And 'cause us on his coming cast our eye.   

146.  
His coming will be sudden like a thief,  
In dead of night, when men do lest suspect.  
This apprehended with a firm belief,  
We would no opportunity neglect,  
For fear he come unwares, and found us sleeping,  
Then cast us to the pit of endless weeping.   

147.  
So were those foolish Virgins taken napping,  
Unfurnished when the Bridegroom entered in:  
The gate once shut, in vain they fell to rapping,  
When 'twas too late, than they to cry begin.  
For lack of watching well, they were excluded,  
And ever after, all their hopes deluded.   

148.  

Riches perilous to their possessors.  Among much riches, many snares are found.  
First, those that do possess them by descent,  
In pride, excess, and riot often abound,  
Then lavishly too frequently they're spent.  
And such as first acquire them (for most part)  
Use violence, or some deceitful art.   

149.  

The parable of the vn●u●… Steward. Luk. ●6.  The wicked Steward, poor (it seems) by birth,  
Lived bravely on the substance of his Master,  
His time he spent in jollity and mirth:  
Found-out at last to be a lavish waster,  
His subtle wit suggest to him a shift,  
To help at need: though 'twere a knavish drift.   

150.  

The parable of the rich Gl●…●on.  The great rich Glutton wallowing in his wealth,  
Costly array, and in his sumptuous fare:  
He came not to them (that I read) by stealth,  
Yet as he took them, they became a snare,  
To train his soul and body into Hell,  
Because he had no care to use them well.   

151.  
'Twas not enough for him to fill his belly  
With food for health, his hunger to expel:  
But dainties must be had, as pamp'ring jelly.  
And pouring in, till he begun to swell.  
Wines of all sorts, full Bolls of sugared Sacco.  

If all this within the parenthesis seem unfit to any man; he may grant so much to poetike liberty: yet leave it out if he lift, the sense not interrupted.  (Yet durst I swear he never drank Tobacco,   

152.  
That smoke at those times was not in request,  
But for this doting age reserved in store:  
Now 'tis an after-course at every feast,  
To some it may do good, but hurt to more.  
Some fellowship is in't: for few or none,  
Without a fellow drink of it alone.   

153.  
The Glutton wanted that good property,  
Which might have made his other faults the less.  
But he had rather see the poor man die,  
Then feed him with the scraps of his excess.  
They be no niggards of their costly smoke,  
It flies so thick, that some are ready choke.)   

154.  

Worldly cares prohibited: by similitudes, or comparisons.  To hoard-up treasures in a Boothe, or Tent,  
And in a desert, where's no long abiding:  
Where th'house by Thiefs may easily be ●ent,  
The owner shortly must be there-hence riding:  
Be wrayes him for a mad man, or a fool,  
In Bedlam well he may be put to school.   

155.  
To hide much stuff, or furniture, or cloth.  
Lay Brass, or Tin, or Iron in the dust:  
Where those will soon be eaten up with moth,  
These half consumed with canker, and with rust:  
Seems not the part of him that's well advised,  
But of such one, whom folly hath surprised.   

156.  

L●k. 12. 13.  Remember him whose grounds brought such increase,  
His houses would not serve to hold his store:  
Then to his soul he vainly promised peace,  
And built his Barns fare bigger than before:  
But in that very right grim Death arrests him,  
Of goods, and lands, and life at once devests him,   

157.  
Many such be that hunt for worldly wealth,  
Make it the chiefest comfort of their life:  
Which shortly they must leave, or loose by stealth,  
By toiling gotten, kept with stir and strife.  
True treasure, worth the getting, they despise:  
Some mist of darkness sur●…y dims their eyes.   

158.  
" The Storehouse of true treasures all indeed,  
" Is that where blessed Angels keep the keys:  
" Where th'owner shall be sure to serve his need,  
" Where safely 'tis laid up out of thiefs ways:  

Luk. 12. 34. " Our treasure lying there, our heart will thither!  
" For that, and this, go commonly together.   

159.  
Make choice, you worldly men, which likes you best,  
Of Masters twain, to serve or t'one, or tother:  
You must resolve, and thereon set your rest,  
To leave the one, and cleave unto the other:  
For God with Mammon will not take a part,  
He will have all, or no piece of your heart.   

160.  
Meat, drink, and clotheses for which we daily pray  
By name of Bread (as formerly is told)  
Acquire, yet not with too much cark we may;  
On Providence we chief must lay hold.  
For he that gives us life, will give us meat,  
And clotheses to keep our corpse from cold, and heat.   

161.  

An Argument from birds, and flowers.  The birds sow not, nor reap, nor keep in store,  
Yet God provides them food to serve their trunes:  
If so for them, for you he'll do much more.  
The grass, which quickly in the Oven burns,  
Is clothed so gaily while in field it grows,  
That Solomon in state no braver shows.   

162.  
And why should men, whom God for sons doth take,  
Misdoubt the goodness of so kind a father?  
Why should they fear lest he will them forsake,  
And not rest full assured of his favour:  
Sigh herbs, and birds he in their kinds preserveth,  
Both which to us for use, and pleasure serveth?   

163.  

Querite primum regnum Dei.  The way to heaven first we must seek out,  
Desire and love the things conducing thither:  
For earthly things than need we make no doubt,  
They shall be heaped on us all together.  
But Heathens only scrape for things below,  
Celestials they have no lust to know.   

164.  
O heavenly Preacher! Sermon most divine!  
Like Sermon never preached was before:  

〈◊〉. 10. 23.  Bl●st were your ears, and blessed were your eyen,  
That heard and saw these things, and many more.  
Great Kings and Prophets wished to see, and hear them,  
Yet only by faiths eyes, could they come near them.   

165.  

L●…ke b●cke at S●an. 38.  The blessings on Mount Gerizim all ended,  
From Ebal woes and curses are denounced,  
Against some men that would not be amended  
With wondrous works, nor heavenly words pronounced.  
Eight woeful Woes he threatneth them withal,  
Sins crying for them, on their heads to fall.   

166.  

1. Woe. Matth. 23.  Woe to you Scribes and Pharisees, hypocrites:  
Most wilfully ye shut the gate of heaven,  
Yourselves will not come in, when Christ invites:  
And (like mad men, of reason clean bereaven,  
To fill up full the measure of your sin)  
You hinder others that would enter in.   

167.  

Act. 4. 18. and ●. 40. 〈◊〉. 5. 43.  Here's Stubbornness and Malice met together,  
Two damned sins, too common 'mongst that crew:  
So not with Christ, they run they care not whither,  
The proverb in these men was proved true:  
A dog i'th'manger, though he'll eat no hay,  
The Ox that would, by snarling drives away.   

168.  

●. Woe.  Woe to you ravenous greedy Cormorants,  
The Widow's houses closely ye devour:  
Among such simple folk ye have your haunts,  
Feed on the fat, and eat the finest flower:  
Pretending prayers for their soul's salvation,  
The greater therefore shall be your damnation.   

169.  

3. Woe. Description of a jewish proselyte.  Woe to you Scribes that compass Sea and Land,  
To win a Heathen man from Gentilism:  
And having brought him ready to your hand,  
Instructed newly in your judaisme;  
You make him wiser than he was before,  
As wicked as yourselves, and twofold more.   

170.  
Some rags he keeps of old Idolatries,  
Wherein by heathenish teachers he was trained.  
These, patching with your jewish ceremonies,  
A sweet religion (doubtless) he hath gained.  
With one sure knot, him to yourselves ye tie,  
To cross and hinder Christianity.   

171.  
Here's the description of a Proselyte,  
The new disciple of those boasting Jews:  
A work of theirs proceeding most of spite,  
Christ's Doctrine to oppose, his Name abuse.  
Woe to such damned Doctors, and their Scholars,  
With all that in like practice are their followers,   

172.  

4. Woe.  Woe to you Scribes, ye foolish guides, and blind,  
Who teach a superstitious kind of swearing:  
Instilling vain precepts into the mind,  
Which rightly pondered, are not with the hearing.  
You would be thought deep Doctors of the Law,  
Whereas your Doctrine is not worth a straw.   

173.  
A man (say you) that by the Temple swears,  
Or by the Altar: 'tis no sin at all:  
If by the Gold, or Gift: his sin he bears.  
A doctrine fond, and hypocritical.  
The Temple (sooles) its gold doth sanctify,  
So doth the Altar, gifts that on it lie.   

174.  
The Temple then, is greater than its gold;  
The Altar, better than the gift thereon:  
Who swears by either of them both (be bold)  
He swears by all therein, and thereupon.  
As he that swears by Heaven, God's high Throne,  
By him swears also, not by it alone.   

175.  

5. Woe.  Woe to you Scribes, full of hypocrisy;  
(Which in this one point, grossly doth appear)  
You strive for things that of small moment be,  
As tithing Cummin, Mint, and such like gear:  
For matters of great weight, you take no thought,  
If to your profit they avail not aught.   

176.  
You labour not in judgement to do right,  
You pity not the poor in his distress,  
Faith is not much esteemed in your sight:  
You should have joined these greater, with those less.  
But hypocrites in trifles place devotion,  
For breach of those they stir up foul commotion.   

177.  

6. Woe.  What greater mark of gross hypocrisy,  
Then washing outsides of the cups, and platters,  
Though filled within with cates for luxury;  
Drinks for excess, and such like filthy matters?  
Blind Pharisee, first make the inside clean,  
The outside after that cleanse thou again.   

178.  

pharisaical traditions. M●…. 7.  These hypocrites, all bent on superstitions,  
With Scripture-learning not well satisfied,  
join thereunto an heap of their traditions,  
To walk by Moses, and the Prophet's side:  
That helps to further virtue they might seem,  
And taken so, be held in more esteem.   

179.  

1. King. 13.  As that Seducer strictly charged his sons,  
(Seeming to do the man of God a favour)  
In one self-tomb by him to lay his bones,  
And made a show of other kind behau'our:  

Ios. dè Antiq. lord. lib. 8. cap. ●.  It was (in truth) to do himself a grace,  
As one great Scholar notes upon this place.   

180.  
Just so in following ages it fell out.  

2. King. 23. ●5.  When other graves were ript-up, and defaced,  
The bones on that base Altar burnt about:  
That tomb wherein the man of God was placed,  
Remained untouched: the bones in it, were spared:  
Therein the bad man, with the good one shared.   

181.  
The Pharisees, our Lords Disciples blame,  
Traditions of the Elders not respecting:  
Not washing hands when to their meals they came,  
And some like observations else neglecting.  
But he reproves such holy-seeming rites,  
And to God's service seeks their hearts, and spirits.   

182.  
These outward things do not a man defile,  
What enters by the mouth, and serves for meat,  
It stays within the belly but a while:  
Ill thoughts that hold within the heart their seat,  
From whence proceed theft, murders, blasphemies,  
These stain men both in souls, and in their bodies.   

183.  

7. Woe.  Woe to all such as righteous seem in show,  
Like Tombs set forth in honour of the dead:  
Bedecked with gilded Puppets on a row,  
With wreathes and crownets to adorn the head,  
When all within is filth, and rotten bones.  
False hypocrites, all of you are such once.   

184.  

3. Woe.  Woe to you, for your close dissimulation,  
Your false pretence of zeal, and piety:  
Your shadow of religious veneration  
To Prophets, and their blessed memory,  
By building of their tombs, and monuments,  
And trimming them with curious ornaments.   

185.  
For murdering them, your fathers you betwit;  
These you condemn, yourselves you justify:  
You say, you would not have partaked in it.  
Yes sure, you pass them in impiety.  
You brood of Vipers, think upon it well:  
How mean you to escape the pit of hell?   

186.  
As did your fathers, so and worse, will ye.  
I'll sand you Prophets for your admonition:  
You'll scourge and kill them, 'cause they come from me:  
That all the righteous blood (by just permission)  
Which from the first, unto the last is shed,  
May all together light upon your head.   

187.  
jerusalem, that City so renowned,  
The Glory (once) of all the world beside:  
Shall shortly be laid even with the ground,  
All ruinated for her childrens pride:  
For killing Prophets, stoning of the just,  
She shall lie waste, and scattered in the dust.   

188.  
Her children under coven of my wing,  
As Hens do Chicken, so should I have hid:  
Yet they would not, but proudly scorned the thing,  
At length they will repent for what they did.  
The time shall come (though long) when they will say,  
(Turned once to me) Blessed be that happy day.   

189.  
A happy day, and joyful to behold,  
To all that love the coming of our Lord:  

joh. 10. Es. 40. 11. and 27. 12.  When both the flocks shall fall into one fold,  
As sacred Writers often do record.  
When that Great Shepherd, owner of the sheep,  
From Wolves and Hirelings safely shall them keep.   

190.  
'Tis time this Shepherd set his helping hand,  
To seek such wand'ring sheep as go astray:  

Psal. 23. 4,  To rule and shield them with his shepherd's wand,  
(For now to ravenous beasts they be a prey.)  
To cure some griefs where with they're so oppressed,  
That 'mong themselves they cannot live in rest.   

191.  

A short digression of the nature of sheep: serving for instruction.  Above all beasts, and every brutish creature,  
The Sheep for sundry reasons I commend:  
Most harmless, and most gentle is his nature,  
The pasture where he feeds, he most doth mend:  
He yields us food, and clotheses for back, and bed,  
Great profit we have by him live, and dead.   

192.  
A simple beast, none else he doth offend,  
Not Foxlike crafty, others to deceive,  
Himself he knows not well how to defend:  
If to himself, the shepherd do him leave,  
He keeps no Bounds, but strays on every Hill,  
Where Wolf or Cur that meets him, may him kill.   

193.  
And albeit he be by kind a Ranger,  
Yet will he listen to his Keepers call:  
But not endure the whistle of a stranger,  
Regard his voice, or follow him at all.  
Poor sheep! let none account it for a shame,  
To be euti●led by so good a name.   

194.  
Then with deep judgement doth the holy Writ,  
Compare God's people to a flock of sheep:  
Th'Analogy betwixt them is so fit,  
A man that is not drowsy, or asleep,  
May read and aptly make an application,  
Without a gloss to help th'interpretation.   

195.  

An observation touching the biting of mad sheep. Not c.  It's strange in this most gentle natured beast,  
If one of them do happen to fall mad,  
(As often it doth) that runs, and bites the rest,  
No cure for such their biting can be had.  
There's help for dogs that bite, when they be wood:  
For mad sheep's biting, I know nothing good.   

196.  
Some madness lately Christ his sheep hath seized,  
Th'one hunt's and bites the other in such rage,  
Their fury by no means can be appeased,  
The Pastors fail their fury to assuage.  
A heavy case: when Wolves are cloyed with biting,  
To see one sheep, against another fight.   

197.  

A prayer to the great Shepherd.  Great Shepherd, 'tis thy flock which thou hast bought,  
With things of higher price than purest gold:  
Forsake them not, nor cell thou them for naught,  
But fetch them home, and bring them to thy fold:  
Ordain some curing salve, or wholesome drench,  
The fell infection of their blood to staunch.   

198.  
This wolvish humour out of them expel,  
In such whose nature is not wholly tainted;  
That sheep, like sheep in meekness may excel,  
And be no more with ravenous beasts acquainted:  
That all which to thy Fold do appertain,  
May come to thee, and make one flock of twain.   

199.  

The jews.  Some sheep thou hast, yet of another lere,  
That long have strayed, and will come home in fine:  
Then have been often called, but would not hear,  
Thou only knowest which of them be thine.  
Me thinks I see one  of their conversion,  
Yet on no Man, or State I cast aspersion.   

200.  

An observation touching the jews and their slow conversion.  De facto, or De jure I may err,  
Feign would I learn, take sober satisfaction.  
Somewhere I read, and some I hear aver,  
As if by rigour, and extreme coaction,  
They were kept back from Christianity,  
If so, the greater is their misery.   

201.  
Into the Church they cannot get admission,  
Nor have lavacre in the sacred Font,  
But only upon this extreme condition,  
Their wealth, and livelihood must lie upon't:  
Their goods all to a groat, they must forsake  
What others please to give, that only take.   

202.  
The case seems hard. (I think 'tis theirs aright.)  
Though all (compared to Christ) should be neglected,  
Life, lands, and goods we must esteem but light,  
If keeping them, our faith must be rejected.  
But here (for my part) I see no such cause,  
If 'twere not for the rigour of the Laws.   

203.  
A woe was laid upon their p●…decessors,  

S●an. 165.  (The first of eight, whereon I late insisted)  
For hindering some that would have been possessors  
Of heaven; but that their entrance they resisted.  
Their children now found some such opposition,  
That stops into the Church their free admission.   

204.  
In this my speech, I would not be mistaken,  
The case (I know) a difference doth admit.  
The Scribes would have Christ way to be forsaken,  
And hindered men from entering into it.  
All are invited now into the way:  
Yet tell me, why they should so dear pay?   

205.  
The Gentiles are not fully yet come in,  

Rom. 11.  Until that time, their Calling is deferred:  
They'll come apace, when once they do begin,  
And love the Truth at length, that long have erred▪  
All signs but that, are come to pass (some say)  
Which before-runners of the latter day.   

206.  
Moore lessons yet recorded do I found,  
Which our great Doctor to his Scholars taught.  

Rash judgement forbidden. Matth. 7.  Rash judgement is a weakness of the mind,  
The practice of it, altogether naught.  
" Prie not into the faults of other men,  
" Lest others do the like to thee again.   

207.  
" A beam (most times) abideth in his own,  
" That soon spies a moat in's neighbours eye:  
" The faults behind the back, are hardly known,  
" In that end of the Wallet ours doelye.  
Each man first mend himself ere he begin,  
To check another rashly for his sin.   

208.  

Holy things not to be given to dogs.  Things that be holy, give not unto Dogs,  
To men profane, that be of currish kind:  
Nor cast your rich pearls unto filthy Hogs,  
To men in shape, but of a beastly mind.  
You get no thanks of them, nor will they mend:  
But scorn your Lore, and rail at you in th'end.   

209.  

The narrow gate, and the broad way.  Two ways there be, wherein men use to walk,  
Two places whereunto those ways do lead:  
The one is narrow, rough, and hard to stalk,  

Facilis discensus ●uerni.  The other broad, fair, smooth, and soft to tread.  
Few walk in that, yet tends it unto bliss:  
The later leads to hell, most run in this.   

210.  
Good fellows have a byword in their lips,  

The more, the merrier.  Go where ye will, to Heaven or to Hell,  
Still company is good. The Devil skips  
At such fine jests: the saying likes him well.  

The fewer the better cheer.  I rather hold, as I have learned here,  
Where fewest be, there is the better cheer.   

211.  

Beware of false prophets.  He warneth us, false prophets to beware,  
A sort of men not lightly to be known:  
Some notes he gives to find out who they are,  
They take a shape upon them, not their own.  
By outward show, you think them to be sheep,  
Their wolvish nature inwardly they keep.   

212.  
As fruit declares the virtue of the tree,  
Whereby men judge it either good, or bad:  
So by their works, these men prove what they be,  
A better proof than that, cannot be had.  
Their fruits are wicked doctrines, vices store,  
Of teachers such as these, were never more.   

213.  

A parable of the house built upon the sand.  Like one that builds his house upon the sand,  
When rain, and storms, and tempests on it beaten;  
Foundation being weak, it cannot stand,  
But down it falls, the fall thereof is great:  
So's he that hears the Word, and thereof talketh,  
Yet as the same commands him, never walketh.   

214.  

The house upon the rock.  But he that hears, learns, and thereafter life's,  
Is like a man that builds upon a Rock:  
Let storms and tempests rage, it never gives,  
But still unmoved abides the hardest shock.  
Wise builders thus, from foolish we discern:  
And doers, from those that do naught but learn.   

215.  

Sundry parables. First of the Sour, and the S●ed. Matth. 13.  Of hearers, sundry  sorts there be:  
Some only take the sound in at the ear,  
The heart doth never thereunto agreed,  
The Devil takes the seed that's sown there.  

Seed by the ways side.  And this is it which on the ways side fell:  
To hear nothing at all, would do as well.   

216.  

Seed in stony ground.  Some (little better) hear and understand,  
And cheerfully true doctrine do embrace:  
But lacking root, when troubles are at hand,  
They fall away, and dare not show their face.  
" Prosperity gets friends (such as they be)  
" True friendship's tried best in adversity.   

217.  

Seed among Thorns.  In some (and sure that number is not small)  
The care of wealth, and other worldly things,  
So chokes the fruit, it thriveth not at all,  
The Thorns together with the Seed up-springs:  
By all these means, much seed is shed in vain,  
The Sower loseth labour, and his grain.   

218.  

Seed in good ground.  Good seed, when in good ground it haps to fall,  
To th'husband-man yields wonderful increase:  
It thrives apace, yet not alike with all,  
Those thirty, sixty those, an hundred these  
For one do make return, as God doth bless,  
Ones glory shall be great, one others less.   

219.  

The parable of the Tares.  A fruitful field, when seed therein is cast,  
The ground and grain both, being good and pure:  
How is it that it doth not always last,  
And perfect in its prime estate endure?  
The reason of this change, fain would I learn,  
For how it comes, I cannot yet discern.   

202.  
Whilst Doctors of the Church securely sleep,  
The Devil sows his Tares among the Wheat:-  
Good watch therefore the Pastors aught to keep,  
For if these weeds, once root and moring get,  
They'll not be weeded cleanly from the grain,  
But 'mong it till the harvest must remain.   

221.  

Of the net cast ●…to the sea.  Such is the meaning of that fishing Net,  
Wherein were catched fish of every kind:  
The fishermen all up on shore do get,  
Not leaving any, good nor bad behind.  
The best then into vessels do they lay,  
The bad they set aside, and cast away.   

222.  

Of the mustard seed.  The Church (which is God's Kingdom here on earth,  
Whereof great things in holy Writ are told)  
As is a mustard seed, small in her birth,  
So she: yet growing up, and waxing old,  
'Tis strange to see her wonderful increase,  
In greatness, glory, riches, state and peace.   

223.  

Three other short parables, all tending to one end.  By three short pithy parables beside,  
The virtue, worth, and value of his Word  
He represents: it cannot be denied,  
But each of them instruction doth afford.  
For, things whose use and worth be known aright,  
Are more esteemed, and held with more delight.   

224.  

Of the leaven.  Good leaven worketh in a heap of meal,  
And makes it sau'rie bread to strength the heart:  
So sound and sau'rie doctrine taught with zeal,  
Soule-feeding viands doth to man impart.  

Matth. 16. 6.  But pharisaical leaven is so ill,  
A little of it, all the lump doth spill.   

225.  

Of the hid treasure, and the pearl.  As treasure closely hid within the ground,  
Or Orient pearls of price inestimable:  
When once a thrifty Merchant hath them found,  
And knows them to be things unvaluable:  
Sells all he hath even to the utmost mite,  
And in those jewels gets himself a right.   

226.  

The Word of God.  The value of this pearl unvaluable,  
Was never better known then in these days:  
Never so much proclaimed incomparable,  
Never in any age found greater praise.  
Yet press us with our worldly wealth to buy it,  
we'll rather keep those trifles, and deny it.   

227.  

Matth. 19 20.  Like that young man who vaunts himself too boldly,  
That all the Law he carefully had kept:  
Touched in his goods, took that receipt so coldly,  
As hanging down his head, aside he stepped.  
See, too much love of riches is a let,  
That th'Owners up to heaven hardly get.   

228.  
Our trading is not (chief) for that coast,  
Where this rich pearl, and treasure's to be got:  
Some fear with winds, and tempests to be tossed,  
Some found the way too cold, and some too hot.  
Best things indeed are hardest to be obtained,  
Toys little worth with less ado are gained.   

229.  
When all these heavenly Doctrines he had ended,  
He turned him home to preach among his kindred,  

M●…. 13. ●4.  But these men at his person were offended:  
(Though hearing him, they stood amazed, and wondered)  
They twit him with his parentage, and breeding,  
And mused from whence his learning had proce●ding.   

230.  
Such was their wilful incredulity,  
He had no long abiding in that place:  
They scorned him for his great humility,  
Requited his love and labour with disgrace.  

No Prophet esteemed in his own Country  The old saw touching Prophets, held in him,  
The nearer home, the further from esteem.   

231.  
The fleshly sons of blessed Abraham,  

Rom 3. 1. Rom. 9  Though therein they had some pre-eminence:  
Yet were not they made blessed by the same,  
No more were Christ his kin, who took offence  
At him, and at his Doctrine most divine,  
Whereat through unbelief they did repined.   

232.  
When he began his miracles and teaching,  
And chose the twelve, whom he Apostles named,  
Who after might succeed him by their preaching  

Ma●. 3. 21.  His kinsmen hearing it, were not ashamed  
To wish him bound, as if he had been mad,  
When with his presence all men else were glad.   

233.  
Men linked to him in spiritual alliance,  
Apostles and Disciples, with some other  
Who heard him gladly, put in him affiance,  

Matth. 12. 46.  Those he esteemed his brethren, and his mother.  
What comfort to all Christians should this be,  
To hold with Christ so near affinity?   

234.  

Humility comm●nded. Matth. 18. and ●0. 20.  Though his Disciples long had heard him preaching,  
And might by him have learned humility:  
It seems yet they had need of further teaching  
To keep them from ambitious primacy.  
They ask him, who in heaven shall be the great'st?  
He wills them suit themselves unto the lest.   

235.  
Then for example sets a little child  
Amid them all, and bids them look on him:  
As he is, so be you meek, humble, mild,  
By these three steps to heaven must you climb.  
This is the ready way to bring you thither,  
And straying hence, you walk you know not whither.   

236.  

The parable of labourers in the Vineyard, elegantly s●…tin● o● seu●rall Christi●n Doctrines. joh 11. ●0. and 1. C●r. 10. 12.  To Princes, and the civil Magistrate,  
God's deputies; dominion doth pertain:  
You may not their example imitate,  
Your office is to teach, and not to reign.  
The great'st 'mong you, let him be as the lest:  
And he that's chief, do service to the rest.   

237.  
You call me Master, therein ye say true,  
I am content to wash and wipe your feet▪  
Do each to other, as I did to you,  
By my example that you learn, it's meet.  
The servant who takes scorn his Lord to follow;  
His heart unto his Master is but hollow.   

238.  
To come to God, 'tis best begin by time,  
Each man when he is called, must attend:  
Yet not presume himself to be the prime,  
Or that the Lord, his wages aught to mend.  
Nor envy others of a later calling,  
But look well to himself, for fear of falling.   

239.  
That labourer which worketh but one hour,  
Called to the Vineyard when the day's near spent:  
His hire may hap to be as good, and more  
Than some, which thither in the morning went.  
The first, be last: the last, somewhiles be first:  
And of such as be called, some may be cursed.   

240.  

The parable o● the ●a●age of the King's 〈◊〉. Matth. ●2.  And other Scripture fully proves the same.  
The story of that royal marriage feast,  
Where every sort of people called, came:  
One was excluded like a saucy guest.  
A maxim ladi, that 'mong men called, of those  
The Lord some few, as pleaseth him, doth chose.   

241.  

The parable of the grea● supper. Luk. 14.  Some being called to this sumptuous feast,  
Come not at all, though lovingly requested:  
The number of such men is not the lest,  
They have excuses formally digested.  
Their worldly business pleads excuse for some,  
But wived men say flat, they cannot come.   

242.  

Conclusion of this fift Classis, with that most heavenly doctrine of our Saviour. joh cap. 6.  The Isra'lites with Manna long were fed,  
Whereof their children afterwards did boast:  
They laboured for body-filling bread,  
(And so 'tis now the practice of the most)  
They had the shadow: Christ at length doth bring  
That which by it was meant, the very thing.   

243.  
Here's the true bread of life that came from heaven,  
The man that eats thereof, shall never die:  

1. Cor. 5. 8.  Here must be joined no mixture of old Leaven,  
The fruits of malice, and impiety.  
Who comes to him and in him doth believe,  
Nor thirst, nor hunger ever shall him grieve.   

244.  
What kind of food is this, that ever lasteth?  

Gen. 3. 1. King. 17.  A Tree of life like that in Paradise?  
As th'widow's oil and meal that never wasteth?  
No meat like it, nor of so high a price.  

joh. 6. 34.  Th● Jews desired of our Lord that food,  
E'er they the nature of it understood.   

245.  

J●b. 4 15,  Their sense was like the Woman's at the Well,  
Gross Capernaites, thought on their belly-cheer:  
For when they failed of that, away they fell,  
Of spiritual eating, had no lust to hear.  
Because they ate the loaves, and had their fill,  

Chap. 6. 26.  They followed, looking for such feeding still.   

246.  
Why cark ye for the meat that soon doth perish,  
That s●rues the turn but whilst it is in chewing?  
Seek that, which had the hungry soul doth cherish,  
The eater with spiritual grace endewing.  
This is the food (saith he) which I will give  
To every one that doth on me believe.   

247.  
My Flesh and Blood are meat and drink indeed,  
Who eateth not thereof, must die for ever:  
But he that faithfully thereon doth feed,  
Dwells so in me, that no thing shall us sever.  
I devil likewise in him, and as I live,  
So life eternal to him will I give.   

248.  
Here's a true feast, not parabolical,  
Devised to shadow out another thing:  
A feast indeed supercelestial,  
Made for all comers by an heavenly King.  

A●g. Crede, & 〈◊〉. Verse. 35 47.  Believe and thou hast eaten, saith one Father:  
From Christ's own words, that sentence he might gather.   

249.  

Matth. 11. 28.  Come all that under heavy burdens groan,  
The weight whereof you are not able bear:  
I'll take them from your shoulders on my own,  
Come rest yourselves with me, and do not fear.  

joh. 3. 14, 15, 16  Believe, and live: I came not to condemn  
But those, who offered grace proudly contemn.   

250.  
He had himself a special kind of meat,  

joh. 4. 34.  To work and do his heavenly Father's will:  
So, by believing truly, we do eat,  
There is no feeding else, the soul to fill.  
To eat, believe, and come to him express  
Here, oneself thing; and neither more, nor less.   

251.  
The Sacrament was not yet instituted,  
No Sacramental bread is mentioned here,  
The words of this place 
* In the institution of the Sacrament.  after be transmuted:  
Yet all which at that time believers were,  
Did eat and feed on him to soul's salvation,  
Vneating unbelievers found damnation.   

252.  
This Doctrine of all others most divine,  
Th'Epitome of th'Euang●like writ:  
At preaching caused many to repined,  
To leave their Lord, and take offence at it.  
Th'Apostles, by their mouth who for them spoke,  
Confession of their faith more clearly make.   

253.  
They knowledge him that Christ, the Son alone  

Dan. 15. 5, 6.  Of God; the true God, and the everliving:  
Another Lord or Saviour they knew none,  
From him they hope for help through their believing:  
Forsaking Lords, and Masters all beside,  
Consent with him for ever to abide.   

254.  
Here, gentle Muse, repose thyself a while,  
A sweeter place of rest thou canst not found:  
Let thought of this, all other thoughts beguile,  
And make thee apt for the task behind:  
That singing on a Theme so fare above thee,  
Good men for thy endeavour may approve thee.   
The end of the fift Classis.   

DIVINE POEMS. The sixth Classis.  
THE ARGUMENT.  

Th' Apostles warned, and arm'd'gainst Persecution:  
Strange news to them who saw Mount Tabors vision.  
The Cities, Temples, World's last dissolution,  
Sweet Comforts mixed often, by our soul's Physician.  
The Passion, with all circumstances traced:  
Christ's blessed Body in his Tomb left placed.   

THe means I have observed in every story,  
Which treats of famous Captains, and their Acts;  
Whereby themselves attained the height of glory,  
Their Armies honouring them with due respects:  
Were not to all, nor at all times, the same,  
It asks more skill to play so hard a game.   

2.  
Our Cheiftayne pressed unto this spiritual war,  
(A conflict of much peril, and much pain)  
Meant not to gaze upon the fight from fare,  
His men to 'bide the brunt, he take the gain:  
But puts his person foremost at the breach.  
(The bravest way, young men at arms to teach!)   

3.  

By comparison with warlike Captains, here is s●t forth the wi●…dome and v●lour of our great General in the spiritual warfa●….  He fails not often withal to use persuasion,  
With words of grace, and reasons full of weight;  
So takes from coward mates all just evasion,  
Commands them tread the narrow way, and straight:  
Propounds rewards to all that stoutly fight,  
Casts shame on such as yield, or turn to flight.   

4.  
When he enroled them first in's muster book,  
With title of his Soldiers once endued:  
For heart'ning them, a skilful course he took,  
'Gainst all assaults that afterwards ensu'de.  
Their faith by signs and wonders he makes sure,  
Hards-after-trial better to endure.   

5.  
Doubtless at first it seemed strange to them,  
To hear of persecutions and affliction,  
Whose eyes were fixed on fair jerusalem,  
Where they expected temporal jurisdiction.  

Matth. 27. 42. ●o●. 6. 15.  The Priests and Elders dreamt of such a thing,  
That Christ must be a potent earthly King.   

6.  

●…y 9 7.  What Prophets of his spiritual Kingdom spoke,  
Expressing state, and great magnificence;  
A wrong construction thereof they did make,  
According to their gross intelligence.  
Their children yet are blinded with that error,  
Of stubborn unbelief a wondrous mirror.   

7.  
So much they doted on this idle dream  
'twas hard to draw them from that poor conceit:  
He therefore preached upon another Theme,  
Taught what great troubles they were to await:  
To look for trial, combats, heavy crosses,  
No gain of worlddly treasure, but all losses.   

8.  

A Simile.  Unlooked for 'larams, Soldiers most affright,  
Amaze and quickly put them to a rout:  
But chief if they happen in the night,  
When men lie sleeping voided of fear and doubt.  
Great armies by these means are often defeated,  
With stratagems (force failing) they be cheated.   

9  
Our Leader in his wisdom this foresaw,  
Instructs his Soldiers what they must except:  
He b●ds them neither faint, nor stand in awe,  
Their troubles would produce a good effect:  
Such momentany sufferings should procure,  
A crown of glory ever to endure.   

10.  
Yet mark the time (for well 'tis worth the noting)  

Matth. 16. 15.  When first this point of Doctrine he divulged:  
Not whilst they hou'red in opinions floating,  
(By such a storm, as then, they might been bulged.)  
But when in points of faith they were well grounded,  
Then doctrines of afflictions he propounded.   

11.  
By questioning he sounded their belief,  
Demands them all, whom take you me to be?  
One answered for the rest (as being chief)  
Thou art that Christ, the son of God, saith he.  
Their faith expressed by this divine confession,  
Proved them good Christians in a fair progression.   

12.  
They thus assured of his Divinity,  
Of power enough all foemen to subdue,  
And sith his love to them they daily see;  
What danger could be doubted to ensue?  
Where will to do them good, concurres with might;  
In confidence they may expect for right.   

13.  
Now thought th'Apostles they stood most secure,  
In easy state, serving so great a Master:  
But that persuasion did not long endure,  
For soon he told them of a strange disaster;  
A case that made the greatest of them shrink,  
And on some cunning remedy to think.   

14.  

The Apostles forewarned, and armed against persecutions.  He showed them what great crosses he must suffer  
By Elders, Priests, and Rulers of the jews:  
What injuries and wrongs they would him offer,  
His Person with indignities abuse:  
And lastly cause him die with bitter pain.  
But in three days (saith he) I'll rise again.   

15.  
Which latest words if they had noted well,  
Such special joy and comfort did contain,  
As served all care and sorrow to expel,  
And leave them no occasion to complain:  

Matth. 17. 9, 10. Luk. 18. 34  But they (as then) perceived not what it meant,  
Their thoughts, and hearts another way were bend.   

16.  
The man (it seems) who loved his Master best,  
(His Lord as dear loving him again.)  
Was bold aside to take him from the rest,  
(Amazed much to think he should be slain.)  
Persuades him not to yield unto their will,  
Who bent themselves his guiltless blood to spill.   

17.  
Thus ran he side-long led by a wrong bias,  
Deceived with a false imagination,  
Not knowing yet the office of Messiah,  
But doting on an earthly domination:  
He hoped to see him in a royal Throne,  
A thing that all the jews rely'de upon.   

18.  
But Christ was borne unto another end,  
To conquer Satan, Hell, and Death by dying:  
What Adam had depraved, that to amend,  
Not to resist, nor save his life by flying.  

Matth. 16. 23.  So checks his servant for his misse-aduise,  
Who to the World, but not to God, was wise.   

19  
Not, not, saith he to his Disciples all,  
If you will be my men, and follow me:  
You must resolve to come when I do call,  
To bear my cross, much less from crosses flee.  
Who for my sake is bold his life to venture,  
Into a better life shall surely enter.   

20.  
There is a death of deaths, that dyeth never;  
The thought whereof makes wicked men aghast.  
This is a life of lives that lasteth ever,  
The life we lead here, is to it a blast.  
Some of you die not, till thereof you taste,  
And found the full fruition of't at last.   

21.  
To gain the world, with all the wealth therein,  
And loose this blessed life whereof I tell:  
What case, I pray, were such a winner in,  
That for exchange of Heaven, getteth Hell?  
That for some pelf, and transitory pleasure,  
Doth damn his soul, exceeding all earth's treasure.   

22.  
Here's a cooling card for men delicious,  
A bastinado to bombast a coward:  
A counterbuff for Christians ambitious,  
A spur to prick snaile-pasing soldiers forward.  

A Simile.  Schoolboys are led with gifts, or forced with rods;  
'Twixt men and boys (herein) there's little odds.   

23.  

Another Simile, or Comparison.  Physician's next to pills, and bitter potions,  
Give comfortable broths, or pleasing drink,  
Our Lord soon after those heart-griping motions,  
Which brought them near the pit, even to the brink:  
To give new heart, and to refresh their spirit,  
Was pleased to let them see a glorious sight.   

24.  
Such visions God at other times revealed  
To holy men, wherein they did behold  
High things, from others meet to be concealed.  

Exod. 33. 12.  This may we read in sacred writings old,  
So much of God as man's sight could abide,  
He from his servant Moses did not hide.   

25.  
That great Apostle, Gentiles Doctor Paul,  
(Though called last, and lest in his own sight)  
Who 'mongst his fellows laboured more than all,  

Act. 9 and 18. and 22. And 2. Cor. 12.  Had several visions passing clear and bright.  
Once taken up to heaven, he saw and heard,  
What to no mortal man might be declared.   

26.  
Rare mysteries, and visions most divine,  

Saint Ioh● in the Revelation.  Saw that beloved Disciple of our Lord:  
The host of heaven set before his eyen,  
The King himself, whom humbly all adored.  
So they who Christ transfigured here beheld,  
With joys of heaven for the time were filled.   

27.  

The transfiguration of Christ. Matth. 17.  up to Mount Tabor three of them he leads,  
To see and take a taste of heavenly pleasure:  
A wondrous cloud the Mountain overspreades,  
His shining glory they beheld at leisure.  
Two Saints appear, that in them they might see,  
The blessed state of such as Sainted be.   

28.  
Then from that shining cloud they hear a voice,  

〈◊〉. 16. 10. & 〈…〉.  (The God head, as of old, therein abiding.)  
The words were such as made them all rejoice,  
Though to the ground they-fell, their faces hiding.  
The Father of his Son did witness bear,  
Commanding them precisely him to hear.   

29.  
This vision for their faith and comfort shown,  
His Person and his Godhead clearly proved:  
Yet charged he them in no wise to make known;  
Till he again were risen from the dead.  
Lo of his death he once more here makes mention,  
To th'end they might observe it with attention.   

30.  
This doctrine could not sink into their brain,  
Though often it had been beat into their ears:  
A question thereupon they move again,  
(Me thinks I see them hung 'twixt hope and fears.)  

Matth. 17. 10.  Why say the Scribes Elias must come first?  
he's come, and they to him have done their worst   

31.  
And as they did to him, they'll do to me:  
His person they despised and set at naught,  
Though all his life were full of sanctity,  
The doctrine sound and holy which he taught:  
That could not shield him from their slanderous tongues.  
Such recompense from them to me belongs.   

32.  

Matth. 21. 33.  These be those husbandmen all voided of grace,  
That to their Lord his lawful fruits denied;  
That beat his men, left some dead on the place,  
That did him many spiteful wrongs beside;  
That killed his son, th'in heritance to get.  
On such a mischief, jewish priests be set.   

33.  

Arguments and exhortations to patience and suffering with Christ. Matth. 10. 28.  From these bloodsuckers what can you expect  
When Me your Master they will not forbear▪  
Its like to you they'll carry small respect,  
Yet have you no great cause their force to fear:  
The Soul they cannot touch, nor do it hurt▪  
The body's but a clot of clay, or dirt.   

34.  
Before the civil judges they will cite you,  
As evil doers that transgress their Laws:  
Of capital offences they'll indite you,  
And though you give none, they will found a cause.  

Luke 21. 17.  All men shall hate you for your love to me,  
Your nearest in blood, and consanguinity.   

35.  
The sons and fathers shall betray each others,  
All links and bonds of nature broken quite:  
Men shall not spare to persecute their brothers,  

john 16. 1.  Thinking thereby they do to God his right.  
Churchrulers they will anathematise you,  

1. Cor. 4.  And as vild outcasts of the world despise you.   

36.  
This is your state, this must be your condition,  
Peace with this world I am not come to make:  
They bend themselves to quarrels and sedition,  
Against the Truth; the Devil's part they take.  

2. King. 9 22.  What peace with such should my Disciples hold,  
Who to all sin and vice themselves have sold?   

37.  
Your life must be a warfare under me,  
As well my foes with courage to withstand;  
As patiently to bear their tyranny,  
When I permit you fall into their hand.  
A little trial will augment your glory,  
These sufferings past, you shall no more be sorry.   

38.  
Reward there's none to them which faint, or fly.  
All that with me in triumph will ascend,  
Must be resolved to overcome or die,  
And persevere my Soldiers to the end.  

Finis Coronat opus.  The end is it that every work doth crown,  
Half deeds deserve nor honour, nor renown.   

39  

Two apt Similes. Luke 14. 28.  What man attempts the building of a Tower,  
That doth not first account upon the cost?  
Lest having once begun, it pass his power,  
So shame is gotten, and his labour lost.  
Then all beholders thus at him will flout,  
This man began, but could not bringed about.   

40.  
Or who so foolish to begin a war,  
(A business that doth great foresight require)  
But first whilst yet his foe remains afar,  
Consulteth of his force ere he draw nigher?  
And if he find himself the weaker party,  
By Embassies entreats a friendly parley.   

41.  

A Comparison.  Should any Captain (bend to give a charge)  
With words and arguments of half this weight,  
Exhort and animate his men at large,  
To march with cheer and on their Leader wait:  
Were't notfoule shame for Soldiers there to faint,  
Their memories with cowardice to taint?   

42.  
This Captain after seated in a Throne,  
His faithful, hardy Soldiers well rewarded:  
Shares with the good, those bad-ones should get none,  
Not come within his Court, nor be rewarded.  
Who him forsakes, of him shall be forsaken:  
This Caveat may faint-hearted Christians waken.   

43.  
Thus his beloved Disciples he informs,  
Their Master's office rightly t'understand:  
Thus heartens them against all future storms:  

A Simile.  As Nurses lead young Children by the hand,  
Till they get strength, and wit to walk alone  
Yet fall they often, when the Nurse is gone.   

44.  
Great need they had to be so well forewarned,  
Sigh hard encounters they were to sustain:  
(A man that's warned, is said to be half armed,  
Sudden surprisals, strongest places gain:)  
Their Lord abused, scourged, nailed to a Tree.  
What greater grief than such a sight to see?   

45.  
Themselves who building on their Master's power,  
Framed Castles in the air, dreamt of high things:  
Each of them hoping for some Princely tower,  
All making full account to reign as Kings:  
'Twas doubtful when their hopes herein did fail them,  
Lest sad despair, through sorrow, should assail them.   

46.  

A Simile.  As often it befalls to worldly men,  
Who missing hoped-for honours, wealth and treasure;  
Most commonly not one of them 'mongst ten,  
joys afterwards, or feels true hearty pleasure.  
To keep his servants from such deep despair,  
Instructions he them gives, and warnings fair.   

47.  
Of no one point so frequently he talked,  
When he and his Disciples were alone;  
When company removed they solely walked,  
This piece of Text, most commonly, was one.  

Matth. 16. M●rke 10. Luke 18. john 12.  Th'evangelists do all of them record it,  
Th'Apostles when they heard thereof, abhorred it.   

48.  
Once walking fairly to jerusalem,  
(The place that for his suffering was appointed)  

Mark 10. 32.  As of his Passion he discoursed to them.  
Like men amazed, their members half disjointed;  
They stood as if they knew not where they were,  
With terror much affrighted, and with fear.   

49.  
Their Lord who knew their hearts, which way they bended,  
How much the name of Crosses them afflicted;  
How at his Passion they would be offended,  
How with their own hard trials, more dejected:  
Often comforts them with greatness of the pay,  
To his true Soldiers at the later day.   

50.  

Palme-sunday.  Now Isr'els' King is on his sacred march,  
A solemn feast-day 'twas among the jews:  

Es. 62. 11. Zech. 9 9  The Prophets tell you, if ye please to search,  
An Asses colt to ride on, he would choose:  
Thereby is noted his humility,  
Yet here be further signs of Majesty.   

51.  
The people entertain him as a King.  
Some straw the way with branches from the trees,  
Some with their clotheses: and all Hosanna sing,  
Flocking about him like a swarm of Bees.  
Thus to the Town in triumph he was brought,  
Which in the City much amazement wrought.   

52.  

Matth. 21.  The time unto his Passion drawing near,  
He leaves some marks of his Divinity:  
The Temple from profaners he doth clear,  
Then heals the lame, and makes the blind to see.  
The children cry Hosanna here again,  
Whereat the Priests offended do complain.   

53.  

Tokens of the Temples and the City's destruction, with the end of the world intermixed. Matth. 24.  The Temples and the City's overthrow,  
(A news at first strange-sounding in their ears)  
As fare as he saw fit for them to know,  
By certain signs and tokens he declares:  
To lift their minds from base imaginations,  
And fix them all on heavenly cogitions.   

54.  
He tells them of a dreadful time of horror.  
False prophets, yea false christs there will arise,  
Fierce wars betwixt all Nations bringing terror,  
Plagues, famine, earthquakes causing woeful cries:  
Yet this of sorrows is but the beginning,  
A finer thread of mischeives will be spinning.   

55.  
Vexed shall you be, and killed for my sake,  
By brothers, and by nearest kin betrayed:  
Iniquity shall such free passage make,  
As all the heat of love will be allayed.  
Yet fear you not, be constant to the end,  
The rich reward shall all defaults amend.   

56.  
Know this, though raging Tyrants Truth assail,  
In hope the Gosples' shining light to darken:  
Their tyranny therein shall not prevail,  
All Nations on the earth to it shall harken.  
It must be for a witness to them all,  
To comfort such as come when I do call.   

57  
The Sun and Moon shall loose their wont light,  
The Stars fall down from-out the firmament,  
The powers of Heaven shall be shaken quite,  

It is probable the sign of the Cross to be here meant (without tach of superstition.)  And then My Sign afore me shall be sent,  
That wicked men beholding it may cry,  
Because myself in glory am so nigh.   

58.  
Then shall my Angels swiftly fly about,  
With trumpets sound, much louder than the thunder:  
My chosen servants they shall single-out,  
And from the wicked sever them asunder.  
The heaven and earth must fade without all cure,  
The words I speak, shall certainly endure.   

59  
Against all crosses here's a consolation,  
A complete armour persecution-proofe;  
Not forged by spells, or planet-constellation,  
But by the Son of God for our behoof.  

Ephes. 〈◊〉  Let's put on this, and all the powers of Hell  
Cannot so harm us, but we shall do well.   

60.  

A Simil●  When friends that long have loved, and lived together,  
By chance or choice asunder must departed,  
Where parting is a cutting grief to either:  
To hold each others memory in heart,  
Some friendly token left by one behind,  
Makes th'other always keep his friend in mind.   

61.  
Our Lord, the truest friend that ever loved,  
(Lord, Master, Friend, and Brother all in one.)  
Though sundry ways he carefully had proved,  
To 'cause us think on him when he was gone:  
Yet left he to his lovers such a pledge,  
As gives the bluntest heart, a sharper edge.   

62.  
The pledge he left was not a piece of gold,  
Nor (as most lovers use) a pretty ring;  
A jewel 'tis, not to be bought, nor sold,  
Himself (in truth) it is no worse thing.  
He parting left (in sort) himself behind:  
True faith must search this mystery to find.   

63.  

Matth. 26.  The Pascall supper he ordains to eat,  
That Lamb, was of himself a perfect type:  
His precious Body was (indeed) the meat,  
Which with our faith, not with our teeth, we gripe.  
The legal Supper ended, his begins:  
Which faithful eaters cleanseth from their sins.   

64.  
Th'Apostles twelve fate with him at the board,  
Amongst those twelve one judas there was found,  
Who loved his money better than his Lord:  
He with the Priests for silver did compound,  
To do a Traitorous deed so full of shame,  
That Traitors ever since, do bear his name.   

65.  

joh. 6. 70.  The treason he could not so closely work,  
But that his Master long before descried it:  
He knew what mischief in his heart did lurk,  
The Traitor with his cunning could not hide it.  
But when he found his falsehood was bewrayed,  
Out of their presence he himself conuaid.   

66.  

Marry Magdalen. Matth. 26.  Against this wretched man we may oppose,  
A woman famous for her piety:  
She that a box of precious ointment chose,  
T'anoint our Lord there with before he die,  
Washing his feet in it, mixed with her tears,  

Luk. 7.  And often kissing wiped them with her hairs.   

67.  
The mention of this worthy pious deed,  
My sacred Muse by no means would omit:  
That all who do these hallowed verses read,  
May note what honour she attained by it.  
Her memory eternised thereby,  

Matth. 26. 13.  ' Mongst all professing Christianity.   

68  
The Traitor greatly grudged at this cost,  
Pretending care and love unto the poor:  
As now it is bestowed, he counts it lost,  
Then presently he gets him out of door,  
And sells his Master to recover that,  
Which in his greedy thought he gaped at.   

69.  
Was ever such a wicked wretch as he?  
Was ever yet so foul a treason plotted?  
If any such false judasses there be,  
A judas death to them were well allotted.  
But leave we these, and turning to the Text,  
The circumstances note ensuing next.   

70.  
A sacred supper, banquet most divine,  
He institutes, wherein himself is eaten  
By faithful feeders on the bread and wine:  

1. Cor. 11. 27.  (Vn worthy eaters shrewdly shall be beaten.)  
He bids us eat his Body, drink his Blood:  
A blessed myst'rie, rightly understood.   

71.  

Modo sacramentali & in effabilè percipimus Christ●…. Hoc fides credat, intelligentia non requirat, ne non inventum putetur in credibile, aut repertum putetur non singular. Presentiam credo, modum nescio. joh. 6. 52. Note here the most divine comfortable conference of Christ with his Apostles, immediately after his last holy supper: And in his journey to the Garden. joh. chap. 13, 14, 15, 16, 17.  Here is that pledge whereof before I spoke,  
No figure bore. (Such fantasies I loath.)  
His Body and his Blood he wills us take,  
We must believe he truly offers both.  
Be sure 'tis so, for Christ used no deceits:  
Yet ask not how, so did the Capernaits.   

72.  
As often as this Supper we partake,  
Our Saviour's goodness we must call to mind;  
Remembering what he suffered for our sake,  
Each other love, as he to us was kind.  
How can those men, which feast thus often together,  
Live out of love, or one oppress the other?   

73.  
The jewish supper, and the Christian ended;  
Before the acting of this tragedy,  
Some passages deserve to be intended,  
Divinely written in the history.  
Moore choice than here (if I be not mistook)  
You shall not found in all the holy book.   

74.  
No sooner was the traitor gone abroad,  
To work that deed of darkness in the night;  
But Christ unto the rest a lecture road,  
To strengthen them against the future fight.  
First as for him, they should not be offended;  
His death unto his greater glory tended.   

75.  
(Humbling himself to dye upon the cross,  
In sight of men a shameful ignominy,  
He got increase of honour, and no loss;  
For God the Father lifted him on high,  
Where in such glory he is seated now,  

Phil. 2. 9  All knees should at the name of jesus bow.)   

76.  
You, for a time, shall found of me the lack,  
Where I am going, yet you cannot come:  
Mean while in Love see that you be not slack,  
Do mutually, as I to you have done.  
Herein you shall express your love to me,  
If constant 'mong yourselves in love you be.   

77.  

Io●. 14.  At my departure aught you not to grieve,  
'Tis for your good, if you perceived the case:  
As in my Father, so in me believe,  
My going is to get for you a place,  
And though I go, I'll shortly come again,  
That you with me, for ever may remain.   

78.  
I am myself, the Way, the Truth, the Life,  
No man comes to the Father but by me:  

Thomas and Philip.  here some of them were at a little strife,  
Not understanding what the sense might be.  
With words of comfort he resolves them both,  
Then forward in his gracious speeches goeth.   

79.  
In seeing me you all have scene my Father,  
I devil in him he likewise dwells in me:  
For my great works you aught believe the rather;  
So, greater works by you performed shall be.  
And what you ask the Father in my Name,  
Doubt not of speeding; I will do the same.   

80.  
Another cause of comfort doth ensue,  
A promise of the Comforter: even he  
The Spirit of Truth, that shall abide in you,  
Sent by the Father, comes also from me.  
I will not leave you comfortless, be sure;  
If for a while you patiently endure.   

81.  
Who doth as I command, he love's me well,  
This is the trial of a trusty friend:  
With such my Father and myself will devil,  
And make abode with him unto the end.  
But he which to my precepts gives no ear,  
That man to me no love at all doth bear.   

82.  
Though I departed, I'll leave my peace behind,  
Not worldly peace, which hath no comfort in it:  
My peace rests in your heart, and in your mind,  
Strive to attain this inward peace, and win it.  
My absence you the better may abide,  
If my true peace do in your hearts reside.   

83.  
Lastly my parting should not make you sad,  
For passing to my Father's company:  
You aught rejoice hereat, and be more glad,  
For he, I tell you, greater is then I.  
These speeches ended from the board he rose,  
Then forth upon his latest journey goes.   

84.  
The nearer to this conflict he approacheth,  

joh. 15.  Full well discerning their infirmity:  
New comfortable doctrines he still broacheth,  
T'encourage them against adversity.  
A parable he sets before their eyen,  
Of quick, and withered branches of a vine.   

85.  

A parable of the vine and branches.  The branches whither, cut once from the tree,  
They serve to no use else, but for the fire:  
Dead branches y'are, except ye bide in me,  
Men cast you out, and burning is your hire,  
Abide in me, continued fruit to bear,  
So shall you grow more fruitful than ye were.   

86.  
You are my friends, if you my words fulfil,  
No more by name of servants I you call:  
The servant knoweth not his masters will,  
But I have showed you, from my father all.  
And I have chosen you unto this end,  
That, being fruitful, I might be your friend.   

87.  
The world will hate you, as it hated me,  
It loveth only such as be his own:  
Now from the world sith I have set you free,  
Love at the worldlings hands, you shall found none.  
Expect not to scape better than your Master,  
You must drink after me, I am your taster.   

88  
Lest at my cross you all should be offended,  

joh. 16●  Forsake the truth, for fear of persecution:  
My speech upon this point so long is bended,  
To make you firm, and constant in conclusion.  
I say again you must endure affliction,  
If you will get the heavenly benediction.   

89.  
The Priests will bolt-out Excommunication,  
And banish you from all their holy rites,  
They'll reckon you as vessels of damnation:  
That done, to execute their further spites,  
Your lives they'll shorten with the civil rod,  
And think they do good service unto God.   

90.  
Remember well, when these things take effect,  
How I forewarned you of them long before:  
These words (I see) your spirits do deject,  
Whereas in truth your joy should be the more.  
That Comforter, else to you will not come,  
But I will sand him after I am gone.   

91.  
He in the way of truth will you conduct.  
The Oracles of God to you reveal,  
In many things to come, will you instruct,  
No needful point of knowledge he'll conceal.  
He shall receive of mine, and give to you:  
For, all the Father hath, is mine by due,   

92.  
The time is short I have with you to stay.  
Yet shortly I will come to you again:  
up to the Father I must lead the way,  
My absence will procure you grief and pain.  
The world will live in mirth, whilst you do mourn  
But soon your sorrows into joy shall turn.   

93.  

A Comparison.  As women when their travail first drawes-on,  
With fear and anguish sorely be oppressed:  
The Child once borne, and their hard throws all gone,  
Then joy of Childbirth sets their hearts at rest.  
So will I come and rid you of your pain,  
That never after shall you grieve again.   

94.  
Then in my Name ye shall not need ask aught,  
The Father holds you dear in his own sight,  
And knows your wants ●re you of them have thought;  
He love's you, cause in my love you delight.  
Into the world I from my Father came,  
Now from the world, return I to the same.   

95.  
Say, was not this sweet after-suppers talk:  
A dainty later-course to such a feast?  
Can ever Man be weary so to walk?  
Who would not here have gladly been a guest?  
The number of the guests that time was small,  
But now this feast is open unto all.   

96.  

john 17.  Those exhortations and instructions past,  
To comfort them who stood thereof in need:  
He gives himself to prayer at the last,  
In reading it, to every word take heed.  
My hand often shakes in scribbling of this song,  
For fear to do the Sacred mysteries wrong.   

97.  

The Author prayeth briefly  (My Lord, here taught by thee, I turn to pray.  
I walk a pilgrim to the Land of rest;  
Vouchsafe to set and guide me in the way,  
To thee alone my humble suit's addressed.  

Psalm 45.  My heart of heavenly matters doth indite,  
O teach my pen, how readily to writ,   

98.  
Not Sonnet-wise, Nor in heroic verse  
With stile affected, praise of men to gain:  
But modestly deep mysteries to rehearse;  
In meeter tuned to a lowly strain:  
True Soul-delighting, not eare-tickling lays,  
That may my reader's hearts to heaven raise.)   

99  

Our Saviour's most sweet and loving prayer before he entered into the garden. john 17.  My heavenly Father, now the hour is come,  
(He speaks with eyes right lifted up to heaven.)  
By thee ordained to glorify thy Son,  
That thou by him be glorified again.  
My glory to thy own so sure is knit,  
No power is able once to sever it.   

100  

1. He prayeth for himself.  All flesh thou hast subjected to his power,  
For all the race of men he is to die:  
Yet those that come to him they be the fewer,  
Certes themselves are in the fault, not I  
For none have life but such as knowing thee  
To be true God, do learn the same of me.   

101.  
By me on earth thou hast been glorifi'de,  
All thou commanded'st me, that have I done:  
Now with thyself let me be dignifi'de,  
In that full height, as ere the world begun,  
I did enjoy the same in Unity,  
The second person in the Trinity.   

102.  
Herein by me thy glory hath been sought,  
In that through my great miracles and teaching;  
To knowledge thee all nations have been brought,  
And trained to virtuous living by my preaching.  
Those whom thou gavest me, they were thy own,  
And by my means, thou art to them made known.   

103.  
The word I taught them, that they sound keep,  
Not flitting in the grounds of their belief:  
From me they have received thy secrets deep,  
They surely hold this point which is the chief.  
That I came down from thee with full commission,  
To give repentant sinners whole remission.   

104.  

2. For the Apostles in particular.  I pray for them (precisely) in this place,  
Whom thou hast geu'n me by a special choice:  
For worldly men which feel not of thy grace,  
I do not pray: They will not hear my voice.  
But these are thine, by thy own free election;  
And mine, by truly yielding me subjection.   

105.  
Now need they most thy fatherly defence,  
Sigh in the world they yet have their abiding:  
I come to thee and am departing hence,  
Therefore (good Father) keep thou them from sliding  
Keep them in concord, love and unity,  
That they may all be one, like thee and me.   

106.  
Whilst here with them I had my conversation,  
I kept them in thy truth without suspicion:  
All that thou gavest me shall get salvation,  
Save only that lost child, Son of perdition,  

Psal. 69. 129.  To whom it fell as Scriptures had forespoken,  
Of which one title never can be broken.   

107.  
Now must I leave the world, and come to thee;  
My pers'nall presence they can have no longer;  
Which makes me pray for them thus heartily,  
That by thy aid, they may be made the stronger:  
Till they in spiritual knowledge be well skilled,  
To see and feel my joy in them fulfilled.   

108.  
Thy word and truth to them I have declared,  
Whereto with full assent they did obey:  
And cause with worldly men they have not shared  
In unbelief, nor walked in their way;  
The world alike doth hate both them, and me:  
For light and darkness never will agreed.   

109.  
Out of the world I would not have them taken,  
But pray thee keep them evermore from evil;  
That in their faith they never may be shaken,  
Nor overcome by falsehood of the Devil.  
Thy Word and Truth so sanctify their hearts,  
That in their calling they may do their parts.   

110.  
As thou thy Son into the world didst sand,  
To teach thy Truth: (They hate me for my pain)  
So sent I them unto that very end.  
(Like thanks as had their Master, they shall gain.)  
The more they need thy fatherly assistance,  
Since in the world they shall found great resistance.   

111.  
'Tis for their sakes myself I sanctify,  
A sacrifice to cleanse them from their sin:  
I freely offer up myself to die,  
That they eternal life thereby may win.  
I pray thee therefore (Father) them preserve,  
That from thy Truth, and Faith they never swerve.   

112.  

3. Thirdly 〈◊〉 prayeth for all the faithful in general, to the world's end.  I make not my request for these alone,  
But for Believers all that e'er will be:  
That in true faith and love they may be one,  
As I in thee, and thou likewise in me.  
To th'end all people of the world may see,  
And surely know that I came out from thee.   

113.  
The glory which on me thou hast bestowed,  
To turn the world from darkness, unto light:  
By preaching and by wonders: that hath flowed  
From me, on them who do believe aright.  
To prove that as thou loued'st me thy son,  
So lov'st thou those, which to my faith are won.   

114.  
My Father, this is also my desire,  
That mine may ever in my presence devil:  
There to behold my glory, and admire  
How much all Kings in glory I excel.  
Nor barely to behold, but to partake,  
So much, as shall them also glorious make.   

115.  

●. Cor. ●.  The worldly-wise were merely ignorant,  
Of Ghostly things pertaining unto thee:  
Of fruitless idle knowledge they could vaunt,  
But I have known, and mine have learned of me:  
Yea in true knowledge they shall still proceed,  
Until they know as much as serves their need.   

116.  
A prayer of all prayers most divine,  
Where true-love-passions sweetly are expressed;  
In which our Saviour's Love doth clearly shine,  
On all that in his Church's bosom rest:  
A Christian man who reads it with devotion,  
Must needs feel in his heart some heavenly motion.   

117.  
What greater comfort can believers have,  
Then know the Son of God to be their friend?  
That of his Father he for them doth crave,  
And will not fail of speeding in the end?  
The man which of this comfort hath no feeling,  
His zeal is like a tool that lacke●h steeling.   

118.  

A Comparison.  Who so presents his suit unto a King,  
And hath his only Son for intercessor:  
If he petition for a lawful thing,  
he's very like to be thereof possessor.  

Christus cum patre, particeps ●st imperii.  Christ is in th'Empire partner with his Father,  
His favourites are sure to speed the rather.   

119.  

Of old constant Martyrs.  What moved our Lord so often to repeat,  
And urge this point, of suffering for his sake?  
Whence comes it that so long, and with such heat,  
This prayer to his Father he did make?  
By greatness of th'approaching persecution,  
He knew his men had need of resolution.   

120.  

Nero the Tyrant.  To him that bloody Tyrant's heart was seen,  
Who turning Nature's course clean up side-downe  
His mother's womb ript-up with Razor keen,  
Who made a bonfire of th'imperial town,  
Then on the Christians laid that imputation,  
Thereby to make them odious to the Nation.   

121.  

Peter and Paul.  Who with the prime Apostles first began,  
In one hours' space made riddance of them twain,  
Then wreaks his wrath on woman, child, and man,  
Takes great delight to see them put to pain,  
Thus to his Idols sacrific'de the Saints,  
And beastly pleased himself with their complaints.   

122.  
The rest of those accursed persecutors,  
Which had their seat within that fatal City,  
Our Lord foresaw with all their coadjutors,  
Who on tormented Martyrs took no pity:  
But of their grievous tortures made a sport,  
In theatres for people to resort.   

123.  
An ordinary death served not the turn,  
Strange kind of executions are invented:  
Some softly fried that they might slowly burn,  
Some cut with Saws as if they were indented:  
Some rent with Bears, wild Bulls, and hungry Dogs,  
And other some, devoured by filthy Hogs.   

124.  
Had not these Martyrs need of Christ his aid,  
To make them patiented in so great afflictions?  
Would not mere flesh and blood have been afraid,  
Against fierce Tyrants threatening interdictions,  
To hold their Creed, and constantly confess it,  
When they by rigour laboured to repress it?   

125.  

Christ's, prayer had efficacy in all Confessors and Martyr's and ever will have.  With help from heaven (no doubt) they were relieved,  
The efficacy of Christ's intercession,  
Instills new comfort when they most are grieved,  
Confirms belief, emboldens to confession.  
Weak in ourselves, through him we are made strong,  
Bold for his cause, to suffer any wrong.   

126.  
I take this prayer of so strange effect,  
So powerful to obtain what it requires:  
That God the Father bears it such respect,  
If we, for whomed was made, join our desires:  
The virtue of it to us now extendeth,  
And so will do until the world endeth.   

127.  
These were the preparations to the fight,  
Then our Great Champion comes within the lists:  

Matth. 26. 31.  First he foretells his Soldiers of their flight,  
(Though one more forward than the rest, resists)  
As when the Shepherd is beaten off, and smitten,  
The Sheep are scattered, catcht by Wolves, and bitten,   

128.  
Here Peter speaks for one before them all;  
(As usually he did at other place)  
Though every man besides do from thee fall,  
Yet I will be exempted in this case.  

joh. 33. 37.  Be sure of me (my Lord) I for thy sake,  
Am full resolved, to lay my life at stake.   

129.  
Doubtless he spoke no more than what he meant,  
He loved too well, to make a show with glozing:  
His heart was good, and so was his intent,  
(Of what we purpose God hath the disposing.)  
The man too much on his own strength depended,  
And for his rashness soon was reprehended.   

130.  
Wilt thou (saith Christ) lay down thy life for me?  
'Tis fair and friendly spoken with a trice,  
Thy heart will fail: mark what I say to thee,  
The Cock crows not, till thou deny me thrice.  
A rare example of man's imperfection,  
When God once leaves him, to his own direction.   

131.  

The beginning of his Palsion, with his agony and bloody sweat in the garden, at Mount Olivet.  Now enters he into Mount Olivet,  
Wherein the Garden was, or very near it:  
His Passions-first-encounters here he met,  
So strong they were, that he confessed to fear it.  
With grief and sorrow he was so oppressed,  
His Soul within him could not be at rest.   

132.  

Antithesis betwixt the ' vision on Mount Tabor, and the agony on Mount Olivet. Look Stan. 23.  Three of his choice Disciples him attended,  
The same who on Mount Tabor saw the vision:  
They were well pleased there, but here offended,  
This agony, unlike that apparition:  
That place they wished for their habitation,  
Here they were drowsy, voided of consolation.   

133.  
He in his wont manner falls to pray,  
Commanding them with him awhile to watch:  
And parting therehence but a little way,  
They slumbering, a nap begin to fetch:  
Whilst he lies prostrate flat upon his face,  
And humbly to his God commends his case.   

134.  

He prayed with his face flat on the ground.  His agony we may conceive was great,  
Expressed by prayers threefold repetition:  
By humble gesture, and by bloody sweat,  
By sticking to it without intermission:  
Only for his Disciples, care he takes,  
From sleep, with admonitions, them awakes.   

135.  
He prays his Father take from him this Cup,  
The Cross, which he perceived so near at hand:  
Entreateth that he may not drink it up,  
Yet gladly doth to this condition stand.  
If it accord so with his Father's will,  
Which for his part he's ready to fulfil.   

136.  
A lesson for all Christian men to learn,  

R●m. 8. 26.  Because we know not how aright to pray,  
What's fit, what not, unable to discern,  
By ignorance do often walk astray:  
Whensoever to our God we make petition,  
Let it be done upon the same condition.   

137.  

judas with his train,  Now comes the Traitor with his judas kiss,  
(The reading of it makes me fear, and blush.)  
His troop a rabblement of rake-hellss is,  
The sign once given, upon our Lord they rush.  

Sent by the Priests.  With swords and staffs, as 'twere to take a Thief;  
These acted, yet the Priests and Scribes were chief.   

138.  

Peter strikes with his sword;  here Peter his late promise to make good,  
(Like him that meant not bulged) draws out his sword:  
He strikes at one who 'mongst that Rabble stood  
Cut off his ear, which Christ healed with a word:  
Rebuked him for zeal used out of season,  
Proves that his doing wanted ground of reason.   

139.  

Reprehended for so doing.  Thou needest not draw thy sword in my defence,  
Were I disposed to rid me of their hand:  
Most speedily I could convey me hence,  
Pass through the midst of them as here they stand.  
Even with a word I can them all confounded,  
And lay them prostrate flat upon the ground.   

140.  

joh. 18. 6. 9  Hast thou forgot, when they came first to take me,  
My voice no sooner sounded in their ear:  
But they fell backwards ready to forsake me,  
All daunted and astonished with fear:  
Till by my second speech I showed assent,  
They might perform the deed 'bout which they went.   

141.  
Or thinkest thou, were I disposed to fight,  
I stand in need of Iron, or of Steel?  
Not: Legions wait on me of Angels bright,  
One of them could make all this troop to reel:  
But sith the Scriptures say, Thus it must be,  
I am content they have their will on me.   

142.  

He. and all the rest of the Apostles fly.  Then all th' Apostles turn their backs, and fly:  
He (with the rest) who lately began to fight,  
Few hours before, who vowed with Christ to die:  
(Too much it seems they trusted their own might.)  
Both he and they proved constant afterwards,  
And of their sufferings, now enjoy rewards.   

143.  
Nor fled they till their Lord forbidden them fight,  
So long as they expected his assistance,  
They knew his power, and lived in hope of righting:  
But when they saw he would use no resistance,  
Then every man gins to shifted for one,  
And left their Master with his foes alone.   

144.  

Christ led bound to Caiphas.  As yet they had not used violence,  
His Person seized on, he strait is bound,  
Hence forth gins their rage and insolence:  
First, search is made what witness may be found,  
Some false were had, but they appeared such,  
As disagreeing him they would not touch.   

145.  

False witnesses suborned.  At last came two, who under show of troth,  
Misconstruing words which long before he spoke,  
Avouched alley, and made it good by oath,  
That he the Temple could destroy and make  
An other in three days as good as that:  
The Counsel seemed well satisfied thereat.   

146.  

Simple proof to condemn one to death.  The Priest lays hold on this poor allegation,  
As of a point that touched him somewhat what nigh,  
Whereon he grounds a fresh'examination:  
But Christ to it vouchsafed not a reply.  
Had it been so just as the witness spoke,  
An upright judge thereof could nothing make.   

147.  

Like judge, like Witness.  But judge and Witness here were much alike.  
What hope of justice in so bad a Court?  
They judge, accuse, and for false witness seek,  
Proof or no proof, Christ needs must suffer for't.  

joh. 11. 50.  The Priest unwitting did so prophecy,  
That he of force must for the people die.   

148.  

They condemn him upon his own words, for speaking the truth.  Yet Caiphas casts about another way,  
Those proofs of men suborned, fell out but odd:  
He chargeth Christ in brief the truth to say,  
There to adiures him by the living God,  
To tell him whether he be very Christ,  
The true Messiah, Son unto the highest.   

149.  

Matth. 26. 64.  He wayves it not, but doth the thing aver,  
And thereto adds a fearful commination,  
Which might them from their wickedness deter:  
You shall (saith he) once see strange alteration,  
Me coming in the clouds with majesty,  
And all the powers of the Deity.   

150.  

They judge him a blasphemer, and worthy to die.  Now from this time the scene gins grow hot.  
Those words put Caiphas half out of his wits,  
He rends his clotheses, and does he knows not what,  
But like a Bedlam taken in his fits,  
Cries out, This man hath spoken blasphemy,  
What think ye of't? They say, he's fit to die.   

151.  

They spit on him, beat and abuse him.  Then in his face they all begin to spit,  
(A fashion only fitting for a jew)  
Some with their fists, some with their rods him smit,  
And thus our Lord among this cursed crew,  
Was used with all the vild indignities,  
That wit and malice 'gainst him could devise.   

152.  
The Traitor seeing how the cause succeeded,  
Christ thus condemned through his treachery:  
His heart with shame, and horror freshly bleeded,  
Reputes himself, though but dispayringly;  
Brought back the money to the Priests, and said,  
In sinning I have guiltless blood betrayed.   

153.  
The wretch, in this hard state of desperation,  
Repairs to those who set him on to do it,  
Hoping to find with them some consolation:  
What's that to us (quoth they) look thou unto it.  
This harsh reply his conscience so entangled,  
That pressed with shame and grief, himself he strangled.   

154.  

The passages about Peter's denial.  'Tis said, how Peter followed Christ afar,  
His purpose was to see, and note the end:  
Not thinking to have found so hot a war,  
The issue doth his virtue more commend.  
All's well, that ends well. True it is indeed:  
As Peter sped, I wish we all may speed.   

155.  
Note yet the frailty of this holy Saint,  
'Mong all his fellows taken for the chief:  
What small occasions moved him to faint,  
Deny his Lord, and fail in his belief.  
Two silly wenches made him say and swear,  
He knew him not. (A matter strange to hear.)   

156.  
Anon again, a little further pressed,  
By men who gave some tokens to descry him:  
With oaths and curses, worse than all the rest,  
He faceth out, that they do all belie him.  
So crows the cock, Christ back on him doth look,  
To bitter tears than he himself betook.   

157.  
We fall from Christ, though not by flat denial,  
By slips that differ little in effect:  
And like it is, if most were put to trial,  
In constancy there would be found defect.  
Yet if for faults with Peter we would weep,  
The wounds will soon be cured, though they be deep.   

158.  
Bore weeping in this case sufficeth not,  

1. Cor. 7. Heb. 12. 17.  All sorrow makes not truly penitent:  
The sorrow which our sins doth cleanly blot,  
Is joined with faith, and life's amendment.  
The Traitor sorrowing, had nor faith, nor hope,  
But in despair provides himself a rope.   

159.  

The pattern of a true penitent, in the person of Saint Pete 〈◊〉  The blessed Apostle hastens from the Hall,  
Forsakes the concourse of that hellish crew:  
Retired alone, down on his knees doth fall,  
Thrice knocks his breast, salt tears his cheeks bedew,  
With sighs and sobs his heart gins to swell,  
His soul so vexed, as if'twere then in hell.   

160.  
His eyes and hands he up to heaven doth hold,  
But shame forth with constrains him cast them down:  
As fearing lest therein he were too bold,  
And thinks the God of hea 〈◊〉 ' n doth on him frown:  
Till mindful of his Masters gracious glance,  
Gins with hope his hanging head t'advance.   

161.  
Then thus he says: unhappy wretched man,  
No sooner were his lips set  to speak,  
In vain he strives: For do what e'er he can,  
With throbbings fresh, his heart is ready break.  
New showers of tears descended down so fast,  
They brought him near the point to breathe his last.   

162.  

A Comparison.  Much like a gentle Virgin, tender hearted,  
Linked to a noble fere in true affection;  
If by some sad disaster they be parted,  
The doubting of her modest love's rejection,  
Life's only by the hope of reobtayning  
Her honoured mate, all comfort else refraying.   

163.  
This holy man, thus passionate a while,  
Recounting with himself his great offence,  
In hope his injured Lord to reconcile,  
Resolves to wayve all colour of defence,  
And meekly prostrate at his Throne of Grace,  
Repenting sues for pardon in that place.   

164.  
First here my fault I humbly do confess,  
A fault for which thou justly may st reject me,  
Doom me to hell, (Sigh I deserve no less)  
Yet in thy mercy (gentle Lord) respect me:  
Restore me to thy favour as afore,  
Uphold me with thy Grace, from falling more,   

165.  
Too much I trusted late to my own strength,  
Presumed no persecutions blasts should over-blow me  
From thy sweet side: But I have proved at length,  
That puffs of maiden's mouths did overthrew me:  
It rends my heart to think so weak a trial,  
Should force thy servant to so strong denial.   

166.  
I see, when man unto himself is left,  
No power he hath to keep himself from sliding:  
The great'st and best, Once of thy grace bereavest,  
Can found no place of rest, or sure abiding:  
Those only stand, whom thou by grace dost stay,  
Without thy saving Grace, they fall away.   

167.  
What dost thou (Lord) of sinful men require,  
But from hearts-bottome, true unfeigned confession?  
Lo, I confessing, pardon do desire,  
My heart, thou knowest, is humbled with contrition:  
To satisfy the justice, I'm not able:  
With mercy wash me white, now wholly sable.   

168.  
My fall shall be a warning unto others,  
Not in their might, but in thy aid to trust:  
Not to think of themselves above their brothers:  
Sigh all offenders are, thou only just.  
From justice to thy mercy I appeal,  
Give balm of grace, my wounded Soul to heal.   

169.  
Then in thy saving health I shall rejoice,  
Endeavour still thy holy Laws to keep:  
To yield thee praise and thanks, with heart and voice,  
And follow thee my Pastor, I thy sheep:  
Confirming others, when I am made strong,  
And die a Martyr (through thy grace) ere long.   

170.  
Oftrue and false repentance here we found,  
Two rare examples, written for our learning:  
They both repent in a different kind,  
From th'one comes comfort, from the other warning.  
The one repenting got increase of grace,  

Acts 1. 20;  The other lost his office, and his place.   

171.  
Return we to our blessed Saviour's story,  
To note the passages anent his passion:  
Weeleft him in the 〈◊〉 ewish Consistory,  
Where th' 〈◊〉 y g 〈◊〉 we 〈◊〉 entence for his condemnation.  
The cause with them long hangs not in debate,  

job. 11. 50.  They doomed him dead ere they in judgement sat.   

172.  

They bring Christ bound to Pilas:  Early next morn with speed they led him bound,  
Before the civil Roman Magistrate:  
The Priests and Elders stood in compass round,  
To work the surer on him with their hate:  
As men resolved by malice, or by might,  
To g 〈◊〉 t him nailed on the Cross ere night,   

173.  
Two heads I note of jewish accusation,  
From whence they seek to hasten his destruction:  
First 'gainst the Law of God, and of their Nation,  
His blasphemy: (made so by their construction.)  
Upon this point, They for their parts decreed,  
there's no release, but he must die with speed.   

174.  
The next is affectation of the Crown,  
Wherein they hoped of the Romans aid:  

job. 19 12.  And that was it in fine which bore him down,  
When Pilate to condemn him, stood afraid.  
He treated with the jews for his discharge,  
And gladly would have let him go at large.   

175.  

Pilat's wives dream.  His wife affrights him with this allegation,  
The man and cause are just, pray deal not in it,  
I know it by a kind of Divination.  
For this last night I in my dream have seen it.  
So thought he of a way to let him lose,  
But left it to the Priests and Scribes to choose.   

176.  

They chose Bara●a●.  'Twas used in this feast, That by their choice,  
One Pris ' nor should be set at liberty:  
Of Christ and Barabas he asks their voice,  
The Priests, and People (moved by them) all cry,  
Let Barabas the thief come on our side,  
And as for Christ, let him be crucified,   

177.  
Monsters of men! What Cannibals were here,  
Or rather Devils in a humane shape!  
An innocent to quell, a thief to clear,  
Condemn the Just, and let a Murderer scape!  

Though Pilate did condemn him, yet he acknowledged him to be innocent. They cry three times, Crucifige  Whom judas, Pilate, and his Wife acquitted,  
Against their conscience, falsely they indicted.   

178.  
Once Crucifige could not so prevail,  
But that the judge persuades them to relent:  
The second time more hotly they assail,  
On Crucifige all their breath is spent:  

Luke 23. 22.  Thirdly with voices strained more loud they cry,  
Whereon the judge gave sentence he should die.   

179.  

Pilars' hypocrisy in washing his hands.  This wrongful sentence fearfully pronounced,  
Before he moved out of the judgement Hall:  
He seems as if the doing he renounced,  
And washeth clean his hands before them all.  
This man (says he) was Just, and I am free  
From guiltless blood: Therefore to it 
* So said they before to judas  see ye,   

180.  
One dreadful judgement resteth yet behind,  
That curse, Or rather cursed execration,  
Which to this day the jewish people found,  
Full heavily it hangs upon their Nation:  

Sanguis eius super nos, & super filios nostros.  His blood on us, and on our children be.  
They had their wish, as all the world may see.   

181.  
A race of people runagates on earth,  
A man may say, a nationlesse Nation:  
Some place they found (as casual) for their birth,  
No certain country for their habitation,  
That guiltless blood as yet for vengeance cries,  
And as their fathers prayed, upon them lies,   

182.  
In evil howrs some use themselves to curse,  
'Tis strange a man should take therein delight:  
Though all in doing so seem not the worse,  
I wish my friend to do himself more right,  
To curse no other man, himself much less.  
I would advice him rather, both to bless.   

183.  
Straight after judgement follows execution.  
First then the thief and murderer is enlarged,  
To freedom he obtaineth restitution;  
Our Lord committed to the Soldier's charge,  
The Governor commands him to be whipped,  
In scorn the Soldiers 'cause him to be stripped.   

184.  

The Roman Soldiers deride and mock Christ.  The whole praetorian band together flock  
To Pilots house, within the common Hall,  
To sport themselves, and make of Christ a mock,  
Like flies about him they begin to fall:  

Or purple.  A scarlet Robe, such as by Kings are worn,  
They put upon him, for the greater scorn.   

185.  
And more to make him sergeant a King,  
A crown of thorns they set upon his head:  
For Sceptre, they a reed unto him bring;  
Thus Kinglike when they have him furnished,  
With bended knee, this taunting speech they use,  
All Hail to thee thou Christ King of the jews.   

186.  
As did the jews before, some on him spit,  
Some from his hand the reeden sceptre take,  
Therewith upon the head they do him hit,  
And thus of him a ieasting-stocke they make.  
Disrobing him, with his own clotheses they dress him,  
Then to the place of execution press him.   

187.  

An Amplification by way of Comparison, expressing the perfection of Christ's passion.  The Chartre-Pardon granted long ago,  
To him who first rebelled against heaven's King:  
Hath ever since been tossed to and fro,  
E'er to the Great-seale suitors could it bring:  

* Types, Ceremonies and Sacrifices.  Some privy seals, and signets set unto it,  
Yet wanting force effectually to do it.   

188.  

Gen. 3.  By paroll past this grant in Paradise,  
To our great-grandsire Adam and his Wife:  
Whom that Arch-Traitor slily did entice,  
To breed betwixt their Lord and them a strife.  
It hath been long engrossing, now at length  
'Tis perfected, and fully hath its strength,   

189.  
God's Son and Heir apparent to the Crown,  
Who only had the power to make it good:  
To perfect it, from heaven, descended down,  
And for our sakes hath sealed it with his blood.  
To this Free-pardon every man hath right,  
That sues it out. (The charges is but light.)   

190.  
He by his latest Will and Testament,  
Bequeathes to all the Largesse of this pardon:  
His coming hither was to that intent,  
To give all true believers that rich guerdon.  
It's had of course, in forma pauperis,  
You pay no gold, nor silver see for this.   

191.  
Lo, now the Lord of life is come to die,  

They crucify him.  To ' bide the pains that we should have endured:  
From blessed state to feel all misery,  
By Satan and his instruments procured.  
His willingness excuseth not their fault,  
Though he did well, their purposes were naught.   

192.  

Sundry circumstances aggravating the Passion, and justifying the story.  To circumstances all as they ensue,  
With care and heed my reader must attend:  
Some do convince the story to be true,  
Some are recorded to an other end;  
To aggravate the greatness of the Passion,  
Endured in such an ignominious fashion.   

193.  

The place of dead men's skulls.  'Mong heaps of dead men's skulls, and scattered bones,  
(To strike more terror by that uncouth sight)  
The cross was set, it seemeth for the nonce,  
The jews did all they could to show their spite.  
They know not what they do (saith he) O Father,  
Therefore I pray thee pardon them the rather.   

194.  
(So prayed Saint Steven for his persecutors,  
A fair example for our imitation,  

Matth. 5. 44.  A special lesson 'twas of this great Tutors,  
Who taught no cursing, neither execration.  

1. Sam. 17. 43.  The proud Philistin fell to curse, and ban,  
What time he should have showed himself a man.)   

195.  

They hung him between two The●ues.  They hanged him up between two Malefactors,  
Still seeking how to make him more despised:  
As if in theft they had been all joint Actors.  
Say, was not this maliciously devised?  

They give him vinegar and gall.  For drink they gave him Vinegar and Gall.  
Cold charity to comfort one withal.   

196.  

They part his garments.  His garments into quarters they divide,  
‛ Monst four of them, each man a part doth take:  

Cast lots for his ●…at.  For th'unseamed coat they otherways provide,  
To try for that, a lottery they make.  
These things long time before were prophecy'de,  
And unawares by them here verify'de.   

197.  

The superscription, upon his Cro●…e.  Upon his Cross is writ a superscription,  
In Hebrew letters, Latin, and in Greek.  
Of Him and of his Cause a short description,  
That all might read, and know't, if they would seek.  
To all the world that Title told the news,  

Matth. 27. 37.  That This is jesus the King of the jews.   

198.  

Wherein appeared the● hand of God.  In this, God's finger pow'refully was seen;  
The Priests were much displeased with the writing,  
And wished that somewhat altered it had been:  
But God led pilate's hand in that inditing.  
By accident here nothing came to pass,  
B●… as in heaven before decreed it was.   

199.  
" A hatred more than deadly, men call that  
" Which overlives the death of him that's hated.  
In jewish hearts such endless malice sat,  
As by our Saviour's death was not abated.  
Some Heathens pitied him, whilst Jews reviled;  
The greater were his pains, the more they smiled.   

200.  

The jews revile and rail at him even as he was dying.  Some, wagging heads in scoffing wise did cry,  
Thou that the Temple threatnedst to destroy,  
And in three days to rear it up as high,  
Now save thyself, defend thee from annoy.  
Descend down from the Cross, if thou be able,  
Then will we hold thy Doctrine for no fable.   

201.  
The Priests, the Scribes and Elders thus him taunted:  
Others he saved, himself let him reprieve,  
If he be Isr'els' King as erst he vaunted,  
Let him come from the Cross, so we'll believe.  
He put his trust in God: if God will have him,  
(Whose Son he said I am) let God now save him.   

202.  

Note the odd● betwixt the two Thiefs.  One of the Thiefs likewise began to rail,  
His Mate thus roundly checks him for his error:  
Cannot the fear of God with thee prevail,  
Nor thy just judgement strike in thee a terror?  
For our ill deeds we rightly suffer this,  
But he hath wrong, who did nothing amiss.   

203.  
Then with a faith never enough admired,  
Directs his speech unto our blessed Saviour:  
A boon of him he hearty desired,  
His faith encouraged him to that behaviour:  
Lord, to thy Kingdom when thou comest, said he,  
Though wretched I be here, remember me.   

204.  

A Simile: or rather a dissimile.  He sped not like a Suitor in some Court,  
Who happening well to put in his petition,  
Expecting answer waiteth so long for't,  
(Lacking the means to pay for expedition)  
As in the end he sweareth by his gains,  
And only gets his labour for his pains.   

205.  
But this Petitioner had a quick dispatch,  
A word of comfort to his full content:  
For thy preferment long thou shalt not watch,  
Before this very day be fully spent,  
Thy state shall be transmuted in such wise,  
As thou shalt rest with me in Paradise.   

206.  
" Sweet solace! Not for that good man alone,  
" But for all such as do him imitate:  
" Th'example s●rues for all, though proved by one,  
" For, true repentance never comes too late,  

Matth. 20. " Much less too soon: when God each man doth call,  
" Even then to come, is fittest time for all.   

207.  

Wonders and miracles at the death of Christ. Great darkness.  From twelve a clock till three at afternoon,  
A strange eclipse appeared where they did stand:  
The Sun gave not his light, nor never shoes,  
But darkness overshadowed all the Land.  
The Lord of Life, then at the point to die,  
To God allowed with strained voice did cry.   

208.  
His Spirit to his Father he commends,  

Act. 7.  (Did not the Protomartyr do like wise?)  
With Consummatum est his life he ends;  
Then fully ended all the prophecies,  
The office of Messiah was perfected,  
All types and figures after that rejected.   

209.  

The Temple cleaves in two.  At his departure wonders strange appeared.  
From top to foot the Temple cleaves in twain,  
(To show that we from jewish Rites were cleared.)  

The Rocks are rend.  The Rocks are rend, the Earth doth quake amain:  
Yet Jews were moved therewith no more than stocks,  
Their hearts were harder than the flinty Rocks.   

210.  

The Graves do open.  The Graves and Tombs of Saints long dead, flew open:  
The Body's rose, that many years lay sleeping:  

Saints long agone dead arise and appear.  The Resurrection this did well betoken,  
That soul and body both are in Gods keeping.  
And 'cause no doubt thereof should rest in any,  
Within the City they were seen of many.   

211.  
It makes me half forget myself with wonder,  
To think how much those stubborn jews were blinded:  
What held their hearts from bursting quite asunder,  
What passion made the men so grossly minded,  
That these great signs and tokens never moved them,  
Where senseless things, & Heathen men reproved them.   

212.  

The Centurion's conversion, and confession: with his soldiers.  The Captain or Centurion of the band,  
With Soldiers for the watch attending there:  
At those strange sights did all amazed stand,  
Extremely moved in their hearts with fear:  
Confessed that this was certainly God's Son,  
For whom so many miracles were done.   

213.  

See before at Stan. 161.  These were the men that some few hours before,  
Derided, scoffed, and scorned him in the Hall:  
It seemeth now they were aggrieved therefore,  
By this confession which they here let fall.  

Matth. 21. 11.  It's like that diverse of them were converted,  
Though some by jewish Rulers were perverted.   

214.  

Holy women.  Of holy jewish Women not a few,  
(Some named in honour of their memory)  
Attended thereabouts in modest show,  
To do their duties at his obsequy.  

Luke 23. 56.  Of Spice and Ointments they prepared store,  
T'embalme that body which they loved before,   

215.  
To bring him to the grave in decent-wise,  
As well beseemed a man of no mean place,  
According to his native country guise:  

joseph of Arimathea, and Nicodemus. joh. 19 38.  Two men of special note did him that grace.  
Yet, ere his body taken from the tree,  
One thing deserveth well observed to be.   

216.  

Not a bone of him broken, but his side pierced.  Of both the Thiefs we read the legs were broken,  
Only his side they pierced with a spear:  
By holy Prophets so it was fore-spoken,  
The prophecies were full accomplished here.  
Thus wrapped in Spice, and rowlled in linen clotheses,  
Unto the Tomb that Sacred body goes.   

217.  

His new tomb  What kind of Tomb? not digged in sand or clay,  
But neat and cleanly, hew'ne out of a rock:  
The Tomb was new, wherein no man ere lay;  
To take from Priests and Scribes all cause of mock,  
That some good man interred there of yore,  
And not our Lord, to life God did restore.   

218.  

A Comparison.  His body coming from a Virgin's womb,  
Wherein no body ever came, but it:  
Was aptly buried in a Mayden-tombe,  
Th'analogy therein doth finely fit.  
Here leave we this blessed body, for three days:  
Then sing how God to life the same did raise.   
The end of the sixth Classis.   

DIVINE POEMS. The seventh Classis.  
THE ARGUMENT.  

jews Priests deciphered by a short digressing.  
The story of Christ's glorious Resurrection,  
Each circumstance the verity expressing,  
'Gainst Sadduces and Epicures suggestion.  
Th'Ascension proved: Doomsday laid  to view▪  
The Bliss of Saints; Woes of the damned crew.   


Christ's body l●y entombed from the evening on friday to Sunday morning: viz part of two days, and one whole Sabbath.  Muse, stop the source of thy divine narration,  
Whilst that our Lord within his Tomb lies sleeping:  
Betake thee to some holy Meditation,  
Spend one whole Sabbath in laments, and weeping.  
A solemn jewish feast, and Sabbath day,  
In which that Sacred Body sprightless lay.   

2.  
A Sabbath, yet in truth no day of rest:  
A day in name, more properly a night:  
Despair and fear the faithful hearts possessed,  
Their Sun eclipsed, imparts to them no light.  
Blind jewish Rulers, of their damned deed vaunted,  
When Christ's Disciples woefully were daunted.   

3.  
Me thinks I see, as pictured in a Table,  
(That day in which the Lord of Life lay dead.)  
A crew of Rabbins seeming venerable,  
Walk arm in arm, each one the other led:  
joyous they seemed, for what they late had done,  
In killing Christ the Carpenter's poor Son.   

4.  

jewish Priests deciphered, insulting over Christ crucified.  How did the man (quoth one) our state abuse,  
So poor in port, so mean in his condition:  
To claim this Royal Style, King of the jews,  
A testimony of his vain ambition!  
Well are we now from that poor King set free,  
For our Messiah must a Conqueror be.   

5.  
The famous Prophet Moses long ago,  
Foretold our Fathers, such a one as he  
God would raise up, to save us from our foe,  
And crown us with perpetual victory.  
As for this Christ, he had no heart to fight,  
But rather suffer wrong and loose his right.   

6.  
The simple people thickly to him flocked,  
To see some works of his, and hear him preach:  
Their ignorance he much abused, and mocked,  
The depth of his deceits they could not reach:  
Our learned Priests, and Rulers found him out,  
None clavae to him, but of the vulgar rout.   

7.  
With Publicans and Sinners he conversed,  
Did many works upon the Sabbath days:  
The Law of Moses he would have reversed,  
And led our Tribes into his crooked ways:  
Though thus he did, yet some so sottish were,  
As to his newfound doctrine lend their ear.   

8.  
It's true, he wrought some wonders now and then,  
That might be wrought by favour of the Devil:  
As curing lunatikes, and such like men  
Possessed by spirits wicked, foul and evil.  
A holy man of God he could not be,  
Whom he provoked with open blasphemy,   

9  
Vaunting himself to be Gods only Son,  
A fellow-partner in the Deity,  
Equal with God: None since the world begun,  
Assumed it to himself, but only he.  
Say, was not this a cursed child of Cham,  
That lift himself 'boue father Abraham?   

10.  
We saw him gasping yield his latest breath,  
Others he holp, himself he could not save:  
His Godhead like a man endured death,  
Now lies his body senseless in the grave.  
Then let us see if he will rise to morrow,  
And rid his poor Disciples from their sorrow.   

11.  
They might (perhaps) by night have stolen him thence,  
So drawn the people to a further error:  
But we have set a watch for our defence,  
A guard to us, and unto them a terror.  
Let others talk their pleasure for a spurt,  
Dead men (say I) will never do us hurt.   

12.  
Did we not well in dooming him to die,  
Who being poor, aspired unto the Crown?  
A mortal man, challenged divinity?  
'Twas more than time to pull this fellow down,  
Thus in the Temple as they walk, and jet,  
Each one the others saying doth abet.   

13.  
These and such like discourses there they held,  
In triumph sang before the victory:  
In malice swim'd, in pride lift-up they swelled,  
The end turned to their shame, and infamy.  
" So men that in their neighbours fall do glory,  
" Shall see him glad, when they themselves be sorry.   

14.  

The heaviness and mourning of the Disciples and other Believers.  Meanwhile, the sad Disciples of our Lord,  
And holy Women, such as loved him living,  
Assembling in one place with joint accord,  
Consume their eyes with tears, their hearts with grieving:  
They hung their heads, sighing one with another,  
As tender children rob of their mother.   

15.  
A Sabbath day 'twas, and a solemn feast,  
But all their mirth was turned into mourning:  
Their restless sorrows yielded them no rest,  
Cold fear seized some, with zeal some hearts were burning.  
All comfortless, none comforted his mate,  
Like men astoned by Basilisks they sat.   

16.  
Some, first their own faintheartedness accuse,  
Some, Pilate and the Romans do condemn:  
All jointly blame the Rulers of the jews,  
For murdering him who did no hurt to them.  
Not one remembered what Christ often had said,  
To comfort them when they were most dismayed.   

17.  
How he was borne to suffer grief and pain,  
As in the Psalms and Prophets it is writ:  
To suffer death, yet soon to rise again,  
Then mount to heaven, and their in glory sit.  
This lesson often taught them, they forgot,  
Or scarce believed, or understood it not.   

18.  

Mark 16. 10.  Thus that whole day, and all the night they spent,  
As mourners use, for dearest friends departed:  
The men their clotheses, their hair the women rend,  
Sad in their faces, yet more sable-hearted.  
Early next morn before the break of day,  
Some holy women hie themselves away.   

19  
Their errand was, the Sepulchre to see,  
The place, for love of him that in it lay:  
To do on Christ a work of piety,  
Their latest duty to the dead to pay.  
Of sweet and costly spices they brought store,  
To do't well once, which could be done no more.   

20.  
Here was that blessed Mary Magdalen,  
Which in his life time did on him such cost:  
As made the Traitor judas to repined,  
And wretchedly complain, that all was lost.  
Once more this holy Woman doth her best,  
To show her zeal to Christ among the rest.   

21.  
This was indeed a holy Pilgrimage,  
A pious Christian work of pure devotion:  
If all the Pilgrims in this later age,  
Did ground their journeys on so good a motion:  
With slender errors men might well dispense,  
Nor at the civil custom take offence.   

22.  

The Author prayeth briefly  Here my devotions, Lord I humbly tender,  
Upon the Altar of a contrite heart:  
A sacrifice I offer, poor and slender,  
Yet such as thou acceptest in good part:  

Hos. 14. 2.  The calves of lips prepared thee to praise,  
For thy great Grace, and mercies many ways.   

23.  
But chief for thy precious Death and Passion,  
The means that frees us from the Devil's thrall:  
Consummate by thy strange Resuscitation,  

1. Pet. 1. 3.  The root of lively hope in Christians all.  
So make us die to sin, and live to thee,  
That to good works disposed we may be.   

24.  
Now mark the story of the Resurrection,  
Each circumstance deserveth deep attention:  
Let ears, and hearts with reverend subjection,  
Yield full assent. (it is no feigned invention.)  
The truth in every point appears so plain,  
To amplify upon it, were but vain.   

25.  

The women's coming to the Sepulchre. Matth. 28.  When first the women came unto the place,  
What formerly befell, the Text doth show:  
Aglorious Angel with bright-shining face,  
His garments whiter than the driven snow,  
Descending strangely made the earth to quake,  
For fear of whom, the armed watchmen shake.   

26.  
A band of Roman soldiers well provided,  
Were set to keep the body from surprising:  
Their policies the Lord of Hosts derided,  
This guard confirms our Saviour's powerful rising.  
In their own craft jew-statists were ' o'erreached,  
Christ's godhead more confirmed, which they impeached.   

27.  

A Simile or Comparison. " there's no disaster like i'th'warres to that,  
" As when a Chieftain, trusting by his wit,  
" To cheat his foeman with a cunning plat,  
" Is catched himself, and sowley foiled in it.  
So here this subtle jewish stratagem,  
Made more for Christ, and quite confounded them.   

28.  
The watch amazed with that glorious vision,  
Dead stricken in a swound upon the place,  
Reviuing with some little intermission,  
Advisedly bethink them on the case:  
The fact was clear, and not to be concealed,  
By us (said they) 'twere best to be revealed.   

29.  

Classis. 6. St. 189.  It's like enough, as lately at the Passion,  
The miracles there done, converted some:  
So, things here happening in so strange a fashion,  
Caused many to the Christian Faith to come.  
Only some of them posted to the jews,  
And freely oped to them all the news.   

30.  
Perhaps they told it to asayre intent,  
Pricked in their hearts with such an heavenly sight,  
Not well forecasting what might be th'event,  
Nor that the Priests informed of the right,  
Would offer to oppose a truth so clear,  
But feel remorse when they thereof did hear.   

31.  
Yet who could hope for any true compunction,  
I'th'hearts of jewish Priests, in whom Christ's works,  
When 'mongst them he discharged his holy function,  
Can not beget the smallest fiery sparks  
Of burning zeal to Truth, by him affirmed,  
And fully out of holy writ confirmed.   

32.  

The Priests corrupt the soldiers with money.  Not, not: Those ghostly fathers soon assemble,  
With Elders, Scribes, and others of that rabble:  
Against their knowledge falsely they dissemble,  
To blur the truth, device an idle fable,  
That Christ's Disciples closely thither crept,  
And stole him thence, the whilst the watchmen slept.   

33.  
To gain some credit to this truthless tale,  
The soldiers were enticed, and won with bribes,  
To set their faith and honesty at sale:  
(A shameless prank of Priests, and learned Scribes)  
Those men of war with large rewards thus hired,  
Consent to say as th'elder had conspired.   

34.  

Avarice. 1. Tim. 6. " O what a cursed crime is Avarice?  
" The root from whence springs many a damned deed:  
" A covetous man hath share in every vice,  
" His money he adoreth in God's stead.  
" His soul for money he consents to cell,  
" His Countinghouse, is heaven: the Church, his hell,   

35.  
'twas money first made judas to devise,  
Against his Lord, that plot of treachery:  
'twas money made the Soldier's bolster lies,  
Against the truth, and known verity:  
The Devil taught those jewish Priests the skill,  
For crossing Christ, to work their wretched william.   

36.  
Strange was the cankered malice of these jews,  
Who rather than confess their fault, and mend:  
Would yield, themselves thus grossly to abuse,  
With all their race, even to the later end.  
For as the Fathers taught the watch to say,  
So do their children prattle at this day.   

37.  

What happened to the Women at the Scpulere.  But note what to those holy Women fell.  
The watchmen mazed, half frighted of their wits:  
The Angel cheered, and used the women well,  
Upon the Tomb dore-stone he sweetly sits:  
Pluck up your hearts, (saith he) he not afraid,  
Come see the place whereas the Lord was laid.   

38.  
he's risen from the dead, as often he told you,  
With speed to his Disciples make it known:  
Be strong in Faith, let no suspicion hold you,  
Himself ere long in person will be shown:  
Him, you and they in Galilee shall see,  
Lo what I speak, will sure fulfilled be.   

39  
In fear and joy they parted thence apace,  
To make relation of the Angels errant:  
E'er fare they were removed from the place,  
(Their faith to strengthen by a further warrant)  
Upon the way, their Lord directly meets them,  
And with a gracious salutation greets them.   

40.  
as soon as they beheld him with their eyes,  
Amazed at the strangeness of the thing:  
To free their hearts from doubt of fantasies,  
Strait with their hands to feel him they begin:  
Yet humbly as for such a Lord was meet,  

Matth. 28. 9●  Pressing to touch him only by the feet.   

41.  
Those feet, for which a Bath as salt as brine,  
Blessed Magdalen prepared at a dinner,  
With tears distilling from her blubbered eyen:  

Luke 7. 39  (Now holy Woman, Once a noted sinner.)  
Kissing them with her lips incessantly,  
And wiped them with her hair, till they were dry.   

42.  
Those feet, which lately nailed to the tree,  
Gave drops of blood, all precious baulmes excelling  
To cure the wounded souls of thee and me,  
And purchase pardon for our foul rebelling  
Against heaven's King: which none else could have done.  
But only he, God's sole begotten Son.   

43.  
With reverence they coupled adoration,  
Now well assured of his divinity:  
On him they fix the hope of their salvation,  
Who over death and hell, got victory.  
Blessed Women Saints, selected first to see  
Their Saviour, in his state of Majesty.   

44.  
Hath not God chosen things of small esteem,  

●. Cor. 1. 27.  And foolish in appearance, to confounded  
Such as in th'eyes of worldlings glorious seem?  
Examples daily proving this, abound.  
Christ's birth to simple shepherds first made known,  
His Resurrection first to women shown.   

45.  
He comforts them, as th'angel late had done:  
Take courage now, there is no cause of fear:  

●ob. 20. 17.  Unto my brethren (O sweet words!) go run,  
Tell them the truth of all that's happened here.  
Command them hasten into Galilee,  
For there myself in person shall they see.   

46.  

joh. 20.  Next witnesses are Peter, and Saint john,  
Who pricked with zeal upon the first relation,  
With all their might unto the place they ran.  
To testify their holy emulation.  
Shrowd-clothes within the Sepulchre they found,  
The body gone, those only left behind.   

47.  

Verse 10.  The sight whereof begets in them belief,  
Remembering then what Scriptures did contain:  
That he must suffer death, oppressed with grief,  
Yet triumph over death, and rise again.  
Thus settled in their faith, home they return  
 with joy, and cease thenceforth to mourn,   

48.  

Luke 24. 13. and Mar. 16. 12  Twice more he showed himself that very day,  
Desirous soon to put them out of fear.  
As two of them to Emaus held their way,  
In shape (at first) unknown he did appear.  
By Scriptures proving how it aught to be,  
And breaking bread, They saw that it was he,   

49.  
Whereas before they rested in despair,  

Luk. 24. 21. Note it.  (Their words to Christ himself imply no less)  
E'er he was dead (forsooth) their hopes were fair  
He should have saved them: (so they confess)  
Inferring thus, since he was dead and slain,  
That now their further hope in him was vain.   

50.  
" An error deeply rooted in the heart,  
" Requires great pain and skill to move it thence.  
Christ to his Scholars often did impart,  
A doctrine whereat still they took offence:  
He preached of sufferings, persecutions, crosses,  
Yet they corrupt the Text with carnal glosses.   

51.  
Their Christ must be a powerful earthly King,  
The Priests and Scribes therein at first misled them:  
We found them always harping on that string,  
With such gross food their fleshly motions fed them:  
But when he rose from death, and showed his glory,  
Then they believed aright the sacred story.   

52.  
Thus yieldeth he to their infirmities,  
Nor leaves them till in faith he makes them sound:  
To all their senses he himself applies,  
That in the end with him they might be crowned,  

1. Pet. 1. 9  And of their precious faith receive the pay,  
Their soul's salvation at the later day.   

53.  
That evening when they altogether met,  
For fear of jews within a private place:  
Even in the midst of them where they were set,  
When doors were shut, he stands before their face:  
Salutes them, shows his hands, and pierced side,  
Wherewith all present there were satisfied.   

54.  
That day, three times, at Morning, Noon, and Even,  
Himself he offered to be seen, and felt.  
Can any fairer proof than this be given?  
For our behoof the Lord thus freely dealt.  
And so he made his dear Disciples glad,  
Who ever since his Passion had been sad.   

55.  
Th'Apostle Thomas absent in that season,  
Informed by his fellows of the troth,  
Would not believe a thing so fare past reason,  
Unless by seeing, and by feeling both  
The nailed hands, and gored feet and side,  
With fingers thrust therein, it might be tried.   

56.  
Hereby the Truth received more confirmation,  
Christ yielding to our imbecility:  

joh. 20. 26.  Some eight days after in the self same fashion,  
(Thomas then sitting in their company)  
Comes in among them, bids him see, and feel him:  
Who forthwith for his Lord and God doth style him.   

57  
No sooner had Saint Thomas so confessed,  
The Lord his faith's confession did accept:  
Yet with more emphasis pronounced them blest,  
In whom true faith should work as full effect,  
Though him in person they had never seen,  
Nor ever with him conversant had been.   

58.  
A gracious, sweet, and heavenly consolation,  
To all who firmly with a steadfast faith,  
Embrace The Word which guides us to salvation,  
And freely yield assent to what Christ saith.  

Rom. 10.  Our faith by hearing comes, and not by sight;  
Is fruitful in good works, if it be right.   

59  
Moore signs and tokens yet then these, were wrought,  
For full assurance of the Resurrection:  
To writ them all, it was not needful thought,  
Th'evangelists had not their own election,  
But wholly guided by the holy Spirit,  
As much as was expedient, did writ.   

60.  
It's written, how he asked of them meat,  
They gave him honeycomb, and broiled fish:  
Then in their presence he thereof did eat,  
And forthwith quits them with a better dish;  
A heavenly food, their hungry souls to cherish;  
Who sound feeds thereon, shall never perish.   

61.  
The words which he before his Passion told them,  
He freshly calls unto their memory:  
That fast in mind they afterwards might hold them,  
The substance of the sacred History  
Concerning Him, his Passion, and his Rising,  
To 'cause them stand on Faith, not on surmizing.   

62.  
Their wits were dull, and slow of apprehension,  
Which he vouchsafed by grace so to enlighten,  
As that to th'holy Text they gave attention,  
And so their former errors all, do right;  
Fully confirmed in this point of their Creed,  
Their minds from doubts and scruples wholly freed,   

63.  
Most gross had been their incredulity,  
If seeing proofs fare clearer than the Sun,  
All jumping with the sacred History,  
With unbelieving Rabbins they had run,  
Shutting their eyes through malice, or of spite,  
And loving darkness rather than the light.   

64.  
Yet for their better satisfaction,  

1. Cor. 15.  Five hundred men and more in open view,  
All at one time were witness to the action:  
What needed more to prove the story true?  
Where two or three confirm a thing by oath,  
'Mongst honest men it's taken for a troth.   

65.  
Let Infidels blasphemously deride,  
And scorn this doctrine of the Resurrection;  
The story here so clearly iustifi'de,  
Affords to all, but Atheists, satisfaction:  
" Yet faith, though furthred by such helps as these,  
" Is Gods free gift, bestowed where he doth please.   

66.  

The ' article of our Creed touching the Resurrection, by Christ proved; and Sadduces confuted. Matth. 22.  The Sadduces, in sooth mere Epicures,  
Who in this life placed all felicity,  
Devoted wholly to their worldly pleasures,  
Supposed the soul did with the body die:  
They pressed our Saviour with a weak objection,  
Intending to confute the Resurrection.   

67.  
Of all the cavils used against our Lord,  
By jews or Gentiles to oppose the Truth,  
(Whereof the sacred Writers make record)  
There's none so fond as this which here ensu'th:  
By gross conceiting in that blessed life,  
A carnal coupling of the Man, and Wife.   

68  
In Socrates, or Plato's heathen schools,  
Had these men such a sottish question moved,  
I guess they had been hissed out for fools,  
No answer to so fond a lost behooved.  

Vers. 33. 34.  Yet he by Scriptures doth them so confute,  
That others wonder, and themselves stand mute.   

69.  
You err (saith he) through Scriptures ignorance:  
(Of errors all in faith, the chiefest ground.)  
For, Saints possessing heaven's inheritance,  
To marriage Rites and duties are not bound:  
But Angel-like do live in full perfection,  
To carnal Laws no longer in subjection.   

70.  
Of Abr'ham, Isak, and of Israel  
I am the God. (Saith God who life's for ay.)  
Is he a God of dead, or living? Tell.  
The men were dumb, and had no more to say.  
A shallow question answered most profoundly,  
The Resurrection thence confirmed sound.   

71.  

The general resurrection further proved and described out of Scriptures. Psal. 16. 2. Hos. 6. 2. 1. Cor. 15. 20.  By sundry places of the elder Writ,  
The Resurrection plainly taught we see:  
David the King directly points at it,  
So do some Prophets else aswell as he.  
These properly relate to Christ our Head,  
Whom Scriptures call, the first fruits of the dead.   

72.  
As he is first, and sanctifies the rest,  
So shall the members with their head partake:  
If Christ his resurrection be confessed,  
For rising of our bodies, it doth make.  
We must acknowledge both, or both deny:  
For Scriptures both alike do justify.   

73.  
Good job, a righteous man of special note,  

job 19 25.  Most clearly of this point did prophesy:  
His Creed in this behalf he plainly wrote,  
That in his flesh, and with that very eye,  
He should see God, through his Almighty power,  
Though worms his earthly carcase did devour.   

74.  

2. Mac. 7.  Such was the hope of those renowned jews,  
Whose constancy deserveth admiration,  
Whom shamefully Antiochus did use,  
And urge them to have done abomination:  

Vers. 9  With joy they suffered death in bitter pain,  
Assured that God would raise them up again.   

75.  
What gives men courage in a cause that's good,  
Expose their persons freely to all dangers:  
For King and Country's sake to spend their blood,  
Upon this earth account themselves as strangers:  

Heb. 11.  But full assurance of those future joys,  
Whereto all earth's delights compared, are toys?   

76.  
Yea some, in life and manners most profane,  
Who seem to care for neither God, nor Devils:  
With sudden terrors oftentimes are ta'en,  
Their conscience them accusing of their evils:  
Confounded in their hearts, are forced to tremble,  
Unable longer closely to dissemble.   

77.  

Eze. 37.  Mark how an heap of bones dry'de-vp, and withered,  
With flesh and sinews clothed were of new:  
In troop like armed men on sudden gathered,  
To shadow-out what lastly shall ensue,  
When as th' Arch-Angels trumpet shrill will sound,  

Reuel. 20. 13.  The Sea yield up her dead, and so the ground.   

78.  

3. Esd. 2. 42.  A noble jewish Scribe, a man of fame,  
Beloved of God, of Kings a favourite:  
Revealed to him in vision saw the same;  
And for our comfort in his Book doth writ,  
The Resurrection full of state, and glory,  
Observe that parcel of his worthy story.   

79.  
A people numberless stood on Mount Zion,  
Praising the Lord of heaven in Psalms, and Hymns:  
One taller than the rest (as 'twere a Lion  
'Mong lesser beasts) much fairer in his limbs,  
Put crowns upon their heads, palms in their hands,  
Whereat this holy man amazed stands.   

80.  
An Angel tells him, these men mortal were,  
Now are they clothed with immortality:  
The Son of God is he whom thou seest there,  
Which gives them crowns, and palms for victory:  
Sigh they his name once manfully confessed,  
Now in his Kingdom he esteems them blest.   

81.  

Chap. 14. 34.  So in another place he gives us warning,  
Our hearts and understanding to reform:  
(A godly lesson, short, and worth the learning)  
That after death we may escape the storm,  
Which down to hell all wicked men will drive:  
For good and bad, must after death revive.   

82.  

Esay 26. 19  The Son of Amos, Prophet most divine,  
None spoke of things to come more plain than he,  
As if they had been set before his eyen:  
He says, that dead to life restored shall be.  
A wake ye that in dust now lie, and sing:  
For as the watered herb, so shall you spring.   

83.  
To thee sweet lovely Daniel was revealed  
This mystery, most needful to be known:  
Thou laidst open that, when others close were sealed,  

Dan. 12. 2.  This doctrine in our ears by thee is blown:  
That such as sleep in dust, shall yet awake,  
Some in great glory, some in shame partake.   

84.  

Note the vanity of worldlings and E. pi●ur●s described. Wisd. 2.  Well doth the wise King, wicked men upbraid,  
Their sottishness and foolery deride:  
Who with the shortness of this life dismayed,  
And thinking on none other like beside;  
Exhort each other here whilst they have leisure,  
To spend their days in vanity, and pleasure.   

85.  

Edamus & Bibamus, cras moriemur. 1. Car. 15.  Our time (say they) is short, and full of care,  
There's no returning back ward from the grave:  
Our breath is as a smoke, or subtle air,  
A small assurance of our life we have:  
Our bodies breathless made, will soon be rotten,  
We and our names be suddenly forgotten.   

86.  
Come on, let us enjoy the present time,  
Let's frolic freely in our age's spring:  
Anoint ourselves with costly oil, quaff wine,  
Refresh our hearts with each delightful thing.  
Let's leave some tokens to posterity,  
Of our voluptuous sports, and jollity.   

87.  
Let's grind the poor, widow, and the just,  
Our will (when we have power) esteem for Law:  
Looze all the reinss of liberty t'our lust:  
What need we of our Elders stand in awe?  
From mirth and pleasures they seek to restrain us,  
In crabbed ways of virtue they would train us.   

88  
Their ends to ours are merely opposite,  
The ways which we walk in, to them are grievous:  
They think we all run wrong, themselves go right,  
Of youthful sports they study to bereave us:  
They call themselves Gods children: let us prove,  
What good in fine betides them by his love.   

89.  
These be the doctrines of the damned crew,  
Whom scornfully the Wiseman reprehendeth:  
From Epicures those principles they drew,  
Their life and precepts hereto solely tendeth,  
The Resurrection flatly to deny,  
Think souls and bodies both together die.   

90.  

wisd. 5.  But when in Hell these wretches feel their torment,  
Fear and amazement will their souls oppress:  
Then all too late they shall begin repent,  
Their former error, urged with grief, confess.  
Beholding blessed Saints, whom once they scorned,  
Sitting on seats, with glorious crowns adorned.   

91.  
Lo, these be they whom whilom we derided,  
Their virtuous life, we reckoned to be madness:  
Now God for them hath graciously provided,  
Converted all their mourning into gladness.  
Woe worth the time, when we so grossly erred,  
And our amendment totally deferred.   

92.  
Would cursed Atheists, and lose Libertines  
(Of whom so many in these days abound)  
Often ruminate and think on this by times,  
If in this point of Creed, their faith were sound,  
That souls and bodies in the judgement day,  
Shall both be joined, and jointly have their pay:   

93.  

A Simile.  (As friends or linked mates that mischief plot,  
In felony, or treason do conspire;  
Convicted of the crime, have both one lot,  
Offending both alike, receive like hire:  
Like fault, like forfeit justice doth decree,  
she's blind, and never can the parties see.)   

94.  
Then would not vice and lewdness be so rife,  
Nor plain and honest dealing laid aside:  
Moore faith and love would be twixt man and wife,  
Less surfeiting in riot, and less pride.  
For either hope of heaven, or fear of hell,  
Would force such as believe them, to live well.   

95.  

Moore proofs of the resurrection. By Christ, and his Apostles, and others.  This Article aught not so strange to seem,  
If former things with future we compare:  
We read, some dead restored to life have been,  
Admit examples in this case be rare;  
Yet if some have been so, why may not more?  
And all in th'end, as well as few before?   

96.  

3. Cor. 15. 19  If good men in this life alone have hope,  
Above all else most wretched were their state:  
God's justice therefore seems to have this scope,  
Both good and bad, once to remunerate.  

Luke 16. 25.  Some here, with all delights have full refection,  
Some others found it in the resurrection.   

97.  
No man confessing God, doubts of his power.  
As all things by his Word, of naught were made;  
So all again in minute of an hou're,  
At will he can consume, and 'cause them fade:  
That thing which once was, he can soon restore,  
As well as make it, when 'twas not afore.   

98.  
The seed which plow'men bury in the earth,  
As do our bodies in the grave, so dies it:  
But dying, it receives an other birth,  
Which death adorns it more, and dignifies it.  
So shall our bodies rise the very same,  
But much more glorious, and with greater fame.   

99  
Not as at first, their substance corruptible,  
But in a perfect state of incorruption:  
Not as at first, vile, base, and contemptible,  
But qualifi'de to honour, and promotion:  
Not weak, nor out ward helps (as lately) needing,  
But sprit-like, wanting neither clotheses, nor feeding.   

100  
Had Adam in his innocence remained,  
He should have lacked much of that perfection;  
Which God out of his goodness hath ordained,  
For Saints made glorious in the Resurrection:  
Though Epicures and damned Atheists scoff it.  
Men fearing God, are most assured of it.   

101.  
The members shall be like unto their head,  

Phil. 3. 21●  Our bodies changed, and fashioned like to his:  
Not to return again where they were bred,  
But joined unto their souls, to live in bliss.  
As he up to the heavens did ascend,  
All that be his, with him must thither wend.   

102.  

A Comparison.  What boots it him, who combats for a crown,  
His Rival slain, himself to lie in durance?  
If having won the field, he's still kept down,  
Of state and life enioving small assurance?  
Our Combatant o'recomming, takes the Crown:  
Enjoys the Kingdom solely as his own.   

103.  
By rising from the dead, he death subdued,  
Else by his Passion nothing could we gain:  
If still in grave his body had been mewed,  
Our faith and hope in him, had all been vain.  

Es. 25. 8.  But death he swallowed up in victory,  
As was foreshowed us by sure prophecy.   

104.  

Act. 1. 3. Luke 24. 50.  His resurrection proved so many ways,  
By signs and tokens not to be denied,  
He lived among th'Apostles forty days,  
Then taking them to Bethanie aside,  
He there bestowed his blessing on th'eleven,  

The Ascension of our Saviour.  And in their sight was carried up to heaven.   

105.  

A Simile.  As when a father tendering in his heart,  
His children bred-up ever in his sight:  
Enforced from them in th'instant to depart,  
Bequeathes them for a all his right  
In what he hath, which may be for their good;  
Just so the case with Christ's Apostles stood.   

106.  
So they like Orphans of a loving Sire,  
By some surprisal suddenly bereft.  
To manifest their love and hearts desire,  
Stand gazing all amazed, as if by theft  
They had been robbed: Their eyes full fixtare are bend,  
The way through which that precious booty went.   

107.  
Two holy Angels suddenly appear  
Attired in white; (a badge of innocence)  
Ye men (quoth they) why stand you gazing here?  
This jesus who from you is taken hence,  
In sort as you have seen him up ascend,  
So shall he come again in the world's end.   

108.  

Ps. 68 and Eph. 4  And thus trimphant mounting up on high,  
(As long before the sacred Psalmist chanted)  
Captive with him he led Captivity,  
His foe men all were put to flight, and daunted.  
The Devil, Death and Hell with all their trains,  
Like captives fettered fast in Iron chains.   

109.  
Not Roman in the highest of their state,  
So justly triumphed on their canqu'red foes.  
They eftsoons lost, what formerly they gate,  
What Christ once won, he never more can loose.  
His servants from those Tyrants he set free,  
Restored them to perpetual liberty.   

110.  
Now sits he seated in his heavenly Throne,  
Millions of Angels waiting at his beck:  
His foes to punish, to protect his own,  
To cherish these, but give to those a check.  

Matth. 28. 18.  All power is his in earth, and so in heaven,  
Both in his right, and by his father given.   

111.  

Exhortations to suffer afflictions with Christ. Reu. 2. 10.  By lawful conquest he this honour won,  
His life a warfare was, so should ours be:  
His soldiers must go on, as he begun,  
Persever to the death, and never flee.  
For those a Crown of glory he prepared▪  
Such servitors are sure of their reward.   

112.  

A Comparison.  Christ as a King sits on a high Theatre.  
His men of War march always in his sight:  
To know their valours he needs no Relater,  
But sees who turns his back, and who doth fight.  
Perseverance makes men with his accepted,  
Backsliders from his presence are rejected.   

113.  

Another Comparisons.  Who can behold his Sovereign without blushing,  
That placed at a breach to make defence:  
When th'enemy runs fiercely thither rushing,  
Then he for fear of danger flieth thence?  

Rom. 8. 18.  No place shall he have in the Church Triumphant,  
That proves false hearted in the Militant.   

114.  
Hath not our Chieftain bravely led the way?  
His sole example may suffice to move us.  
Sigh he commandeth aught not we obey?  
It's for our good that he is pleased to prove us.  
His servants whom he tries, he keeps from falling,  

2. Cor. 12. 8. 9  His Grace confirms them surer in their calling.   

115.  
All sufferings in this life, and all oppressings,  
How great soe'er they seem to flesh and blood:  
Are but flea-bite to those great rich blessings,  
(If they by us were rightly understood)  
Which he hoards up, and keeps for us in store,  
So we walk on, as he hath done before.   

116.  

A Simile.  Who would not gladly with his Prince partake,  
In deepest dangers of the shapest wars:  
Expose himself to perils for his sake,  
His body load with wounds, his face with scars:  
Assured in fine the victory to gain,  

Rom. 8. 17.  And fellow-heire with him in state to reign:   

117.  

Heb. 12. " Those Sons whom Father's love, they most correct:  
" And chasticed children love their parents best:  
" Our sons whom least we love, we most neglect,  
" Best Soldiers to the hardest assaults are pressed.  
" A General makes like account of dastards,  
" As most reputed fathers do of bastards.   

118.  

Act. 14 23.  In at heaven's Gate no entrance can be found,  
But only thorough many tribulations:  
The Saints that now live there in glory crowned,  
Good men, and virtuous in their generations,  
From trials and afflictions were not free.  
And if not they, then tell me why should we?   

119.  

Aimile.  What man is he that combats for a Crown,  
But bends his thoughts directly to the prize?  
When in the lists he once hath set him down,  
No dangers do appear before his eyes:  
All hazards seem but straws cast in his way,  
He never looks on them, but at the prey.   

120.  

Heb. 12.  Look to our Faith's first Author and Perfector:  
The hope of made him despise all shame,  
Endure the Cross: (therein he's our director.)  
We must, as he did, strive for that best game.  

Matth. 16. 24.  (What gains the man who all the world should win,  
And loose his soul to Satan by his sin?)   

121.  
Examples each-where in God's book abound,  
With precepts many thereunto exciting:  

Heb. 11. and 12  Among the ancient Hebrews may be found  
A Catalogue, against Afflictions fight:  
A cloud of Witnesses for imitation,  
To make us partners with them in salvation.   

122.  
With sundry sorts of torments they were frighted,  
To change their Faith, and altar their Profession:  

Chap 12. 35.  In midst thereof, if seems they were delighted,  
Refusing when 'twas offered them, remission:  
Of bitter crosses making their election,  
In hope to found a better resurrection.   

123.  
With scornful taunts and ieasting some were mocked,  
Made gazing-stocks for men at them to wonder:  
Imprisoned, than their brains with stones out-knocked,  
And others in their middles sawed asunder:  
With fire and sword were put to execution,  
By cursed Caitiffs full of all pollution.   

124.  
Some walked about in skins of goats and sheep,  
Of worldly comfort wholly destitute:  
In mountains, dens, and hollow caves did keep,  
Assured by faith, that God would retribute,  
Rewarding those who wrongfully did suffer,  
And plaguing them that injuries do offer.   

125.  
Of Christian Martyrs stranger things are told,  
Whilst Roman heathenish Tyrants proudly swayed  
That crushing Sceptre: Each sort young and old,  
The ancient Matron, and the tender Maid,  
Endured all that tyrants could invent,  
Yet taking comfort in their punishment.   

126.  

Of Christ's coming to judgement in his glory. 2. Pet. 3.  They knew their Lord in glory would return,  
That th'heavens which are (like smoke) should pass away:  
That th'earth with all the works therein must burn,  
At his appearance in the later day:  
A better place for them was kept in store,  
Where they should taste of pain and grief no more.   

127.  

Mala. 4.  That wicked men which did them vex and trouble,  
Puft-up in pride, against God's people swelling:  
In that great Day shall be consumed like stubble,  
And evermore in Hell to have their dwelling:  
To weep and gnash their teeth through cold and heat:  
To frieze, yet frying grievously to sweat.   

128.  

Reu. 6. and Math. 24. 36.  That Day at unawares shall overtake them,  
As in the time when Noah built the Ark:  
Then sudden fear and dread shall sorely shake them,  
They'll seek to hide in caves, and corners dark;  
Desire the rocks and mountains them to cover.  
There from the judge's face unseen to hover.   

129.  
But none out of his presence may abide  

Reu. 1. 7.  All eyes must needs behold, and on him look,  
Yea th'eyes of him who pierced his precious side:  
Each one shall have his judgement by a book,  
His Conscience wherein his deeds are writ,  
The same must him condemn, or else acquit.   

130.  
How can a worldling wallowing in his vice,  
Addicted all to sensuality,  
Making this Earth his only Paradise,  
Who never did one deed of piety.  
Think on that day, and not resolve t'amend,  
Or in despair, his wretched life to end?   

131.  

Matth. 25. 41.  Their wicked works in order shall be cited,  
What ill they did, what good they left undone:  
Thus standing of those crimes at bar indicted,  
The sentence of the judge they'll seek to shun:  
But proofs against them pregnant will appear,  
So then their final judgement they shall hear.   

132.  

The heavy sentence against the damned, at the last judgement.  Go hence ye cursed to eternal fire,  
For damned devils, and their Angels kindled:  
With them for ever to receive your hire.  
Thus in a moment out they shall be singled,  
Thrust down into the pit of endless pain,  
From whence all hope of coming out is vain.   

133.  

A Comparison.  Who hath been present at Assize or Sessions,  
With heed upon the prisoners cast his eyes:  
Men charged with gross crimes, and fowl oppressions,  
With treasons, murders, thefts, and robberies:  
All capital offences by just rigour,  
If country's laws be left to have their vigour.   

134.  
To one, the Prince himself a pardon brings,  
Leaves others to the justice of the Land:  
Note how that one cheers up himself and sings,  
The rest all heartless like dumb Idols stand.  
Yet much more horror shall possess their heart,  
Who from that bar must down to hell departed.   

135.  
There Atheists with Idolaters shall meet.  
Lose Libertines and Epicures join hands:  
Arch-heretickes each other sowrly greet,  
All linked fast in Iron chains and bands:  
The thought whereof would drive to desperation,  
Men lacking helps of ghostly consolation.   

136.  
there's then no time of pardon, or of grace,  
'Twil be too late to think upon repenting:  
Mercy is fled, and justice come in place,  
The judge implacable with out relenting.  
Fierce fiends, the jailers, appointed to torment,  
On rigour with extremity all bent.   

137.  
Atwofold punishment augments their anguish,  

Poena sensus. Poena damni.  The sense of hellish pains, is but the lest:  
Loss of heaven's joys constrains them fret and languish,  
Hereby their torments chief are increased.  
Their envy at the others blessed state,  
Makes them both God, and all his Saints to hate.   

138.  

The joyful and comfortable speech of our Saviour to the Elect, at that day.  Then shall the godly triumph and rejoice,  
Beholding Christ their Lord in Majesty:  
Encouraged with that comfortable voice,  
Where with loud in their hearing he will cry,  
Come blessed Children of my heavenly father,  
All you into my Kingdom I will gather.   

139.  
For you it was prepared longagoe,  
A gift of God, no purchase of your own:  
Like gracious children you have lived so,  
Such works of mercy on my members shown,  
That now your virtuous deeds shallbe rewarded,  
Yourselves from Satan's claws securely guarded,   

140.  

M●…. 9 41.  One cup of water for my sake bestowed,  
(A gift of slender value in its kind.)  
If that from faith and charity it flowed,  
Shall never fail a recompenee to found.  
To cloth the naked, hungry folk to feed,  
Are works for which the donour hath his meed.   

141.  
Come fellow-heires, the Crown with meinherit:  
(For you with my heartblood I dearly bought it.)  

Rom. 6. 23.  Receive it as my gift, not as your merit;  
'Twas offered all, but godless men ne'er sought it.  
Come you my Sheep, here by my right side stand,  
Let Goats withdraw themselves to the left hand.   

142.  

Matth. 25.  You good and faithful servants enter in,  
Be partners with your Master in his pleasures:  
Sigh you in smaller things have trusty been,  
I set before you all my heavenly treasures:  
Take every one as much as may content you,  
Your fullness only, nothing else, shall stint you.   

143.  
Though some have had siue talents, some but twain,  
And like good Stewards frugally employed them:  
Sigh either sort have used them to my gain,  
Not closely for their own behoof enjoyed them:  
Both have their hire, yet not in equal rank,  
Such as best do, the better is their thank.   

144.  
Kings, Princes, Prophets, Prelates, Magistrates,  
Who had your places high above the rest:  
Chief men in Church, in Kingdoms, and in States,  
Who in your several callings did your best.  
Moore than the lesser Stars your light shall shine,  
Your seats be placed nearer unto mine.   

145.  
You nursing Fathers to the Church my Spouse,  
Her childrens Patroness, and he Faith's Defenders:  
You that (when Tyrants raged, and bend their brows)  
Maintained her Rights against all false Pretenders:  
You must excel in her triumphant state,  
As in her militant you did of late.   

146.  

The Author to his Patron.  (Lo you (Great Prince) joint with your Royal Sire,  
Partaker in these heavenly benedictions,  
Ought boldly to go on, and not retire:  
Though passing through manifold afflictions,  
Maintain God's Cause, than God will you defend,  
And richly recompense you in the end.)   

147.  
You painful Pastors, Preachers of God's Word,  
Who in my warfare stoutly did adventure,  

Heb. 4 12. Revel 19 15.  Still fight with that sharpe-two-edged Sword,  
Which through the soul and spirit doth quickly enter,  
Whose chief endeavour was, men's souls to win,  
To set up virtue, and to beaten down sin:   

148.  
Whose lives and doctrine fairly did agreed,  
Who practised that yourselves, which you taught others:  
Whose faith brought forth good fruits abundantly,  
Who lived in love and concord with your brothers:  
Among the blessed Angels rest you here,  
Beloved of me, and unto them most dear.   

149.  
Come all at once that did True Faith embrace,  

Matth. 5. 16.  Whose shining works redounded to my glory:  
Now in my heavenly Kingdom take your place,  
Where you shall joy, and never more be sorry.  

2. Tim. 4. 7. 8.  The battle's ended, all our foes cast down,  
Of everlasting life enjoy the Crown.   

150.  

The Author concludeth, and craveth pardon for his ' lowly stile, upon so lofty a subject.  Thus on a lofty Theme in lowly strain,  
A silly Shepherd country Carolls sings:  
Asubiect fitter for a purer brain,  
Or for a Muse borne-up with nimbler wings.  
Ours waxed been: so fearing they would fry,  
She keeps below, and durst not soar too high.   

151.  
High mysteries (whereof this Theme hath store)  
With reverence and silence she omitteth:  
Singing of what she knows, and of no more,  
Her Rhymes unto her understanding fitteth.  
Affects to be perspicuous and plain,  
Shunning of purpose an heroic vain.    
FINIS.  
Soli Deo Trino & Vni, Omnis laus, honour, & gloria in aternum.   

An Epitaph for the happy memory of our late Renowned Sovereign, King JAMES.  
To his Royal Son, our dread LIEGE LORD, King CHARLES.  

Often have we heard an old-said-saw,  
Vouched by great Masters of the Law,  
As a clear case: The King ne'er dies.  
What then mean all these watery eyes?  
These sable suits? These heavy looks?  
Th'example overrules their books.  
For JAMES, of late the King domes Head,  
(Living the body) here lies dead.   

Why? headless bodies have no life!  
To solve this doubt, and end the strife:  
Know, Kings do only change the name,  
The Style and State remain the same.  
For, just as King JACOBUS died,  
God save King CHARLES, the people cried.  
So soon as th'one breat h'd-out his last,  
The Crown on th''others head was cast.  
Then, as the L●wsayes, so say I,  
(Conceive it right.) King's never die.   

In other sense it may be said  
Of good King JAMES, he's not yet dead,  
The while that Royal CHARLES here life's,  
Life to renowned JAMES he gives.  
Of whom he first received his breath,  
Him now he vindicates from death.  
Thrice happy Sire in such a Son,  
A David after a Solomon:  
B, in his Person, fast combined,  
With gifts of Body, and of Mind.   

I judge the World a body fit,  
On which so brave a Head should sit.  
Thou little World, Great Britain, sing:  
That Art made blest with such a King.  
Now faithful Subjects cease your mourning,  
Your Sorrows into Prayers turning:  
That they in their Posterity,  
May always live, and never die:  
But sway the Sceptre of these Lands,  
Which GOD hath put into their hands.   
So prayeth Your Majesty's zealously devoted Beadsman, JOH. straddling.   

Errata.  
Pag. 12. lin. 14. for be, read do. p. 86. l. 12. for Cela, r. eela. p. 111. l. 20. for counterfeit, r. counterfeits. p. 121. l. 12. and l. 23. for make, r. made. p. 132. l. 14. for truth, r. troth. p. 139. l. 21. read the reinss. p. 201. l. 22. for with, r. worth. p. 207. l. 3. for then, r. they. p. 201. l. 5. for wiser, r. worse. p. 251. l. 22, for The, read She.