Imprimatur  W. MORICE.  

THE REMAINS OF Sir FULK GREVILL Lord Brook: BEING POEMS OF MONARCHY AND RELIGION: Never before Printed.  
LONDON, Printed by T. N. for Henry Herringman at the sign of the Blue Anchor in the Lower Walk of the New Exchange 1670.   

AN ADVERTISEMENT.  
THe Author having dedicated all his Monuments to the Memory of Sir Philip Sidney, whose Life he did write as an intended Preface to these; it will not be fit to add any other than a brief Advertisement to acquaint the Reader, he was that Sir Fulk Grevill whose Noble Line by Matches with the Honourable Families of Nevil, Beauchamp, and Willoughby Lord Brooke make good the observation of Hereditary advantages, of Mind as well as Body, by Descents purely derived from Noble Ancestors; the Excellency of his Qualities rendering him an eminent Courtier in Queen Elizabeth's Reign, and in King James' time, under whom he had the Honourable employments of Chancellor of the Exchequer and Privy Counsellor, and was by Letters Patent of that King, in consideration of services done to the Crown, made Lord Brooke; to the Title of which Barony by Descent from Willoughby he had right: and having always lived a Bachelor (which was no small advantage to the freedom of his mind) He died in the Seventy fourth year of his Age, Ann. Dom. 1628. having been also Counsellor of State for about Three years to King CHARLES the First.  
When he grew old he revised the Poems and Treatises he had writ long before, and at his death committed them to his friend Mr. Michael Malet an aged Gentleman in whom he most confided, who intended, what the Author purposed, to have had them Printed altogether; but by Copies of some parts of them which happened into other hands, some of them came first abroad, each of his Works having had their fate, as they singly merit particular esteem; so to come into the World at several times: he to whom they were first delivered being dead, the trust of these remaining pieces devolved on Sir J. M. who hath given me the Licenced Copy of them: and that the Reader may be more fully informed of the Author and his Writings, and how they are related to each other, we must refer to that wherein, besides his friend Sidneys Life, he gives account of his own and of what he had written.  
H. H.   

A TREATISE OF MONARCHY.  By Sir FULK GREVILL Lord BROOK. 

Of the beginning of Monarchy. SECT. I.  

1.  
THere was a time before the times of Story,  
When Nature reigned instead of Laws or Arts,  
And mortal Gods, with Men made up the Glory  
Of one Republic by united Hearts,  
Earth was the common seat, their Conversation  
In saving Love, and ours in Adoration.   

2.  
For in those Golden days, with Nature's Chains  
Both King and People seemed conjoined in one,  
Both nursed alike, with mutual feeding veins  
Transcendency of either side unknown,  
Princes with Men using no other Arts  
But by good dealing to obtain good hearts.   

3.  
Power then maintained itself even by those Arts  
By which it grew, as Justice, Labour, Love;  
Reserved sweetness did itself impart  
Even unto Slaves, yet kept itself above,  
And by a meek descending to the least,  
Enviless swayed, and governed all the rest.   

4.  
Order there equal was, Time Courts ordained  
To hear, to judge, to execute, and make  
Few and good Rules, for all griefs that complained,  
Such care did Princes of their people take  
Before this Art of Power allayed the Truth:  
So Glorious of Man's greatness is the Youth.   

5.  
What wonder was it then if those Thrones found  
Thanks as exorbitant, as was their Merit,  
Wit to give highest Tributes being bound,  
And wound up by a Princely ruling Spirit  
To worship them for their Gods after death  
Who in their life exceeded humane faith?   

6.  
And shall it Error, nay Impiety  
In Heathen Souls be thought to recompense  
The Absent with immortal Memory,  
Goodness with Praise, and Benefit with Sense?  
Or rather such a Golden natured vein  
As in the World might Golden days maintain.   

7.  
For where should thankful Ingenuity  
Think the Fear-thundring Sceptre fit to rest,  
With Knowledge, Virtue, and Felicity,  
But in mild Jupiter's well-doing breast?  
Or where but in Olympus, Heaven to be?  
Which was his dwelling place in Thessaly,   

8.  
And if departed souls must rise again  
Severely to become examined  
And bide the Judgement of Reward or Pain?  
What Chancellors seem fitter for the dead,  
Then Rhadamanthus, and stern Minos were,  
True Types of Justice while they lived here?   

9  
Thus Kings may see, while greatness did descend,  
And Care as far spread as Authority,  
Grace did restrain and disgrace did amend,  
The Vice was hateful and the Majesty  
Of Justice held up for a common good,  
A work by Kings and Men well understood.   

10.  
King's creatures than were no vain Favourites  
But Guardians of the poor, Eyes of the Crown;  
Lest height of place should oversee the right  
And help the proud to pull the humble down;  
All Laws like Cobwebs, catching little Flies  
But never great ones without Prince's Eyes.   

11.  
Under Euristus that brave Prince of Greece  
No Pallas, no Narcissus delicate  
Were minions, whose Lusts did the people Fleece,  
Nor could sufficed be with Midas State,  
And whose effeminate unactiveuness  
To make themselves great, still made Sceptres less.   

12.  
But Hercules a brave laborious Spirit,  
Who having freed Greece from home-Tyranny  
As born of more than his own soil to merit,  
Was sent to purge the Earth's iniquity  
Egypt of Busyre, Diomedes of Thrace,  
Italy of Cacus, Spain of Gerion's Race,   

13.  
Nor could a Goddess spite (which Juno veils  
Under employments specious pretences)  
Change Nature, or make true worth strike her sails,  
One God appeasing other God's offences,  
When she that by his Labour sought his doom  
There made him Trophies, where she meant his Tomb.   

14.  
Yet did he raise no Pyramid for pain  
But his Republicks good, his Master's Fame;  
As thinking selfness but a trivial gain  
To him that builds an universal frame;  
No Trophies fit for worth, but Love and Praise  
Which shadowlike still follow active Rays.   

15.  
Jason, again (who served Thessalia's King)  
What else did he affect from dangers past,  
When he the Pleece of Colchos home did bring,  
Then in the Rolls of large time to be placed,  
For undertaking passages unknown,  
Through which the wealth of many states have grown?   

16.  
Now whilst power did thus really proceed  
Not on advantage, Humour, 'Slight, or Will,  
Her Zeal with Honour mixed peazed every deed;  
Time did not yet incline to mask her ill;  
Words grew in hearts, men's hearts were large & free,  
Bondage had then not brought in Flattery.   

17.  
But by decree of Fate this Corporation  
Is altered since, and Earth's fair Globe miscarried,  
Man's Craft, above these Gods in estimation,  
And by it wisdoms constant Standard varied;  
Whereby the sway of many years are gone  
Since any Godhead ruled an earthly Throne.   

18.  
Whether it were Man's false Pygmean wit  
Captiving Envy,, or the Giant's pride,  
Which forced these Worthies to abandon it  
I know not; but some disproportioned Tide  
Of Time's self-humours hath that Commerce drown●  
To which this Image shows those times were bound.   

19  
And when those Golden days were once expired  
Time strait claimed her succession in the Brass,  
And to her ends new instruments inspired,  
With narrow selfness staining all that was:  
Power still affects more inequality  
Which made Mankind more curious to be free.   

20  
Divided thus, Kings quit their Father's hand  
In Government, which men did erst adore,  
People again by number sought to stand,  
And scorned that power which erst they did implore,  
Goodness goes from the Earth, and Greatness too,  
In Will, Fear, Craft, Men forming all they do   

21.  
Hence these Gods tired with neighborless deceit  
Have raised their Thrones above Mortality  
And changed their sweet Aspects with sour retreat.  
Whence all things blest before now blasted be  
With tempests, earthquakes, fire, and thunder's terrors  
Showing and threatening Man's corrupting errors.   

22.  
By which strange plagues these Gods do testify  
Mankind to be of such a Metal cast,  
As neither Fire can melt, Air qualify,  
Water dissolve, or stroke of Hammer waste,  
No Native Notion, Law, or Violence,  
Fashion his hard heart to an humble sense.   

23.  
But that he should still grudge at Government,  
Scorn Mercy, yet rebel at Tyranny,  
Repine at Discipline, rest discontent  
Both with his equals, and Authority;  
As in whom power might without goodness be,  
And base subjection without Loyalty.   

24.  
In which confused state of declination  
Left by these Gods, Mankind was forced to trust  
Those light thoughts which were moulds of his privation  
And scorning Equals, raise a Soveriagn must,  
For frailty with itself grown discontent,  
Wardlike must live in others Government.   

25.  
Man then repine not at the boundless Kings,  
Since you endure the fate of your forefathers,  
To whom God did foretell, on humane wings  
How inequality once raised still gathers,  
Their choice offended him, please you it must  
Whose dregs still in you, on you, make it just,   

26.  
Prince's again, o'r-rack not your Creation,  
Lest power return to that whence it began,  
But keep up Sceptres by that reputation  
Which raised one to rule this world of Man;  
Order makes us the Body, you the Head,  
And by disorder Anarchy is bred.   

27.  
Let each than know by equal estimation,  
That in his frail freehold of flesh and blood,  
Nature herself declines unto Privation,  
As mixed of real ill and seeming good;  
And where Man's best Estate is such a strife,  
Can Order there be permanent in life?   

28.  
Now, if considered simply, Man be such,  
Cast him into a Throne or Subjects mould,  
The Function cannot take away this touch;  
Since neither what he ought, or can, or would,  
Both King and Man perplexed are in state,  
Improve their ends, and set no other rate.   

29.  
In which imperfect temper, expectation  
Proves unto each a perverse Enemy;  
Whilst Power with Sovereign partial Contemplation  
Aim at Ideas of Authority  
More absolute than God himself requires,  
Who of us, only what he gives, desires.   

30.  
Again, while People do expect from Kings  
Such a protecting popularity  
As gives, forgives, intends no other things  
But in a Crown a common slave to be,  
Thus over-valuing each Estate too far  
Makes both full of Misprision as they are.   

31.  
In judging other than let either know,  
As they are men, they are a mean Creation  
Betwixt the Heaven above and Hell below,  
No more deserving hate, than Adoration:  
Equal in some things are the great'st and least;  
One disproportion must not drown the rest.   

32.  
The odds to be examined then is Place,  
What that doth challenge, what again it owes,  
Not peazing these in dainty Scales of Grace  
Where pure simplicity for wisdom goes;  
Or vain Ideas form in the Air,  
To self-imagination only fair.   

33.  
But in the World as Thrones now moulded are  
By Chance, Choice, Practice, Birth, or Martial awe,  
Where Laws and Custom do prescribe how far,  
Either the King or Subject aught to draw  
These mutual ties of Duty, Love, or Fear  
To such a strain, as every man may bear.   

34.  
Which place, what is it but of Reverence  
A Throne raised on man's Reason, and Affection  
Where that well happy mixed, and confluence  
Of Earthly and Celestial reflection  
Should wear the public, in the private good,  
And to protect both, govern Flesh and Blood.   

35.  
Yet, since Election doth resign to Birth,  
True worth to Chance, brave industry to Blood,  
Nature to Art; and Force command the Earth,  
That Native Commerce which wrought mutual good  
'Twixt Crowns and Men, was soon exiled from hence,  
And we like Beasts left no right but in Sense.   

36.  
To fortify which confident raised Throne  
And keep Mankind with it in Unity,  
The wit of Power cannot suffice alone,  
Man is not strong to bind Humanity;  
Therefore above man, they that would man bound  
Still sought some shows of everlasting ground.   

37.  
Hence was powers Zenith raised up, and fixed  
Upon the Base of superstitious rights,  
Whose visions with the Truth and Error mixed  
Make humane wisdoms yet seem infinite,  
By giving vain opinion (born of Sense)  
Falsely the Sacred stile of Conscience.   

38.  
For as by optic repercussions here  
The Light with shadows mixed, makes Sense mistake,  
Whereby the less oft greater doth appear,  
Creating Castor God for Pollux sake;  
And as the Rainbow but a shadow being,  
By shadows forms another to our seeing,   

39  
So from the Mirror of these visions more  
Second reflections which do represent  
Forms of the ill below, and good above  
As humane Laws, Fame, Honour, Government;  
All showing Man (though in unperfect Light)  
That Thrones may seem, but are not Infinite.   

40.  
Now if from these dumb shadows there break out  
Light to show Thrones are not indefinite;  
In true Religions clear beams who can doubt  
But that Power bounded is with wrong and right,  
The Infinite in Wisdom drawing down  
The Will of Tyrants to the Laws of Crown.   

41.  
Wherein that other superstitious Sphere  
Chance, and Opinions nimble Idols Reign,  
Racking up Tributes out of Hope and Fear,  
By which weak Mankind lose; strong Sceptres gain;  
As where no limits be to Power or Will,  
Nor true distinction between good and ill.   

42.  
So then when Man beholds this boundless sea  
Of Will, and no shore left to show her streams,  
He strait believes Thoughts may sail every way  
Till Powers contrary winds difperse these dreams;  
And make men see their freedom bound so fast,  
As it of no forbidden fruit dare taste.   

43.  
Yet happily had Man not thus been bounded  
With Humane wrists, aswell as moulds Divine,  
He in his passions must have been confounded,  
Desire in him is such an endless Mine.  
Eve would have Adam been, Man Kings, Kings more,  
Till such destruction fall as fell before.   

44.  
Therefore if power within these Sceptre Lines  
Could keep, and give as it would be repaid,  
These mutual fed, and mutual feeding Mines  
Would still enrich, could hardly be decayed;  
For Chance gives mutual Confidence a bliss;  
And God helps those frames, which show likest his.   

45.  
Besides this activeness itself maintains,  
And rather than live idle, can do ill;  
Those Images it raiseth in our Brains  
Having alliance not with Truth, but Will,  
And to confirm this, strives to pull all down  
That limit the excesses of a Crown.    

DECLINATION OF MONARCHY. To Violence. SECT. II.  

46.  
NOw though the World on the Excentrics be  
Fashioned to move, and balance her own weight,  
Not much inclining to obliquity,  
Yet is her Ruler Man, through self-conceit,  
Violence of Pride, fate of corruption,  
Apt to give all her best works interruption.   

47.  
For since Religion's name, not Nature, came  
To Rule, those ancient forming powers gave place,  
The stile of Conscience over-weighing Fame,  
And Reason yielding up her Sovereign Mace  
Unto those lively Pictures which produce  
Unactive apparitions of no use.   

48.  
Which Change strait wrought, but was not straight-ways found,  
Power was so veiled with formal laws and baits  
Under which still the infinite lay bound  
And Man bewitched with wits confufed sleights,  
To make powers Throne the Idol of his heart  
Transforming Zeal and Nature into Art.   

49.  
So that without the guide of Cloud or Fire,  
Man since sails fatal straits of hope and fear,  
In Ebbs and Floods of travelling desires,  
Where what we have to us is never dear  
Power making men vainly, by offering more,  
Hope to redeem that state they had before.   

50.  
Hence falls it out that silly people lose  
Still by these thin webs of Authority.  
Which they that spin, yet therefore cannot use,  
Because these threads no more inherent be  
within themselves, but so transcribed to Crowns  
As they raise Power by pulling freedom down.   

51.  
Thus by a credulous obedience,  
Mankind gave Might a ground to build up more,  
Cooling and kindling his desire with sense,  
Even of such things as were his own before,  
Disease and Error meeting both in this  
That many follow where one rooted is.   

52.  
For thus embased, we since want power to tie  
Others to us, or us unto our own;  
Our many passions serve to bind us by,  
And our distractions keep our strengths unknown,  
One holding that which others give away;  
The Base, whereon all Tyranny doth stay.   

53.  
Hence came these false Monarchal Councils in,  
And instruments of Tyrant's States apart,  
Which to their private from the public win,  
While Man becomes the Matter, Power the Art;  
Making obedience too indefinite  
As taxed with all the vanities of Might.   

54.  
The Tenure changed, Nature strait changed the use  
For all the active spirits follow Might;  
Ignorance baseness; Negligence abuse;  
Inconstancy disunion, oversight,  
By Crowns to people so entailed are they  
As no subjection can put these away.   

55.  
Whence neither makers now, nor Members held  
Men are, but Blanks, where Power doth write her Lust  
A spriteless Mass, which, for it cannot wield  
Itself, at others pleasure languish must;  
Resolve to suffer, and let power do all  
Weakness in Men, in Children natural.   

56.  
From which Crazed womb of frailty was brought forth,  
A Giant Creature in excess of Might,  
To work in all with every power but worth,  
Who to be sure, that never shall have right,  
Takes not God as he is, but makes him new  
Like to his ends, large, narrow, false, or true   

57  
Religion, Honour, Nature's Laws and Nations  
All moulds derived from that gift transcendent,  
These Monsters stamped, or gave disestimation  
As they did find them theirs or independent;  
Left nothing certain here on earth but Will,  
And that yet never constant, for 'tis ill.   

58.  
Instance proud Mahomet when he proposed  
The Empire of this world to his ambition,  
Under God's name were not his acts disposed  
To change Man's faith and freedom of condition?  
The sacred Dove whispering into his Ear  
That what his Will imposed, the World must fear.   

59  
Unto Cambyses all his sages vowed  
That in their reading they of no Law wist  
Which Marriage with his Sister had allowed,  
But that their Monarch might do what he list;  
Licet si libet, and what be these other  
Then hellish words of Caracalla's Mother.   

60.  
And doth not our great Capitolian Lord  
Use the same compass in each course he steers?  
Are not those Acts which all Estates discord,  
As King's assassinate, mutiny of Peers  
Stir d up by him under pretence Divine,  
To force those Sceptres he cannot incline?   

61.  
Nay, hath he not a higher pitch attained,  
A more compendious power of persuasion?  
Having, since Phoebus and Cybele Reigned,  
Made himself, such a Trypode by occasion,  
As may not be examined, or withstood,  
But with a Godhead equally made good.   

62.  
Which Errors (like the Hectic Fevers) be  
Easy to cure, while they are hard to know;  
But when they once obtain Supremacy,  
Then easily seen; but hard to overthrow:  
So that where Power prevents not this excess,  
Mitres grow great, by making Sceptres less.   

63.  
Therefore did these proud Tyrants live awake,  
Careful to Cancel all inferior Rights,  
And in Creations still keep power to make,  
To fit each Instruments and fashion Spirits,  
That as the Head Ideas rule the Heart,  
So power might print her Will in every part,   

64.  
For active Rulers seldom fail of means,  
Occasion, Colour, and Advantage too,  
To bind by Force, by Wit, by Customs chains,  
And make th' oppessed souls content to woe:  
Fear suffering much, for fear to suffer more,  
As still by smart made greater than before.   

65.  
Knowing that Men alike touched never were,  
That divers sense works diversely in woe,  
The nimblest Wits being still kept down by fear;  
Dull wits not feeling neighbour's overthrow;  
The wise mistrust the weak, and strive to bear,  
Thrones being strong, because men think them so:  
Yet mark at length how Error runs in rounds,  
And ever what it raiseth up confounds.   

66.  
For when this power transcendent grows secure  
Flattering itself that all is made for one,  
Then Will, which nothing but itself endure  
And Power that thinks it stands and works alone,  
With an unsatiate pride and wanton ease  
Surfeits itself with other men's disease.   

67.  
Hence Laws grow tedious, and the very names  
Of God and Truth, whose Natures died before  
A heavy burden to these racking Frames,  
That with a word would wrest up all and more;  
Assemblies of Estate disparagements be,  
Tax, Custom, Fear, and Labour only free.   

68  
Hence Thrones grew Idols, Man their Sacrifice,  
And from the Earth as to the Sun above  
Tributes of Dew and exhalations rise;  
So humane Nature yields up all but Love,  
Having this strange transcendency of Might,  
As Child of no mean vice, but Infinite.   

6  
Whereby these strengths which did before concur  
To build, invent, examine, and conclude,  
Now turn disease, bring question and demur,  
Oppose, dissolve, prevaricate, delude,  
And with opinions give the State unwrest  
To make the new still undermine the best.   

70.  
Caesar was slain by those that objects were  
Of Grace, and Engines of his Tyranny,  
Brutus and Cassius work shall witness bear,  
Even to the Comfort of posterity,  
That proud aspirers never had good end;  
Nor yet excess of Might a constant friend.   

71.  
So that although this Tyrant usurpation  
Stood peazed by humours from a present fall;  
Thoughts being all forced up to adoration  
Of wit and power (which such Thrones work withal)  
Yet both the Head and Members finite are  
And must still by their miscreating mar.   

72.  
The nature of all overacting might,  
Being to stir offence in each Estate,  
And from the deep impressions of despite  
Inflame those restless instruments of Fate,  
Which as no friends of Duty, or Devotion  
Easily stir up Incursion, or Commotion.   

73.  
Occasion for a foreign Enemy,  
Or such Competitors as do pretend  
By any stile, or popularity,  
Faction or Sect, all whose endeavours tend  
To shake the Realm, or by assassinate,  
Into the People to let fall the State   

74.  
In which excess of Tyrant's violence,  
If Nero lack a foreign Enemy  
Nero from Vindex shall receive offence,  
Safe from his guard Caligula shall not be;  
Or if these Tyrants find none worse than they.  
Otho shall help to make himself away.   

75.  
But grant the World slept in her misery,  
Yet greedy Time, that good and ill devours,  
To cross this headlong course of Tyranny,  
Takes from the Throne these ancient daring powers;  
And by succession of man's discontent,  
Carries mischance upon misgovernment.   

76.  
Wherein observe the wit of former days,  
Which feigned their Gods themselves (oft to prevent  
Powers inclination to oppressing ways)  
Came down and give offences punishment;  
Lest Man should think, above mortality  
Against injustice there were no decree.   

77.  
For proof, when with Lycaon's Tyranny  
Men durst not deal, than did Jove to reform  
Descend, and savage natured cruelty  
Fitly into the greedy wolf transform;  
So was that Tyrant Tereus nasty Lust  
Changed into Upupa's foul feeding dust.   

78.  
Hence was Megaera, and her Sisters tied  
By God to attend the cries of men's oppressions;  
Whether Orestes were for Parricide  
To be distracted with his own impressions;  
Or Pentheus for his proud blaspheming scorn  
In many pieces by his Mother torn.   

79.  
Thus as we see these guides of humane kind  
Changed from Gods, and Fathers to oppressors;  
So we see Tyrannie's excess of mind  
Against her own Estate become transgressor;  
And either by her subjects craft betrayed  
Slain by themselves, or by God's Judgement swayed.    

Of weak-minded Tyrants. SECT. III.  

80.  
Olympus' kept her Sceptre without stain,  
Till she let fall Powers tender reputation,  
By gracing Venus and her Son to Reign,  
Who with the First Gods had no estimation,  
For when these faint thoughts came to rule above  
Power lost at once both Majesty and Love.   

81.  
A work of Saturn, who with narrow spite  
Mowed down the Fat, and let the Lean Ears spring,  
That after his scythe nothing prosper might;  
Time that begets and blasteth every thing,  
To Barley making Wheat degenerate,  
As Eagles did into the Kites estate.   

82.  
But let us grant excess of Tyranny  
Could scape the heavy hand of God and Man;  
Yet by the natural variety  
Of frailties, reigning since the world began;  
Faint relaxations doubtless will ensue,  
And change Force into Craft, old times to new.   

83.  
Worth must decay, and height of power decline,  
Vices shall still, but not the same Vice, Reign;  
Error in Mankind is an endless Mine,  
And to the worst, things ever did constrain:  
Unbound it would live, and delight by change  
To make those forms still welcome that be strange   

84.  
Hence like a Ball, how hath this world been tossed  
From hand to hand, betwixt the Persians, Medes,  
Romans and Greeks, Each name in other lost?  
And while Rome's pride her Government misleads  
To scorn the Asian Grecian Arms and Worth,  
Made slave she was to those Lords she brought forth.   

85.  
What marvel is it then to see the Earth  
Thus changed from Order into Anarchy?  
When these Ideas of refined birth  
Were thus transformed from reason's Monarchy  
Into that false Oligarchy of passion,  
Where Princes must bear every body's fashion?   

86.  
And whereby man may really conclude,  
That in itself Time only doth not change,  
Nature affecting like vicissitude;  
Whence to see Vice succeed worth is not strange,  
Weakness and strength, aswell as Youth and Age  
Having in each Estate a various stage.   

87.  
So that out of this Phoenix fire there bred  
Birds that do wear no Feathers of their own,  
But borrowed Plumes, which imping ever need,  
And such as are by divers colours known,  
Not of or for themselves to move or be  
But under them that guide their Infancy.   

88  
Which changeling weakness made to serve, not reign,  
Possessing all without a doing Lust;  
To add more scorn to her forerunners stain  
Dare neither cherish ill, nor goodness trust;  
But slacks those Engines which are wound before,  
And so gives people back their own again and more.   

89.  
Then, Man, mark by this change, what thou hast won  
That leav'st a Torrid, for a frozen Zone;  
And art by Vice-vicissitudes undone,  
Whose state is ever fatal to her own,  
The active Tyrant scarce allowing breath,  
While this unactive threatens lingering death.   

90.  
For where to Power absolute, such spirits  
Are raised up, as unacquainted be  
How to create, to censure faults or merits,  
Where to be bound, to bind or to be free,  
Amidst the ocean of Man's discontent,  
They want both Map and Scale of Government.   

91.  
Since where the Poise, betwixt Heart, Wit, and Right  
Unequalis, and Wit predominant,  
Opinions shadows must seem infinite  
To Passive Circles large, the Active scant,  
All clear Zones dimly overcast with fear,  
And to those false Mists Mankind forced to swear.   

92.  
Whence from inferiors, visions fitted be,  
Deceiving frailty with her own desire;  
Ease is made Greatness, Trust a Liberty,  
A point of Craft for power to retire,  
To work by others held a Sovereign State,  
Resting as God, who yet distributes Fate.   

93.  
Under which Clouds, while Power would shadow Sloth  
And make the Crown a specious hive for Drones,  
Unactiveness finds scorn, and ruin both,  
Vice and Misfortune seldom go alone,  
Power losing itself by distaste of pain,  
Since they that labour will be sure to reign.   

94.  
For though like AEolus from the hills of Might,  
Thrones can let winds out to move Earth and Sea,  
Yet neither can they calm or guide them right  
From blasting of that Mountain where they lay,  
Because these spirits join, part, war, agree  
To rob weak minds of strong authority,   

95.  
Thus did old Galba Reign in Pupillage  
Under the Tutorship of two or three  
Who robbed, built, spoiled upon the public stage,  
Clothed with the vail of his authority:  
Thus Claudius in his Empire lived a thrall,  
Scorned by those slaves raised by him to do all.   

96.  
Besides what Fevers then must reign, when these  
Base idle fantosmes, Creatures of Grace,  
Impossible to temper, hard to please,  
Shall have the power to raise up or deface?  
Since mean born Natures, Artless fortune great,  
Hate them that merit, scorn them that entreat.   

97.  
Which blasting humours wound both Men and things,  
Down go the Schools, the Pulpit and the Bar,  
States fall where Power flies with feeble wings,  
To make a man, such Kings of't Kingdoms mar,  
Nothing and all alike are currant there,  
Order springs up and dies, Change no shape bears.   

98.  
Hence come contempt of Laws, and Bullions fall,  
Riddles of State which get by doing harm;  
Statutes for words, bondage unnatural,  
Offices, Customs, Citadels in farm,  
Engaging Crowns, making powers name a stile  
To ruin worth, which it cannot beguile.   

99  
Yet mark how Vice (that itself only friends)  
In her own web, still wears her own disease,  
By disproportion compassing her ends,  
And disproportion ruining her ways;  
For those that rose by Providence, Care, Pain,  
And over power which wanted these, did reign   

100  
Grow fond scornful, idle, imperious,  
Despising form, and turning Law to Will,  
Abridge our freedom to Lord over us,  
Losing the fruit of humours with the skill;  
Till by degrees insensibly they fall  
By leaving those Arts which they rose withal.   

101.  
When instantly those undertaking powers  
Care, hazard, Wit, misplaced Industry  
(Which helped to build their oligarchal towers)  
Fly from these downfals of prosperity;  
As Spirits that to govern were created,  
And cannot lower properly be rated.   

102.  
The pride of such inferiors did constrain  
The Swiss against the Austrians Cantonise;  
So were the Belgians likewise forced again  
A new Republic finely to devise.  

Duke of Alva.  In which that Monarch was compelled to Treat  
As with States equal Free, not equal Great.   

103.  
For Vices soon to heights and periods rise,  
Have both their Childhood, state and declination,  
Are sometimes currant, but at no time wise;  
Like blazing Stars that burn their own foundation,  
Or shadows which the show of bodies have  
And in self-darkness both a Life and Grave.   

104.  
Whence it proceeds that all the works of Error  
Live not in state of health, but sick and cured,  
Change carrying out Excess, to bring in Terror,  
Never securing, nor to be secured;  
But Physick-like in new diseases bred,  
Either substracts or adds till all be dead.   

105.  
Thus rose all States, thus grew they, thus they fall  
From good to ill, and so from ill to worse;  
Time for her due vicissitudes doth call,  
Error still carrying in itself her curse;  
Yet let this Light out of these Clouds break forth,  
That Power hath no long Being but in Worth.    

Cautions against these weak Extremities. SECT. IV:  

106.  
NOw to prevent or stay these Declinations  
And desperate diseases of Estate,  
As hard is as to change the Inclinations  
Of humane Nature in her Love or Hate;  
Which whosoever can make strait or true  
As well is able to create her new.   

107.  
Hence falls it out that as the wise Physician,  
When he discovers death in the disease,  
Reveals his Patients dangerous condition;  
And strait abandons what he cannot ease  
Unto the Ghostly Physic of a Might  
Above all second causes Infinite.   

108.  
So many grave and great men of Estate  
In such despaired times retire away,  
And yield the stern of Government to Fate,  
Foreseeing her remediless decay,  
Loath in confused torrents of oppression  
To perish as if guilty of transgression.   

109.  
Who then can wary Seneca reprove?  
After he had observed his Pupils rage,  
The Brother poisoned (strange bewitching Love)  
The Mother slain, of vice his patronage;  
If he from bloody Nero did remove,  
And as the Pilots do in Tempest's groan,  
To Fate give over Art, and all their own.   

110.  
But grant such spirits were to be excused,  
As by oppression or necessity  
Disgraced live, restrained, or not used,  
As part themselves of public misery,  
Yet who are free must labour and desire  
To carry water to this common fire.   

111.  
Have not some by equality of mind,  
Even in the crossest course of evil times,  
With passive goodness won against the wind?  
So Priscus passed Domitian's torrid Climes,  
And scapted from danger to the full of days,  
Helping frail Rome with unoffending ways.   

112.  
Was it true Valour or Timidity  
That made stern Cato so impatient  
Of his own life, and Caesar's victory?  
Vanity it was, like smoke not permanent  
That wrought this weak work of strong destiny  
Where while he lost his life and Rome a friend,  
He lost that Glory which he made his end.   

113.  
For since the most Estates at first were founded  
Upon the waving Basis of confusion;  
On what but fear can his discourse be grounded  
That in distress despairs of good conclusion?  
With mysteries of which vicissitude  
Fate oftentimes doth humane wit delude.   

114.  
Again, who mark times revolutions, find  
The constant health of Crowns doth not remain  
In power of Man, but of the powers Divine,  
Who fix, change, ruin, or build up again  
According to the period, wain or State,  
Of good or evils seldom changing fate.   

115.  
First then let Tyrants (as they do incline  
By nature, either way unto excess)  
Conceive, though true perfection be Divine  
And no where ever brought to pass with less:  
Yet in the world, which they would govern well,  
Cures and Diseases both together dwell.   

116.  
And though to live by rule proud man be loath;  
Yet rules to Kings and Subjects are such stays  
As Crutches be to feeble Age's sloth,  
Or as the main turmoiled Mother seas  
Do find those banks which then confine her course,  
When rage blown up, would else make all things worse.   

117.  
Let no man then expect a constant Air  
Between the sense of Men and senseless Might,  
Where one man makes skies foul, another fair,  
In Passive orbs who looks for other right,  
Child like must break all toys for loss of one,  
And by their fall add honour to a Throne.   

118.  
Rather let People, as in Airs infected,  
Not seek to master but avoid disease,  
By absence now, by homage now protected,  
Not looking high for stumbling in their ways;  
Lest, as of old, cursed with confused speech  
They now find no word currant but, Beseech.   

119.  
Again, let weak Kings keep their homour chaste,  
Not daring violence, lest over-built  
They help to lay their own foundation wafte,  
And failing themselves, multiply their guilt,  
Since hearts as strong as their Estates must be,  
That can enlarge themselves by Tyranny.   

120.  
For as in weak Estates, so in weak Minds,  
To injure or oppress humanity  
Stirs up Right, Wit, and Heart in divers kinds,  
To show how easily hazard makes men free;  
Where prospect must appear to these weak kings  
A sign that ruin flies with nimble wings.   

121.  
This weakness which I mean hath divers kinds,  
Some water-like, easy to take impression,  
And like it leave not any print behind,  
Which I omit as fit for no profession:  
The other wax like, take, and keep a mind,  
And may in strengths they have, not of their own,  
Be helped by common Duties to a Throne.   

122.  
For as, when Birds and Beasts would have a King,  
To furnish this fair creature for a guide;  
Out of their own they gave him every thing,  
And by their gifts themselves more surely tied;  
Eyes, Voices, Wings, and of their nature's skill,  
To govern, raise, and ruin them at will.   

123.  
So may these frail unactive kind of spirits  
Be with the Milk of many Nurses fed,  
All striving to hold up the Sceptres rights  
With Subject's strengths by Crowns authorised,  
Whereby the feeble may again be wombed,  
And there get life even where it was entombed.   

124.  
Which outward help of others providence  
Watcheth occasion, poizeth each intent,  
Nor is Crown-wisdom any Quintessence  
Of abstract Truth or art of Government,  
More than sweet Sympathy or Counterpeaze  
Of humours tempered happily to please.   

125.  
But their best help indeed is happy choice  
Of under Ministers of every kind,  
By whom discreetly Thrones may judge the voice  
Of Images projected to their mind:  
And so by weak but wakeful jealousy,  
The true of false scope of propounders see.   

126.  
Whence mark, how that young unexperienced spirit  
Alexander (who was after named Severe)  
During his youth did of his people merit,  
By help of Council uncorrupt, to bear  
The practice of his public government  
Under good Laws, which gave good men content.   

127.  
Now though power hardly can fit spirits to place,  
Which must want Judgement wanting industry,  
And so as rarely well dispose of Grace,  
Having but Chance, no true Nobility;  
Yet kinless Fame helps weakness what to judge,  
Till from an echo, she become a drudge.   

128.  
For as the Painter (curious in his Art)  
Extreme ill features easily represents,  
And by deformity in every part,  
Express the life and likeness to content;  
As he in nature's good proportions shows,  
That in her pride Art equal with her goes.   

129.  
So Fame this Quintessence of humane spirit,  
Brings unto light the divers states of men,  
And seldom to unworthiness gives merit,  
Or lets Perfection languish in a Den;  
But on her wings alike brings either forth;  
The one as good, the other nothing worth.   

130.  
Thus may Fames many Eyes, Heads, Wings and Heart,  
Instruct weak power to keep her state upright;  
And as to rule these is a Master's Art;  
So to rule by these is one way of Might,  
Wherein the Crown can feel no great distress  
And for the People, they must sure find less.   

131.  
Besides the help of Fame weak Thrones shall find  
The wit of Time, and selfness in men's hearts,  
Will teach how one man, many men may bind,  
And raise the head by counterpoise of parts,  
All having charge and subaltern degree,  
To ease the audits of Authority.   

132.  
Where else weak hands in mighty works must fail;  
And all transformed be to Usurpers passion;  
Thrones than reserve yourselves, choice and appeal;  
Greatness her way must with some labour fashion,  
With many Eyes he must see wrong and Right,  
That Finite being, would rule Infinite,   

133.  
Or if Powers tender thoughts will needs make pleasure  
The end of Crowns, which God made public good,  
Yet give your seconds scope in such a measure,  
As may for Chiefs still make you understood;  
Which one poor privilege you may reserve,  
By thinking more, than one, can well deserve.   

134.  
For: as in bodies living (though decayed)  
If all parts equally chance to be stained,  
The whole is by an AEquilibrium swayed,  
As where no odds can easily be gained;  
And so Mortality adjourned as far  
Oft as in those: all whose parts sounder are.   

135.  
So these weak Powers (in whom States are diseased  
By equal disproportion in each part)  
May scape great fits and happily be eased  
Keeping her tottering Balance up by Art:  
In making Faction which destroys the strong,  
By peazing weak Powers to preserve them long.   

136.  
What had become of Rome's vast Monarchy,  
When Galienus buried was in Lust,  
Sloth, Riot, and Excess of vanity,  
Even while the Barbers swarmed like barren dust;  
Had not the Thirty Rivals to each other  
From one Man's Tyranny preserved their Mother.   

137.  
Let Place then Rule, let Favor reign, not Merit;  
And each in his Predicament be King;  
Do of a head use neither power nor spirit  
To audit, question or judge any thing;  
Only let Faction multiply her seed,  
Two bodies headless seldom danger breed.   

138.  
For equals soon each other will oppose,  
And both in Thrones as suddenly unite,  
To it they pray, they travel, they disclose;  
Creation only ballanceth their Might;  
Reserve, distribute that in jealous measure,  
Then Crowns may stand, and Kings may take their pleasure.   

139.  
These partial wits (which Faction works withal)  
Though fatal Judges, yet good Sisters be,  
Which while they strive each other to enthral,  
Clear up the dim lights of authority;  
And show weak Crowns what weight of hope or fear  
The State or mind of every man can bear.   

140.  
Besides Thrones have all moulds of their forefathers,  
Safe under-buildings of the wisdoms dead,  
Exchequers that Revenues Judge and gather,  
Courts that examine Treason to the head;  
Parliaments, Councel-seats, Tripods of Law,  
Engines of power to keep desire in awe.   

141.  
For foreign practice they have spies of time  
And place, to which intelligence is due;  
For Church inferior functions, and sublime  
To teach men God, and take a spiritual view  
Of Schism in Doctrine, and in life of sin,  
That neither Sect, nor scandal enter in.   

142.  
Only let not weak powers lay new foundations,  
Who cannot judge how time works on the old;  
But keep the ancient forms in reputation  
To which Man's freedom is already sold,  
Since Order overworn is yet a frame,  
Wherein Confusion rarely weaus her name.   

143.  
Thus much for weakness in that Royal part  
Which doth concern Justice that is supreme;  
Whose Golden Links (though forged by powers Art)  
Safe Circles are to compass every Realm;  
And keep out all thoughts of irreverence,  
As bearing in it every man's defence.   

144.  
Where frailty else, ever unfortunate  
Wanting true cales between Place, Wit, and Heart,  
Scatters the strength, and honour of a State,  
By suffering more to play one Tyrant's part;  
And blows the people ike louds here and there,  
As (till exhausted) objects of their fear.   

145.  
Lastly, if these mild Cautions fail to stay  
These frailties, which disease-like turn and toss,  
And so for that change every where make way,  
Which Change unguided still begetteth loss;  
Then he who cannot take, must taken be,  
Such sharp points hath frail man's Supremacy.    

Of Strong Tyrants. SECT. V:  

146.  
NOw from the setting of this evening Star  
Ascends that morning Planets influence,  
Which both in Light and Glory passeth far;  
These Comets of strong power in feeble sense,  
And who from inequality of state  
Strive to make all, for one, unfortunate,   

147.  
I mean such confident imperious Spirits,  
As over act with restless Scepter-wit,  
Thinking the world inferior to their merits;  
And brook no other bounds or laws in it,  
Then to make all their own thoughts, words, and deeds  
Received of people not as Rules, but Creeds.   

148.  
Which souls thus overswoln with windy vice,  
Must wisely be allayed, and moulded be;  
Lest Torrent-like, they with the prejudice  
Of People, wast their own transcendency;  
And thus by cutting real grounds too thin,  
Have their ambitions ever to begin.   

149.  
For though Throne-vice be public, like her State  
(And therefore must (of force) wound many ways)  
Yet some move scorn, some faults men wonder at,  
Others harm not so many as they please,  
Ill chosen vices vanish in despair,  
Well chosen still leave something after fair.   

150.  
Vitellius vertueless in Life and Reign,  
Yet by a glutton's familiarity,  
The Germane Armies did so finely gain,  
As against Otho, he had victory;  
Broke the Praetorian forces; and in vain  
Vespasian had aspired his Monarchy,  
But that each vice fits not all times and states,  
For what one age affects another hates.   

151.  
Pertinax again, in whom predominant  
Few vices were, yet narrowness of heart  
Made him the fortune of great Armies want,  
Where Caesar mixed with Vices, Worth, and Art,  
Had with the people for his death such moan,  
As if in him Rome had been overthrown.   

152.  
In him that first did spoil her Treasury  
Ravage her Provinces and Tyrannize,  
While as bewitched with prodigality,  
They sell themselves for what in their power lies:  
Thus pleasing vices sometimes raise a Crown,  
As austere virtues often pull it down.   

153.  
Power therefore must those womanish slight errors,  
Which publish to the World self-love or fear,  
Carefully shun, as crafty peoples mirroirs,  
To show both what the King and Crown can bear;  
And teach Mankind on humours to take hold,  
That otherwise with Thrones durst not be bold.   

154.  
From hence the Macedonians did get heart  
To dally with that tenderness they found  
In their great King, and finely frame an Art  
To keep the Monarch with his own thoughts bound;  
For when Hephestion died he did aspire,  
Through him to make a God of his desire.   

155.  
Unto which God some strait did Altars build,  
Some Sacrificed, others swore by his name,  
Some told their dreams, others were vision-filled;  
All which inspirings from Hephestion's came:  
As Grace or disgrace did in Nero's days,  
To those that did his singing scorn or praise.   

156.  
Aspires therefore on corruption founded,  
Should use their vice as Merchants do their ware;  
Not choke the Market, lest their vents be bounded,  
But martial these things which excesses are,  
So as by Vice made slaves they may not be,  
But rather Vice made Arts of Tyranny.   

157.  
For Majesty than sinks, when private vice  
Is not kept servant to the public State,  
But rather crowns with common prejudice  
Subjected basely to their Vice's fate;  
Because of consequence than power must  
Serve them in all things that observe their Lust.   

158.  
Wise Solomon was taken in this Net,  
When those strange Women which bewitched his mind,  
By it a powerful government did get,  
To wave his own faith, and seduce Mankind;  
For which Vice if his heirs did lose the Throne,  
It proves, disorder never goes alone.   

159.  
Again, as Tyrants are Eclipsed by this,  
So falls the Sceptre when it bankrupt grows  
In common Fame, which Nature's Trumpet is:  
Defect, for ever finding scorn below;  
For Reputation airy though it be,  
Yet is the Beauty of Authority.   

160.  
Which to improve, strong Princes must despise  
All Arts that blemish Birth, Place, Courage, Worth;  
For Tyrants unto men than Sacrifice  
Their Thrones, when inward errors they show forth,  
Which curiously the wise have ever used  
To keep concealed, well balanced, or excused.   

161.  
Such are extortions, cruelty, oppression,  
Covetousness, endless anger, or displeasure,  
Neglect, or scorn of person, or profession,  
Pride, baseness, rudeness, vain expense of treasure;  
All which like number multiplied by place,  
Do in the Man the Monarchy disgrace.   

162.  
Dissolving due respect and reverence,  
Which gentle reins in active Prince's hands  
Give such restraint or latitude to sense,  
As with the end of government best stands,  
And who lets fall these pleasing inward ties  
Must either fall in State or Tyrannize.   

163.  
Let Rehoboam then in all his ways  
Avoid young Council which inflame the hearts,  
And so on ruin powers foundation lays  
In which light youth hath still the chiefest parts:  
Their wit is force, the old man's force is wit,  
And then for Thrones, let no man judge what's fit.   

164.  
But above all, such actions as may bring  
His Faith in doubt, a strong Prince must eschew,  
Because it doth concern a boundless king  
To keep his words, and contracts, steady, true,  
His Grants entire, Graces not undermined;  
As if both Truth and Power had but one mind.   

165.  
What did it profit that great Charles the fist  
To traffic with the proud simplicity  
Of Germane Princes, by unprincely shift,  
Misletterd writs, a Conclave subtlety?  
Since ill fate then, and ever did befall  
That broken faith aspirers work withal.   

166.  
The precepts of Lysander to beguile  
Children with toys, and men with perfidy,  
Records himself by this infamous wile,  
To be their Tutor in malignity,  
Who since conclude that perjury no sin,  
Which by equivocation enters in.   

167.  
A vice so hateful never as when it  
Borrows the veil of justice for deceit;  
Hollow Tiberius plays not with his wit,  
But to give his false practice better weight;  
Hence sacred Virgins are to be defiled  
By hangmen first, to have the Law beguiled.   

168.  
The Poets show what credit with these God's  
Truth had, by Sacred oath of Stygian lake,  
The heavy dooms, and still tormenting rods,  
Which they reserved sor them that swore and broke;  
And freed from pain if these powers could not be,  
What shall we think of Tyrant's blasphemy?   

169.  
Did Tantalus, beloved of Jupiter,  
With his own Nectar, and Ambrosia nursed;  
Or Battus painless in perjuring err?  
———  
When Tantalus in hell sees store and starves,  
Which senseless Battus for a Touchstone serves.   

170.  
Thus see we how all times, all sorts of Faith,  
Some by the Cloud of feigned transformation,  
Others by humane censure unto death,  
And some by heavy doom of discreation,  
To keep Truth sacred carefully have sought,  
Without which no society is aught.   

171.  
Therefore let power in her deliberations,  
Take time and care before she undertake,  
That she an equal Princely calculation  
Of wealth, strength, titles, fears, and hope may make,  
Because if Tyrants there poise all things right,  
To do, or to forbear, it gives them light.   

172.  
The pain's no more, or rather not so much  
To shun the sickness as to seek the cure,  
And yet in gain, and honour far more rich,  
It is within her strength to rest secure,  
Then piece, veil, yield, when she hath done amiss,  
Since great descent in Sceptres fatal is.   

173.  
Power, make your leagues, gifts, contracts therefore just,  
Since wrong prescribes not Crowns by time or deed;  
Thrones never wanting means, occasion, Lust,  
To try by hazard how their right shall speed,  
In whose uncertain orb yet Princes shall  
Oft find mischance, upon misdoing fall.   

174.  
For howsoever to the partial Throne  
Of mighty Power, the acts of Truthless wit  
May currant go, like Brass, amongst their own;  
Yet when the World shall come to judge of it,  
Nature that in her wisdom never lies,  
Will show deceit, and wrong are never wise,   

175.  
But grant this honour unto faithlesness,  
That sometimes it may prosper with occasion,  
And make true wisdom in appearance less,  
Yet what gains Power by loss of reputation?  
Since every blossom which ill-doing bears  
Blasteth the fruit of good success with fears?   

176.  
Again, as Tyrants ought to soar above  
This reach of humours, so ought they to bear  
A Ruler's hand, and every Spirit move,  
That under them shall govern hope or fear,  
Since by whose wisdoms States are governed,  
They of the same States, are reputed head.   

177.  
Yet must not this supremacy descend  
Of Sect or Faction to become a part,  
Since all is theirs, all must on them depend,  
And to make use of each side is their Art;  
Else like Kings forced for refuge to one Town,  
They in that one, cast Dice for all their Crown.   

178.  
Rather must they by providence unite  
All parties so, as none may gauge their state,  
Or in their private ends withdraw from might,  
But give their greatest, such a yielding rate,  
As like the Earth ploughed up, they must not groan,  
Though greedy power exhaust more than their own.   

179.  
For Faction else lurking in hopes and fears,  
When it awakes by opportunity,  
Strait Hydra-like, in many foreheads bears  
Horror, division, multiplicity,  
Nor safe unto itself, nor to those Kings  
That unto mean birds will lend Eagles wings.   

180.  
Therefore should this well masked Cockatrice  
Be carefully even in the egg suppressed,  
Before the venom of her poisoning vice  
Against the Prince and Kingdom be addressed;  
It being not safe for strong-witted might  
To give subjection any regal right.   

181.  
For as we see in deep corrupted airs,,  
Each petty sickness turns to pestilence,  
And by infection common ruin bears,  
So, in the Orb of King's omnipotence,  
Faction oft makes each private discontent  
Swell above Law to plague the government.   

182.  
For to make bodies strong, proves heads are weak,  
And so two Sects prepared in one Realm,  
Which doth the beauty of obedience break,  
By tempting discontented minds to glean;  
And so force Thrones to one side for protection  
Whose being is to keep both in subjection.   

183.  
Nor holds our rule alike with weak and strong,  
Since weak Kings reigns do very seldom raise  
Such spirits, as dare shuffle right and wrong,  
At lest what breeds them, breeds their counterpeaze;  
Corruptions weak birth therefore yielding many,  
Lest Liberty should be engrossed by any.   

184.  
Whereas this other Princely stirring stuff,  
Oft by example gives new Laws to Kings,  
With danger to Sovereignty enough  
By those new fashions which they give to things:  
Therefore are factions here to be suppressed;  
Which in mild times support weak Princes best.   

185.  
Now how power so should balance things and minds,  
As all dissensions may in her unite,  
Or from what place Power arguments should find,  
To make the crooked undergo the right;  
How it should pierce the skin of passion,  
And yet in these wounds instantly give fashion,   

186.  
Strong hearts learn out of Practic wisdom must,  
Which knowing how to pay each with his own,  
By mixing good and ill, with fear and Lust,  
Reap among Thorns, Seeds by them never sown;  
And make the people yield up their Estate,  
To add more still to government they hate:   

187.  
Which artificial steerage of affection,  
Having but small affinity with good,  
No Essence, but an Essence like reflection;  
Will best by opposites be understood,  
The soul excess of ill being only that  
Which to avoid in Power I levelly at.   

188.  
Therefore as little Bridles to restrain  
Man's climbing mind in Princes boundless might,  
Let Tyrants that think all their acts remain  
Spread, like Apollo's beams, in each man's sight,  
Which by the divers fate of good or ill  
Either produce scorn, malice, or good will,   

189.  
Lastly, this Tyrant-pow'r (veil of the Man)  
In people's eyes must not assiduous be;  
What hath respect appears but now and then;  
Reservedness, that Art of Tyranny,  
Equally graceth both pain and reward;  
Demission works remission, not regard,   

190.  
Thus much in brief, to temper headstrong vice  
Which thorough Princes often wounds the Crown;  
To shun which dangerous racking precipice,  
Tyrants should all signs of their selfness drown;  
And yet by odds of place work every man  
To serve them with the best, and worst they can.   

191.  
But if Power will exceed, then, then let Mankind  
Receive oppression, as fruits of their error,  
Let them, again, live in their duties shrined,  
As their safe Haven from the winds of terror.  
Till he that raised Power to mow man's sins down,  
Please for Powers own sins, to pluck off her Crown.    

Of Church. SECT. VI:  

192.  
THus having in few Images expressed  
The effect which each extremity brings forth,  
Within Man's nature, to disturb man's rest;  
What enemies again they be to worth,  
As either Gyves, which freedom do restrain,  
Or Jubiles which let confusion reign.   

193.  
There rests to show, what these degrees of vice  
Work. when they fixed be to the moulds of might;  
As what relation to the prejudice,  
Or help they yield of universal right;  
Vice getting forces far above her own,  
When it spreads from a perfon to a Throne,   

194.  
For as in Prince's natures, if there be  
An Audit taken, what each kind of passion  
Works and by what usurped authority,  
Order and reason's peace they do disfashion;  
Within man's little world, it proves the same  
Which of powers great world doth confound the frame.   

195.  
Whence spread Kings self-love into Church or Law,  
Pulpit and Bar straight feel corrupted might  
Which bounded will not be, much less in awe.  
Of Heavenly censure, or of Earthly right:  
Besides Creation and each other part  
Withers, When Power turns Nature into Art.   

196.  
For as between the object and our sense,  
Look where the mediums do prove dim or clear,  
men's minds receive forms of intelligence,  
Which makes things either fair or foul appear,  
So between powers lust, and people's right,  
The mediums help to clear or dazzle light.   

197.  
Therefore to let down these high pillared Thrones  
To lower Orbs where Prince and People mix,  
As Church, Laws, Commerce, Rights well tempered Zones,  
Where neither part extremity can fix,  
Either to bind Transcendence by constraint,  
Or spoil mankind of all rights but complaint,   

198.  
And where by this well-ballancing of Might,  
Regalities of Crowns stand undeclined,  
Whose beings are not to be infinite,  
And so of greater price than all mankind;  
But in desire and function tempered so  
As they may current with their people go.   

199.  
When Theopompus, Lacedaemon's King  
Had raised up a Plebeian Magistrate,  
(Like Roman Tribunes) which the soaring wing  
Of Sovereign excesses might abate;  
He therein saw, although he bound his Child,  
Yet in a less room he did surer build.   

200.  
For infinite ambition to extend  
The bounds of power (which finite powers must wield)  
As vain is, as desire to comprehend,  
And plant Eternity in nature's field;  
Whereby the idle, and the overdoing  
Alike run on, their own destruction wooing.   

201.  
Active then yet without excess of Spirit,  
Strong Princes must be in their Government,  
Their influence in every thing of merit,  
Not with an idle, glorious name content,  
But quick in nimble use, and change of wombs,  
Which else prove People's snares, and Princes tombs.   

202.  
Placing the first foundation of their Reigns  
Upon that frame, which all frames else exceeds;  
Religion, by whose name the Sceptre gains  
More of the world, and greater reverence breeds  
In Forrainer, and homebred subjects too,  
Then much expense of blood and wealth can do.   

203.  
For with what force Gods true Religion spreads,  
Is by her shadow superstition known;  
When Midas having over Phrygia shed  
Seeds of this Ceremony, till then unknown,  
Made Asia safer by that empty word,  
Then his forefathers had done by the sword?   

204.  
And is not Mahomet's forged Alcoran  
Both with the Heathen in Authority:  
And to the Christians misled Miter-throne  
Become a very rack of Tyranny?  
Their spirits united, eating men like food,  
And making ill ends with strong Armies good.   

205.  
Religion's fair name by insinuation  
Secretly seizeth all powers of the mind,  
In understanding raiseth admiration,  
Worship in Will, which native sweet links bind  
The soul of Man, and having got possession  
Give powerful Will an ordinate progression.   

206.  
Forming in Conscience lines of equity,  
To temper Laws, and without force infuse  
A home-born practice of civility,  
Currant with that which all the world doth use,  
Whereby divided Kingdoms may unite  
If not in truth, at least in outward rite.   

207.  
Therefore I say Power should be provident  
In judging this chief strength of Tyranny  
With caution, that the Clergy Government  
Give not the Mitre Crown-supremacy;  
Making the Sultan and the Caliph one,  

These were the places of residence of the Caliphes.  To Tyrannize both Cair and Babylon.   

208.  
The Churches proper Arms be Tears and Prayers,  
Peter's true Keys to open Earth, and Sky,  
Which if the Priest out of his pride's despair  
Will into Tiber cast, and Paul's sword try;  
Gods sacred word he therein doth abandon,  
And runs with fleshly confidence at random:   

209.  
Mild people therefore honour you your King,  
Reverence your Priests, but never under one  
Frail Creature both your soul and body bring,  
But keep the better part to God alone,  
The soul his Image is, and only he  
Knows what it is, and what it ought to be   

210.  
Lest else by some idolatrous conceit,  
You give them, that at sin can cast no stone,  
Means to pluck down the Godhead by deceit,  
And upon Man's inventions raise a Throne:  
Besides, where sword, and Canons do unite,  
The people's bondage there proves infinite.   

211.  
Prince's again wake, and be well advised,  
How suddenly in Man King's power is drowned,  
The Mitre raised, the Sceptre prejudiced,  
If you leave all rights Superstition bound;  
For then as souls more dear, than bodies are:  
So these Church-visions may strain nature far.   

212.  
King's therefore that fear superstitious Might,  
Must cross their courses in their infancy,  
By which the Druids, with their shadowed light,  
Got Goods from them that took their words, to be  
Treble rewarded in the life to come;  
And works not Paradise the same for Rome?   

213.  
For with such mystical dexterity,  
Racking the living Souls through rage of sin,  
And dying souls with horrors mystery,  
Did not the Mitre from the Sceptre win  
The third part of the world, till Luther came,  
Who fhaked the Doctrine of that double frame?   

214.  
Lie not France, Poland, Italy and Spain  
Still as the Snow doth, when it threatens more,  
Like Engines, fitted to draw back again  
Those that the true light severed before?  
And was not Venice excommunicate,  
For curbing such false purchases of late?   

215.  
Which endless thirst of sacred Avarice,  
If in the infancy it be not bounded  
Will hardly by prosperity grow wise;  
For as this Church is on appearance founded  
So besides Schools, and Cells which veil her shame,  
Hath she not Armies to extend her name?   

216.  
Power for a Pencil, Conscience for a Table,  
To write opinion in of any fashion,  
With Wits distinctions, ever Merchantable,  
Between a Prince's Throne and People's Passion?  
Upon which Texts she raiseth or pulls down  
All, but those objects, which advance her Crown   

217.  
Power therefore, be she needy, or ambitious,  
Disposed to peace, or unto war inclined,  
Whether religious in her life, or vicious,  
Must not to Mitres so enthral Mankind;  
As above Truth, and Force, Monks may prevail,  
On their false visions Crown-Rights to entail.   

218.  
Again, let not her Clerks by Simons ways,  
Lay waste endowments of devoted spirits;  
And so pull down, what their forefathers raised  
With honour in their actions, if not merit;  
Lest as by pride they once got up too high,  
Their baseness feel the next extremity.   

219.  
For first besides the scandal, and contempt  
Which those base courses on their Doctrine cast;  
The stately monuments are not exempt,  
Because without means, no time-works can last;  
And from high pomp a desperate descent  
Shows both in State and Church misgovernment.   

220.  
Whereof let her take heed, since when Estates  
From such a greatness do begin to fall,  
Descent is unto them precipitate:  
For as one Gangrened member ruins all;  
So what the modesty of one time leaves,  
The time succeeding certainly bereaves.   

221.  
Therefore must Thrones (as Gods of forms exterior)  
Cast up this Earthly metal in good mould;  
And when men to professions prove superior,  
Restrain proud thoughts, from doing what they would,  
Guiding the weak, and strong, to such extension,  
As may to order sacrifice invention.   

222.  
And hereby work that formal unity,  
Which brooks no new, or irreligious Sects,  
To nurse up Faction or Impiety,  
Change ever teaching people to neglect:  
But raise the painful, learned, and devout  
To plant obeying conscience throughout.   

223.  
Veiling her Doctrine with Antiquity,  
Whence, and where although contradicting Sects  
Strive to derive, and prove their pedigree,  
As safest humane levels to direct  
Into what mould opinion should be cast,  
To make her true, at least like truth to last.   

224.  
Or if their times will not permit a Truce,  
In wrangling questions, which break nature's peace,  
And therein offer God and Man abuse;  
Let power yet wisely make their practice cease,  
In Church or Courts, and bind them to the Schools,  
As business for idle, witty fools.   

225.  
Ordering that people from the Pulpit hear  
Nothing, but that which seems man's life to mend;  
As shadows of eternal hope and fear,  
Which do contract the ill, and good extend,  
Not idle Theoric, to tickle wit,  
Empty of goodness, much more nice than fit.   

226.  
To which refining end, it may seem just,  
That in the Church the supreme Magistrates  
Should ancient be, ere they be put in trust,  
Since aged wit best tempers, and abates  
These heady and exorbitant affections,  
Which are of blind proud youth the imperfections.   

227.  
The Roman Laws for Magistrates admit  
None that had not passed the meridian line  
Of youth, and humours incident to it;  
And shall it not in functions Divine  
Be more absurd, to let that youth appear,  
And teach what wise men think scarce fit to hear?   

228.  
Besides, chaste life years easilier may observe,  
Which temper in Cathedral Dignity,  
Though Wives be lawful, yet doth well deserve,  
As to their functions leaving them more free:  
Instance their Learned works that lived alone,  
Where married Bishops left us few, or none.   

229.  
And if men shall object, that this restraint  
Of lawful Marriage will increase the sin,  
And so the beauty of the Church attaint,  
By bringing scandal through man's frailty in,  
I say man's fall is sins, not Churches shame,  
Ordained by censure to enlarge her Fame.   

230.  
Censure, the life of Discipline, which bears  
Powers spiritual Standard, fit to govern all  
Opinions, Actions, Humours, Hopes, and Fears,  
Spread knowledge, make obedience general;  
Whence Man instructed well, and kept in awe,  
If not the inward, yet keeps outward Law.   

231.  
Which form is all that Tyranny expects,  
I mean, to win, to change, and yet unite;  
Where a true King in his estate affects  
So from within man, to work out the right,  
As his Will need not limit or allay  
The liberties of Gods immortal way.   

232.  
Where Tyrants discipline is never free,  
But balanced, proportioned, and bounded  
So with the temporal ends of Tyranny,  
And ways whereon powers greatnesses are founded;  
As in Creation, Fame, Life, Death, or War,  
Or any other heads that Sovereign are.   

233.  
Power may not be opposed, or confounded;  
But each inferior Orb command or serve,  
With proper latitudes distinctly bounded,  
To censure all States that presume to swerve,  
Whereby the common people and the Throne  
May mutually protected be in one.   

234.  
Not rend asunder by sophistication  
Of one frail sinner, whose supremacy  
Stands by profane or undervaluation  
Of God's anointed Sovereignty:  
And by dividing subjects from their Kings  
Soars above those Thrones, which first gave them wings.   

235.  
Affecting such irrevocable might  
With us, as to their Mufty, Turk's lived under,  
Or rather sacrilege more infinite,  
From Jove to wrest away the fearful Thunder:  
Salmoneus pride, as if the truth then fell,  
When he alone ruled not Earth, Heaven and Hell.   

236.  
Salmoneus who while he his Caroche drove  
Over the brazen Bridge of Elis stream,  
And did with artificial Thunder brave  
Jove, till he pierced him with a lightning beam;  
From which example who will an Idol be,  
Must rest assured to feel a Deity.   

237.  
Thus much to show the outward Churches use,  
In framing up the superstitious sphere,  
Subject alike to order, or abuse,  
Chained with immortal seeming hopes and fear;  
Which shadowlike their beings yet bereave,  
By trusting to be, when their bodies leave.   

238.  
Whereif that outward work which power pretends,  
Were life indeed, not frail Hypocrisy,  
Monarches should need no other Laws to friend,  
Conscience being Base of their authority;  
By whose want, frailty flashing out man's error  
Makes Thrones enwall themselves with Laws of terror.    

Of Laws. SECT. VII.  

239.  
HEnce when these ancient friending Gods foresaw,  
Schism and division would creep into Nations,  
By this subjecting subtlety of Law,  
Which yet did yield their maker's reputation;  
They out of Grace, sent down their progeny,  
To keep men as they were created free.   

240.  
Were not to this end Ceres well framed Laws  
As proper for Mankind, as was her Corn?  
Unto which cleer-eyed Nature gives applause,  
By mutual Duties to which man is born  
And from which no soul can delivered be  
By time, discretion, or authority.   

241.  
Which Laws were not engraved in Stones, or Brass,  
Because these Metals must corrupt with time,  
Man's understanding that impression was,  
Which did contain these Images Divine;  
Where Conscience sealed with horror plagueth those  
That against these born-duties do oppose.   

242.  
But after Mankind's hard and thankless heart  
Had banished mild Astraea from the Earth,  
Then came this Sophistry of humane Arts,  
Pictures, not life of that Celestial birth;  
Falling from Laws of Heav'n-like harmony,  
To Man's Laws which but corrupt reason be.   

243.  
Of this kind Solon was in Athens one;  
Lycurgus Cobwebs over Sparta spread;  
The Locrians by Seleucus Nets were known,  
By Zoroasters Bactria was misled;  
Numa was he that first enthralled Rome,  
And Nature's freedom under legal doom.   

244.  
After which Change, men have lived more divide  
By Laws, than they at first by Language were;  
For who before by reason's light were guided,  
Since, fond worship to such Idols bear;  
As those new masters stir up in man's heart,  
Who seldom find truth in the weaker part.   

245.  
A Masterpiece of power which hath extinct  
That former light of nature men lived in,  
Holding the world to crown opinions link  
Who simply prise not good, nor punish sin;  
But whatsoever doth withstand their Will,  
That bar, as if by nature it were ill.   

246.  
Yet in Man's darkness since Church rites alone  
Cannot guard all the parts of Government,  
Lest by disorder States he overthrown,  
Power must use Laws as her best instrument;  
Laws being Maps, and Councillors that do  
Show forth diseases, and redress them too.   

247.  
For though perhaps at first sight Laws appear  
Like prisons, unto Tyrant's Sovereign Might,  
Yet are they secrets, which power should hold dear,  
Since envyless they make her infinite;  
And set so faira gloss upon her Will,  
As under this veil power cannot do ill.   

248.  
After Augustus had by civil sword  
Made that large Empire thrall to his ambition,  
Men yet retained their privilege in words,  
And freely censured every man's condition,  
Till by the Laws of wounded Majesty,  
Nor words, nor looks, nor thoughts were left them free.   

249.  
For than was this reproof of public vice  
And censure of their Emperor's misdeeds  
Made Treason, and maintained with prejudice  
Of men enforced to nurse destroying weeds;  
I mean that Vice which Tyranny protected,  
And by example all the Earth infected.   

250.  
Hence was it not a Trespass Capital  
For men to say, vain Nero sang not well?  
In nature then what Latitude at all,  
If o'er Man's freedom Tyranny thus swell?  
Whether by Law men root or ruin take,  
Sure am I, Sceptres it doth Sacred make.   

251.  
Besides, Laws fix the bents of people's minds  
From prying up, while selfness doth intend  
Other men's faults, and therein heedless binds  
That common freedom. which they would extend,  
Laying an impost upon every vice,  
To spread the Crown by people's prejudice.   

252.  
This was that Apple fatally cast down  
By Momus, to set Goddesses at war,  
Which erst too busy were with Jove's high Crown  
And Cabinet, where all dooms fixed are,  
Judged by a shepherd, for it was thought due  
That to inferiors they submit that sue.   

253.  
Old Rome again was never out of strife  
Between the People and the Magistrates,  
Till Appius brought from Athens rules of life,  
Which are called Laws in every other state,  
Whetting their edges so against their own,  
As none found leisure to restrain a Throne.   

254.  
Since then, by Laws, the best and worst affections  
Of Pride-born-Tyrants formed and disformed be,  
To give for them some general directions,  
As stays against confounding Liberty,  
I think were fit, as well to show the abuse  
In making, as their good effect in use.   

255.  
Therefore if sometimes power do Laws apply  
To humours, or occasions, time, or place,  
Yet those are found of most equality  
Which bear a careful universal face;  
Whereas particular and present Laws  
Diseases oft in time succeeding cause.   

256.  
Again those Laws which universal be,  
And thereby freely currant every where,  
Do with the grounds of nature best agree,  
And so with Man most reputation bear;  
As reason cast in frames to mould his passion,  
Which kept in bounds, keeps all his acts in fashion.   

257.  
But the true ground of all our humane Laws,  
Ought to be that Law which is ever true,  
His Light that is of every being cause;  
Beyond whose providence what can be new?  
Therefore as means betwixt these two extremes,  
Laws should take light at least from those sweet beams.   

258.  
Yet by the violence of superiors passion,  
And wand'ring visions of inferior spirits,  
Power to make up itself strives to disfashion,  
Creating error new aswel as merits,  
In hope to form Man's outward vice by Laws,  
Whose por'r can never reach the inward cause.   

259.  
Yet do these Laws make spirits of their profession,  
Or such as unto them subject their state  
Publicly wiser, warier of transgression,  
Fitter to traffic, or negotiate,  
Both in all other Country's and their own,  
Far more respected, and much better known.   

260.  
For as the Man that means to write or draw,  
If he unperfect be in hand or head,  
Makes his strait lines unto himself a Law,  
By which his after-works are governed,  
So be these lines of life in every Realm,  
To weigh men's acts, a well-contenting Beam.   

261.  
Hence must their Aphorisms which do comprise  
The sum of Law be published and styled,  
In such a common Language as is prized  
And used abroad not from the World exiled;  
Lest being both in Text and Language thrall,  
They prove not Coins for traffic general.   

262.  
For is it meet that Laws which ought to be  
Rules unto all men, should rest known to few?  
Since then how can powers Sovereignty  
Of universal justice bear a show,  
Reform the Judge, correct the Advocate,  
Who knowing Law alone command the State?   

263.  
After the infancy of glorious Rome,  
Laws were with Church rites secretly enshrined;  
Poor people knowing nothing of their doom,  
But that all rights were in the Judge's mind:  
Flavius revealed this snaring mystery  
Great men repined, but Rome itself grew free.   

264.  
So with the crafty priesthood was the year  
Made short or large by their intercalation,  
Selling the time to publicans more dear,  
Till Caesar did reform this computation,  
And broke these threads of a varice they spun,  
Measuring swift time by due course of the Sun.   

265.  
Hard is it therefore for men to decree,  
Whether it better were to have no Law,  
Or Law kept only as a mystery,  
In their breasts that revenue from it draw;  
Whether to bar all Mandates be not one  
With spreading them in Dialects unknown.   

266.  
For as when Liturgies are published  
In foreign tongues, and poor souls forced to pray,  
The tongue is trusted without heart or head  
To tell the Lord they know not what they say;  
But only that this Priest-obedience,  
'Twixt Grace and Reason, damns th' intelligence.   

267.  
So when our Law, the beams of Life and Light,  
Under a cloud or bushel shall burn out,  
The foreign accents which are infinite,  
Obscuring sense, and multiplying doubt;  
We blinded in our ways by this Eclipse  
Must needs Apologise for many slips.   

268.  
Again, Laws ordered must be, and set down  
So clearly as each man may understand,  
Wherein for him, and wherein for the Crown,  
Their rigour or equality doth stand;  
For Rocks, not Sea-marks else they prove to be,  
Fearful to men, no friends to Tyranny.   

269.  
As making Judges, and not Princes great,  
Because that doubtful sense which they expound  
Raiseth them up above the Prince's seat,  
By offering Strength, Form, Matter, and a Ground  
To fashion all degrees unto their end,  
Through men's desires which covet Law to friend.   

270.  
For as the Papists do, by Exposition  
Of double senses in God's testament,  
Claim to their Chair a Sovereign condition;  
So will these Legists in their Element  
Get above Truth and Thrones, raising the Bar  
As high as those unerring proud chairs are.   

271.  
All which just balancing of Judge and Law,  
Be matks of wise and understanding Might,  
As it is under Orders Lines to draw  
These Courts Supreme which manage wrong & right,  
Well auditing ill Counsels of Estate,  
And giving each degree his proper rate.   

272.  
Prohibiting those lawless Marts of place,  
Which, by permission of a careless Crown,  
Corrupt and give the Magistrate disgrace  
With servile purchase of a selling Gown;  
And so rate Justice at as vile a price,  
As if her state were people's prejudice.   

273.  
Again, the length and strange variety  
Of Processes and Trials, Princes must  
Reform; for whether their excesses be  
Founded upon Judges or Pleaders Lust,  
The effect of either ever proveth one,  
Unto the humble Subjects overthrown.   

274.  
In course of Law beside power must advise  
Whether for trial of men's private right,  
It will be found just, equal, fit, or wise  
To give the Judges any other light,  
Then in men's Titles by clear evidence:  
In case of Crime by testimony of sense.   

275.  
Again, if common justice of the King  
Delayed, dishonoured, or corrupted be,  
And so the subject racked in every thing,  
By these word-mongers, and their liberty,  
Whether God's Government amongst his own,  
Was not more wise, which Advocates had none?   

276.  
The warlike Lacedaemon snffered not  
In her Republic any Advocate;  
The Learned Athens neither used Lot  
Nor Plea, but party, and their Magistrate;  
As if these Courts, would never stainless be,  
Which did allow that gaining mystery.   

277.  
Because their end being merely Avarice,  
Winds up their wits to such a nimble strain,  
As helps to blind the Judge not give him eyes,  
And when successively these come to Reign,  
Their old acquainted traffic makes them see,  
Wrong hath more Clients than Sincerity.   

278.  
Hence these new Judges made, sometimes adhere  
Unto the plain words, sometimes sense of Law,  
Then bind it to the Makers of their chair,  
And now the whole Text into one part draw;  
So that from home who shall but four years be  
Will think Laws travelled have aswell as he.   

279.  
Moreover, to give Justice ready eyes  
Kings here and there in Provinces remote  
Should to establish proper Courts devise  
That their poor Subjects might not live by vote,  
Nor yet by charge of Cares far fetched right,  
Give more advantage to oppressing might.   

280.  
Such be those Seven Sinews mystical,  
In the French Monarchy, sent from the Brain,  
To spread both sense and motion through all,  
And over sense, opinion, custom reign;  
Paris, Grenoble, Tolous, Bourdeaux, Rone,  
Dijon, and Aix, Seven pillars of a Throne.   

281.  
Which, were they not oft subject to infection  
From noisome Mists beyond the alps arising,  
Would keep the health of that State in perfection  
As well from falling as from tyrannising,  
But fate leaves no man longer quiet here,  
Then blessed peace is to his neighbour dear.   

282.  
Power then, stretch no grounds for grace, spleen or gain,  
But leave the Subject to the Subjects Law;  
Since equals over equals glad to reign,  
Will by advantage more advantage draw,  
For Throne-examples are but seldom lost,  
And followed ever at the public cost.   

283.  
People by nature love not to obey,  
By force and use yet grow their humours mixed,  
Now soft like wax, now hardened like the clay,  
And so to make or mar, soon moved or fixed,  
As these two Moderators Wit and Might  
To their ends wave or let them stand upright.   

284  
Craft though unpunished in Majesty,  
Yet never Governs, but works by deceit,  
Base instrument of Humane frailty,  
Which Audits not by Standard, Number, Weight,  
But with false Lights makes Tyranny descend  
To do, and hide, by which stairs none ascend.   

285.  
Crowns therefore keep your oaths of Coronation,  
Succession frees no Tyranny from those,  
Faith is the Balance of powers reputation,  
That Circle broken, where can man repose?  
Since Sceptre pledges, which should be sincere,  
By one false Act grow Bankrupt every where.   

286.  
Make not men's Conscience, Wealth, and Liberty,  
Servile without book to unbounded Will,  
Procrustus like he racks Humanity,  
That in powers own mould casts their good will,  
And slaves men must be by the sway of time,  
Where Tyranny continues thus sublime.   

287.  
Observe in greatness this one abstract notion,  
That odds of place possessed by spirits inferior,  
Must find strange hills and dales in every motion,  
Nature and Chance growing by turns superior;  
Whence inward weakness never shall be able  
To keep the outward borrowed Glories stable,   

288.  
Yet above all these, Tyrants must have Care,  
To Cherish those Assemblies of Estate  
Which in Great Monarchies true Glasses are,  
To show men's Griefs, Excesses to abate,  
Brave moulds for Laws, a Medium that in one  
Joyns with content a people to the Throne.   

289.  
Besides a safe wrest of these boundless Kings  
To get supply, or envyless reform.  
Those overstretched, or relaxed strings,  
Of many members which might else deform;  
Still friends to Thrones, who (as Lords of the choice)  
Give life or death to all acts by their voice.   

290.  
For as in Man this little world of ours,  
All objects which affect him diversely  
With pain or pleasure under feeling powers  
Of common sense, are summoned presently,  
And there diminished, judged, or approved,  
A Crisis made, some changed, some removed.   

291.  
So in the Kingdoms general Conventions  
By confluence of all States doth appear,  
Who nurseth peace, who multiplies contentions,  
What to the people, what to great men dear,  
Whereby Sovereignty still keeps above  
And from her Centre makes these Circles move.   

292.  
Again, since Parliaments assembled be,  
Not for the end of one State but of all,  
Practise of no side can be counted free,  
Anger of greatness there is short-breathed fall,  
Altering, displacing, raising, pulling down  
Offends the Burroughs, adds not to the Crown.   

293.  
People like sheep and streams go all one way,  
Bounded with Conscience, names and liberty;  
All other Arts enhance, do not allay  
The headlong passions they are governed by:  
Craft teacheth Craft, practice goes not alone,  
But echoes self-wit back upon a Throne.   

294.  
Small punishments fail not to multiply  
These Hydra heads, and gives them glory cheap,  
Blood were too much, great bodies cannot die;  
Power that sows Truth, may wealth and honour reap,  
Men joy in war for Conscience, and can die  
Giving their wealth to save their liberty.   

295.  
Conscience (I say) is to the people dear,  
And liberty they (like all Creatures) love;  
What then needs any force or practice here,  
Where men upon such fair wheels easily move?  
It may stir Jealousy, but cannot friend,  
That which both King & Men should make their end.   

296.  
Power, therefore bring all ways degenerate  
Back to their old foundations whence they grew,  
And suffer not these Pillars of estate  
By private selfness to become still new;  
Of private Orbs th' Orisons are not great,  
Must they not then diminish where they Treat?   

297.  
The large times, strength like, kept elections free,  
Sheriff's used no self-Art in their County-days;  
Great men forbore those shapes of Majesty  
Which gave the people freedom in their ways,  
And what can Sceptres lose by this free choice,  
Where they reserve the Royalty of voice?   

298.  
At their Will, either to dispense with Law,  
When they are made as prisons of Creation,  
Or Legal yokes which still more bondage draw  
By bringing penalties in reputation,  
Mild people of the Throne desiring leave  
More specious Nets on all estates to wove.   

299.  
Freedom of speech echoes the people's trust,  
That credit never doth the Sovereign harm  
Kings win the people by the people must,  
Wherein the Sceptre is the chiefest charm;  
People, like Infant's joy in little things,  
Which ever draws their Counsels under Kings.   

300.  
Hence Power often in her largest days  
Hath chosen free and active instruments,  
From Subject's faith, that in the subject's ways  
Humbly to suffer have been well content;  
And since Man is no more than what he knows  
Aught he not pay that duty which he owes?   

301.  
And what expect men for their lives and goods,  
But some poor feathers out of their own wings?  
Pardons (I mean) from those Law-catching moods,  
Which they before had begged of their Kings:  
Let them speak freely, than they freely pay;  
Each Creature hath some kind of Sabbath-day.   

302.  
Lastly, when Princes most do need their own,  
People do spy false lights of Liberty;  
Taxes there vanished, impositions gone,  
Yet doth the Parlamental Subsidy  
Relieve Kings wants at home with people's wealth,  
And shows the World that both States are in health.   

303.  
From these sweet Mountains therefore let us view  
The former great Estates which governed all,  
And by the use of many people knew,  
Which way to frame things for the general;  
Yet kept their Sovereignty above,  
By using Counsels not of Fear, but Love.   

304.  
The Roman State, for all free States a Glass  
In her deliberations of weight,  
When she did strive to shun or bring to pass  
Her real Counsels, or well masked deceit;  
Had to her Five and Thirty Tribes recourse,  
Assembliug many, to keep all from worse:   

305.  
By them determining in Mars his field  
The denizing of Realms, Magistrates creation,  
When Rome was barren, what did over yield,  
When Peace or War, and why, had reputation,  
Peazing the Senate's pride, the People's rage,  
Lest the excess of one should all engage.   

306.  
And by this equal balance kept upright  
Her far extended Government and Law;  
Till War, by over-adding unto Might  
The scale uneven, did on her side draw,  
And by a martial mutinous election  
Of Emperors, brought Empire to defection.   

307.  
Far different is the course of Tyranny,  
Where Man's felicity is not the end,  
But self-contracting Sovereignty,  
Neither to Sceptre nor to People friend,  
The mystery of iniquity being there,  
Not to assemble Parliament for fear.   

308.  
Instance the present brutish Rhapsody  
Of Mankind under Ottoman's base line,  
Where if in one Man should assembled be,  
Of their well beings freely to define,  
What were it but a liberal Commission,  
For them, to cast off Bondage by sedition.   

309.  
The true uniting Grecian policy,  
Of course frequented twice in every year,  
Their ancient Amphiction Synodie,  
A Parliament for many causes dear,  
Aswel at home to curb men's divers minds,  
As all encroaching foreigners to bind.   

310.  
For active power must not her bounds enlarge  
By stretching Crown rights (which by Law descend)  
To Tax, impose, monopolise, or charge,  
As if both God and Man's Law had no end;  
But to enhance Prerogatives as far,  
By arts of Peace, as they by Conquests are.   

311.  
Else when this Crown-assumed liberty  
Hath shuffled all distinct Imperial rests,  
To give confused will Sovereignty,  
Order thus shaked in Thrones, in subject's breasts  
Makes Duty nothing else but servile fears,  
Where fruits alike for both, occasion bears.   

312.  
And as these Laws which bind man's birth to Thrones,  
Have therefore, under wise King's government,  
Never been Creatures of their wills alone;  
But like Man-yokes made by Mankind's consent,  
So tax again to one from many paid,  
Is not from one voice well, but many laid.   

313.  
Much less ought Pulpit Doctrine, stilled above  
Through Cathedral Chairs or Sceptre Might,  
Short, or beyond th'Almighties tenure move,  
Varying her shape, as humours vary light,  
Lest, when men see God shrined in humane Law,  
Thrones find the immortal changed to mortal awe.   

314.  
And to descend from visions of the best,  
Both place and person from her shadows must  
Be so upheld, as all may subject rest  
To power supreme, not absolute in trust:  
So to raise fees beyond reward or merit:  
As if they might both Tax and disinherit.   

315.  
Which to avoid, as powers chief Mystery,  
Birth, Education may give Prince's light,  
Yea in each Art the Masterpieces be  
Help to select among the infinite,  
No work of Chance as from Pandora's Tun,  
But happy choice, by Fame's clear Eyesight won.   

316.  
Again, though use of taking from man's youth  
Be but a doubtful way of discipline  
To work a habit in the Love of Truth,  
Though instrumental practice do refine  
The serving, not the judging powers of wit,  
And for uprightness, so the more unfit,   

317.  
Yet in the liberty of Advocates,  
Which are of Judges now the nursery,  
Fame is a Glass, where Governors of States,  
May see what good or ill proportions be  
In every heart framed to do wrong or right  
Against temptations both of Gain and Might.   

318.  
Nor ends this work when Men are chosen well,  
Since place corrupts them as it shows them forth,  
Some humours raised, some humbled do excel,  
Security is no true nurse of worth:  
Therefore that spirit of Fame, which made the choice,  
Must still in ears of Princes keep a voice.   

319.  
And whence hath Power more safe intelligence?  
Since Fame doth serve them at her proper cost,  
And is not thrall to grace, or to offence,  
Though sometime clouded, very seldom lost,  
And where she lies by evil information,  
She thinks retreat no loss of reputation.   

320.  
Now since these rules for Laws, do even like Laws,  
Equally serve the Tyrant and the King;  
This, to good uses for the public cause,  
That, all men's freedoms under Will to bring,  
One Spider-like, the other like the Bee,  
Drawing to help or hurt humanity.   

321.  
If I without distinction do set down  
These humble precepts in a common stile,  
Their difference being not placed in the Crown,  
But Craft or Truth to govern, or beguile;  
Let him that reads in this and in the rest  
Each crudity to his fair end digest.    

Of Nobility. SECT. VIII.  

322.  
WHen wise Prometheus had his fine Clay dressed  
To fashion Man, he nothing more did shun  
Then Nature's uniformity in Beasts,  
Of which by Art there can be nothing won,  
Whence in these creatures frame he did comprise  
Many both strong and strange varieties,   

323.  
That as there divers kinds be of complexions,  
So in them there might be pre-eminence,  
Divers of spirit, vigour, and affections;  
To keep up which degrees of difference,  
Reason, of Life the Guardian, was ordained,  
As Conscience to Religion was chained.   

324.  
And to confirm this inequality  
Have not the feigned Gods in Orbs above  
Gloriously placed that specious Hierarchy  
Whose influence doth inferior spirits move;  
And in slack, or swift courses, high or low,  
The divers honours of each being show?   

325.  
So that of force he must a stranger be,  
To their Republic that will not confess  
The supreme Synods of this Deity,  
To be composed of differing Nobleness;  
And partially who can be placed there,  
Where they that clearest shine, most honour bear?   

326.  
By birth and worth that Hercules high-prized  
Shines he not over Cassiopea's head?  
Justice she being only Canonised  
For Perseus' sake who did her Daughter wed;  
And he that for another's sake doth rise,  
His merit not in worth, but favour lies.   

327.  
Would it not be an awkward consequence  
To see that Virgin frail Erigone  
Who by compassion got pre-eminence,  
Adored by our Mariners to be  
Far above those two brothers saving light,  
Whose Twinn-like Glory makes the Zodiac bright?   

328.  
Doth not Orion worthily deserve  
A higher place, even for the constant Love  
Wherewith he did the chaste Diana serve,  
Then frail Boots who was placed above  
Only because the Gods did else foresee,  
He should the Murderer of his Mother be?   

329.  
Let therefore no man mutiny, when they see  
Power borrow patterns of creating Art  
Out of these Thrones wherein the Majesty  
Of Nature is maintained through every part,  
By their well-laid distinctions of degree,  
Which grow confused again by parity.   

330.  
For as the Harmony which sense admires  
Of discords (yet according) is compounded,  
And as each creature really aspires  
Unto that Unity, which all things founded;  
So must the Throne and People both affect  
Discording Tones united with respect.   

331.  
By which consent of disagreeing movers,  
There will spring up Aspects of reverence,  
Equals and betters quarrelling like Lovers,  
Yet all confessing one omnipotence,  
And therein each estate to be no more,  
Then instruments out of their Maker's store.   

332.  
From whence Nobility doth of Creation  
A secret prove to Kings, and Tyranny:  
For as the the stamp gives Bullion valuation,  
So these fair shadows of authority  
Are marks for people to look up unto,  
And see what Princes with our Earth can do.   

333.  
In whom it is great wisdom to reward  
Unequal worth with inequality;  
Since it doth breed a prosperous regard  
Aswel to Princes as to Tyranny:  
When People shall see those men set above,  
That more with worth than fortune seem in Love.   

334.  
Yet must this brave magnificence be used  
Not really to dispossess the Crown,  
Either of Power or Wealth, but so infused  
As it may rather raise than pull it down;  
Which frugal Majesty in growing Rome  
Gave her above all States a lasting doom.   

335.  
For she discerned, although her wealth were vast,  
Yet People, and desire did far exceed it,  
So as what spread too far, could never last,  
And for a State to give away, and need it,  
Shadows for bodies she saw were to choose,  
Which must both strength and reputation lose.   

336.  
The way she therefore did observe to prize  
Well doing subjects, and encourage merit,  
Were Titles, Trophies, which she did devise,  
Costless, and yet of force to quicken spirits,  
Thus unto Africanus Scipio's name,  
Hannibals and Carthage echoed were by Fame.   

337.  
His Brother's Surname Asiaticus  
The Story was of Asia subdued;  
Perseus captived by Macedonicus:  
To jugurth strait Numidicus ensued:  
By which course as each conquest brought forth more  
So they by giving still increased their store.   

338.  
Besides, proud Princes must in their Creations  
Of Form, Worth, Number keep a providence,  
For if too many; that wains reputation,  
Bought worth, or none, le's fall their reverence,  
With men, that think hability to do,  
The scope creating-pow'r is bound unto.   

339.  
For farewel public Styles and Dignity  
When Nero's dark thoughts shall communicate,  
Unto his fellow Minstrels levity  
Triumphal Statues, offices of State,  
Or honour to such spirits, as though in age  
Never served Mars, nor Muse but on a stage.   

340.  
Nor must this specious body rise so high  
As it short shadows may on people cast,  
Or by reflection dim the Prince's Eye  
Who Creatures over-greatness cannot taste:  
But live like Clouds in middle Regions blown  
Which rise and fall to make their mover known.   

341.  
Slaves with the Romans were not justice-free,  
If all but Nobles should stand so confined,  
What wretched state were our humanity?  
As if Step-mother-like, Nature combined  
With Power, not only to make most men slaves,  
But in a few Lords to prepare them Graves.   

342.  
Such Laws in Poland set so easy rates  
On mean men's lives, rate great men's lives so high,  
As they may murder all inferior States,  
Yet subject to no other justice lie,  
Then (as for Dogs) a senseless Money fine,  
As if men were not Images Divine.   

343.  
Against this can it strange or wonder be,  
Where Creatures their Creators overgrow,  
If Princes hold their Crowns by courtesy?  
Poland and Germany are balanced so,  
As Sceptres glory is in both these lost,  
And nothing left Kings but a name to boast.   

344.  
Fair Albion, when she swelled with subjects worth,  
And by her Princes merits gathered Fame,  
Examples than did to the World bring forth,  
That over-greatness often sways great frames;  
Instance her active Barons Martial pride,  
Which helped the Royal issue to divide.   

345.  
Likewise while glorious Naples did enjoy  
Of home-born Princes the felicity,  
Yet even then, Peer-greatness did annoy  
That dainty Sceptre with strange mutiny,  
As oft as to the Pope it seemed good.  
To serve his turn by hot aspiring blood;   

346.  
Till at the length this waving course of theirs  
Under a great Lord wrought their servitude,  
Who now curbs all their mutiny with fears,  
And yet that fear again with hope deludes,  
Keeping men like Reeds, to his self-ends bend,  
By making new Rome with her'own content.   

347.  
King's therefore that would not degenerate  
Their Sceptre Arts to Artless Anarchy,  
To many, few, or any other State  
Must wisely bound their own Nobility,  
Not raising men by charge, but specious show,  
Nor yet so high as they may overgrow.   

348.  
In Scotland their hereditary sheriffs  
(Each is a Viceroy in his native shire;)  
Add oft to Prince's dangers People's grief;  
Justice so like to Faction looking there,  
As men are sometimes forced to fall from Kings  
For shadow, under subalternate wings.   

349.  
Princes, then know it to be ominous  
For you; to spread, or to participate  
That Power creating, which doth govern us,  
Either to baseness, still unfortunate;  
Or else to such a strengthened Corporation,  
As easily cannot wave her reputation.   

350.  
The Lustre wherein Power is magnified  
Being only to command that tame wild Beast,  
People I mean, who oft prove dangerous tides,  
And love equality undistinguished best;  
Against whose rage there is no better fence,  
Then well advised power may have from hence.   

351.  
Where else, while both Nobility and Kings  
To poise themselves, as neither can be great,  
The People pulling feathers from both wings,  
Will first like equals, not like subjects, Treat  
Of all prerogatives, and then aspire  
To be the doom, or standard of desire.   

352.  
Wherefore this great and little Corporation  
Should be so tempered as they both may give  
Unto their head a strengthening reputation,  
And thence that freedom take in which they live;  
People not racked, exhausted or made proud,  
But to be kept straight, evermore kept bowed.   

353.  
For Sovereign power, which cannot stand alone,  
Must by her subalternness supported be,  
Keeping a distance between every one,  
To shun contempt even in authority;  
Whose little springs unto that Mother sea,  
Whence they derived are, must tribute pay.   

354.  
Nor were these humane gods so prodigal  
Of given Honours, but they did reserve  
A power to curb their Citizens withal;  
Phoebus well did his banishment deserve  
By offering to these Thunder-workers wrong,  
Cyclops, which to his Father did belong.   

355.  
Now when these ebbing, or still flowing states,  
Thrones wisely have with bounds established;  
Then that this frame prove not unfortunate,  
Foe to itself, and doubtful to the head;  
Power must with constant stern of government,  
Suppress dividing humorous discontent.   

356.  
Especially that brutish ostentation  
Of private courage, which sets life and soul  
Not only at a trivial valuation,  
But lifts a Subject far above his Roll,  
Into the Princely Orb of making laws;  
As Judge and Party in his private cause.   

357.  
Which confident assume, if they be  
Suffered, do much allay the Sovereign right,  
Since all the moulds of Fame and Infamy,  
Power of man's life, and death, be acts of Might,  
And must be formed by Majesty alone;  
As Royalties inherent to a Throne.   

358.  
Whose delicate complexion is such,  
That if in any member it be wounded,  
It Gangrenes all; nay when man doth but touch  
Her Mysteries, then is her state confounded:  
Besides, who as a King, dare kill a man?  
As Man again will kill Kings, if he can.   

359.  
Lastly, where many States become united  
Under one Throne, though not one Government,  
Civil dissensions easily are invited,  
And in man's nature (ever discontent)  
Under the colour of a private feud,  
More mischief stirred up is, then understood.   

360.  
Thus absolute powers that will respected live,  
Must govern greatness, with a greater mind,  
And care their actions may no scandal give,  
As unto change or littleness inclined;  
But with a constant universal care,  
Make them good Subjects that ill people are.    

Of Commerce. SECT. IX.  

361.  
WHen these Gods saw Mankind's simplicity  
Wander with Beasts, as fellows in Creation  
To both their thirsts alike the water free,  
Acorns their food, Earth bed and habitation,  
They take compassion, and from Heaven sent  
Their spirits, who did handicrafts invent.   

362.  
Which mysteries the slowness of man's wit,  
In many years could else not have attained,  
That as men grew, so they might learn to fit  
Nature with Art, to be by them maintained;  
And on the earth find herbs for food and health,  
As well as underneath it, Mines for wealth.   

363.  
To which end Ceres down to Sicil came  
And spread her fruitful Art of sowing grain,  
As Bacchus taught the Naxians how to frame  
The Grape for Wine; and Pallas showed the vein  
Of planting Olives, which do bear her name,  
A Goddess Motherless, born of his brain,  
That over all the other Gods did reign.   

364.  
Which wisdom likewise first taught men to hide  
Their naked skin, that bears no native wool;  
And by chaste Pallas did reveal beside,  
How from the Worm of silken riches full,  
The people's hands might work choice Robes for Kings,  
Which since the pride of man, in Common brings.   

365.  
Again, when Mankind was thus finely taught  
To use the Earth, with all that on it grew,  
Instantly Vulcan, through her bowels sought  
For precious Metals, then to People new;  
Helping this common Dame of ours the Earth,  
By many Midwives, unto many births.   

366.  
Lastly, lest one Clime should abound, and burst  
Starving the rest, which of their store had need;  
This active Pallas likewise was the first  
That found, and gave these moving Bridges speed  
As well to import, as to carry forth,  
From Zone, to Zone all Richesses' of worth.   

367.  
And of her loving Father did obtain  
Castor and Pollux, as two saving lights.  
To calm the storms, which hidden do remain  
In furrows of the Ocean's face, who spite's  
To have his deep complexion without leave  
Ploughed up by those, that venture to deceive.   

368.  
Thus did these Gods, o'er great to doubt the might  
Of all the World, though pride and wealth they knew  
Apt to conspire against the ways of right,  
In hope to make Sovereignty still new;  
Yet suffer men to grow in wealth and pride,  
As helps not to unite them, but divide.   

369.  
Whence in the world they published, that each Zone  
Created needful was of neighbour climes;  
And (for they must corrupt that needed none)  
God made them subject, both to want, and times;  
That Art and Nature changing each with other,  
Might nurse all Nations like a common Mother.   

370.  
For long ere Jove, sly Mercury enjoined  
By the advantage of his Golden tongue,  
To fashion grounds, from whence arts might be coined,  
To leave the weak, and qualify the strong,  
With an attentive sweet obedience,  
Helping his reason, to command his sense.   

371.  
Long, as I said, ere this felicity  
Did these ingenious Goddesses descend;  
And in that Golden times simplicity,  
As unto need, and not excesses friend,  
So finely Art, and Nature mix in one,  
As made Power rich with more than was her own.   

372.  
Thus see we in this native Image-light  
No lack where Art and Nature joined be;  
Who therefore will in idleness delight,  
And make not doing his felicity,  
As earth by him turns wilderness again  
So nature in him rusts for lack of pain.   

373.  
Labour and care than must familiar be,  
Through the vigour of men's education  
To give mankind against necessity  
Protection, in some honest occupation,  
And all grow undertakers, not a drone,  
Both ignorance and idleness unknown.   

374.  
To which end power must nurseries erect,  
And those Trades cherish which use many hands,  
Yet such as more by pains then skilled effect,  
And so by spirits, more than vigour stand;  
Whereby each creature may itself sustain,  
And who excel add honour to their gain.   

375.  
For traffic is a quintessence confected  
Of mixed complexions, in all living creatures:  
The miracles of which may be collected  
Out of those fine webs which on nature's features  
Art works to make men rich that are not good;  
A Base, whereon all governments have stood.   

376.  
Venice, that famous Merchant Commonwealth  
Raised her rich magnificence by Trade,  
Of Coasts, Towns, Creeks, erst refuges for stealth,  
Along the midland sea she Suburbs made;  
Spices of Egypt, Barbery's fine Gold;  
All Works of Syria her Marts bought and sold.   

377.  
A City, till the Indian Trade was known,  
That did like Europe's Exchequer fill and spread,  
Adding more Provinces unto her own,  
By Mines of Money with her Traffic fed,  
Then martial Philip had subdued in Greece,  
Or he whose Art brought home the Golden Fleece.   

378.  
Wherefore with curious prospect these proud Kings  
Ought to survey the Commerce of their Land,  
New Trades and Staples still establishing,  
So to improve the work of every hand,  
As each may thrive, and by exchange, the Throne  
Grow rich indeed, because not rich alone.   

379.  
Whose mysteries, though termed Mechanical,  
Yet feed powers Triumphs, nurse necessity  
By venting, changing, raising, letting fall,  
Framing works both for use and vanity  
In mutual traffic, which, while Marts stand fair,  
Make nature's wealth, as free as is her air.   

380.  
To balance these by equal weights or measure,  
The Audit of our own must be the guide  
As what for use, for honour, gain or pleasure.  
At home now is, or else might be supplied:  
The rest so by exchange to rise or fall,  
As while none loose, we yet may gain by all.   

381.  
For as in Leagues of States, when either might  
Advantages of times, words, humours, wit  
Unequally have lost, or gotten right,  
This surfeit ever brings disease with it;  
Which (like a Torrent) fails not to break out,  
Leaving with loss of faith both States in doubt.   

382.  
So when these little limbs of great estates  
By craft become on either side oppressed,  
Can Wit bind Power with her deceiving rates,  
Or hatch her Cuckoos in the Eagles nest?  
No; Marts and Trades, which natures standards be  
Strait find, and break this inequality.   

383.  
Thus did the Hanse's sometimes Tyrannize  
The Northern Princes in their infancy  
Of Trade and Commerce, till with time grown wise,  
Kings saw how Crowns deceived with homage be;  
Which once discerned, these Contracts won by stealth,  
Can never stand to harm a Commonwealth.   

284.  
Now under Merchant, Miner, Clothier, Plough,  
Are all these Arts and Mysteries contained,  
Which out of each do teach our Princes how  
Their pomp in war and peace may be maintained;  
As in whose Choice, Use, Government, and Measure,  
Though Bullion wants, yet States recover Treasure.   

385.  
All which rich Mines, made for the good of all,  
Are yet abused by short breathed wits that will  
The price and true encouragements let fail  
Of Industry; and excellence in skill;  
Hoping through ignorance, deceit, and stealth,  
While they lose Art and Credit, to get wealth.   

386.  
The cure of which contagious disease  
Rests only in the power of Government,  
That must with real Arts her people raise;  
Not'marre her Markets to give fraud a vent,  
And can almost as well make flesh and blood,  
As Artisans, that shall be true, and good.   

387.  
For though each vice brings for her occupation,  
Wherein Earth yields the matter, Art the Form,  
To make gain infinite by transmutation,  
Since Forms redoubled, triple gains return;  
It being fatal to refined sin,  
By staining manners to bring profit in.   

388.  
Yet must there be a kind of faith preserved  
Even in the Commerce of the vanity,  
That with true Arts their Markets may be served,  
And credit kept to keep them great and free;  
Weight, number, measure truly joined in one,  
By Trade with all States to enrich our own.   

389.  
Among which mass of Arts, if one too much  
Draw up, than Traffic stands, and Realms grow poor;  
Whereas in States well tempered to be rich,  
Arts be the men's, and Men the Princes are;  
Form, Matter, Trade, so working every where,  
As Government may find her riches there.   

390.  
Then must the supreme power, this wakeful spirit  
Observe proportion in her industry,  
Never her own from traffic, disinherit,  
But keep exchange in due equality,  
Not bringing home more than she carries forth,  
Nor buying toys, with things of Staple worth,   

391.  
But work her matter with her home-born hands,  
And to that use fetch foreign matters too,  
Buying for toys the wealth of other Lands,  
To gun by all the good or ill they do;  
Keep up the Bullion, for it doth entice,  
Yet not transport it, for 'tis prejudice.   

392.  
Wherein wise Princes ought to imitate  
The Saracens inriching-industry,  
Who Aegypts' wealth brought to their barren state,  
Enticing vice by far-fetched vanity;  
And for their Ostrich feathers, toys of pride,  
Get Staple wealth from all the world beside.   

393.  
Which as a watch word, shows power may impose,  
With less hurt on the Commerce of delight,  
For there by dearness, what can credit lose,  
Where fancies value is so infinite,  
As wealth and reason judge not, but devise  
To serve her both with Objects and with Eyes?   

394.  
Thus the Sabeans heaped up mass of Treasure,  
By venting Incense unto every Nation,  
Aswel for superstition as for pleasure;  
Thus Syria got by Balsam estimation,  
And Million brought by Custom to the Jew;  
Wealth kept for him that their State overthrew.   

395.  
Hence trains the Hollander his little Child,  
To work toys for the vanity of us,  
And in exchange our Cloth to them we yield;  
Wise men and fools, even serve each other thus,  
The standard of the whole world being seen  
To furnish hers, by carriage out and in.   

396.  
Now though wise Kings do by advantage play  
With other States, by setting Tax on toys,  
Which, if Leagues do permit, they justly may,  
As punishment for that vice which destroys;  
Of real things yet must they careful be,  
Here and abroad to keep them custom free.   

397.  
Providing Cloth and Food no burden bear,  
Then equally distributing of Trade,  
So as no one rule, what we Eat or Wear,  
Or any Town the Gulf of all be made;  
For though from few wealth soon be had & known,  
And still the rich kept servile by their own.   

398.  
Yet no one City rich, or Exchequer full  
Gives States such Credit, Strength or Reputation,  
As that foreseeing long breathed wisdom will,  
Which, by a well-disposing of Creation,  
Breeds universal wealth, gives all content,  
Is both the Mine and Scale of Government.   

399.  
Admit again the Holland industry  
Lay Tax on Victual, spare their Merchandise;  
Yet is it not ground for a Monarchy,  
To view his own frame with Democrate eyes;  
Since Sovereign Power in One, and Many placed  
From divers lights, must divers shadows cast.   

400.  
Do we not see the fertile soils decayed  
And Eastern Cities by the Tyranny  
Of that great Lord, who his vast wealth allayed  
By bringing all those Cities into three?  

Constantinople. Cairo. Aleppo.  Which three prove greedy ill digesting wombs,  
Not Treasuries of wealth, but rather Tombs.   

401.  
And while the foreign Gulfs I thus describe,  
My wish is that I may not seem to slain  
Some ore-Swoln City of the Albian-tribe,  
Which starving many, smothered doth remain,  
And yet will not be cured of this grief,  
By yielding to the neighbour Towns relief.   

402.  
Moreover, fix and Marshal in such wise  
Power Commerce must, of strangers with her own,  
As neither may the other Tyrannize,  
But live like Twins out of one body grown;  
The stranger's ships not banished, nor their ware,  
Which double Custom brings, and gauges are.   

403.  
No Monopolies suffered in the Land,  
All interpoling practices withstood,  
In Merchant Laws, a constant gentle hand  
Imposing, paralleled with letting blood;  
The Bullion not enhanced nor embased,  
The Foreigners not dandled nor disgraced.   

404.  
Lastly, she labour must to draw her Marts  
Within her Ports, and so the stranger's wealth,  
Framing such Laws and Rates for foreign parts,  
As public Commerce may be kept in health;  
Their Goods as pawns, their Industry as vents  
To multiply our Traffic, Shipping, Rents.   

405.  
Which may be done in any great Estate,  
Whose native Riches others do exceed  
In real worth, and thereby may give rate  
And draw home foreign States by gain or need;  
But where this wants, there Treaty must supply,  
Farming our neighbour's wares to work this by.   

406.  
So had that Worthy, Great and Maiden Queen,  
If she had lived, brought home that staple wealth  

Queen Eliz.  Of the Muscovian Empire to have been  
Conjoined with hers, for either Country's health;  
He selling his here dearer than elsewhere,  
She fixing by them both a Staple here,   

407.  
And when these had been Stapled here together,  
The Silks and Riches of all other parts,  
Must needs have followed these great Standards hither,  
With such as live by Commerce or by Arts;  
A work already by experience known,  
Trade having stayed or changed with ours alone.   

408.  
And though the stranger rarely will commit  
His ship and ware to Island Princes States,  
Yet if he wealth or freedom find with it,  
Fear of Imbargo it easily abates;  
Since by the present gain, if evil come,  
He hath to buy, or bear out heavy doom.   

409.  
Therefore let Thrones, whose States have seas to friend  
Study by Trade to make her Navies great;  
As glorious Engines, when they will offend,  
Magnificent theatres when they Treat,  
Bridges that will transport, and moving towers,  
To carry in and out Triumphing Powers.   

410.  
Under which safe, yet moving poliey,  
Did Finite Athens make the Infinite  
Forces of Xerxes out of Greece to fly;  
Lepanto likewise proves the Christians Might  
Able by sea to shake the Turkish power,  
Where his Land-Armies all the World devour.   

411.  
England, this little, yet much envied Isle,  
By spreading Fame and Power many ways.  
Admit the World at her Land-Conquests smile,  
Yet is her Greatness reverenced by seas;  
The Ocean being to her both a Wall,  
And Engine to revenge her wrongs withal.   

412.  
To which end Kings must strive to add a spirit  
Unto the Mariner, in war and peace,  
A Minister of use and double merit,  
Trained without charge, to travel without cease;  
Power hath no Nobler, nor yet surer way  
Than that by which both save and get they may.   

413.  
Now though this course of traffic may appear  
To multiply strange shipping, not our own,  
Yet in the practice all States find it clear,  
That still by traffic Mariners have grown;  
As ships by Manufactures multiply,  
And where good ships be used, Vents cannot die.   

414.  
Instance of both the Netherlanders be,  
Who have increased their Shipping with their Marts,  
Adding to each by that fair industry  
Of manufactures, many forming Arts,  
By wealth and concourse of all other nations,  
Even in war, grown rich with reputation.   

415.  
And though of Staple riches they have none,  
By nature in their native Country bred,  
To sway or to induce more than their own,  
Yet are they by these Arts established;  
Merchant and Mars his well mixed policy  
Of all Exchanges grown the Nursery.   

416.  
Whereby they want no Bullion, Cloth, or Food,  
Lut with the Surplus, when need is, supplied,  
every themselves, raise Custom, yet do good  
To all their Limbs, amongst whom they divide  
Here Law, there Court, here one Trade, there another,  
Lest any should engross to hurt their Mother.   

417.  
Again, Thrones must, by regal providence,  
Govern that much used unknown mystery,  
And costless Model of intelligence;  
Exchange the Type of Merchant's policy,  
Whereby he raiseth or lets fall all things;  
And, though inferior, binds and looseth Kings.   

418.  
By which large providence of Government,  
Both over native, and the foreign wealth,  
None shall be overstrained or discontent,  
But from the heart each Limb receive his health;  
The Crown relieved without restraint or craving,  
By Tributes for our safety, of our saving.   

419.  
In all which fair particulars recited.  
Power shall concurrence and assistance find  
From every subject, with self-ends invited,  
To improve Arts, Earth, men in every kind,  
Making the Harvest great, the Labour small,  
By doing all things with the help of all.   

420.  
Now, if against these Noble Mines of wealth,  
Any from foreign strains of Tyranny,  
With colour to keep all degrees in health,  
Would bind or limit this prosperity,  
As nursing pride and luxury in one,  
Vices that easily climb up to a Throne;   

421.  
And out of these false grounds make power conceive  
Poverty to be the best end of subjection,  
Let him, to judge how much these mists deceive,  
First, put himself in poverties protection,  
And he shall find all wisdoms that suppress,  
Still by misforming, make their own forms less.   

422.  
For every open heart knows riches be  
The safest gauges to keep men in peace,  
Whose natures cannot rest in misery,  
No more than flesh can, till her anguish cease;  
So that who over slaves do tyrannize  
By choice, are neither truly great nor wise.   

423.  
Therefore proud Princes ever must propound  
That Royal and ingenious design  
Of making all men rich, not minute bound,  
And to the same end, study to refine  
Nurseries for Traffic, Mysteries and Art,  
To furnish equal wealth in every part,   

424.  
For poor then, tell me, how can Sceptres be  
When all their Subjects shall in wealth abound?  
Or how, not great in Fame and Majesty  
When strangers help to frame our traffic sound?  
And so make people strengths unto their King,  
Who, without these moulds, charge and danger bring.   

425.  
Besides, severely here may Laws proceed  
Against the drone, the vagrant, or the thief,  
Where occupations do supply men's need,  
And labour give each family relief;  
Lastly, how can men's spirits mutiny here,  
Where each man's private, to himself is dear?    

Of Crown Revenue. SECT. X.  

426.  
THe ancient Sages took our Earth to be  
A simple Element of one Complexion,  
Differing only in variety  
Of heats and cold from Heavenly reflection;  
But nature which can never be confined  
To narrow contemplations of one mind,   

427.  
This abstract dream of former time confutes;  
For in the circuit of one climb her womb  
Composed as various is, as are her fruits;  
Here Gold for life's use, Marble for her Tomb,  
Here veins of silver, there quick Mercury,  
Here Pales, there Pomona fruitful be.   

428.  
Which sweet variety doth not proceed,  
From influence, or temper by the Sun;  
But from the first diversity of seed  
Which did through her created vessels run,  
And to the heat (as Tributes) pay their springs  
Which unto ripeness Phoebus after brings.   

429.  
Cold Germany thus yields from her deep Mines  
Under the Earth, a lasting spring of Treasure,  
Thus Hungary, where Phoebus' nearer shines,  
Above the Earth, yields native wealth and pleasure;  
As in her Centre she besides contains  
Of Gold and Silver many hidden veins.   

430.  
Hence again France, though ever martial bent,  
Was by her late Fourth Henry's policy,  
Known for a Paradice-like Continent,  
Who out of that discerned fertility  
Both multiplied the Crown, and people's part,  
By Nature's emulation with his Art.   

431.  
From both which Mines in and above the earth,  
Nature excludes the sloth of each degree,  
Offering the riches of her many births,  
Only where she herself gives industry;  
As if both man and things, must there consent  
Where wealth is multiplied to ornament.   

432.  
For as rich nature is the mould of plenty;  
So Art again is nature's consummation:  
Again, as Phoebus' Throne in stuff was dainty,  
And yet the work of far more estimation;  
So under Kings, not Earth, or Creatures dumb,  
But Art of man it is that yields the sum.   

433.  
Power therefore, that these pillars of estate  
Church, Laws, Trade, Honour have established,  
Must then take care as equally to rate  
Rents, and expense, that by those to the head,  
Wealth Sinew-like may give a strength to move,  
And breed respect by mixing Fear with Love.   

434.  
First, because Foreign States bear reverence  
Where they find wealth in Sovereignty,  
As they which need keep no intelligence;  
Besides the example of frugality,  
By cutting of excess, that else consumes;  
Tempers proud vice, which otherwise presumes.   

435.  
Again, for wealth though these fair grounds he laid,  
And treasure gotten by these harmless Mines;  
If Order yet be not as well obeyed  
In the expense, wealth suddenly declines;  
And want pressing through man's faults, on the Crown,  
Morefatally pulls King and People down.   

436.  
Therefore ought Monarches to be provident,  
In weighing things, which though they trivial seem,  
Yet are of consequence in Government;  
As difference of Diet, Custom, Clime,  
Since high raised Athens, and Piraeum Port  
Had manners, and asked Laws of different sort:   

437.  
Whence I conclude that Northern Princes must  
Cherish the Staple rend of their demesnes,  
And to their own inheritances trust,  
Which to the Crown of old did appertain,  
At least by Parliaments supply their Lust;  
Else shall these Kings be easily overthrown,  
That Tax, and give the peoples with their own.   

438.  
And though the finer heats scorn these safe stays  
Of Crown Revenues, as if power and wit  
From people's wealth might endless profit raise,  
Yet in the practice, who observeth it,  
Shall find those Taxes, which the south brooks well,  
Do often make the colder climes rebel.   

439.  
Besides, who well observes a Monarchy,  
Shall find disorder there a fatal thing;  
The head being both of unprosperity,  
Good Fortune, Fame, or infamy the spring:  
So that oppression, which makes both sides poor,  
Ought to have entrance at a narrow door.   

440.  
Again in Taxes, differences be  
Some from the Crowns prerogative alone,  
Pleading an over-racking pedigree,  
Others by Parliaments, so mix the Throne  
With come people's good, as but excess  
Nothing can thence rise, to make Sceptres less,   

441.  
France then, thou large extended Monarchy,  
Keep to thyself the charge of Crown-demesne,  
For bleeding Taxes which breed misery  
In men, and so reflect on Crowns again,  
By forcing them to sell Tribunal seats,  
Which make thy Justice vile, thy Judges great.   

442.  
Lewis th'Eleventh of Craft, not Majesty,  
The perfect Type, being asked what the Crown  
Revenues might of France amount to be,  
Said, France a Meadow was, which mow it down  
As oft as need, or pleasure did require,  
Would yet grow up again to feed desire.   

443.  
Where Majesty indeed is kept above  
By true Magnificence, raised of her own;  
Riot a steep is where States headlong move;  
The rage of Power is by low stooping known,  
For as, but Mitres, few by Stews do get,  
So who but Negars' tax on breathing set?   

444.  
King's then that would have their Magnificence  
To be maintained by springs which should not fail,  
Must with that Council keep intelligence,  
Wherewith the dying Farmer did prevail,  
To make his Children dig his Vine for Gold,  
Who found it not in Metal, but in mould.   

445.  
This Vineyard in a King is his demesne,  
Joined with that Art of Arts, which man improves  
And envyless makes active Monarches Reign,  
Rich both in people's Treasures and their Loves:  
What Midas wish, what dreams of Alchemy  
Can with these true Crown-Mines compared be?   

446.  
Again, Prerogatives in Government,  
Which privileged power at first to take, then prize  
What might her true necessity content,  
Kings should not multiply, to prejudice  
That Infancy, where men, by what they gave,  
The rest intended for their use to have.   

447.  
But where excess of times makes power exceed  
This safe equality of old foundations;  
Rather with temperance qualify that need,  
Then strain old words to modern intimation,  
And thereby wrack men to provide for more  
Excess, than all those ages knew before.   

448.  
Of which excess, whether the root proceed  
From humours naturally unsatiate,  
Or Casually made violent by need;  
Odious those cures are which equivocate,  
As did Caligula when by quirks of Law  
Sibi & suis he to Sons did draw.   

449.  
And though it for a wisdom of estate  
Enrolled be in the Senate house of Rome,  
When they with Carthage did capitulate,  
That she must from her old sea-nurses come;  
Inferring (City) signified no wall,  
But Laws, which men obey and rule withal.   

450.  
Whereby although more got was, then was meant,  
And by advantage evil acts made good;  
Yet what this adds to any government,  
Is in dishonour ever understood:  
Since crafty webs, which oft serve present turn  
To warn times coming, do like Beacons burn.   

451.  
Besides, if pomp of Princes must exceed,  
In those kinds rather let their riot be,  
Whose natures though they leave the Crown in need,  
And so embase the State of Majesty;  
Yet keep the Bullion still within the Land;  
And go, and grow, like fame, from hand to hand;   

452.  
Yet as a spring for ever feed the Crown,  
By making people able to relieve,  
Where riots that transport, pull Sceptres down,  
Give Kings and People mutual cause to grieve,  
At that extreme and fatal consequence  
Of Coin transported by misgovernment.   

453.  
Among whose many heads, though of the chief,  
Is that most idle and unmeasured charge  
Of Leaguer Agents, sent to take a brief,  
How foreign Princes alter, or enlarge  
Alliance, Counsels, Undertake, Trade;  
Provisions to defend, or to invade.   

454.  
Which indigested pomp was never known  
Nor used of old, but in the Factorage  
Of Merchant's States to pass away their own,  
By making Princes Marts, their proper stage,  
Whereby exchange, want, folly, or desire  
To self ends they let fall, or raise things higher.   

455.  
Else springs it from improper imitation  
Of that long breathed encroaching Court of Rome,  
Which to give her stained wares dear valuation,  
And govern all by superstitious doom;  
From her false Ark these Cormorants sends forth,  
To pray on every thing they find of worth:   

456.  
And to that end retaineth every where  
A spy, promoter, treasurer, and Mint;  
Whose charge those humble provinces must bear,  
That are besides, exhausted without stint,  
By Priests who cherish for their pride and gain  
Those sins the very heathen did restrain.   

457.  
The narrow Centre of which Cloister wit,  
As it seeks to contract the Deity,  
In finite frames of Arts contrived by it;  
So are the large acts of humanity  
Shut up in Dungeons, by their muddy sense,  
That, except error, nothing comes from thence.   

458.  
Now what affinity can other Kings  
Assume with this, that only spend to know  
Which feathers soar in foreign Eagles wings?  
From whence there can no other profit grow,  
But vainly by expense of wealth, to buy,  
The vicious forms of foreign Tyranny.   

459.  
And so, by these mistrained instruments  
Bring Faction home among the liberal arts,  
With her unequal moulds of Government,  
To traffic or distract the people's hearts;  
Free denizing that practical deceit,  
By which not small, but great States gather weight.   

460.  
Out of the insight of which error, many  
Wise Kings this modern course have altered,  
And rarely either sent, or taken any,  
Unless for present good occasioned  
To treat of Marriage, Commerce, Peace or War,  
In which returns the expenses answered are.   

461.  
Again, since as of duties, so expense,  
There is a divers nature, and degree,  
Kings in the choice of their magnificence,  
Though absolute they seem, yet cannot be;  
But bound amongst the many heads of charge  
Chiefly their Fame or Empire to enlarge.   

462.  
Nay, even in these expenses which be founded  
Upon the Laws of Nature, Honour, State;  
Wise Princes with their fortunes must be bounded,  
Since all excesses be unfortunate,  
And do not only prejudice a Throne.  
But leave no creature master of his own.   

463.  
Of this kind charge of Children, buildings be.  
House-keeping, Furnitures, Gifts and Rewards,  
All lively shadows of authority,  
To multiply obedience, and regard;  
Wherein yet Kings should therefore keep a measure,  
As in things framed to live, and die with treasure.   

464.  
Whence I conclude it for a Monarchy  
Wisdom, in her expenses and creations,  
To use a spare discreet frugality  
Which gives the work and workmen reputation;  
And so again by all ingenious ways  
Descending Rents not impositions raise.   

465.  
And when with these fair cautions Princes have  
Foreign Revenues, and their native Rents,  
Disposed thus both to beget, and save,  
They may with costless grace or disgrace vent  
men's thoughts, and frame their due obedience  
More than can be wrought in them by expense.   

466.  
For Kings are Types of Heavenly excellence,  
How be it drawn in finite colours mixed,  
With Power and wit both earthly influence;  
Yet were but these Arts in our Princes fixed,  
How to be strong by others Love, and Might,  
Their States would soon climb far above their Right.    

Of Peace. SECT. XI.  

467.  
PEace is the next in Order, first in end;  
As the most perfect State of Government,  
Where Art and Nature each to other friend,  
Enlarge the Crow by giving men content;  
And what by Laws within and Leagues without,  
Leaves nothing but prosperity to doubt.   

468.  
So that in her Orb there is left for Kings  
Great undertake, far beyond the flight  
Or pitch, of any lower feathered wings,  
The Charge, Care, Council being infinite,  
As undertaking rage of time, and seas,  
Which Tyrantlike, to ruin else finds ways.   

469.  
Ordering of Boats, and Bridges to be placed  
Upon advantage, for the trade of men,  
Rebuilding Monuments, or Towns defaced,  
Cleansing of Havens, draining dry of Fens,  
Fitting out Brooks, and Meres for navigation.  
All works of Princely Art, Charge, Reputation.   

470.  
Such was the cleansing of the Egyptian sluices,  
Which got Augustus' Ornament and Food,  
For his Praetorian bands, and people's uses,  
In this kind proved the Appian highway good;  
Those public works which active States bring forth,  
Showing the stranger Maps of wealth and worth.   

471.  
Therefore King's providence should still adorn  
Nature's producements, by the power of Art;  
But to subvert her frames proves Sceptres scorn;  
Through Athos, who yet sails in any part?  
Is Corinth's Isthmus from the main Land torn?  
Caesar's vain dreams, as if fallen flattering Rome  
Over the free made Elements, had doom.   

472.  
The Base of great works, and the Majesty,  
Is when the the workers Power, and wisdom show,  
Both in the use and possibility;  
So over Ister, Trajan's bridge did go;  
Amasis and Cheops how can time forgive,  
Who in their useless Pyramids would live?   

473.  
Next, and of more refined policy,  
The founding is of these sweet nurseries,  
Where knowledge, and obedience multiply  
The Fame, and Sinews of great Monarchies;  
As Schools, which finely do between the Sense  
And natures large forms, frame intelligence.   

474.  
Unto which end in Achai, Athens, Crect,  
Rhodes, Lacedaemon, and more, were erect  
Illustrious States, and Paedagogies meet,  
By reason and example to protect  
The coming ages from that Barbarism  
Which first breeds Ignorance, and after Schism.   

475.  
Whence again Rome in all her Colonies,  
Even while her Eagles marched, had yet a care,  
To plant the Muses in the soldiers Eyes;  
Such means to move or qualify they are;  
Where, in the Turks excess of Tyranny,  
These dainty Nymphs excelled for ever be.   

476.  
And to give more faith to this Sympathy,  
Which between Mars and Muses ought to rest,  
The Poets in Ideas far more free,  
Then any other Arts of mortal breast,  
Have in their fables ever showed them mixed,  
As, if divided, neither could be fixed.   

477.  
Hence feign they, when Jove sent his Daughters Nine,  
To polish Greece, he would not have them pass  
Alone, exposed to every savage Mine,  
Or rage, where in the earth abundant was;  
But gave them Hercules for such defence,  
As active virtue is to innocence.   

478  
Have not again these Muses, when they sing  
The Jo Paean of their thundering Father  
Apollo, with his shafts nocked in the string,  
For Consort of their Choir, or Master rather;  
To show where Truth chains not men by the ear,  
There Savage nature must be ruled by fear.   

479.  
Whence amongst all the famous victories,  
Which old Rome from the East did triumph on,  
Even that of Fulvius did deserve the prize,  
Who for a Trophy of Power overthrown  
Brought home the Statues of these Sisters Nine  
And that of Hercules, alike Divine.   

480.  
For which the City did a Temple build,  
As spoils that their God Mars did better fit,  
Then all those dainties which fine Asia yield,  
Or curious Cobwebs of Egyptian wit,  
Plenties of Nilus, wealth of Macedon,  
Which helped not to raise up, but wain a Ihrone.   

481.  
Hard by which Temple, Rome built up two more,  
The one to Worth, the other unto Fame,  
From Worth to Fame, there was an open door,  
From Fame to Worth she did no passage frame;  
The mind of which brave Nation was in this  
To show that Fame, but virtue's shadow is.   

482.  
Now, though it rarely be to be expected.  
That all Kings perfect should, like Caesar, be,  
Who in himself both Muse and Mars erected,  
At least with Trajan's ingenuity,  
Let them that do in either branch excel,  
Still, in the other, cherish doing well.   

483.  
And as the Elephant, who not created  
To swim, yet loves and haunts the waters shore;  
So let wise Power in Mighty Empires stated,  
Though boast they cannot in the Muse's store,  
Yet honour spirits of Parnassus' free,  
As knowing best what fits humanity.   

484.  
Nor is the building of the Muse's Cell  
Powers chief work, but to manage every spirit,  
And frame each Science so to doing well,  
As States and Men may multiply by merit;  
All Arts preferred by odds of practic use,  
The mere Contemplative scorned as abuse.   

485.  
Chiefly this Cell-Art of the wrangling Monks,  
Captiving both Man's Reason and his Sense,  
In dreams of yesterday, wherewith these Trunks  
Strive to corrupt Divine intelligence;  
Their nominal and real Pedigrees  
Being but descents of curious Vanities.   

486.  
And hence it is, the acts of Peace and War  
Never recorded here so bravely were,  
As when these abstract wits lived not to mar,  
By making their fond visions Characts bear,  
Of these men's deeds, who, what by sword they won,  
By Pen as lively Registered to man.   

487.  
For as that active Worth was then admired,  
The effects it wrought being of large extent;  
So in those times less actively inspired,  
The styles of that time seem Magnificent:  
As if God made them Trumpets fit for Fame,  
Who by their Deeds deserved to bear her name.   

488.  
Meaning that when times iron days should blast  
That Manly discipline of doing well,  
The Art of Writing should no longer last;  
Like Nature's Twins that must together dwell;  
Doing and Writing being each to other,  
As Bodies be of their own shadows Mother.   

489.  
This was the Form, the Birth, the Education,  
And Art of that Age, which did train her own,  
To keep up great estates in reputation,  
Making them stand, by Worth, as they had grown;  
And drawing men from visions of abuse  
To Arts, whereof both War and Peace find use.   

490.  
In which account of objects still are, Life,  
Speech, Manners, Sceptre, Sphere, Earth, Shield, & Sea,  
All Reason's Children, by the Sense his wife,  
Framed to guide Nature in an active way;  
Whether she would be rich, or serve her need;  
Raising no Trophies for her, but by deed.   

491.  
Now when of Monarchies the Mother seat  
On these chief pillars thus shall settled be;  
Then active Princes may grow rich, and great,  
By striving under one self-policy,  
Their Provinces divided to unite,  
As worths addition unto native right.   

492.  
Which union must all divers things atone  
As Councils, Laws, Church, Commerce, Language Coin,  
Degrees, and Forces, so that in the Throne,  
As in one head, they may like Members join,  
Entirely, without any reservation;  
Which Union is, all else but Combination.   

493.  
A State, like unto Coats with many seams,  
Subject to all the rents of Time and Chance,  
As floating high upon occasions streams,  
Which one by harming others, doth advance,  
The witty selfness of each humour hiding  
That which in common traffic proves dividing.   

494.  
Whereas that first and well united frame  
With Head and Members joined to one end,  
Can bring forth nothing to divide the same,  
Each in the whole to itself being friend,  
Whereby no inward storm can easily rise,  
Nor outward forces do it prejudice.   

495.  
And though of these the Rights divided be,  
Some into hands of People, some of Kings;  
Yet must not Sceptres by transcendency  
Draw home their own Right with Imperial strings,  
But by applause, to make up this new Chain,  
Rather persuade the people then constrain.   

496.  
More tenderly of force ought Thrones to deal  
With those, where men prescribe by right or use,  
For common liking must to common weal  
Be won, or Man his profit will refuse,  
And turn his waxen Metal into Steel,  
Which, harming others, self-harm cannot feel.   

497.  
And when unto a true equality  
All inequalities power hath reduced,  
Leaving her subjects no regality,  
Lest divers minds should easily be seduced;  
They that enjoy them, to restrain a Throne,  
And they again to mutiny, that have none.   

498.  
Then yet all wand'ring Titles of succession  
Wise Princes must with Providence unite;  
Else will these Crown-rights leave a deep impression,  
That no set course can long continue right;  
Since when the one line shall become extinct,  
All Union built on that Base lies unlinckt.   

499.  
Moreover, Realms of natural descent,  
When they with those which Chance or Conquest win,  
Shall be united in one government,  
Then Sceptres may more famous works begin;  
Planting new Colonies in savage parts,  
There to spread Wisdom, Power, Laws, Worth, and Arts   

500  
Following, for guide of this establishment,  
Either the common standard of Man's reason,  
Or else the second light of government.  
Which stories yield, and no time can disseason,  
Drawn from those Monarcies' which overran  
In little time all this known world of Man.   

501.  
Whose bend ambition still to conquer more,  
Compelled them wisely to dispose their own,  
And by that discipline they used before,  
Work nations conquered near as soon as known,  
To live in Order, and by Trade get wealth;  
With equal justice, keeping both in health.   

502.  
By which mild wisdom, they grew Lords of Fame,  
As well as Crowns, and rather wanted Men  
Then Stages, Means, or Models how to frame  
Ruins, mishaps to better form again;  
Building upon the Barbarous conquered,  
The uttermost of ill, well governed.   

503.  
See we not even among the brutish Nations,  
If men to them transport Civility,  
Those Colonies are dear in reputation,  
And soon linked with them in affinity?  
Their come construed not to spoil, or take;  
But as come from their dwellings for their sake.   

504.  
So Athens with Ionian Colonies  
Did people Asia; Lacedaemon spread  
Her Dorian Tribes through fertile Italy  
And so by her that Euxine barbarous sea  
Made hospitable is unto this day.   

505.  
This the chief Pillar is of Policy,  
That ever by the Romans was invented,  
Envyless to uphold their Monarchy,  
And make the stranger with their yoke contented;  
Prodigal of Rome they to their neighbours were  
Whereby her own womb did the Empire bear.   

506.  
For by the long breathed course it came to pass,  
That all States did not only stand in awe,  
Of Rome as Mistress; but all the whole world was  
Linked unto her in Traffic, League, and Law;  
And did so much adore the Romans Fame,  
As they forsook their own to bear her Name.   

507.  
Where, in this crafty world's declining age,  
Those large spread roots, are withered, or dead;  
All spirits of Worth to present Power engage,  
And there so mastered, dulled or measured,  
As while men fear their little toys to lose,  
Worth they choose rather to suppress, than use.   

508.  
From whence it is, that we find of erecting  
Decay d Estates, or Colonies deriving,  
Or proper Laws, the present time directing  
Examples few; but many Princes striving  
Through fear of change, and fatal hate of pains;  
With public loss to bring in private gains.   

509.  
Which privatenefs forgets Time's glory past,  
And useth Time to come but to despise;  
Her narrow ends being on the present placed,  
And so in narrow selfness only wise;  
No undertaking Empire to extend,  
To purchase Fame, or any Noble end.   

510.  
But felfly to root out our Enemies,  
Deface fair Monuments, spoil civil places,  
Dispeople Realms of Men, and Earth, of Trees,  
Spoiling, to varnish Tyrannies disgraces,  
And bring the World to those days back again,  
Where Power did over Beasts, not People Reign.   

511.  
Again, this Art of Tyrant Citadel,  
Not suffering free Citizens but slaves,  
What is it, but a Council out of Hell,  
Making the Prince's Triumphs, People's graves?  
And sorts it not well with the Sultan's word,  
Who vaunts, Grass grows not, where his horse hath stood?   

512.  
This is the cause the Holy Prophet spoke  
And wrote, but of four Monarchies alone,  
As if the rest, these Lights did rather take  
To be on slaves a strict Dominion;  
Not Empire but a crafty violence,  
Whose Ruins never raise Magnificence.   

513.  
For that indeed is no true Monarchy,  
Which makes Kings more than Men, Men less than Beasts,  
But that which works a perfect Unity,  
Where Kings as heads, and Men as members rest,  
With mutual ends like Twins, each helping other,  
In service of the Commonwealth, their Mother.   

514.  
Thus unto Kings their Provinces remote  
(Which oft else grudge at subaltern Subjection,)  
May with good government be kept devote,  
Men do ascribe so much unto Protection,  
And oft adore most what they least do know,  
Like specious things which far off fairest show.   

515.  
And as Man's heart, though in one place confined,  
Yet to remote Limbs sends forth vital powers,  
With ease or disease to affect the mind,  
According to her good or evil hours;  
Whence sometimes Arms have of her Pulse more sense,  
Then other Members less far off from thence,   

516.  
Even so, that providence of Heavenly love,  
Which holds the opposing Elements in awe,  
Though in her Thronè advanced far above  
The finite reach of any mortal Law,  
Yet never rests confined to any seat  
But by far spreading, proves her own power great.   

517.  
Therefore, since wisdom works both far and nigh,  
As boundless, not restrained to time or place,  
Adored when absent, honoured in our Eye,  
The more assiduous, still the more in grace;  
Repressing Man's ambition with his fear,  
A Balance Kings must use, and People bear.   

518.  
On these States, what true judgement can we lay  
Which by the arts of crafty Tyranny,  
So to their ends do people's humours sway,  
As Thrones rights grow a kind of mystery?  
Whence Mahomet himself an Idol makes,  
And draws Mankind to Mecha for his sake.   

519.  
Thus did the Caliph of great Babylon,  
In former times, bewitch the Barbarous nations,  
With sight of rich Robes, fhadows of his Throne;  
Reserved Magnificence gives such reputation,  
Adding to arts of power, which still seem more,  
By making those souls less that must adore.   

520.  
But to conclude, as Modern Tyranny  
Hath not in any kind established  
A State by peace unto prosperity  
Of people, or of honour to the head;  
But rather to the prejudice, or shame  
Of both, like torrents, spread abroad ill name.   

521.  
So against this, Power absolute should strain  
In their Estates to settle such a Péace,  
As, People pleased; Kings might with pleasure Reign,  
By making men's wealth to their use increase;  
Which so will link all members to the head:  
As Change shall there find all her movers dead.    

Of War. SECT. XII.  

522.  
MAn's error having framed his Mind and Sense  
So divers, as no real works long please,  
Is justly scourged by that Omnipotence  
Which never in itself lets Vice find ease;  
Whence the vicissitudes of Peace and War,  
Powers punishments, as well as Glories, are.   

523.  
Yet since excess in some bounds must subsist,  
And War have bounds from other heads than Might,  
Because her torrents else run where they list,  
And in desire raise titles infinite;  
Right and Defence must therefore be her Base,  
Which yet may varied be, in many a case,   

524.  
Among which, let Protection be a chief,  
When weak Crowns threatened are to be oppressed,  
An Image of the Deities relief,  
Showing that Thrones at once can move and rest  
And so grow greater by that aid they give,  
As in whose power more than their own States live.   

525.  
Crown-right again which natively descends,  
Claiming Estates in other Crowns possession,  
Must not neglected be in Prince's ends,  
And yet have curious Audits in progression,  
Wealth, Right, Occasion from the Bar of words,  
In Prince's States appealing to their swords.   

526.  
In petty Rights therefore proportioned care  
Doth well become the Royal States of Power;  
But that indeed by which Crowns honoured are,  
Is care, no one Throne may the rest devour;  
So that to wain a growing Empires Might,  
Infallibly is every Princes Right.   

527.  
Lastly, it much more danger will be found,  
Where Princes shall be thought adverse to war,  
Out of the hearts Effiminatish ground,  
Then to be held as Wit and Courage are,  
Ambitious undertakers, and no friends  
To any Right that interrupts their ends.   

528.  
For since most Crowns were first established  
By War, can times or States vicissi tudes  
So constantly by Man be governed,  
As they shall not his idle times delude;  
And on those Monarch's desolation lay,  
That will neglect that Bafe whereon they stay?   

529.  
Hence sprang that wisdom, whereby Martial Rome  
Did Janus Temple, in Eight hundred years,  
Not Three times shut, but open to the doom  
Kept them of Mars, whose force each question clears,  
And to his Banners did one Consul fit,  
As she in justice made the other sit.   

530:  
Then let not Kings by their neglect invite  
A spiring States or Princes to do wrong;  
Security exposeth Wealth and Right,  
And prays to their ambitions that are strong;  
Nor is the spoilers hand so soon made free,  
By any thing as inability..   

531.  
But so provide for unprosperities,  
As fate at least may qualified succeed,  
Framing for change of time such Policies,  
As no distempers or diseases breed;  
By home broils to tempt foreign Enemies;  
Lest we for them, not for ourselves prove wise.   

532.  
To which end Princes must raise Ordinance,  
Provide Munition, Armour, Fortify  
Such places as may best secure mischance,  
Siege, or surprise, which Conquest trafficks by,  
And such again, as if a tumult grow,  
Wise Princes to them may for Refuge go.   

533.  
Euphrat, Danuby, Rhine were those old bounds  
Of Rome, which Barbers ventured not to pass,  
While many Legions kept their winter grounds,  
But changed by Constantine when that force was,  
Goths, Huns, and Scythians overspread her face,  
Like Horses running in a champain Race.   

534.  
Such Bulwarks modernly have held out Spain,  
From her mixed styles of Right and usurpation;  
Such have withstood the Sultan's force again,  
And saved the Germans from depopulation  
Whereas for want of these, fair Albion  
Hath Five times been assailed, Four times o'ercome.   

535.  
Besides, strong Kings must arm and exercise  
Troops of their people in securest times;  
And to the same end ever patronise  
Some active spirits in wars of foreign Climes,  
To train up Leaders, who, before need come,  
May discipline their men for Mars his doom.   

536.  
Luctatius, who the good luck had to end  
Rome's first great Punic war, did on the Land  
By practice teach his Seamen how to mend  
That discipline in peace by which wars stand;  
As Philopoemen made Achaia spread  
By lazy peace, yet lively governed.   

537.  
If Roderigo that unlucky King,  
Over those Goths which did inhabit Spain,  
Had well observed these Rules, that savage Spring  
Of Saracens could not have shaked his Reign,  
But still confined unto the Africa shore,  
Must have remained and not have sought for more.   

538.  
Where he at home, afraid of Civil war,  
Disarmed his Men; which to bold Tarrif was  
A sign that active force might venture far,  
And by Spain's weakness bring his ends to pass:  
Which shows again, when friends or foes draw swords  
They ever lose that rest or trust in words.   

539.  
Who knows not that the Roman conquering nation,  
Lest their brave people should degenerate  
By peace, to keep up spirit and reputation,  
Trained their soldiers in each neighbour State,  
And under colour of protecting friends,  
Laid new foundation for her own new ends.   

540.  
Sounding the wit and force of every Nation,  
That when time served, they might their Masters grow;  
Thus held they up the AEtolians reputation,  
To conquer Greece, and Asia overthrow:  
By friending Eumenes, Africk's made theirs,  
Coloured by help to Masanissa's heirs.   

541.  
Power must again so plant intelligence,  
And Balance neighbour Princes by their good,  
As in our dangers they may feel offence,  
And hold it fit even with their Subject's blood,  
In our protection so to work out theirs,  
That public power may warrant public fears.   

542.  
Not highly changing Party, ends, or way,  
But constant keep their course on beaten grounds,  
Urging, that equally all Princes may  
Abjure encroaching, rest within their bounds,  
Not strive by adding others to their own,  
To make the World's divided Empire one.   

543.  
And as the times now stand, unto this end  
They must keep open still that chief division,  
Not peiecing it for Enemy or friend,  
Fear, Want, or any false gloss of misprision;  
For it takes hold upon the Sovereign part,  
Which still by Conscience multiplies the heart.   

544.  
I mean that many headed separation,  
Which irreligious being, yet doth bear  
Religion's name, affects her reputation,  
And which, (as it is now used every where)  
Becomes the ground for each ambitious thought,  
And shadow of all actions that be naught.   

545.  
Her name being dearer far, than Peace, and Wealth,  
Hazard for her, of Freedom, Life and Goods,  
Welcome, as means to everlasting health,  
Hope with no mortal power to be withstood;  
So much of greater force is Conscience,  
Then any lower vision of the Sense.   

546.  
This Rupture therefore never must unite,  
Nor yet the heat of opposition slack,  
Chiefly, because her Pope is infinite,  
And to his own ambition lives awake;  
Affecting greatness by that temporal power,  
Which in all else he studies to devour,   

547.  
Deposing Kings as Heretics that leave her,  
And poizing of her own Kings in such manner,  
As of Supremacy none shall bereave her,  
But march as soldiers underneath her Banner,  
And all her Armies, both of War and Faction,  
Wage at their charge, to serve the Church in Action.   

548.  
So that to let her Seminaries spread  
Within the bowels of a Sovereign State,  
Or leave her Enemies abandoned,  
By force, or secret practice unto fate;  
Were to let friends decrease, and factions grow,  
As still they do by Neuters overthrow.   

549.  
Nor let this fallacy of her declination  
Persuade, that with her strength, her ends are changed;  
Since Pride had never such an elevation,  
As when aspiring superstition ranged;  
Which sin was at the first the Angels fall,  
And in the outward Church, since natural.   

550.  
Whereby she still unformed lives, till a head  
Supreme she finds, or to herself makes many;  
A body such as must be governed,  
Within itself, not subject unto any  
And in each minute of her nature swells,  
Even with that Pride, wherewith the whole excels.   

551.  
So as this Flesh-born Church Supremacy,  
Whether formed in Monarchal Government,  
Or State Aristocratical it be,  
With less than all can never be content;  
But by the Sophistries of Wit and Will,  
Strive ever to be head of good and ill.   

552.  
Therefore I say, let not this gathering Mass  
Of Superstition (whose true Base is fear)  
Lurk, and by false faith, bring her ends to pass,  
Or to the World such threatening Ensigns bear,  
As Time will show are formed to serve the turn,  
Of other Kings, that in her Lust do burn.   

553.  
But let Kings rather watch this Governess,  
That by her wisdom, they may fashion theirs;  
When to be merciful, when merciless,  
Time having taught her, to use hopes, and fears,  
Power, and Wit, that each may help her ends,  
Which are to have all slaves, no foes, no friends,   

554.  
Therefore when she lets Inquisitions reign,  
Powers, Laws, as freely should their Process use;  
When by Confession she seeks to maintain,  
That map of Secrets which she doth abuse;  
Then must Kings by all Trials gauge her Nest,  
So as her Birds may neither Hatch nor Rest.   

555.  
Nor must we give her ear when she propounds  
Freedom of Conscience, that yields others none;  
But work against her on the same strict ground,  
Whereby she would bind strangers to her own,  
Suffering no freedom in Dispute, or Book,  
But such as her false Discipline doth brook:   

556.  
For if she Conscience plead, the like do we,  
And so in Faith the same Religious bands;  
If she doth therein claim Supremacy;  
Sovereignty (which under no power stands)  
Plead, that we may deal so with foreign powers,  
Here, or abroad, as they shall deal with ours.   

557.  
Lastly, when she, and her sword-bearers strive  
In Peace, War, League or any Combination,  
By fall of other Prince's States to thrive,  
We must of force break that association;  
And if they arm in clouds, than arm so too,  
And Countermine by doing as they do.   

558.  
Or else she by her Contracts without charge  
As well as War, will still divide in gain;  
Where Kings their Crowns, she there her Cells enlarge,  
And bring her Harvest home with others pain;  
Making poor Princes by her dreams of spirit,  
Like slaves, that only for their Lord can merit.   

559.  
Trust not their Church with her scope infinite,  
As King-ships in this world, more in the other;  
Here to seem greater than refined right,  
There both of Grace and Innocence a Mother;  
For God, a Pope; for Angels, Cardinals;  
A Church more over-built than Babel's walls.   

560.  
An outward Church, that must stand as it grew,  
By Force, Craft, Rapine, and Hypocrisy,  
An earthly Faith, even every day made new,  
Built on the Base of one's Supremacy;  
A pride born of that Angel's pride that fell,  
Prising for Peter's pence, Heaven, Purgatory, Hell.   

561:  
Trust not this Mitre which forgiveth none,  
But damns all souls that be not of her Creeds,  
Makes all Saints Idols, to adorn her Throne,  
And reaps vast wealth from superstitious seeds:  
For must not she with wet or burnt wings fall,  
Which soars above him that created all?   

562.  
Suffer not men of this Divine profession,  
Which should be great within, Religious, True,  
As Heralds sent by God to work progression  
From Sin, to Grace, and make the old Man new;  
Let them not with the world's Moralities,  
Think to hold up their Doctrine with the wise.   

563.  
Let them not fall into those common moulds  
Of frail humanity, which scandal give;  
From God they must take notice what they should;  
Men watch not what they speak, but how they live.  
Malice soon pierceth pomps mortality,  
The sin derides her own hypocrisy.   

564.  
The Clergies praise, when they from Pulpit come,  
Is to keep that Decorum in their lives,  
Which wall them in, from each unreverend doom  
Of Libertines, who to deface them strive:  
For messengers of Heaven must still appear,  
As if that Heaven, not Earth, were to them deer.   

565.  
From Abbeys let them not hope to uphold  
Excess and Riot by the people's voice;  
Where good and ill alike are cheaply sold,  
And frail Mankind confounded in his choice.  
Good Life, and Doctrine, are both Light and Food  
To starve the Ill, yet do the chosen good.   

566.  
Now though this Council seem to fit a King,  
And not the steep excess of Tyranny:  
Yet Beams and Bodies being divers things,  
Finely in shadows may resembled be;  
Whence in the outward varying form of things,  
Tyrants may well use rules set down for Kings.   

567.  
Let not Kings therefore on this old foundation  
Fear to continue Tax, to hazard paid,  
Since War and Crowns consist by reputation,  
Which must not easily from their course be swayed  
Either by want of Ship, or Sail, or Shrowded,  
Unless Kings will lose Tides, for every Cloud.   

568.  
But rather follow Mars in foreign parts,  
Who ever friends the undertaking spirit,  
With honour, hope of spoil, and all those Arts,  
Which still as Treasure are reserved for merit;  
Nor be these helps in Minutes understood,  
Which in the Mass, make undertake good.   

569.  
Since here admit the worst that threatens come,  
And causeless Fortune like her self should reign,  
How can the assistance yet find heavy doom,  
Whose Chance at home is to be cast again?  
And by their neighbours stumbling, not their fall,  
Each Monarch taught to have an eye to all.   

570.  
Nay, grant these mutual succours should at length  
Engage our own Estates into a war;  
Yet can they never take us in their strength,  
Who in their growings interrupted are,  
And to assail those powers which wounded come,  
Doth certainly pronounce them fatal doom.   

571.  
Besides, it often falls out in distress,  
Where States by want exhausted are, and spent;  
That change of vices give their wounds redress,  
And qualify the common discontent  
In people, who when Peace is turned to War,  
Find Subsidies no Taxes, but Revenues are.   

572.  
Whereby disease grows cure unto diseases,  
A wisdom proper to humanity;  
For while in something, she herself ore-peazes,  
Yet stands by equal balla nced vanity,  
And unto Chance things present sacrificing,  
Finds from those Ashes better times arising.   

573.  
And so we see in muddy Northern air,  
Winds, Thunders, Storms, (Earth's present misery)  
Yet instantly makes foul horizons fair;  
So doth the war and her impiety  
Purge the imposthumed humours of a Peace,  
Which oft else makes good government decrease.   

574.  
Only let Princes that will Martial be,  
Reform that common stained Discipline,  
Which is the Base of unprosperity,  
Sin against nature, Chance, and Power Divine,  
Wherein I fear the Turk doth us excel.  
They keeping deeds, we words of doing well.   

575.  
Again, for those which unto war are bend,  
To right their wrongs, revenge themselves, or gain,  
How brave advantageous an instrument  
A well-framed Navy is to entertain,  
Let them be judge who understand how sea  
For hers, like Air, doth every where make way.   

576.  
For whatsoever odds in Man or Beast  
Between the Christian, and the Turk there be,  
By delicacy, hardness, industry or rest,  
Our fatal discord, or their unity;  
Yet we that thus on disadvantage stand,  
Stand fast, because he makes his wars by Land.   

577.  
Whereas each man of understanding spirit  
Knows well, that if this Mighty Tyrant would  
Have changed his war, and so his ways of merit,  
From Land, and made the waving Ocean mould  
Of all his Expeditions undertaken,  
The Christian Churches had long since been shaken.   

578.  
Nay in the Indians East and West again,  
What great things men may with sea forces do,  
Not only in suppressing of the main,  
But in possessing Land and Cities too,  
By undertake of a Maiden Queen,  

Queen Eliz.  May as in Models to the world be seen.   

579.  
So as since seas be Mothers unto Fame,  
Whose bravest Feathers Martial actions be;  
And Mother-like, since their breasts nurse that name  
Which they beget by strange prosperity;  
Let those Kings seek the secret of that womb,  
That will of Riches, Right and Wrong give doom.    

The Excellency of Monarchy compared with Aristocracy. SECT. XIII.  

580.  
NOw, if the tediousness of Mortal days,  
(Which suffers no man in his state content)  
Will seek a change in all things that displease,  
Then can no real form be permanent;  
Vain Lust and Novelty will never rest,  
Pleasing diseased natures ever best.   

581.  
Yet first let these light spirits which love change,  
Consider whence and whether they would go;  
Lest while they grow bewitched with what is strange,  
They think that, Happiness, which is not so;  
And by affecting Mortal Heavens here.  
Hold only those things which they have not, dear.   

582.  
Doleful Halcyon had, perchance, good cause  
Both to suspect the frauds of Men and Beasts;  
Yet overacting passion makes ill Laws,  
For to avoid which fear, she built her nest  
Upon the Ocean's shore, where storm and wind  
Since Tyrannize both her and all her kind.   

583.  
From like grounds, do not thoughts impatient,  
Which work new fangledness in people's minds,  
And have their proper Lord in discontent,  
By such dislike of every air they find,  
While they would run from shadows that offend,  
Like rolling stones change place, but never mend?   

584.  
For if men will according to the name,  
Conceive th' Aristocratical estates  
Of Government, to be the perfect frame,  
And number able to give proper rates  
To lavish humours, than a Monarch can;  
What is this but new fangledness in man?   

585.  
And let not man examine this by book,  
As States stand painted, or enamelled there;  
But rather upon life then pictures look,  
Where practice sees what every State can bear;  
And where the People's good, the wealth of Realms.  
Show clearly what forms spread forth sweetest beams.   

586.  
Which view will prove, how speciously soever  
These many heads enter with glorious stile  
Of conquering Worthies, yet they have never  
Long born those Titles, but within a while  
Been forced to change their many heads to one;  
As blest by inequalities alone.   

587.  
For instance of which strange inconstancy,  
Take Rome, that sublime Senators estate;  
Did she not first the Son's iniquity  
Plague in the aged guiltless Father's fate?  
And then her Monarch into Consuls throw,  
Under which yet Rome did an Empress grow?   

588.  
Soon after she erects the state of Ten,  
And even before th' ungrateful memory  
Of Appius Claudius buried was with men,  
She still affecting change of policy;  
Carelessly left her Government in trust,  
For some years, to her Martial Tribunes Lust.   

589.  
Lastly, as if in that unconstant wit  
They had concluded to dissolve the frame  
Of their Republic, by oft changing it;  
To such descent of Anarchy they came;  
As in five years they Governors had none,  

Livius lib. 2,  But stood upright by hap of time alone.   

590.  
For had there any undertaking state  
Assailed them then, this France wherein they stood  
'Twixt life and death, must needs have given fate  
To wand'ring humours stained with native blood,  
And by the factious government of Three,  
Have freed her slaves, to bring in Tyranny.   

591.  
Thus sick, and fully ripe for cure, or death,  
Rome did enforce a Caesar of her own  
To lose his honour or to break his faith;  
Her state alike being each way overthrown;  
Wherein yet he that brought back Monarchy  

Velleius Paterculus. lib. 2.  Erred less than he that set the people free.   

592.  
For after Tarquin, though Rome stood entire,  
Yet fell she into many headed power.  
By which, like straws, light people set on fire,  
Did by confusion, which waits to devour,  
Yet raise again that brave Monarchal State;  
As souls well organed to be fortunate.   

593.  
Besides in Athens, what were Codrus merits  
That after him they should endure no King?  
Was it not he that sacrificed his spirits,  
To qualify Apollo's threatening?  
In which work this captived unthankfulness,  
Which stained her, soon made her fortune less.   

594.  
Again, what comfort, or true estimation  
Can active virtue either take or give,  
Where many heads have power of Creation?  
Or wherein can these brave enticements live,  
Which raise exorbitant aspiring merit,  
Since many Judges never have one spirit?   

595.  
Must not Laws there, and Ordinances be  
Like Oracles, mere abstract and ambiguous,  
Fit for discourse, or books, not Policy,  
All practice dull, delaying, or litigious?  
Man's Justice seldom clear, and never wise,  
As seeing right or wrong with chances Eyes?   

596.  
What Symptom is besides so dangerous  
To Mortal Orders, apt to be diseased,  
As Faction, on whose Crisis ominous  
Those States depend where many must be pleased,  
And where unequals are, by government,  
With equal measure forced to be content.   

597.  
For as to make all Rulers of estate  
Alike wise, honest, rich, and honourable,  
A work is hardly possible to fate;  
So (without disproportion) who is able  
True worth and inequalities ambition,  
To please with equal balanced condition?   

598.  
Out of which swallowed discontentment grows  
That Monster which then most the public spoils,  
When to the world it best pretences shows,  
And as with Faction, Emulation, Broils,  
These many heads oft Civil war invite,  
So against foreign force they worse unite.   

599.  
Under three Leaders did not Athens wain  

Charo. Timotheus. Iphicrates. Emil. Prob 9 in vita Timothei. justin. lib. 4.  Her right to Samos, and her reputation?  
As she before at Siracuse did slain  
Her Glory, and let fall her Estimation  
Under the guide of Alcibiades  
Joined with stern Nicias, faint Demosthenes.   

600.  
Whence the Athenian Orator averred,  

Isocrates in nicocles.  That their State never prospered in War,  
But when all power was upon one conferred;  
And when again was Rome engaged so far,  

Terentius Varro, Paulas Emilius. Livius.  As under Canna's many-headed flight;  
Where chance & mischance, had power infinite,   

601.  
Besides, as mild streams in an Ocean sea  
Lose both their Current, Sweetness and their Name:  
So here the best men must be sent away  
By Ostracism, to qualify their Fame,  
As for this State too great, which feareth Worth,  
Knowing that it still Monarchy brings forth.   

602.  
For is it not to them of Banishment  
Sufficient ground, to be reputed just?  
What other cause was there of discontent  
'Gainst Aristides, but his worths mistrust?  
How used they him that conquered Marathon?  
Or him, who Xerxes host had overthrown?   

603.  
Rome showed her greatness, when she did subdue  
afric and Carthage, yet who will observe  
How little she thought to the Scipio's due,  
Or from Camillus how soon she did swerve,  
Shall see, in Aristocracies, the fate  
Of Noble actions is the people's hate.   

604.  
Besides, where this name public shall have power  
To bind reward, with wreathed frugality;  
Where sad styled Justice shall Mankind devour,  
Through a bloody stern severity;  
Must not these Glorious styles of Common-weal,  
Wound even that worth wherewith it should deal?   

605.  
Faction again is ever soon made,  
Where many heads have part, and Councils known  
There soon are, where men with many Trade;  
Besides alliance here binds not her own;  
Nor adds unto the public any might:  
Which makes their League, their Love, their Malice flight.   

606.  
Lastly our finite natures do not love  
That infinite of multiplicity:  
Our hopes, affections, fears, which ever move,  
Can neither fixed, nor yet well governed be,  
Where idle, busy rulers, with a breath,  
Give doom of honour, Grace, Shame, Life, or Death.   

607.  
Thus is Mankind, in numerous estates  
Wantonly discontent with liberty,  
Where equals give and take unequal rates,  
Moulding for good and bad one destiny:  
Whence Athens swaying to Democracy,  
For ever changing her Archontes be.   

608.  
And as ill luck makes man of man despair,  
And thence appeal a Supreme Sovereign,  
So grows adversity the people's stair,  
Whereby they climb to Monarchy again:  
What wants Dictator but the name of King,  
Being as Sovereign else in every thing?   

609.  
So as if Aristocracies will claim  
To be the best of humane Government,  
Why do they from their Magistrates disclaim,  
As in extremities still impotent?  
Since who in storms the fittest Pilots be,  
Are ablest sure to guide prosperity.    

The Excellency of Monarchy compared with Democracy. SECT. XIV.  

610.  
NOw, if the best, and choicest Government  
Of many heads, be in her nature this;  
How can the Democratical content,  
Where that blind multitude chief Master is?  
And where besides all these forespoken fates,  
The most, and worst sort govern all estates?   

611.  
Since as those persons usually do haunt  
The Market places, which at home have least;  
So here those spirits most intrude and vaunt  
To do the business of this common beast,  
That have no other means to vent their ill,  
Then by transforming real things to will.   

612.  
Besides, this equal styled Democracy  
Lets fall men's minds, and makes their manners base;  
Learning and all Arts of Civility;  
Which add both unto nature, and to place,  
It doth Eclipse, as death to that estate;  
Wherein not worth, but idle wealth gives fate.   

613.  
Nay, where Religion, God, and humane Laws,  
No other use, or honour, can expect  
Then to serve idle Liberty's applause,  
As painted toys, which multitudes affect;  
Who judging all things, while they nothing know,  
Lawless, and Godless are, and would live so.   

614.  
Therefore if any to protect this State,  
Allege, Imperial Rome grew great by it;  
And Athens likewise far more fortunate,  
As raising Types up both of worth and wit;  
Such as no Monarchy can parallel,  
In the rare ways of greatness doing well;   

615.  
Or if again, to make good this position,  
Any aver that Rome's first Monarchy,  
For lack of courage, soon changed her condition  
Of Union, into multiplicity;  
Whence Germane over France, and Goths in Spain,  
In afric Saracens, and Turks in Asia Reign.   

616.  
I answer first, that those subduing prides  
(Whereof the people boast) were to the hand  
Formed, by the three preceding Monarch tides,  
And what succeeded (if exactly scanned)  
But imitation was of their brave deeds,  
Who, but their own worth no example needs.   

617.  
For did not their Tarquinus, ere he fell,  
Conquer the Latin and the Sabine nation,  
Making their Martial discipline excel,  
And so increase their strength by reputation?  
Out of which active Legionary worth,  
That City brought her after Conquests forth.   

618.  
But be this as it may be, I deny  
Either the Empire's growth or consummation  
To be the work of Rome's Democracy;  
Since between her first Caesar's Domination,  
And Tarquin, her Sovereignty was mixed,  
Of one, few, many, waving, never fixed.   

619.  
As Consuls, Senate, or the People's Might;  
The first a power which Rome did conquer by,  
The Second set her public Councils right,  
The last approve, increase or qualify  
Pain, and Rewards of good or evil deeds;  
Two beams of Justice, weighing out good speed.   

620.  
Whence you may easily pregnant reasons draw,  
To attribute the Glory of old Rome  
Unto the Monarch part, which held in awe  
The conquered world; and not the people's doom,  
Proportion from the great world to the small,  
Showing, with many limbs, one head rules all.   

621:  
What but the people's mutinous Conventions  
Under the factious Tribunes, scattered  
Rome's public patrimony? and with dissensions  
Her wise opposing Senate threatened,  
By their Agrarian Laws, Engines of wrong,  

Cic. de lege Agraria. contra Rutilium.  Dispersing laws which to the state belong?   

622.  
Besides, as who at home ill Husbands be,  
Seldom make dainty to stretch out their hand  
Into their neighbours harmless Treasury,  
So did it with these Bankrupt people stand;  
Who sent their armies out by force, & stealth,  

Ptolomoeus, Florus lib. 3.  To bring them home the King of Cyprus wealth.   

623.  
Allured by no pretence of wrong, or right  
But only that he must not be their friend,  
Whose wealth was reckoned so indefinite;  
Not caring how they get or what they spend;  
But making good their ill by confidence,  
A worth of more use there, then Innocence.   

624.  
Lastly, where they had many times proclaimed  
Against the Mamertines their just offence;  
Yet came they to their succour, and disclaimed  
With Carthage their long lived intelligence;  
Whence the first Punic quarrel did proceed,  

Polybius lib. 1.  And had the fates been just, with far worse speed   

625.  
Wherein the Senate Nobly did oppose  
This heady people's incivility,  
As besides faith, in wisdom loath to lose  
The rich returns of that affinity:  
Public respect, and shame wrought in the one,  
Who saw that ill deeds seldom pass alone.   

626.  
Whereas the People, which no notice take  
Of these small Minutes of humanity,  
But ways above these thin-lined duties make,  
Thinking they rule not, that restrained be;  
With ravening and irregular excess,  
Slain good and ill to serve their wantonness.   

627.  
Now for the Empire's final overthrow,  
Falsely imputed to the Monarchy;  
Who doth not by the course of nature know,  
That periods in the growth of all States be  
Ordained? Which no Republic can exceed;  
For making each form self-diseases breed.   

628.  
Or if too abstract this reply appears;  
Forget not how the Monarchy preserved  
Rome for a thousand and seven hundred years,  
Part of her Glory her first Kings deserved:  

245 years.  The rest by Caesar's in successive Reign,  
Till Mahomet the second made her wain.  
He took Constantinople  
Anno Dom. 1453.   

629.  
Where on the other side Democracy  
Did in few ages rise and fall again;  
There being but four hundred sixty three  
Years, between Caesar's and Tarqvinius Reign;  
In which time Rome corrupted herself so,  
As change she must or suffer overthrow.   

630.  
But that indeed which broke the Empire's frame  
Was floating swarms, and mighty inundations  
Of rude Barbarians, which from Seythia came,  
To traffic vices with all civil Nations;  
Nor can that be peculiar stain to Rome,  
Which of all other Empires was the doom.   

631.  
Attyla, Alarick, Omar, Tamerlane  
Being in Mártial worth raised up as high,  
As he that most unto the Empire won,  
And against whom old Rome's Democracy  
Even in her pride must have made such retreat,  
As would have showed at home she was not great.   

632.  
Such as she did at Allia of old,  
When naked gaul's both took and burnt the Town  
Or Italy from Spartacus the bold;  

Livy. lib 5. Plutarch in vita Camilli.  When by a slave their Eagles were thrown down,  
So that the Monarch fell by outward fate,  
Whereas the people's own faults shaked their state.   

633.  
Nor do I doubt but that the Roman frame  
Of Monarchy might have outlasted all  
The Governments of whatsoever name,  
But that excess did make her old age fall  
Into a Gulf, whose two streams soon devour  
The Rights and Majesty of real Power.   

634.  
The first was, their tumultuous election  
Of Caesars, which did many times make way  
To civil broils, disorder, and defection,  
Whence she became to foreigners a prey:  
This power of choice making the soldiers know,  
Their head above had yet a head below.   

635.  
The second was their lack of Crown demesne,  
By which the Emperors still forced were  
In public and self-Indigence to strain  
Laws, by men's voices; men by hope, and fear;  
Who saw their wealths and freedom both in one  
By this course of exactions overthrown.   

636.  
And yet, in this disease of Monarch's state,  
I dare avow their breed of home born spirits  
To have been active, worthy, fortunate  
Above Democracies in every merit,  
For instance, whom can that State parallel  
With Trajan in the power of doing well?  
It was a proverb amongst them  
Felicior Augusto, melior Trajano.   

637.  
Who with Augustus in felicity?  
With Constantine in true Magnificence?  
With Marcus can in wisdom balanced be?  
Or with good Anthony in Innocence?  
Julian in Learning? Julius in Worth?  
That ever yet Democracy brought forth.   

638.  
For Tribunes be the Champions they can boast,  
An Heteroclite Magistrate, devised  
Without Rule, to have all Rules by him lost,  
Religion scorned, Laws duty tyrannised,  
A fiery spark which lacking foreign stuff,  
At home finds Fuel to make blaze enough.   

639.  
So as if Chilo truly called those States  
The best, which most unto their Laws do give,  
And kept their Demagogues at humblest rates,  
Then this Conclusion ratified must live,  
Democracies are most unnatural,  
Where real things with humours rise and fall.   

640.  
Whence I conclude, that since Democracy  
In her crazed moulds great Empires cannot cast,  
Of force, these frail confused policies,  
Which cannot breed states, can make no state last;  
But as the viper doth, must tear the womb  
Of Monarchy, whence her foundations come.    

The excellency of Monarchy compared with Aristocracy and Democracy jointly. SECT. XV.  

641.  
NOw, though I know our books are filled with praise  
Of good men's virtues, freedoms popular;  
Yet he that will not Audit words, but ways,  
And overlook the dreams of time with care,  
In smart succession, he shall clearly find  
No long lived state hath been of either kind.   

642.  
For whatsoever stile these men affect  
Of Optimates, or of Democracy,  
Their courses basely practice, and effect  
A servile Oligarchal Tyranny;  
A swell in Laws as in establishment,  
Like ill mixed humours, never well content.   

643.  
So that such only have escaped mischance,  
As luckily, by public opposition,  
To balance Consuls, Tribunes did advance,  
Or by a more refined composition,  
Have raised (like Venice) some well bounded Duke  
Their self-grown Senators to overlook:   

644.  
So managing the whole in every part,  
As these vast bodies valetudinary,  
May, in the native Fevers of the heart,  
Yet some degrees of good complexion carry;  
And while they keep their foreign foes at rest,  
Win time their own confusion to digest.   

645.  
Besides, if either of these States do choose  
Their Magistrates, or Officers by Lot,  
And chance instead of worth, and knowledge use;  
What strange confusions than beget they not?  
So that no wise man will himself commit,  
Much less wise State to be disposed by it.   

646.  
Again, if they by suffrages elect,  
Then, what scope that doth unto practice give;  
The old Comitia, and the new erect  
Conclave of Rome pregnant examples live;  
To show worth there must be abandoned,  
Where real grounds are passion-governed.   

647.  
Nay more, let us consider if it be  
Easy at once of good men to find many;  
Since we with odds of birth and breeding see,  
Even among Kings, how rarely time yields any  
That out of Conscience, or for Country's sake  
Will hazard, care, restrain or undertake?   

648.  
But grant such may be found, yet States thus peazed  
Must of necessity (as fortune-bound)  
Either by Princes have the balance raised,  
Or lose to undertaking Prince's ground:  
In which the thanks they offer to a Crown  
Is often thankless Mines, to pull it down,   

649.  
And foolishly; since union contains  
All native strengths of Sovereignty;  
As bearing over nature meekest rains;  
Whereby all other forms of Policy  
Must either freely yield to her subjection,  
Or else at least crave under it protection.   

650.  
Whence to conclude, since in this abstract view  
Of these estates, the multiplicity  
Proves apt to over-wrest, or lose their due  
As only true friends to extremity;  
Can mankind under any Sovereign  
Hope to find rest, but in a Monarch's Reign?   

651.  
Out of which ground, the Poet, making Fates,  
Hath Registered Three thousand Deities,  
The least of whose powers governed many States,  
And yet acknowledged Jove's supremacy,  
A work of supernatual succession,  
Derived from God heads of the first impression.   

652.  
Again, who looks down from these Crystal spheres,  
To view the Ocean where Jove's brother Reigns,  
Shall he not find the water Nereid's there  
In Office subaltern, not Sovereign?  
Yet used to stir, or calm the Ocean's race,  
As Royalties of his three-forked Mace.   

653.  
Whence, if these lively Images prove true,  
It must be ' alike true, that the best times prized  
That old Monarchal form, before the new  
Confused Moulds, by error since devised:  
For else their Types of ruling providence,  
Absurdly, will seem far excelled by sense.   

654.  
Let Man then weigh, whether this strange excess  
Follow the nature of each mortal frame  
As time-born, with her to grow more or less;  
And like her, never to remain the same?  
Or whether this relax or over-bent,  
Spring from the Subject or the Government?   

655.  
And he shall find the ground of change to be  
A wandering, and unmeasured affection  
Of Power to bind, and People to be free,  
Not in the Laws, Church Rites, or their Connexion;  
But practice merely to raise, or keep down  
Crowns by the people, people by the Crown.   

656.  
In which misprision, while each doth suppress,  
That true relation, by which States subsist,  
They first lose names, then make their natures less,  
Growing deformed, by forming what they list:  
For they that still cast old foundations new,  
Make many shapes, but never any true.   

657.  
And as we do in humane bodies see,  
Where Reason Reigns in chief, not the affection,  
Order is great, not wanton liberty;  
Man to himself, and others a direction;  
Where if too much abstracted or let fall,  
The tares of passion there run over all.   

658.  
So when men fall away from Monarchy  
Whether it be to States of few or more,  
Change leads them nearer unto Anarchy  
By divers Minutes, than they were before;  
Since unity divided into many,  
Begets Confusion, never friend to any.   

659.  
For in each kind of humane government,  
Where Custom, Laws, or ancient Constitutions  
Serve as true scales, to weigh out powers intent,  
Honour and Wealth there find no dimunitions,  
But where Will Reigns, and over-leaps those bounds.  
What can establish, but that which confounds?   

660.  
Therefore to end this point, if any one  
(According to our natures) fond os new,  
Into more Rulers would translate a Throne,  
Let him at home this Paradox find true;  
Or else yield, that unfit for public states,  
Which in his private every creature hates.   

661.  
Thus have we viewed the spirit of Government,  
Showed both her ends, and errors in some kinds,  
And by comparing yet made excellent  
This brave Imperial Monarchy of minds,  
Not making Tyrant's Gods to unmake Kings  
With flattering air for over-soaring wings.   

662.  
And though the ways of wit be infinite,  
Not to be cast in any Mould or Art,  
Like shadows, changing shape with every light,  
Ever and, never, still the same in part;  
Yet by this Model, wiser men may see,  
That there is choice even in the vanity.   

663.  
And forms established, which must be obeyed  
As levels for the world to guide her own  
Foundations against Anarchy well laid,  
Whose Being is but Being's overthrown;  
Where Thrones (as mortal shrines) with mortal fear  
Must be adored and worshipped every where.   

664.  
Therefore I thus conclude this fruitless dream,  
That if the body have imperfect features,  
Or swim (like Aesop's wife) against the stream,  
Each age must add to all the works of Creatures,  
And perfect things unperfectly begun,  
Or else in vain, sure, I have roul'd this Tun.     

A TREATISE OF RELIGION.  By Sir FULK GREVILL, Lord BROOK. 

1.  
WHat make these many laws, these rains of power  
Where with Mankind thus fettered is and bound;  
These divers worships, which men's soviss deflow'r  
Nature, and God, with novelty confound?  
'Tis ignorance, Sin, Infidelity  
By which we fallen from our Creation be:   

2.  
What is the Chain which draws us back again,  
And lifts Man up unto his first Creation?  
Nothing in him his own heart can restrain,  
His reason lives a Captive to Temptation,  
Example is corrupt, precepts are mixed,  
All fleshly knowledge frail, and never fixed.   

3.  
It is a Light, a Gift, a Grace inspired,  
A spark of Power, a goodness of the Good;  
Desire in him, that never is desired;  
An Unity, where desolation stood;  
In us not of us, a Spirit not of earth,  
Fashioning the mortal to immortal birth.   

4.  
His Image that first made us in perfection,  
From Angels differing most in time and place,  
They fell by Pride, and we by their Infection,  
Their doom is past, we yet stand under Grace;  
They would be Gods, we would their evil know,  
Man finds a Christ, these Angels did not so.   

5.  
Sense of this God, by fear, the sensual have,  
Distressed Nature crying unto Grace,  
For Sovereign reason than becomes a slave,  
And yields to servile sense her Sovereign place,  
When more or other she affects to be,  
Then seat or shrine of this Eternity.   

6.  
Yea, Prince of Earth let Man assume to be,  
Nay more; of Man, let Man himself be God,  
Yet without God, a Slave of Slaves is he,  
To others, Wonder; to himself, a Rod;  
Restless despair, desire, and desolation;  
The more secure, the more abomination.   

7.  
Then by affecting power, we cannot know him.  
By knowing all things else, we know him less,  
Nature contains him not, Art cannot show him,  
Opinions Idols and not God express.  
Without, in Power, we see him every where,  
Within, we rest not, till we find him there.   

8.  
Then seek we must, that course is natural  
For owned fouls to find their owner out,  
Our free remorses, when our Nature's fall;  
When we do well, our hearts made free from doubt,  
Prove service due, to one omnipotence;  
And Nature of Religion to have sense.   

9  
Questions again, which in our hearts arise  
(Since loving knowledge, not humility)  
Though they be Curious, Godless, and Unwise,  
Yet, prove our Nature feels a Deity,  
For if these strifes rose out of other grounds,  
Man were to God, as deafness is to sounds.   

10.  
Religion thus we naturally profess  
Knowledge of God is likewise universal;  
Which divers Nations diversely express,  
For Truth, Power, Goodness, Men do worship all;  
Duties to Parent, Child, Time, Men, and Place,  
All known by Nature, but observed by Grace.   

11.  
And that these are no positive made Laws  
Appears in this, since no consent of Nations,  
No Custom, Time, or any other 'Cause  
Can unto Vice give Virtue's estimation,  
Or root out those impressions from our hearts  
Which God by Nature unto Man imparts,   

12.  
Yea, these impressions are so finely fixed  
In understanding, and the Conscience too,  
That if our nature were not strangely mixed,  
But what we knew it could as easily do,  
Men should (even by this spirit) in flesh and blood  
Grow happily, Adorers of the Good.   

13.  
But there remains such natural corruption  
In all our Powers, even from our Parent's seed,  
As to the good gives native interruption;  
Sense stains affection; that Will, and Will Deed,  
So that what's good in us, and other too  
We praise; but what is evil, that we do.   

14.  
Our knowledge thus corrupted in our lives,  
Serves to convince our Consciences within,  
Which sentence of Record with self-love strives,  
Leads us for rest, and remedy of sin,  
To seek God and Religion from without,  
And free this condemnation which we doubt.   

15.  
Yet in this strife, this natural remorse,  
If we could bend the force of Power and Wit  
To work upon the heart, and make divorce  
There from the evil which perverteth it;  
In judgement of the Truth we should not doubt  
Good Life would find a good Religion out.   

16.  
But our infirmity which cannot brook  
This strong, intestine, and rebellious war,  
In wit and our affections, makes us look  
For such Religions as there imaged are;  
Hence grow these many Worships, Gods, and Sects  
Wherewith man's error all the world infects.   

17.  
For when the Conscience this Religion fashions  
In blind affections, there it strait begets  
Gross superstition; when in witty passions  
It moulded is, a Luster there it sets  
On hearts profane, by politic pretence,  
Both buying shadows with the souls expense.   

18.  
For they, God's true Religion (which a State  
And being is, not taken on, but in)  
To bottomless hypocrisy translate,  
The superstitious doth with fear begin;  
And so deceived, deceives and under-rates  
His God, and makes an idol of his sin:  
The politic with Craft enthralls Mankind,  
And makes his body sacrifice his Mind.   

19  
Both, in ourselves, make us seek out a God,  
Both, take self-love and fear, for Scale and measure,  
They both, become their own and others rod;  
The one takes care, the other wrong for pleasure;  
As many minds, as many Gods they make,  
Men easily change all they easily take.   

20.  
This superstitious Ignorance and Fear  
Is false Religion, offering sacred things  
Either to whom it should not, or elsewhere,  
The manner to the Godhead scandal brings;  
It fears Sea, Earth, Sky, Silence, Darkness, Light,  
And in the weak soul still hath greatest Might,   

21.  
Which natural disease of mortal Wit,  
Begets our Magic, and our Star-Divines,  
Wizards, Impostors, Visions stand by it,  
For what Fear comprehends not, it inclines  
To make a God whose nature it believes,  
Much more inclined to punish, then relieve.   

22.  
The reason is, when fears dim eyes look in,  
They guilt discern, when upwards justice there  
Reflects self-horror back upon the sin,  
Where outward dangers threaten every where:  
Flesh the foundation is, Fancy the work,  
Where raked up and unquenched, the evils lurk,   

23.  
For Fear, whose motion still itself improves  
Hopes not for Grace, but prays to shun the Rod;  
Not to do ill more than do well it loves;  
Fashions God unto Man, not Man to God:  
And to that Deity, gives all without,  
Of which within it lives and dies in doubt.   

24.  
The other branch is mere Hypocrisy,  
The world's Religion, born of Wit and Lust;  
All which like hunters follow things that fly,  
And still beyond things found, find something must,  
As God is boundless, endless, infinite,  
So seem these Idols to the Hypocrite.   

25.  
Wit there is Priest, who sacrisice doth make  
Of all in Heaven and Earth to his desire;  
For from this Wit, God and Religion take  
As many shapes, as many strange attires  
As there be in the World degrees of change,  
Which upon humours, time, occasion range.   

26.  
This teacheth all ambitious Magistrates,  
On sins unquiet, humours how to build  
Idols of Power, to alter nature's rates,  
And by false fears and hopes make people yield  
Their hearts for Temples unto Tyrant's Laws,  
Which Zeal divine, to humane Homage draws.   

27.  
And when spiritual Lights, which Truth expound,  
Once to the traffic of Man's Will descend;  
With chains of Truth, Mankind no more is bound,  
Whereby their hearts should up to Heaven ascend;  
But vainly linked unto their tongues, which draw  
Religion to a fleshly outward awe.   

28.  
And though this Fear a Holiness, in show  
Such as no Eye of Man can pierce the veil,  
But lest God's household, to contempt should grow,  
Or this Hypocrisy not still prevail,  
To rais● them reverence above their worth;  
Blood, Inquisition, Question, they bring forth.   

29.  
They draw the sword of Power, against her own,  
Or else stir people up, to war their Kings,  
Both must be theirs, or both be overthrown;  
They bind Man unto words, God binds to things;  
For these false heads of holy Mother see  
Sceptres to Mitres, there inferior be.   

30.  
Among ourselves likewise there many be  
That make Religion nothing else but Art,  
To master others of their own degree,  
Enthral the simple well believing heart;  
These have opposers, scorn obedient fools,  
Affecting Reign by educations tools.   

31.  
And though they serve Ambitious Princes use,  
While they protect them like a nursing Father,  
And while this common traffic of abuse  
Mutually helpeth either side to gather;  
Yet mark the end of false combined trust,  
It will divide, and smart the people must.   

32.  
For sure in all kinds of Hypocrisy  
No bodies yet are found of constant being;  
No uniform, no stable Mystery,  
No inward Nature, but an outward seeming,  
No solid Truth, no Virtue, Holiness,  
But types of these, which Time makes more or less.   

33.  
And from these Springs, strange inundations flow,  
To drown the Sea-marks of Humanity,  
With Massacres, Conspiracy, Treason, Woe,  
By Sects and Schisms, profaning Deity:  
Besides with Furies, Fiends, Earth, Air and Hell  
They fit, and teach Confusion to rebel.   

34.  
But as their lives a true God in the Heaven,  
So is there true Religion here on earth:  
By nature? No, by Grace not got, but given;  
Inspired, not taught; from God a second Birth:  
God dwelleth near about us, even within,  
Working the goodness, censuring the sin.   

35.  
Such as we are to him, to us is he,  
Without God there was no man ever good;  
Divine the Author and the matter be,  
Where goodness must be wrought in flesh and blood:  
Religion stands not in corrupted things,  
But virtues that descend have Heavenly wings.   

36.  
Not heathen virtue, which they do define  
To be a state of mind by Custom wrought,  
Where sublime Religion seems to refine  
Affection, perturbation, every thought,  
Uunto a Mens Adepta, which work spent  
Half of the days to humane Hermes lent.   

37.  
For in his work, Man still rests Slave to Fame,  
To inward Caution, outward form and pride,  
With curious watch to guard a rotten frame  
Safe undiscoveted from the piercing eyed,  
Assiduous caution tyrannising there,  
To make frail thoughts seem other than they are.   

38.  
Under this Mask, besides, no vice is dead,  
But passion with her counter-passion peazed;  
The evil with itself both starved and fed,  
And in her woes with her vain glories eased;  
The work and tools alike, vain flesh and blood,  
The labour great, the harvest never good.   

39  
For in this painted Tomb, let Man's own spirit  
Really judge, what that estate can be  
Which he begetting in himself inherits,  
Other than DESERTS of Hypocrisy,  
Within the darkening shadows of his wit,  
Hiding his stains from all the world but it.   

40.  
And if the habits of Hypocrisy  
With such attention must be kept and wrought;  
If to mask vice be such a mystery,  
As must with her captivity be sought;  
If to be nothing, and yet seem to be,  
So nicely be contrived and dearly bought,  
As vanity must in a Phoenix fire  
Smother herself to hatch her false desire.   

41.  
Then Judge, poor Man, God's Image once, 'tis true;  
Though now the Devils, be thine own defection;  
Judge Man (I say) to make this Image new,  
And cleanse thy flesh from this deep died infection,  
What miracles must needs be wrought in you,  
That thus stand lost in all things but election?  
What living death, what strange illumination  
Must be inspired to this Regeneration?   

42.  
Must not the Grace be supernatural,  
Which in forgiving gives sanctification;  
And from this second Chaos of his fall  
Forms in Man's little world a new Creation?  
And must not then this twice born Child of Heaven  
Bring forth in life this new perfection given?   

43.  
Then Man; pray and obtain; believe and have;  
Omnipotence and goodness ready be  
To raise us with our Saviour from the Grave,  
Whence Enoch and Elias lived free;  
He made all good, yet suffered sin and death  
To Reign, and be exiled again by faith.   

44.  
Then, till thou find this Heavenly change in thee  
Of Pride to Meekness; Atheism to Zeal,  
Lust to Continence; Anger to Charity,  
Thou feelest of thy election no true seal;  
But knowledge only, that poor infancy  
Of this new Creature, which must thence appeal  
Unto the father for obedience,  
Judging his hopes or condemnation thence.   

45.  
For what else is Religion in Mankind,  
But raising of God's Image there decayed?  
No habit, but a hallowed state of Mind  
Working in us, that he may be obeyed;  
As God by it with us Communicates,  
So we by Duties must with all estates:   

46.  
With our Creator, by sincere devotion;  
With Creatures, by observance and affection;  
Superiors, by respect of their promotion,  
Inferiors, with the nature of protection:  
With all, by using all things of our own  
For others good, not to ourselves alone   

47.  
And even this sacred band, this Heavenly Breath  
In Man his understanding, knowledge is;  
Obedience, in his Will; in Conscience, Faith;  
Affections, Love; in death itself a bliss;  
In body, Temperance; life, Humility,  
Pledge to the mortal of Eternity.   

48.  
Pure only, where God makes the Spirits pure;  
It perfect grows, as imperfection dies;  
Built on the rock of truth, that shall endure;  
A Spirit of God, that needs must multiply;  
He shows his Glory, clearly to the best,  
Appears in Clouds and Horror to the rest.   

49.  
Such was the soul in our first Sires Creation,  
When Man knew God and goodness, not the evil:  
Far greater in the Godheads incarnation,  
Where Truth subdued the sin that made the devil;  
She still is Gods, and God for ever one,  
Both unbelieved in flesh, and both unknown.   

50.  
Then, Man, learn by thy fall, to judge of neither;  
Our flesh cannot this spirit comprehend;  
Death and new birth in us must join together,  
Before our nature where it was ascend:  
Where man presumes on more than he obeys,  
There, strait Religion to opinion strays.   

51.  
Then since 'tis true, we only here possess  
These Treasures, but in veslels made of slime;  
Religion we by consequence confess  
Here to be mixed of base things and sublime,  
Of native evil, supernatural good,  
Truth, born of God, and error of our blood.   

52.  
Yet Gold we have, though much allayed with dross,  
Refining, never perfect in this life;  
Still in our journey, meeting gain and loss;  
Rest in our deaths, and until then a strife:  
And as our days are Want, Temptation, Error;  
So is our Zeal, War, Prayers, Remorse, and Terror.   

53.  
Such is the state of Infants in new birth,  
Fed first with Milk, too weak for stronger food,  
Who learn at once to know and do in earth  
(both enemy and impotent in good)  
Must feel, that our Christ can of his loose none,  
Which unto us makes Grace and Merit one   

54.  
These be true Antidotes against despair;  
Cradles for weakness; stories, for corruption  
To read, how faith begins to make her fair  
By cleansing sensual sinks of interruption,  
Whereby the throws of many thoughts bring forth  
Light, only showing, Man is nothing worth.   

55.  
For this word Faith, implies a state of Mind;  
Is both our wooing, and our Marriage Ring;  
The first we meet, and last, but Love we find  
A given hand, that feeleth Heavenly things;  
And who believe indeed God, Heaven and Hell  
Have passed in that chief lets of doing well.   

56.  
Then let not man too rashly judge this Light,  
Nor censure God, by his own imperfections;  
What can give limit to the infinite,  
When he by works will witness our election?  
Degrees I grant there be of Will and Might,  
Some to beget, some only to inherit,  
Yet still the Conscience must obey the Spirit.   

57  
Yea, though God call his Labourers every hour  
And pay the Last and First with Heavenly gain,  
Though he give faith, beyond the Law, and Power,  
Yet is God's nature where he is to reign;  
His word is Life, the Letter all men's fall,  
That it without the Spirit measure shall.   

58.  
This Sacred word is that Eternal Glass,  
Where all men's souls behold the face they bring;  
Each sees as much as life hath brought to pass;  
The Letter can show Life no other thing:  
The heart's Grace works to know what they obey,  
All else profane God, and the World betray.   

59  
This work is Gods, even his that works all wonder,  
His Arm not shorned, and his goodness one,  
Whose Presence breaks sins middle wall in sunder,  
And doth in flesh deface the evils throne;  
He is all, giveth all, hath all where he is,  
And in his absence never soul finds bliss.   

60.  
His Egypt wonders here he doth exceed,  
For there he mixed with Winds, Rain Nature's line:  
Now by his spirit, he doth blast our weeds,  
Immediate Grace, true miracles Divine;  
Guides not by Fires and Meteors, night and day,  
His wand'ring people how to move or stay,   

61.  
But into sinners hearts, shadows of death,  
The saving light of truth he doth inspire;  
Fitteth our humane Lungs with Heavenly breath,  
Our mortal Natures with immortal fire;  
He draws the Camel through the Needle's eye,  
And makes the chosen flesh die, ere they die.   

62.  
Yet keeps one course with Israel and us,  
The flesh still knew his Power, but not his Grace,  
All outward Churhes ever know him thus,  
They bear his name, but never run his race;  
They know enough for their self-condemnation,  
His, doing, know him, to their ownsalvation.   

63.  
His Church invisible are few and good,  
The visible, erroneous, evil, many;  
Of his, the Life and Letter understood;  
Of these, nor Life, nor Letter, dwell in any,  
These make his word Sect, Schism, Phisosophy,  
And those from Fifhers called, Apostles be.   

64.  
They do in praying, and still pray in doing,  
Faith and obedience are their contemplation,  
Like Lovers still admiring, ever wooing  
Their God, that gives this Heavenly constellation,  
They war that Finite, Infinite of sin;  
All Arts and Pomp's, the error wanders in.   

65.  
God is their strength, in him, his are not weak,  
That Spirit Divine which Life, Power, wisdom is  
Works in these new born Babes a life to speak  
Things which the world still understands amiss:  
The Lie hath many tongues, Truth only one,  
And who sees blindness, till the sin be gone?   

66.  
Fools to the world these seem, and yet obey  
Princes oppressions, whereat fools repine;  
They know these Crowns, these theatres of Clay  
Derive their earthly power from power Divine:  
Their sufferings are like all things else they do,  
Conscience to God, with men a wisdom too.   

67.  
Book-Learning, Arts, yea School Divinity  
New types of old Law-munging pharisees  
(Which cursed in bondage of the Letter be)  
They know, they pity, and would fain advise;  
The goodness moves them, yet the wisdom stays  
From sowing Heavenly seed in stony ways.   

68  
To you they cry, O you, that hold the shrine  
As sent by God, yet Priests of chance and gain!  
Your charge is to distribute things Divine;  
O do not lie for God, and sin in vain!  
Reveal his word, his mysteries expound,  
Else what he works you travel to confound.   

69.  
You should be keys to let his Will pass out,  
Bind sin, and free repentance by his word;  
Fear those that scorn, and comfort them that doubt;  
What drowned Pharaoh, still is Israel's ford:  
Wisdom above the truth was Adam's sin;  
That veil which Christ rend off, will you walk in?   

70.  
Observe Faith's nature, in these hallowed shrines,  
Both of the old and perfect Testament;  
Works be her fruits, her nature is Divine,  
Infused by him that is omnipotent;  
Do we believe on him, on whom we stay not?  
Can we believe on him, whom we obey not?   

71.  
His Pen left two examples, it is true;  
First of his chosen, how he grossly fell;  
Then, of the Thief born instantly anew;  
Vice raised to Heaven, perfection fallen to hell;  
And of each nature therefore left not many,  
Lest hope, or fear should over-work in any.   

72.  
Is it not then by warrant from above,  
That who gives faith, gives true obedience?  
What other Medium hath our flesh to prove  
That sin with God keeps no intelligence?  
Takes this from Man the fruits of Christ his death?  
No, it translates him into it by faith.   

73.  
For though God gave such measure of his Grace  
As might in flesh fulfil the second Table,  
Yet sin against the first, did quite deface  
God's Image, and to raise that who is able?  
Between the Flesh and Grace that spiritual Fight  
Needs Father, Son, and their proceeding Might   

74.  
Nay, let us grant, God would enable Man,  
After his calling, to accomplish all;  
From Adam's sin who yet redeem him can,  
Or Paul's transgression clear before his call,  
But Christ that comes to none of Gods in vain?  
The justest need him, for the worst he is slain.   

75.  
His life he makes example where he please  
To give his spirit, which is, to forgive:  
What can the flesh assume itself in these,  
Since reason dies, before his faith can live?  
Who knows God's power, but where he sin removes?  
What should restrain the Almighty where he loves?   

76.  
Besides, who marks God's course, from our Creation  
Down unto Christ, shall by succession see  
Bliss of the goodness, evils condemnation  
Established by unchanging destiny:  
The Word is clear, and needs no explanation,  
Only the Council is a Mystery;  
Why God commanded more than Man could do,  
Being all things that he will, and Wisdom too.   

77.  
Why came our Saviour, if flesh could fulfil  
The Law enjoined? or if it must transgress,  
Whence took that Justice this unequal Will  
To bind them more, to whom he giveth less?  
Here Power indeed to wisdom must direct,  
Else Light saves few, and many doth detect.   

78.  
Strive not then, wit corrupt and disobeying,  
To fetch from Pope's stools, Powers commanding Thrones  
Doctrines of Might, that suffer no denying,  
Yet divers. as Earth's Tempers in her Zones;  
Since Christ's own heard him, faw him live and die,  
Yet till he rose, knew not the mystery.   

79.  
Pray then, and think, Faith hath her mediation,  
Ask for thyself that spirit which may judge,  
Wait the degrees of thy Regeneration,  
Count not without thy God, nor do thou grudge  
Limits and bounds of thine illumination;  
But give account of that which God hath given,  
Since Grace, not Merit, with the Law makes even.   

80.  
And if thou seekest more Light to clear thy mind,  
Search not Gods councils in himself contracted,  
But search his written word where thou shalt find,  
That Adam's fall was breach of Law enacted,  
By which in stained womb the chosen seed  
Together with the reprobate did breed.   

81.  
The one showed forth the Light which he received  
Fashioned within him by the infinite;  
The other served the evil, was deceived,  
And in that which condemned him took delight:  
Both States partakers of Eternity,  
In Life, or death, as good, or ill they be.   

82.  
Both had one School, one form and Education,  
Each knew one God; but only one obeyed,  
Where in the odds was spiritual adoration,  
And outward Rites, which ever have betrayed;  
Abel sought God alone, Cain would have more,  
Which Pride was in the Angels judged before.   

83.  
Thus when Creation was a fresh Tradition,  
And miracle the proper ground of faith,  
Guiding the sin unto her true Physician,  
Yet then (we see) sin multiplied death:  
For him that made them men would not obey;  
Idols, and Sects ne'er had any other way,   

84.  
Men would be Gods, or earthly Giants rather,  
Number their strength, and strength their number is,  
Their Doctrine sin, which as it spreads doth gather  
This present world, Flesh seeks no other bliss.  
As God, by goodness, saves those souls he chooseth,  
So Hell condemns those wicked souls it useth.   

85.  
Now while both Churches lived thus together  
Patted by Grace, by miracles united,  
The outward worship common was to either,  
And both alike by benefits invited:  
Yet murmur and obedience proved them two,  
For while both knew, yet only one would do.   

86.  
Thus though by life the Spirit Spirits trieth,  
So as God's goodness is by his expressed;  
Which goodness in the devils ever dieth  
Yet God hath here more latitude impressed:  
For unto those who only bear his name,  
He gave such Gentiles as denied the same.   

87.  
But when with idols they profaned the Land  
Which he gave them, for seeming to adore him,  
When they that held by form, even broke that Band,  
And Israel in the outward failed before him;  
Then came captivity, that earthly Hell,  
Planting the Gentiles where his did dwell.   

88  
In this time's womb, this uttermost defection  
Of fleshly Israel, came the Virgin's seed,  
That rightfulness which wrought Gods own election,  
And in the flesh fulfilled the Law indeed:  
When Doctrine, Miracles, benefits proved vain,  
Then was this Lamb ordained to be slain.   

89.  
Thus by defection from obedience,  
Successively both Sin and Sects have grown;  
Religion is a miracle to sense,  
The new man of the old is never known:  
And to those hearts where gross sins do not die,  
God's Testaments are mere Philosophy.   

90.  
What Latitude this to the world allows,  
Those souls in whom God's image was decayed  
Then know when they perform such spiritual vows  
As underneath our Saviour's Cross are laid,  
They that receive his wages, bear his Arms,  
Know only what avails us, and what harms.   

91.  
Wherein to take Thrones first, as chief in Might,  
david's we wish, of Salomon's find some,  
Not in those wisdoms of the infinite,  
But in the rest, which bide more doubtful doom:  
Thrones are the worlds, how they stand well with heaven,  
Those powers can judge to whom such grace is given.   

92.  
Next that, High Priesthood, which the spirit fallen Jew  
So prized, and erroneously maintained,  
Ceased in him, whose sacrifice was due  
To all the world, by her defections stained:  
Small hopes this gives to our Cathedral Chairs,  
The spirit only choosing spiritual Heirs.   

93.  
Again, for such as strive to undermine  
The vanity of Rome's ore-built foundation,  
With sins ambition, under words Divine,  
Hoping to raise Sects from her declination;  
O let them know, God is to both alike,  
The one he hath, the other he will strike.   

94.  
And in the world where power confirms opinion,  
Advantage, disadvantage as they stand;  
Rome hath the odds in Age and in Dominion;  
By which the Devils all things understand,  
The Superstition is too worn a womb  
To raise a new Church now to equal Rome.   

95.  
Last, for ourselves which of that Church would be  
Which (though invisible) yet was, is, shall  
For ever be the State and Treasury  
Of Gods elect, which cannot from him fall:  
Arks now we look for none, nor signs to part  
Egypt from Israel, all rests in the heart.   

96.  
Our three Crowned Mitres, are but works of Spirit,  
Faith, Key and Sceptre; our Ambition, Love;  
Built upon Grace we are, and thence inherit  
Temptation, which in us doth purge and prove,  
Mortify, regenerate, sanctify and raise  
Our old fallen Adam to new Adam's ways.   

97.  
This word of life, then, let not fleshly Man  
Corrupt and unregenerate expound;  
As well the Mortal judge the immortal can,  
Or deafness find the discords out of sound,  
Or Creatures their Creator comprehend,  
Which they presume that judge before they mend.   

98.  
Mix not in Functions God and Earth together;  
The wisdom of the world and his are two;  
One Latitude can well agree to neither,  
In each men have their beings as they do:  
The world doth build without, our God within;  
He trafficks Goodness, and she trafficks sin.   

99  
Schools have their Limits, wherein Man prescribes;  
What Credit hopes Truth there, which contradicts?  
States have their Laws, all Churches have their Tribes,  
Where sin is ever strongest, and inflicts;  
For Man is judge, and force still wisdom there,  
How can God thence expect a spiritual Heir.   

100  
But Gods elect still humbly pass by these,  
Make Love their School, and scale of righteousness;  
Which infinite those hearts desire to please,  
While to the world they leave her wickedness;  
Sect and division cannot here arise,  
Where every Man in God is only wise.   

101.  
Can it then be a Doctrine of despair  
To use the words or Councils of our God;  
As they stand in him? though they seem severe,  
Health of the chosen is the lost childs rod.  
Though flesh cannot believe, yet God is true,  
And only known, where he creates a new.   

102.  
Things possible with man are yet in question,  
God's power, Gifts. Will, here faith's true Bases be  
All Mediums else are but the sins suggestion,  
The mover only makes our nature free,  
Faith and obedience he that asketh giveth;  
And without these God's spirit never lives.   

103.  
Again, in this strange war, this wilderness,  
These Egypt Brick-kills, from our straw deprived,  
God ever liveliest doth himself express,  
Help being here from Heavenly power derived:  
Affliction of the Spirit made man's true Glass,  
To show him, God brings what he will to pass.   

104.  
Now in this fight, wherein the man despairs,  
Between the sin, and his regeneration  
Faith upon Credit never takes her Heirs,  
Gods wonder in us works her adoration:  
Who from the Heaven sends his graces down,  
To work the same obedience he will Crown.   

105.  
This leads us to our Saviour; who no more  
Doth ask then he enables us to do;  
The rest he frees, and takes upon his score,  
Faith and obedience only binds us to:  
All other Latitudes are Flesh and Devil.  
To slain our knowledge and enlarge our evil.   

106.  
Offer these Truths to Power, will she obey?  
It prunes her pomp, perchance ploughs up the root;  
It pride of Tyrant's humours doth allay,  
Makes God their Lord, and casts them at his foot,  
This Truth they cannot wave, yet will not do,  
And fear to know because that binds them too,   

107.  
Show these to Arts; those Riddles of the sin  
Which error first creates, and then inherits;  
This Light consumes those Mists they flourish in,  
At once deprives their Glory and their Merit;  
Those mortal forms, moulded of humane error,  
Dissolve themselves by looking in this mirror.   

108.  
Show it to Laws; Gods Law, the true foundation,  
Proves how they build up earth, and lose the Heaven;  
Give things Eternal, mortal limitation,  
overruling him from whom their Laws were given:  
Gods Laws are right, just, wise, and so would make us;  
Man's, captious, divers, false, and so they take us.   

109.  
Show it the outward Church, strange speculation  
For that Hypocrisy to see the Life,  
They that sell God for earthly estimation,  
Are here divorced from that adulterous wife:  
For this truth teacheth Mankind to despise them,  
While God more justly for his own denies them.   

110.  
Offer these Truths to flesh; in General,  
God in his power, and Truth they do confess;  
But want of faith, that venom of their fall,  
Despairs to undergo his righteousness,  
They think God good, and so his Mercy trust,  
Yet hold good life impossible to dust.   

111.  
Only that little flock, Gods own elect,  
Who living in the world, yet of it are not,  
God is the wealth, Will, Empire they affect,  
His Law, their wisdom, for the rest they care not;  
Among all floods this Ark is still preserved,  
Storms of the world are for her own reserved.   

112.  
For their sake, God doth give restraining Grace  
To his seen Church, and to the Heathen too;  
Sets sin her Latitude of time and place,  
That only she her own may still undo;  
And where the sin is free to all, as one,  
He binds temptation to preserve his own.   

113.  
So as though still in wilderness they live,  
As gone from Egypt, suffer Israel's care,  
Yet Food and Clothes that wear not out he gives,  
Of them that hate them they preserved are,  
This Grace restraining bounds the Hypocrites,  
Whose ravine else might spoil the world of Lights.   

114.  
Then, Man! rest on this feeling from above,  
Plant thou thy faith on this Celestial way,  
The world is made for use, God is for Love,  
Sorrow for sin, Knowledge but to obey;  
Fear and Temptation to refine and prove,  
The Heaven for Joy; desire thou that it may  
Find peace in endless, boundless, Heavenly things;  
Place it else where, it desolation brings.   
FINIS.