THE SOULS SOLACE In times of trouble. With several particular remedies against DESPAIR, collected out of the Psalms of DAVID. And some short Meditations and Ejaculations upon the Attributes of God, the Lords Prayer, and the ten Commandments.  
Written for the comfort of all the afflicted. By F. thorn, Gent.  Psal. 92.5.6. 
O Lord, how glorious are thy works, and thy thoughts are very deep.  
An unwise man doth not well consider this, and a fool doth not understand it.  
LONDON, Printed by THO: HARPER, and are to be sold by Philip Nevil at the sign of the Gun in Ivy Lane. MDCXLIII.   

The PRINTER to the READER.  
Judicious Reader,  
THe Learned Author of these ensuing Divine Poems, (The soul's Solace in times of trouble,) having with great pains, care and industry, perused divers Authors for the furtherance of this his Work, as thou mayst perceive by the first printed sheet thereof; and leaving the same to my dispose, I finding the said quotations so far to exceed the place, against which they ought to stand, that according to divers printed Books, I resolved (for thy ease and benefit) without my Author's consent, to place them at the end of the said Poems in a fair Character, with reference to each page and line, marked with several letters of the Alphabet: as thus (a) etc. where thou mayst easily find them. And so I commend them with the whole unto thee, resting  
Thine T. H.   

To the indifferent Reader.  
REaders, you I mean th●e are led by reason, not by affection, when this or any other Book presents itself to your view or censure, read not to contradict, nor to believe, but weigh and consider, despise not the matter for the meanness of the stile; solid and sober natures have more of the ballast then of the sail; decaying Merchants have many tricks to uphold the credit of their wealth and ability, empty and barren brains fine glistering phrases and flourishes to maintain the credit of their sufficiency, discretion of speech is more than eloquence, and to speak agreeably to those with whom we deal is more than to speak in learned words. Christ for the good of the town where he was brought up (a pattern imitable) went, nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, traveled from Galilee to Nazaret, from a Village to a Hamlet, from a great City to a small Village, Sic vacat exiguis rebus adesse Jovi: I, for the good and benefit as well of the rude and unlearned, as otherwise, have laid aside Poetical Additions, Allegories and Illusions, dark and obscure Parables, Phrases, and flourishes, (wherewith some men's writings are unreasonably stuffed) and observed (though perhaps with more difficulty and pains) this plainness of writing, that so I might be understood of the meanest capacity: Charge me not with arrogancy nor presumption, for as I know that faculty and ability ought to go before practice, because the object cannot be received without the instrument, so I also know that where these are bestowed they either are or should be operative, because the object is ordained for the faculty, unumquodq, est propter operationem suam, I sp●ake not this to animate and encourage those, who only out of a diabolical spirit of pride, envy, or arrogancy, will undertake that function which they are neither called to nor qualified for & here I cannot but admire at the abominable impudency of many proud jesabels' in these times, who imitate their Grandmother Eve in usurping the office of teaching, and their sister Miriam, in grudging and murmuring against Moses and Aaron: None might presume to enter into the Sanctum Sanctorum but the high Priest; the Egyptians had their mysteries in Hyeroglyphick letters lest the vulgar should dive into them, Suitor ne ultra crepidam, let not the Shoemaker go beyond his last, let the Cobbler attend his boot, the Water man his boat, the Fisherman his bait, and the Scholar his books, an hammer is for the Smith, a Homer for the School.  
We may justly take up that complaint which St. Hierom made against some in his time, Quod medicorum est promittant medici, tractant fabria fabri, sola scripturarum ars est quam sibi omnes vendicant, hanc garrula anus, hanc delirus senex, hanc sophista verbosus, hanc universi praesumunt & lacerant. But I will say to such, as Basil once did to an Emperor's Co●k, who thought himself to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and was foolishly and arrogantly prating about matters of faith and religion, tuum est pulmenta curare non divina eloqui à decoquere, it belongs to thee to mind thy cookeries, and not to meddle with points of divinity: O imprudent impudent men and women, put chains and fetters upon your hands and feet, (your actions and affections) not those wherewith Venus Morpho was bound among the Lacedæmonians, but fetters of reason and civility, put a ring upon your lips, not of brass (according to the custom of the Egyptian women) but of prudence and modesty, but this by the way, I return to the Reader. Out of an overweening opinion of your own worthiness and ability, undervalue not another, the more ignorant many times the more impudent, if you have better parts you should have better manners; the most eloquent may learn humility, and he that thinks himself the wisest may discourse at large of his vow folly: Censure not the plainness of my writing, nam haec animis non auribus scripsi, If any thing appear childish, and upon further trial be so, impute●t the tenderness of my years, if not so, to the slenderness of your judgements; If any thing may be variously taken, let charity move you to make the best construction thereof, if you say it is in the accusative case, I answer, it is also in the plural number, and therefore none needs be offended. Lastly, your favourable acceptance of the first fruits of these my unvarnished labours for the present, will not only encourage but engage me to the like respective service to you for the future.  
Valete Fran. thorn.   

To all the afflicted.  

job 5.6 7. job 7. usuque ad 6. verse.  MAN and sorrow are like Hypocrates his twins, two inseparable adjuncts, and his life may fitly be resembled to Ezekiel's rool, full of lamentations; to the moons of April, spent in continual showers of grief, ubi finis unius mali gradus futuri, where clouds of adversity are ever breeding, and the farewell of one sorrow, is but a welcome to another; yet the godly man, as if he were the sole-borne heir to sufferings, hath for the most part the largest possessions in this field of sorrow, in this vale of misery; so that the profession of Christ, 
Psal 79 4 5.  in respect of outward calamities, which are many; the contrarieties between the Flesh and the Spirit, which are implacable; the assaults of the Devil, strong oppositions, and corrupt conversation of wicked men may seem a burden insupportable; yet truth itself, and the testimonies of godly men sufficiently declare, That the ways of the Lord are not grievous, 
Psal. 119.40.  and that his commandments are not burdensome: for frst, The regenerate are partakers of the divine nature of Christ, whereby they are enabled to do and suffer all things, Credenti omnia sunt possibilia, 
john 1.5.  all things are possible to them that believe. Secondly, they have spirits well qualified, humble and meek minds, loving and tractable dispositions towards Christ, and love takes away difficulty, leave fit quod bene fertur onus, love makes a heavy burden light. Thirdly, they have Christ the head of all the faithful, as fellow-members to sympathise with them in their sufferings, & solamen miseris socios h●buisse doloris, they have the God of hosts within them, the hosts of the Lord without them, the God of hosts, and all the hosts of God for them; if men dare offend, God will and can defend: What need Mattheus care if an angry Peter cut off his ear, if Christ be by to cure it again? What need job fear the roving Sabbeans, and robbing Chaldeans, if God's protection uphold him? What need Lot fear to be carried away captive, if Abraham follow to redeem him? What need a Christian fear to sustain trouble, sorrow, need, sickness, or any other adversity, since Christ the Son of God will make his yoke easy, and God our tender Father will in his due time both ease & release us? Yea God the Father, God the Son, and God the holy Ghost are ever ready to apply their helping hands, and we commonly say, multorum manibus grande levatur onus, many hands make light work: Yet in the holy Scriptures, we find that many godly and Religious men (through the imbecility of the flesh, the extremity of pain, and strong assaults of the Devil thereupon) have been for a time so possessed with a spirit of heaviness, th●t they have appeared to themselves and others, for a time, as men utterly lost and forsaken, and by this means have been made unfit to serve God, and scandalised their Religion; to prevent this and such like evils which might hence arise, I have in this small Treatise proposed to your serious consideration: First, the brevity of affliction or difference between the Cross and the Crown. Secondly, the benefit that comes to the soul by affliction. Thirdly, what Christ hath suffered for us. Fourthly, the ends why God afflicts his people. Fifthly, the author of affliction. And these five thoughts, as David's five smooth stones being rightly placed in the sling of the heart, and leveled by the steady hand of faith, will be sufficiently able to beat down the great Goliath of our soul's despair: first, consider the difference between the Cross and the Crown; the brevity of suffering, the perpetuity of reigning; afflictions are but for a short time, during the time of this present life, I count, 
Rom. 8.18. 2 Cor. 12.  saith the Apostle. etc.  
Therefore the time of affliction is sometime termed a day of trial, sometimes a night of sorrow: Heaviness may endure for a night, saith the Psalmist, but joy comes in the morning; sometimes to an hour, of watching, as Christ said to his three Disciples, 
Matth 26.40.  Can you not watch with me one hour? Besides this, the burden of afflictions, 
2. Tim. 2 12. 2 Cor. 1.2, 3, 4, 5.  hath consolations qualifying; As the sufferings of Christ do abound, so his consolations much more: Blessed are they which are persecuted for righteousness sake. Let Stephen have his eyes in prayer to see the heaven opened, and Jesus standing at the right hand of God, and he shall nor be moved with the stones which the Jews violently throw at him: Let Moses see him which is invisible, and he shall not fear Pharaoh, but rejoice rather to suffer with the people of God, then to enjoy the pleasures of sin for a season: Let Paul and Silas consider for whose sake they are imprisoned, and they will sing and rejoice in the midst of their sufferings. Secondly, the power of the oppressor is limited, his days are numbered; I have said you are Gods, but ye shall die like men: the rod of the wicked shall not always rest on the back of the godly, God will either cut off the oppressor in his fury, or take the oppressed to his mercy; Statutum est omnibus semel mori, It is appointed for all men once to die: Quicquid generatur corrumpitur, omne ortum interit: Here is our comfort then, if we die, we shall live like Angels; if we live, we shall see our enemies die like men, & post hac ve●it judicium, and then cometh judgement. Christ our blessed Saviour, God and Man, will one day come to exercise a judicial course against them, otherwise God should be unjust in rewarding, and the godly of all men most miserable. Secondly, 
Rom. 5.4. Luke 24 26. Rom. 8.17. Acts 14.21. Heb. 12.6 7.  consider the benefit that comes by affliction, Via crucis, est via lucis, the cross is the high way to the Crown; we must go through Rethshemesh, to Betheden, through many tribulations into the Kingdom of heaven.  
Affliction to the soul, is as physicke to the body, more wholesome, then toothsome; for although simply in itself it be not good, yet being prescribed, directed and ordered by the wise hand of God, it oftentimes proves very useful and advantageous to the soul: David speaks upon his own experience, 
Psal. 119.71.  that it was good for him; and Paul affirms the same, There is no affliction for the present joyous, but it brings forth the quiet fruits of righteousness. Adam in the garden of pleasure, was overcome by the Serpent; when job upon the dunghill of misery, was more than a conqueror: Affliction makes men mourn for their sins, & beati sunt qui l●gent, Blessed are they which mourn. Affliction makes men humble, and humility makes the soul happy, Deus resistit superbis dat gratiam h●nilibus, God resists the proud, but gives grace to the humble: Afflictions make men meek, & beati sunt mites Blessed are the meek, 
Psal. 3.25.  for they shall inherit the earth: Dirigit mansuetes injudicio, docebit mites in vias suas. Affliction makes men hunger and thirst after righteousness: Beati qui ●surium, Blessed are they, which hunger, etc. Affliction doth purge and purify the soul, & beati mundo cord, Blessed are the pure in heart, etc.  

Heb. 12.1, 2, 4.  Thirdly, Inspice vulnera pendentis Christi, sanguinem morientis, pretium redimentis, cicatrices resurgentis, cap●t habet inclinatum ad osculandum, cor aptum ad diligendum, brachia extenta ad amplexandum, & totum denique corpus expositum ad redimendum Aug. de pas. Christi. Consider what Christ hath done, and suffered for thee: Multa dixit, mira fecit durapassus est verba, durlora verbera, how he was incarned, and assumeth the nature, not of pure and immortal Angels, but of sinful mortal men, how he came from Galilee, to Nazaret, from a Region to a hamlet, from Heaven to earth, from Joy to sorrow, from the Crown to the cross, from his Father's house where were many Mansions, to lie in a manger, from a Hall to a stall, from eternal life, to die a shameful death, from glory to ignonimie; For he that thought it no robbery to be equal with God, made himself of no reputation, and came down from Heaven, and became man, pro servis Dominus pro gregepaster obit, propopulo Rex mactatur, pro milite ductor, and all this he hath done for us, yea when we were his utter enemies; He was wounded for our sins, and broken for our iniquities; the chastisement of our peace was upon him, and by his stripes we are healed. Pharmaca sunt potius quam vulnera, vulnera Christi, Curate enim plagis vulnera nostra suit. The serious and right consideration of these things will make us truly submissive, humble and thankful, and to cry out with the Prophet David. Quid retribuam Domino pro omnibus quae tribuit mihi, primo nihil eram & fecit me, pererar quaesivit me, 
Psal. 116.11.  quaerens invenit me, lapsum redemit, emptum liberavit we deserve fratrem fecit me, What shall I render unto the Lord for all his benefits, etc. he made me of nothing, he sought me when I was lost, and seeking me he found me, etc. O bone jesus, quid tibi moris est nos debuimus & tu solvis, nos peccavimus & tu luis, opus sine exemplo, gratia sine merito, charitas sine mo●o, Bernard de pas● Christi. O sweet Jesus, what dost thou mean? We own, and thou payest, we sin, thou pardonest; a work without example, grace without merit, love without measure, & quid mirum erit si malus servus vitam deponet pro bon● Domino, cum bonus Dominus vitam deposuit pro malo servo? What wonder is it, for an evil servant to lay down his life for a good Master, when a good Master hath first laid down his life for an evil servant?  
Fourthly, consider why God afflicts his people, as namely first, 
jam. 1.2.  that those excellent graces of his Spirit in their hearts might appear more famous and illustrious in the eyes of the world, Haector a quis noscet felix si troja fuisset: How had the faith of Abraham, the patience of job, the meekness of Moses, and fidelity of many of the Apostles been so illustrious, if God had not proved them? Stellae interdiu latent, nocte micant, virtus non apparet in prosper is micat in adversis, Torches and Tapers show dim when the Sun shines, the Moon and Sta●● appear not at noon; our love, zeal, hope and fidelity, is best seen in time of extremity. Secondly, that the edge of their affections might be taken off from the world, the pomps and vanities thereof. Thirdly, for the subduing and quelling of some lust yet unmortified. 
Zach. 13 9  Fourthly, that we might prise and value his favours, blessings and benefits at a higher rate; ●ona magis carendo quam fruendo sentimus bona à terga f●rmosissima, we never know the right worth of a thing, until we are sensible of the want of it; meat is sweet to the hungry, rest to the weary, etc.  
Fifthly, that they might not be condemned with the wicked of the world hereafter, the father suffers his child to burn his finger in a candle to prevent the danger of a greater fire.  
Sixtly to try the disposition of their hearts, the father crosseth his child of his will, to see of what humour and disposition he is, to see whether he will grumble, murmur, or repine, or no.  
Seventhly, to discover the hypocrisy of many, who in the time of peace and prosperity, will make great show of Religion and Piety, when as indeed their chiefest holiness towards God, is to palliate and cover their foul injuries towards men, saepe latet vitium proximitate boni, it is the nature of hypocrisy to get as near Religion as it can: And it is not easily discovered, the dross can hardly be distinguished from the silver till it come out of the furnace, the Player hardly known until he be unmasked; now times of trouble and persecution are Gods unmasking times, times of discovery; if the Player want his wont auditory and applause, he presently grows out of heart, if these have not their wont health, peace and plenty, they are ready to forsake their God and Religion, and to say as jorams profane Pursuivant did, This evil is of the Lord, 
2 Kings 6.33. Esay 58.3. Mal. 3.14. 1 Sam. 28.6, 7.  and why should we depend any longer on him? Whereas the godly then cleave nearest unto the Lord. Bells keep their tune whether they ring for funerals or festivals, they that are truly Religious, will be Religious as well in want, as in wealth, in adversity, as well as in prosperity, in solitudine as well as in theatro, in private, as well as in public.  
Fifthly, and lastly, consider who corrects thee, thou art under the hand of a wise God, and pitiful Father, who both can, and will order all things for thy good, prosperity, adversity, sickness, health, life, death, 
Rom. 8 28.  & omnia cooperantur, and all things else shall work together for the good of such as love the Lord, for nothing happens to the godly by chance or fortune (as many ignorantly suppose) there's not a sparrow falls to the ground without the providence of God, there is not a hair upon our heads but it is numbered. 
Eccles. 2. usque 14. Esay 55.9. Rom. 11.33.34.  Repine not then at the hand of God, neither let thy heart be troubled at the continuance of trouble, His ways are not as our ways, he is infinitely wise, & knows what will make most for his glory, & our good, our extremity is oftentimes his fittest opportunity, In monte videbitur Deus, In the mount will the Lord be seen, and God usually affords the greatest comforts in greatest troubles; first, that we might bid his comforts more heartily welcome. Secondly, that his power, providence, wisdom, and goodness might be more evidently seen in the delivery.  
Grudge not at the prosperity of the wicked, wealth is not the badge, but the baggage of virtue, and according to the Roman word, Impedimentum, for it is as advantageous to him that travels towards heaven, as a long cloak is to him that is to run a race, therefore saith Christ, it is a hard matter for a rich man to enter into the Kingdom of Heaven. Secondly, riches are but res mediae good or bad, as they are used, therefore true happiness cannot consist in abundance, they cannot deliver the soul from the power of death, nor pains of hell, the rich man died, 
Luke 16.  and was carried to hell. Thirdly, they are uncertain, hodie Craesus cras Crodus, he that is a King today may be a beggar to morrow; and therefore no solid ground of felicity, Stulte hàc nocte eripient animam tu●m, Thou fool this night shall they take away thy soul. 4. 
Hab. 2.5.  They cannot give content to the appetite of man, much less able are they to satisfy the soul. Lastly, there must be a red rationem villicationis tuae, rich men must answer their receipts, thy must be called to account how they have used the talon given them.  
In things transitory and mutable keep as near as thou canst a just decorum and temper in thy soul, miles Christi non divitiis tumet nec contrabitur paupertate, sol non urit per diem neque luna per noctem. Ambr. sup beat immaculate. winde not up the pins of thy affections too high, not let them down too low, In secundis nemo confidat, in adversis nemo deficiat, alterna sunt vices r●rum, Sense. in Thyeste lib. 30. nat. quaest; let not peace and prosperity make thee so merry as to forget thy God, nor adversity so sorrowful as to forget thyself, in seeking power some have lost liberty, in obtaining power over others, many have lost power over themselves, prosperity oftentimes slays, adversity sometime saves the soul, riches and pleasure cast Dives into hell, misery and affliction exalted Lazarus into heaven: If thou art in poverty, or any other calamity, look as well upon such as want what thou injoyest, as on those which have what thou wantest.  
In prosperity flatter not thyself with any certain perpetuity, riches have wings in adversity; 
Psal. 27.16.  promise not thyself a sudden delivery, for this is as dangerous to the soul, as predigestion is to the body; 
Esay 28.16.  sanctus non prafestinabit, i. e. ex impatientia & infedilitate non ad res praesontes confugiet nec festinatione praepostera Deum antevertet: juven. God will deliver his people from their troubles and calamities whatsoever, in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though not in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let the waters of Mara be never so bitter, God hath a tree to sweeten them, 
Exod. 15.25,  let the rivers of jericho be never so unsavoury, God hath a salt to season them, let the sorrows of this life be never so sour, God both can and will in his good time sweeten them. When thou interest into the way of christianity, promise not thyself too much ease and security, worldly honour, and heavenly wisdom, like the oak and the olive delight not to grow together, and to seek ease and tranquillity in this world, is to seek Christ in Golgatha, the living among the dead; mandere qui panem jubet in sudore diurnum, Non dabit aeternas absque labore dapes, we must work out our salvation with fear and trembling: If jonathan will surprise the garrisons of the Philistines, he must climb up with hand and foot between two rocks, if David will be son in law to King Saul, 
2 Sam. 14.  he must bring a hundred foreskins of the Philistines for a dowry; 
1 Sam. 18.  if jacob will have Rachel he must serve fourteen years; if any man will be the Disciple of Christ, he must deny himself; take up his cross and follow him; there must be no cyphers in God's Arithmetic, no mures in his Grammar, no dumb shows on his Stage, no loiterers in his Vineyard; there is always in Christianity a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a furthermore, and the motto of Charles the fifth, plus ultra; our life must not be like Nero his five first years, full of peace and hope, For we must work out our salvation with fear and trembling: Regard not the malicious oppositions of wicked men, it was the case and condition of thy Saviour, and therefore it may well be thine, The disciple is not above his Master.  
Secondly, it is a sign that thou art of another world, simile, simili gaudet, if ye were of the world, saith Christ, the world would love you: Contraria se mutuo expellunt, light and darkness, Christ and belial cannot agree together: Non bene conveniunt nec in una sede morantur, Sheep and Wolves cannot feed quietly together.  
Lastly, fear not the tyranny of men, nor devils, it is the advice of thy Saviour, Be not afraid of him that can kill the body, this is the worst they can do, nay they cannot do this without divine permission: 
Wild. 3.1, 2, 3, 4.  Quis ei de saeculo metus est cui in saeculo Deus tutor est, non labefaciat mentem humana infestatio sed corroboret fidem divina protectio, Cyp. de orat. Dom. the Devil is chained up & cannot reach thee, the power and policy of his agents is limited and cannot hurt thee, 
1 Chron. 29 11, 12, 13.  Balaam cannot curse, the fire cannot burn, the Lions cannot pray, the Devils cannot enter into filthy swine, without leave and permission: Omne sub regno graviore regnum est, Senec. Wicked instruments may haply being the nearer and soorner to thy Saviour: but they shall never separate thee from him: I am persuaded, saith Saint Paul, 
Rom. 8 38.  that neither principalities nor powers, etc. All creatures both in heaven and earth are at the command of God, 
Psal. 97 9  the Stars shall fight against Sisera, the Sun shall stand still in Gideon, and the Moon in the valley of Ailon; 
judg. 5.20. Iosh. 10.13.  if joshua fight against the Amorites, 
2 King. 19  If Zenacherib come with an innumerable host against the people of Israel, the Angels in heaven shall fight against them; the red sea shall overwhelm Pharaoh, and all his Host, the sea, and the fish in the sea, fought against the superstitious Spaniard, Anno 1588. enemy to God, and his true Religion, the wind and the water I say overcame that unvincible army prepared for our destruction; the earth at the command of God opened her mouth and swallowed Corah, Dathan and Abiram, 
Numb. 16 30.  an army of frogs or lice, sent from God is able to dismay Pharaoh and his host: God is omnipotent and hath a liberty in the use of his creatures, praeter naturam, for of him, and through him, and for him, are all things; inferior Magistrates have their authority from superiors, God hath being primo, & quod primum est suo genere causa reliquorum, all things are of him as maker or efficient cause, all things are through him; through his care, providence, power and goodness, all things are maintained, governed and ordered; all things are for him, for his use and service, for the effecting of his good will and pleasure; 
Rom. 11 35.  and to him who is Lord over all, God blessed for ever, be glory and praise world without end, Amen, Amen.   

To the inquisitive Reader.  
Saepe sub agresti latitat sapientia veste.  
INquire not what I am, God's gifts are free,  
With able parts, mean men adorned may be;  
Sound brains may be within a rugged felt,  
An honest heart within a leather belt:  
Always fair birds have not the sweetest notes,  
Arts are not always decked in velvet coats;  
From highest trees are croaking ravens borne,  
When the sweet nightingale sits on a Thorn.   

Arguments moving the Author to write upon this subject.  
I Can say (for my conscience witness bears)  
That I have taken notice many years  
Of these backsliding, and declining times,  
Wherein so many crimson coloured crimes  
Have been predominant: I also have  
Seen honest dealing used as a slave;  
Virtue suppressed, and foul vices swarm,  
Them most oppressed, that have done lest harm  
In Church and Commonweal; truth out of date,  
Dissembling prised at too high a rate,  
Knowledge disdained by some earthly moles,  
As if that it were fatal to their souls,  
And discipline both moral and divine,  
Thought worth as much with men, as pearls with swine;  
Shepherds grow fearful, wolves and foxes bold,  
Poor silly sheep affrighted from the fold;  
And how both in the Country and at Court,  
Too many men have made their sins their sport;  
I have observed how a golden Ass  
Hath got preferment, when as some alas  
Better for parts by manifold degrees  
Have gone without, for want of bribes and fees:  
Under the Sun an evil I have seen,  
But stay, under or over hath it been?  
Under, thank God, though it did seem of late,  
Above the sun itself to elevate;  
It is no wonder for to see the sun  
Eclipsed, obscured by mists, for that's oft done;  
It is not strange to see some vapours mount  
Up to the skies, as if they made account  
To darken all the world; it is not strange  
To see false-blazing-starres and comets range  
About the lower spheres, but that those fogs,  
Vapours, and mists, which rise from noisome bogs,  
Should not alone strive to obscure the light,  
But to extinguish it, that so they might  
Have their designs; this oft hath made me wonder,  
And fear they would not be dispersed asunder,  
Without some claps of lightning and of thunder:  
These and such observations with some other,  
Which upon force I am constrained to smother,  
Have ofttimes made me sad, and I to cheer  
My drooping mind (perplexed with daily fear,  
Of what in justice might ensue) began  
To call to mind the miseries of man,  
God's tender mercies and exceeding love,  
The ever-over-flowing joys above,  
To which good God us in thy mercy bring,  
That we for aye may hallelujahs sing.   

Arguments moving the Author to publish it.  

I Cannot say (as many will pretend)  
That at the earnest suit of some dear friend,  
I have this little Book brought to your view,  
Because my conscience knows it is not true;  
No, no, I kept it close within my breast,  
Till conscience it no longer could digest,  
For when I with myself considered well,  
What curse upon that idle servant fell,  
Who did inter his talon in the ground,  
No quiet rest within myself I found,  
Until I had resolved to make that known,  
Which I intended for myself alone.   

Non nobis natisumus.  
Nec sibi, nec patriae, nec amicis commodus esse,  
Qui studet huic vivo mortua vita placet.    

In the defence of Poesy.  
NOne (I suppose) but men in judgement weak,  
In the dispraise of poesy will speak:  
For howsoever some censure of this art,  
It is by God inspired into the heart,  
And upon further trial will be found,  
To be most antique, and the very ground  
Of many other arts, and to disclose  
As worthy things as ear was writ in prose,  
Objection answered. True, some for want of grace more than of wit,  
Divulge those things in rhymes which are not fit:  
As hell-hacht-libells, ballads, foolish songs,  
To vent their malice, or avenge some wrongs  
Done unto them as they conceive, or friend,  
And such as these I much more discommend,  
Yea such if I might have my wish or will,  
Should walk up Holborn not Parnassus' hill;  
For by their means this evil oft doth follow,  
Men slight the Muses and despise Apollo.  
Proximus est oratori poeta.   

The Author to his Muse.  
MY drowsy Muse, I muse, and musing rest,  
As one amazed, to see thee so oppressed  
With sluggish thoughts, behold the day awake,  
Stir up thyself, and off thy slumber shake;  
Dost know thy task? To whom to dedicate  
This little book which I have writ of late?  
Prepare thyself then to be gone with speed,  
Declare thy message, but withal take heed  
Thou dost not so far err as to mistake  
The parties herein meant, and thereby make  
Thyself and book a laughing stock to those  
That of thee or the message nothing knows;  
That better thou this error mayst prevent,  
First understand to whom thou art not sent:  
Not to the lofty, high and haughty mind,  
But to the contrite, and to such as find  
Through doubts, fears, horrors, and distrustful care  
Their souls oft well-near drowned with despair;  
Not unto such as covet or delight  
To satisfy their fleshly appetite;  
Not to the worldly wise which far surmount  
In subtle plots, but unto such as count  
Themselves as fools, so that they may obtain  
That wisdom which makes wise that perfect gain.  
Unto the soul-sick, and all such as find  
The want hereof in body, and in mind;  
Not to the self-conceited Pharisee,  
Or merit mongers; though of high degree,  
Who of their seem●ng-good deeds make great brags,  
When God esteems them but as filthy rags;  
But to the Publican who through the sight  
Of his foul nature, and Gods glory bright,  
Dare not approach unto the throne of grace  
Being ashamed to look him in the face;  
Whom he unjustly many ways and times  
Hath so disgraced by such reproachful crimes;  
Not unto libertines who will give scope  
Unto their raging lusts, and live in hope  
To make the Lord amends before they die  
With some dissembling tear, sob, groan, or sigh;  
Not unto such as mercy and free grace  
Turn into wantonness, for they the face  
And countenance of God shall never see,  
Which is the height of true felicity:  
And now my Muse, go and thy charge attend,  
And if thou knowst for what, my book commend  
To all afflicted Saints, and let them know,  
I wish that everlasting joys may flow  
Upon them as a stream, and so revive  
Their fainting souls, when Satan seeks to drive  
Them with what might he can to black despair,  
And to distrust God's providence and care;  
That then and all times else, yea in all  
Assaults into this gulf they never fall:  
Go, tell the weak in faith, and such as find  
Themselves, poor, sinful, simple, wretched, blind  
That God's right handwill help them that want might,  
He saves the arm that hath no strength to fight;  
He fills the empty with good things, and sends  
The rich without; his ear and heart attends  
Unto a sinner's suit, his eyes behold  
The sorrows of his Saints, his mercies old  
He calls to mind, he gives grace to the pure,  
His counsels to the simple and obscure;  
Declare thy comforts to the smoking flax,  
And bruised reed, whose spirits melt like wax;  
Whose minds are so affrighted with the sight  
Of their most loathsome sins, that day nor night  
They cannot rest; tell them the Lord is near  
Unto the meek in heart, and such as fear  
His holy name, he will not slight the cries,  
The tears, nor sighs of one that groaning lies  
Under the weight of some soule-wounding crime  
If he repent, and turn to him in time;  
But barely tell such as are proud in mind,  
That they are wretched, naked, poor and blind;  
Tell them the best may mend, and that I know  
The worst must mend, or to the devil go:  
Tell such as shall my person laugh to scorn,  
Unwisely they but spurn against a Thorn;  
And tell them that revile what I have writ,  
I doubt not but they have more hair than wit;  
More wit than wisdom, for if they were wise  
To know themselves, they would not me despise.   

To the General Reader.  
With judgement read, in reading judgement get  
To judge and read; in reading ever let  
Thy heart be free from scorn: For thou art told,  
judgements for scorners are prepared of old.  Prov. 19.29. 
The Souls Solace.  
WE may, like 
* Gen. 47 ●. Psal. 119.54. Heb. 11.13 1 Pet. 2.11. Heb. 13. 1●.  Pilgrims, wander in our race,  
And be constrained to fly from place to place,  
Wild beast may meet us in the way and make  
Their prey of us, robbers and thiefs may take  
All that we have, briers may tear and rend  
Our credits and good name, a flattering friend  
With sugared words may win our hearts, 
Impia sub dul● melle venena latent. Naso.  that so  
He with more ease might work our overthrow.  
Sore-biting dogs may at us snarl and snatch,  
Hunters with snafes may seek our souls to catch;  
Adders and subtle Serpents as we pass,  
Over fresh meads, and fields of pleasant grass,  
May spit their venom at us; death may seize  
Upon our bodies by some ill disease;  
Yet this our hearts may still revive and cheer,  
That God will save the souls of such as 
* Psal. 33 18. Psa. 43 21 Psal. 121.7 2 Tim. 4 1●. Psal. 97.10 Psal. 31. ●. Sim●s sine veste sed non sine side, sine Domo, sed non sine Domin● sine cibo non sine Ch●isto salvatore nostro.  fear  
His holy name, so that live they or die,  
They die and live to live to eternally:  
Sky threatening waves our crazy barks may toss,  
Unconstant winds may oft our voyage cross,  
Siren's may tempt us with their pleasant notes,  
That they with guilded knives may cut our throats:  
Rocks may lie in our ways, some little chink,  
If not the sooner stopped, our barks may sink;  
Pilot and Bark may fail both waxing old,  
Our anchor may be cast and take no hold,  
We may presume and hoist up sails on high,  
As if with Icarus we meant to fly:  
And cross these brinish waters with a blast,  
And in this Sea at length be headlong cast;  
But grant our barks be strong, and that the wind  
May favour us, and Neptune should prove kind,  
And lead us home with plenty, pomp and store,  
Yet may a Pirate come and make us poor,  
Yea poorer than before: and thus we see,  
That in this life there is no 
* Omnia hic mihi cad●●t praeter perfectam pl●ra praeter v●t m●sed tutum nihil. Per. 33 Serm Cant.  certainty;  
Still yet are we sure that neither 
(d) Ro 8 35 36.37.38 39 Col 3.3 4. S●mel elect ● semper d lectus, joh 13 1 joh 10.27 28.29. Amittamus div●tias Dei, sed n●nquam Deum divitiatum & quid si amitte mus omnia dum habemus habentem omnia.  change nor all  
The chances that us may or can befall,  
Shall separate our souls from Christ above,  
Because he 
(e) joh 13 2. Psal 89 34 Ier 31 3.  never altars in his love:  
The tender lily with the thorns may grow,  
Wild beasts may crop Christ's vineyard here below;  
Amongst devouring 
(f) Psal. 120.4.5. Heu mihi quia incolatus meus prolongatus. Psal 57.4.5. Qua●●●u lucta bor influctibus mortalitatis meae clamans ad te Dom. & non ex audis. August.  lions, tigers, bears,  
The Spouse may be; wheat may be mixed with tares,  
Yet to our endless comfort, this we know,  
That God will one day manifest and show  
To all the world, and that in open view,  
That he in 
(g) Psal. 103 6. P al. 89.15. Psal. 98.10.  word and deed is just and true.  
We may, and must expect, a winter here,  
As well the worst, as best part of the year:  
As well great 
(h) Psal. 107.25  storms as calm, the 
() Psal. 30.5.  night as day,  
Sorrow as 
(k) 2 Cor. 6. 1●  mirth, 
(l) Psal. 126.5.  a March as well as May.  
Sowing before reaping, April showers,  
To make our gardens flourish with May flowers:  
Ebbing as well as flowing, want as wealth,  
Weakness as well as strength, sickness as health,  
Some doubts 
(m) Et timent & iperant Bern. Egredere anima mea quid time●? egredere quid tre●ida? Hilar.  in midst of hope, some loss, some gain,  
Some 
(n) Habe●us lactum cum gaudio mixtum. Pet. Martyr. in 2. Sam. 24.  grief in joy, some pastimes mixed with pain,  
Some darkness mixed with light, some dross with gold,  
In our new robes some patches of the old:  
Grace in the soul as sap within a tree,  
May for a time from man concealed 
(o)  decidetanti jucundior sit & valid oris pretii 2. ut majore vigilantia & timore grat●am adeptam custodiemus. Quod lachrimanter agemus ademptum vigilanter servamus adeptum, te docuit lapsus magis vest●ga firmes, eaten; ●agi● Christo consociere tuo●m●lier fetum conceptum non semper molitantem sentit! Semper felicita●em p●isuam non intelligent, S●neca: dob tatio●i●, in p●●●a●i● ando cadent. 1 Sam 27.1. ita s●●l●ae aliquando o ●caran●●●●t l●c●t in coelo extent non 〈◊〉 nostra appa ent si●e●e al●quando va●●● te●t●tioniha●ita ob●●●. antu● p●oriu● extinct. idcan●ur. Psa. 51.10. mergitu● in erdum sed non s●bme●git●r ●●●●●m.  be.  
An Autumn in our souls, we oft may find,  
A deadness both of spirit, soul and mind;  
Yet sure we are, this cannot always last,  
A springtide comes when winters gone and past.  
The Sun of 
(p) Mal. ● 2.  righteousness shall then appear,  
And with his beam of grace, revive and cheer  
Those sprouts of grace which winter with cold rhymes,  
And bitter blasts of trouble oftentimes  
To humane reason, and a carnal eye  
Had made appear as barren, dead and dry:  
Thick fogs, and stinking mists, with their black streams  
May for a time obscure the Sun's bright beams;  
But let these vanish into air, and then  
We with his beams shall be revived again,  
The knowledge of the first, our hearts may rue,  
For we have found it too too late too true.  
Our Sun for many a day, yea month and year,  
We have observed, as in another sphere,  
Yea in so much, that this strange observation  
In many men, hath wrought great admiration  
How they could be, but let us cease to wonder,  
Me think, the air, with lightning and with thunder,  
Gins to clear apace, some of our fogs,  
Are gone to Calais, some toth' Irish bogs;  
Some into Spain, and some to Rome in hope  
They shall obtain a pardon from the Pope:  
Some into France, Bermoodes, and Barbadoes,  
Who here have vapoured with such great bravadoes,  
As if that they had meant the heavens to bring  
Under their feet, and to disthrone the King:  
But blessed be the Lord, yea blessed be  
His holy name to all eternity;  
These strange polluting mists are blown away,  
And we behold the dawning of the day:  
Our Sun we hope with splendour will appear,  
Our frozen hearts again to thaw and cheer:  
Now God which made the 
q) Psal. 104.19.  Sun to rule the day,  
Grant such like mists, may never bear like sway:  
Great buzzards little birds may sore affright,  
And with their talons wound them in the night;  
But when the Sun shall shine forth in his hue,  
The little birds great buzzards will pursue,  
An old devouring fox may hurt the sheep,  
In a dark night when Shepherds are asleep:  
But when the Sun to Horizon doth touch,  
He takes his den, nay oft his fear is such,  
That all his life lies in his heels, his bed  
And den he leaves, he dare not show his head,  
Where he hath made his prey, and mischief done,  
But will into some other Lordship run;  
Yet oft he leaves so strong a scent behind him,  
That by his footsteps, we know where to find him.  
Fat bulls of Basan, with their horns may gore  
And hurt the lesser bullocks, but the more  
They do, sooner toth' block their heads are brought,  
Because they are oft better fed then taught:  
He that Elias could so strangely feed,  
When he was pinched with poverty and need,  
As by a 
(r) 1 King. 17. ●.  raven; can what way seems best  
To him, our bodies and our souls oppressed,  
Relieve and comfort, yea 
(s) Rom. 11 33, 34, 35. Psal. 7●. 14, 15.16.17, 18, 19, 20. 2 King. 14.26, 27.  and that oft by,  
Those ways and means which to a carnal eye  
Seems most unlikely, and not only so,  
But altogether 
(t) Mat. 19.26. Apud homines hoc mpossibile apud Deum autem omnia sunt possibilia: planè Deo nihil d fficile. Tertull. ad Prax. Cui voluisse fecisse est. Psal 115.3 135.6, 7. Qui dixit & facta sunt. Psal. 148 5.33.6. Vbi definit huma●um, ibi incipit divinum auxilium ler. 32.27. Gen. 18 14.  opposite thereto.  
He that a son the Shunamite could give,  
And after raise him up from death to live,  
Can give us grace, the life of grace, and when  
Our souls seem dead, give 
(v) sal 66.8. Psal. 71.18.19, 2●, 21, 22.  life to them again.  
He that made 
* 2 Kings 6 6.  iron swim, and could of stones  
Raise children up, and by Elisha's bones  
Revive the dead, 
(w) Psal. 7 18, 24. jude 24.  can if it may please him,  
Our drooping souls command aloft to swim:  
He that could make 
(x) Qui modo Sa●lus e●as in verso homine Salvus Factus est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q●i modo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eras.  a persecuting Saul,  
A lover of his Saints, a preaching Paul,  
And could convert Manasses from these crimes,  
Whereby he had so many ways and times,  
Offended God, can in what way seems strange  
To carnal reason work in us a change.  
He that could cleanse the 
(y) Exod. 4.7. Mat 8.2. L●c. 10 14.  Leper of his sore,  
And men borne 
(z) Luc. 4.18.  blind to perfect sight restore,  
Can cleanse our 
(a) 1 joh 17. Psa. 51.10. Ezek. 36.25. joh. 15.3.  souls from sins foul blot and slain,  
And to their former sight restore again:  
He that could give (b) limbs to the lame to walk,  
To 
(c) Exod. 4.11.  deaf and dumb, ears, tongues, to hear and talk;  
Strength to the impotent, health to the sick,  
A quiet mind unto the (d) lunatic:  
For each disease and sore, a salve can find,  
Whether pains of the body, soul, or mind:  
That God which could the 
(e) 1 Kings 1●. 10.11.12 13.14  widow's oil augment,  
And by his grace (f) five hundred men content,  
With five small loaves, and two little fishes,  
As well as with five hundred costly dishes;  
Can both 
(g) Ephes. 3.20.  increase that modicum we have,  
And satisfy our souls with what we crave;  
What though thy house and dwelling be but small,  
Was not thy Lord contented with a stall?  
He that with Nimrod thinks to raise his name  
By building Babel's, or enlarge his same,  
By shows and titles, shows himself but vain,  
For he and 
* Queen c●u●d altum est haud diu tatum manet: Apollod:  they must both to dust again:  
Where is brave 
(h) jam cinis est & detam magno restat Achil. Nelcio quid, par vam quod non bene complete u●nan. Ovid met.  Hector and his glory? where  
Are those nine worthies, whose name once was dear,  
And dreadful too? alas they and their glory,  
Lie now entombed within a little story.  
Where's grave Maecenas, and divine Apollo?  
Lo these are gone and we their steps must follow:  
What though thou art not decked with rich array,  

The sage Futrape lus right wise y ●ad his 〈◊〉 s●ould have the ●iche●t cl●●thes he had, Thinking he did them harm, himself much good, For it made him more humble, them more p●cud. Hor.  Beggars and 
(i) Pall●da mors aequo pede pullat pa●petum tabernas regume; ●urres. Q●id superbis pulvis & cin●? qu●d veste nitida gloriaris subter testernitur tinea & operimentum tuum erunt vermes; hectua vestis erit Chrysist. Entrapelus cuicunque nocere volebat vestiment● dabat pretiosa, beatus enim jam pro pulcheris cunicam ●●met concilia nora.  Kings must both return to clay;  
Besides gay clothes which fools delight so in,  
Wise men esteem but as the badge of sin.  
What though thou hast not choice of dainty dishes?  
Christ fed on barley bread and little fishes:  
Besides, those 
(k) Ebrietas ge●e●at multos in corpore morbos ergo nulla potest esse salute. Salus: Vivere natu●ae si convenienter adamant, mortales, medica nil opus ess●t ●pe. Sine cere●e & libeto friget Venu●, venture mero estuans s●umat. Hierom:  things which best the palate pleases,  
Oft fills the body full of foul diseases;  
Do not we daily see that drunkenness,  
And lust provoking 
(l) Multa sercula multo● mo●bo●: Quae n●si divitib●s nequeunt cont ngere mensis? Hor. lib. 2. Sa. ur 4. Nascitur libido conviv. is nutritur deliclis vino acc●nditur: Vnde hoc Annagram: salutare. Opto tibi multam nullam tibi poto salutem. Est potior po●a sicca salute: Salus. job 1.5. Lu. 2.12 joseph: & Mat. Christ. amiser●nt conviviis Eccl. 31.16.17 18 37 C. 29.  meats eat with excess,  
Make men more wanton, and more seeble grow,  
More prone to vice, to pious deeds more slow?  
If thou hast meat and drink, clothes for thy back,  
And Gods good blessing, here can be no lack;  
Note those that are in greater want and need,  
As well as those that do in wealth exceed:  
Blessed be God thou hast no lack of bread,  
Doves dung is little worth, an Ass' head  
Is not worth fourscore pieces, thou art not  
Constrained to eat thy young; this was the lot  
Of some (of whom we read) 
(m) 2 King. 6 25.  who maybe were  
As good as thou art, and to God as dear.  
Indeed to be 
* Peremtoria res estin gratitudo Bernad. Ventus u●ens & exiccans August.  ungrateful, and repine,  
May bring a famine upon thee and thine:  
What man that is not void of humane wit,  
Will not confess it to be meet and fit,  
The 
* Matt 20.  Master of the house and feast should be,  
The chief disposer of his family?  
God is the great 
(n) Rom. 11.14.35.  householder, we are all  
But as it were the ushers of his hall,  
Beggars out of his service, slaves to hell,  
Bondmen to Satan, therefore may we well  
Give him free leave to do what he thinks best,  
And count ourselves both happy and well blest,  
If we have any part of what he carves,  
He that hath 
(o) Gen 32 10. In pa● su● om●ibus istis benisiciis tuis.  least, hath more than he deserves:  
What though in wealth thou dost not much abound,  
Nor hast a penny to another's pound:  
Dost thou not know they are 
(p) Nam eum pos 〈◊〉 it plutima 〈◊〉 p: a●t: vela T●●●lus 〈◊〉 plenitu d nc●●mini 〈◊〉 si●● Pessim●s non an e s t●a●ur: co●●o●i is au●o q●am corpus aura. Bernard. H●b. 2.5. Ecci 5 10.  tormented more  
With scorching thirst, and hunger, than the poor,  
They gape for more like to the grave or hell,  
For in the midst of wealth they wa●t, as well  
That which they have, as that they never had,  
Which makes them discontented, poor, and sad.  
With 
(q) D vitae a●que●●ctus co●●●es 〈◊〉 t. Omnem ●or● do somnolent? ●●cu●it, ●on ta●●a est in m●l●is a●t magnis felic●asq an in parvis & paucis securitas.  fears and cares their minds are so oppressed,  
That they must * watch whilst 
(r) Cantabit vac●●s ●otam la 〈◊〉 v●ato▪ P●ra●ae navig●● va●us non n●sidiantur, mercibus onusta vi omni invidunt. Chrysost.  poor men take their rest,  
Their thoughts are ever troubled in this way,  
How others may deceive them, or how they  
May other men delude, they live in fear  
Of thiefs and robbers, if perhaps they hear  
A door but clatter with the wind, their hearts  
Tremble and quake as struck with deadly darts.  
Or else as if an ague had possessed  
Their trembling bones, they know not where to rest,  
But by and by their cold fit's gone and passed,  
And then they will begin to sweat as fast:  
They thirst, and thirst, but for what do you think,  
For bags of gold, not for a cup of drink;  
They lie and think, and thinking makes them sweat,  
But would you know the cause of this their heat,  
Doubtless their heart-distempering love of gold  
Makes them so out of temper, hot, and cold:  
But would you think a miser should sweet so,  
As to have need to shift from top to toe:  
You may believe it, for I have been told,  
Their sheets have been as yellow as their gold.  
But more of this I will not speak a tittle,  
It's good to hear, and see, and to say little.  
Yet I confess I cannot speak too much,  
Because the vanity of men is such,  
That for to purchase dross, muck, mire and clay,  
Which will condemn their souls another day;  
They fond will true joy and freedom sell,  
And slaves become unto the pit of hell:  
I wish with all my heart that such a miser,  
Would leave his (a) folly and in time grow wiser,  
That for the getting of a little pelf,  
He would not to the Devil give himself:  
What though amongst great men thou art not known,  
The (b) world we know respects and loves her own;  
I tell thee thou art happy in such wants,  
For oftentimes they prove but Sycophants:  
Make but inquiry of such as have tried them,  
And they will say they are not semper idem.  
Honour besides a (c) burden is, and who  
Knows whether it be for his good or no:  
For oftentimes it makes men prone to (d) lust,  
Wanton, forgetful, idle and unjust;  
Inconstant, cruel, proud beyond all reason,  
Apt against King and kingdom to plod treason;  
On prose hereof I need no longer stand,  
It is well known to most part of our land:  
Beware then great ones by another's (e) fall,  
Unto remembrance your own vices call,  
Maugre the thirst of honour and renown,  
God from their seats the mighty will cast down,  
Show mercy, follow peace, do poor men right,  
Worship the Lord, walk humbly in his sight;  
For when man thinks to eternize his name,  
He is most likely for to fall with shame.  
Strive to be good not great, the wise man knows,  
Honour in titles cannot long (a) repose,  
This if you be not wise, will in conclusion,  
Bring soul and body both to sad confusion;  
And for the arrogant how ere some deem them,  
As hare-brained fools the wiser sort esteem them;  
What though thou hast not had such education,  
As might beseem thy kindred, stock, and nation:  
'tis not thy fault, thy blemish, blot or shame,  
No no, thy parents were too much to blame,  
Who for to gather muck took so much care,  
That they a penny scarce this way could spare;  
Grieve not at this then, for it is in vain,  
But rather (b) seek true honour to obtain:  
In form thyself well in Gods sacred word,  
Which doth to man such ways and rules afford,  
For course of life, that if he mark the same,  

Psal 21.5 6 7. Psal. 112 6.  He may obtain an everlasting name.  
What though thou art in prison, when as some  
In sinful pleasures swim, their pain's to come;  
Didst thou those soule-tormenting pains but know,  
That they eternally must undergo,  
Thou wouldst not judge so hardly of thy state,  
Nor count thyself so much unfortunate;  
Despair not in distress, thou dost not know  
What God intends, wealth oft brings endless woe;  
But let thy present state be always such,  
As not to be o'er joyed, or grieved too much;  
For let a man observe but in this kind,  
His course of life, and he shall sometimes find,  
That look what he hath most delighted in,  
His greatest cause of grief hath oft times been:  
And what he thought a cross, and to annoy,  
Hath often been the ground of his best joy.  
I must confess (although unto my shame)  
That I have been herein to oft to blame,  
I have been apt at each thing to repine,  
That did but cross this stubborn will of mine;  
I sought preferment once, and thought myself  
As fit as some that had more store of pelse,  
I little thought preferment had been sold,  
As I have found of late it is for gold;  
I thought men had respected been for parts,  
And honour had according to deserts,  
But I have been deceived, the more's the pity,  
For it were better for each town and city  
If it were otherwise, how can men deal  
In matters that concern a Commonweal  
That have not discipline, what makes a state  
More weak and poor than this unhappy sat?  
What makes the Artist lay aside his art,  
And take himself unto the plough and cart?  
What makes our foes triumph? our weakness sure;  
What makes us weak? contempt of literature;  
What makes art despicable in the eyes  
Of such as wont the meanest art to prize?  
'Cause gold is thought more worth than art, for he  
That is best able to bestow a fee  
Shall have a place, let him be knave, or fool,  
Or one perhaps that never went to school:  
And here indeed I might my thoughts enlarge,  
My overladen stomach to discharge,  
And speak of many things, though to small boot,  
But I will only at some gunner's shoot,  
Yet will I for some of my brethren's sake  
A Saker, Minion, or some small piece take,  
For loath I am their weakness to disclose,  
But much more loath to make the world suppose  
That all are such, no I would cut my tongue  
Out of my head before I'd do th●● wrong:  
I know some are deserving for their parts,  
Honest and able men of good deserts:  
Well, than my care must be to level right,  
That I may hit the black, and miss the white;  
The Gunner (as some know) winks of an eye,  
That he the mark the better might espy;  
But there's small hope that he should hit the mark  
That wants both eyes, or levels in the dark,  
I durst let such a Gunner for a tester,  
Shoot at my cap from Christmas day till Easter.  
Some scarce know how (if that to proof it came)  
To charge a Cannon, and discharge the same;  
Yet these are best thought of by some, and why?  
'Cause they have gold, and gold can credit buy:  
I would to God that those to whomed belongs,  
Would take a course for to redress such wrongs,  
For what they mean I do not understand,  
Unless it be to undermine the land;  
Though (a) God in mercy hath remooved fare,  
Great thunder-threatening storms of civil war,  
And for these many years preserved our land,  
We cannot tell what dangers are at hand;  
Though we be now at peace with France and Spain,  
We are not sure how long this shall remain;  
As safe as we suppose ourselves to be,  
 long we may great alterations see,  
To cross the proverb here, a heavy purse,  
Upon a land (in this kind) brings a curse,  
Not a light heart, needs must their spirits droop,  
Whose safety rests upon fair Venus' troop,  
Need must that Kingdom in great danger be,  
When those are blind which should the ill foresee:  
But thus much by the way, I come from hence,  
To speak of things of greater consequence;  
What though this night may prove a night of sorrow, 
Psal. 30.5.   
We shall have perfect joy and peace to (b) morrow;  
He that saved jonas without sail or oar, 
3. jonah.   
Can safely bring our crazy Barks to shore:  
Let mirth and sadness of each other borrow,  
So live to day, as so to die to morrow;  
For what know we but that e'en in a trice,  
Our pains and pangs m●y prove a paradise:  
Those evils which we think will soon'● betid us,  
God if he please with ease can put beside us;  
They that in trouble, tears and sorrow sow, 
Psal. 1● 6.5 6. john. 16.20. Esa 35 10 16.13 14. Psa●. 3.11.27.   
Shall reap in joy, their joys shall overflow:  
They that as Pilgrims wander in this race,  
Shall have at length with Christ a dwelling place:  
They that sail in this sea, and are oppressed  
With waves and storms, at length shall find true rest: 
Esay 64 9 Ma● 3 17. Num. 14.13.   
They that are trod here underfoot, one day  
Over those (e) tyrants shall the Sceptre sway: 
Ie●●. 30.20.   
They that go on now weeping in the way, 
Luk. ●. 21.   
And good seed bear forth, doubtless shall one day  
Return with gladness, and have cause to sing,  
For they with joy their sheaves with them shall bring: 
2 Tim. 2 12. 1 P●t 5 10. 2 Cor 1.5. ●   
They that Christ's cross with perseverance bear,  
His crown of glory shall for ever wear,  
Besides, our troubles are but transitory,  
But everlasting is the crown of glory:  
What though the way be difficult and hard,  
Look with the eye of faith on the reward  
Before thee set, and thou wilt soon confess  

Rom. 8.18.  That all the troubles of this wilderness,  
May not (a) compare with that estate of bliss,  
Which God our guide long since prepared for his;  
Besides, we need not doubt but that his grace  

Phil. 4.13. 1 Cor. 10 13. 2 Cor. 3 5 2 Cor. 12.9. jude 24. v. Heb. 2.18.7.24.  Will mightily suppot us in our race,  
For had we faith upon him to depend,  
Unto our troubles he would put an end,  
Or give us meekness humbly to submit,  
And so much strength as he for us thought fit:  
Simile. The tender father willing for to try  
His child's obezance, and humility,  
Some heavy weight upon his shoulder lays,  
The child submits, and readily obeys;  
His father seeing then a willingness  
In him, to bear that which would overpresse  
His tender back, his hand applieth so,  
That under it with ease the child may go:  
If then the earthly parent be thus mild,  
And careful not to overload his child;  

Psal. 103.13. job 34 23.  We need not fear at all but that our God  
Will give us meekness to endure his rod,  
And so increase our strength that still we may,  
His Cross upon our shoulders bear away;  
He knows our frailties and whereof we're made,  
He knows we are but dust and apt to fade,  
He knows full well the cruelty of those  
That to our welfare are most deadly foes;  
He knows the world is subtle, and how apt  
We are with golden baits to be entrapped,  
He knows that roaring lion which each hour, 
1 ●e●●●.   
Our deare-bought-soules seeks closely to devour  
Is merciless, and how the flesh with guile,  
Both soul and body labours to defile;  
And how we are not able to withstand,  
The least of them, should he withdraw his hand:  
Our tender father therefore for this end,  
To us his holy Spirit of truth did send; 
Rom 8 26.   
And when our souls are so perplexed that we,  
Through anguish of our pain and misery,  
In so good terms (c) cannot our mind reveal,  
That man may understand, to God appeal,  
We, with a mournful sigh, a sob, a groan,  
He will conceive for what we make our moan,  
And in due time we shall such mercy find, 
1 Cor. 3.4 5.   
As shall give ease to body, soul, and mind;  
The Church of God in Egypt's slavery, 
Exod 2 23 24.   
Can not tell how to pray, but with a sigh  
Expressed their minds to him who knew the thought  
Of each man's heart, and suddenly he brought  
Them out of bondage, by his mighty hand,  
And after brought them to the blessed land  
Of promise, where with freedom they his will,  
And holy testimonies might fulfil;  
Simile. So great affection doth the father bear  
Unto his tender child, his son most dear,  
That seeing him lie sick upon his bed,  
As if his soul were from his body fled,  
That he both speaks and weeps, the child alas  
As if it were a trifle lets it pass;  
He takes him by the hand, my child quoth he,  
Knew I thy wants I soon would sucker thee;  
The child not able to express a word  
Unto his tender father, doth afford  
A smiling look, and fixing of his eye  
Full fast upon him, striveth earnestly  
To make his moan, to show where lies his pain,  
But wanting strength his striving is in vain:  
His father does the best he can to ease  
Him of his pain, and what he thinks may please  
His mind or palate, he forthwith takes care  
How to provide the same, he does not spare  
His purse nor person, but as one that were  
Out of his wits, he without heed or fear,  
Goes, runs, and rides, and makes with spur and whip  
His horse o'er valleys and high mountains skip,  
But finding still his labour to no end,  
He maketh what haste he may or can to send,  
For its dear mother and his tender wife,  
And bids the messenger run as for life,  
And tell her that her child is grown so weak,  
That for a world, a word it cannot speak;  
She hearing this sad news, makes no delay,  
Her husband runs to meet her by the way,  
And meeting her, his mind doth thus unfold,  
Deare-heart I doubt not but thou hast been told,  
How that my son lies sick and cannot speak,  
His heart with pain is ready for to break,  
And mine with grief, because I understand  
Not what he means, when he with head and hand,  
And other moving parts does what he can,  
To show his mind to me unhappy man,  
I pray thee go and see if thou canst find,  
By any signs, its meaning, or his mind,  
And though it cannot speak through grief and pain,  
Yet if thou canst imagine, guess, or gain  
By any sign, what it desires of me,  
Doubt not my love, it shall soon granted be:  
More tender mercies will God manifest  
Unto his children, when they are oppressed  
With waves of sorrow, and in such distress,  
That how to pray aright, or to express  
Their minds, they known not, (a) he accepts their sighs,  
Their sobs, their tears, their groans and mournful cries;  
He takes their godly meaning for the deed,  
In pieces he'll not break the bruised reed,  
Nor quench the smoking flax; 
Mat. 12. Esay 42 1. Psal. ●2 12.33.1.  oh than be glad  
And much rejoice in God, you that are sad  
In heart, because you cannot pray, draw near  
To him with boldness, doubt not, God will hear  
The chattering of his Saints, and their request  
Will grant, or what in wisdom he sees best,  
For we oft times for want of judgement crave,  
And earnestly desire such things to have,  
As are at best but loss, dross, dung and dirt,  
And such as might both soul and body hurt:  
The earthly parent will not give a stone  
Unto his child, when he for bread makes moan, 
Mat. 7.7.   
Not yet a serpent when he craves a fish,  
Nor for an egg a scorpion, nor a dish  
Of deadly poison; if then parents know,  
How on their children good things to bestow,  
Much better can our heavenly Father tell,  
What's for our good, who does so far excel,  
In grace and wisdom, parents whilst they live,  
For want of judgement, to their children give  
Such things as prove their bane, yea oft such things,  
As strange diseases on the body brings;  

Psal. 75 3 104 8.145.14.  But God that did both earth and heaven frame,  
And every thing pertaining to the same,  
Who governs all things by his mighty hand:  
Their ends and natures well doth understand,  
He knows what's pleasing unto flesh and blood,  
And what may further our eternal good,  
And therefore doth in mercy oft deny (a)  
Us what we ask with zeal and fervency,  
Yea when we ask for stones he gives us bread,  
The food of life eternal, yea in stead  
Of serpents, fishes, and for dung and dross,  
A weighty crown of glory, yea for loss  
Of life, goods or good name, eternal gain,  
In stead of pearls and jewels he a chain  
Of his celestial graces will bequeath,  
Whose splendour will obscure all things beneath.  
In stead of partridge, woodcocks, snipes, and pheasants,  
(Which now a days are meats for clowns and peasants)  
In stead I say of such like dainty fare,  
(Which many make their god) God will prepare  
A table for his Saints, decked with such meat,  
As shall them so suffice that thereof eat,  
That they shall never thirst nor hunger more,  
After those things they thirsted for before:  
In stead of costly buildings and great places,  
Which upstarts oft for want of grace disgraces,  
We with the Angels shall in heaven sing,  
Sweet songs of praise to our eternal King,  
In stead of great attendance and respect,  
(Which many as some more than God affect)  
We have the blessed Angels to attend  
Our persons, and from harm us to defend;  
In stead of high-born kindred and great friends,  
(On which so many fools too much depends)  
God makes himself a father, and a mother,  
A wife to one, a husband to another;  
In stead of milk and honey, wine and oil,  
(Whereof too many prodigals make spoil,)  
We have the sincere milk of his pure word,  
Which doth both honey, wine, and oil afford;  
For rich attire (whereby so proud some grow)  
That they themselves or friends can hardly know;  
With robes of sanctity he  us here,  
That we for aye his princely robes may wear;  
In stead of music for to please the ear,  
A pleasing voice we sh●ll from heaven hear,  
Saying, this is the way to life and light, 
De●tro 4.12. Ezek. 33 32.   
Turn neither to the left hand, nor the right.  

The second thought.  
Who is't that strikes us? is't a deadly foe?  
Or one desirous of our overthrow?  
No ti's our best and dearest friend, nay rather, 
Psal. 94.12.66.10. La●. 1.12.   
Our everloving God, and tender father:  
What comfort may this yield unto a soul,  
That is constrained its weakness to condole?  
Who can express what ease the grieved find,  
When they this truth consider well in mind?  
Troubles and sorrows may the good befall,  
But this will make them triumph over all  
Simile. The sick man need not doubt, distrust, or fear  
His Doctor's care, who hath a father dear  
For his Physician, nor the least doubt make,  
Whether those medicines he may safely take,  
Which he prescribes not only with great care,  
But with his own hand likewise does prepare:  
Less 'cause God's people have to be afraid,  
In time of trial, or so much dismayed  
When they should suffer for the Gospels' sake,  
Which lies then bleeding as it were at stake;  
If they consider well who doth them call,  
Yea, for what end and purpose and withal,  
How by his mighty and all-ruling hand,  
He governs all things both on sea and land;  
So that the devil nor his instruments,  
Can bring to any purpose their intents  
Without leave from above: this truth we find  

Mark 5.12.  Confirmed by Scripture, to confirm the mind  
Of all the faithful, how the devils were  
Not able of themselves once to draw near  
The heard of swine, for they of Christ besought  
Not only leave to go, as if they thought  
That of small force, but to be sent, that so  
They might be able into them to go:  
What comfort may the soul from hence apply  
Unto its self, in its extemity:  
How may it reason with the Lord and say,  
My God, my guide, my judge, my staff and stay,  
Can not the devils go into those swine,  
Without thy sufferance and leave divine?  
Couldst thou oh Lord by thy almighty hand,  
So merciless a creature so command,  
As fire, and such a fire, in such a place,  
That those three children through thy strength and grace  
Can walk i'th' midst thereof, 
Dan. 3.17.  and not so much  
As have their garments smell: was thy power such?  
And shall I fear the face of mortal man,  
Whose life is but a bubble, blast or span:  
I know o God of might thou art the same, 
Psal. 75.2 Numb. 1●. 23.   
Thou canst not change, Jehovah is thy name;  
Thou didst the Jsraelites with Manna feed,  
And gav'st them quails in their great want and need;  
Thou brought'st forth streams from rocks both hard and high,  
Thou mad'st great swelling rivers to be dry.  
Bashan and Carmell are at thy command,  
Great Princes at thy voice amazed stand,  
The Cedars tall thy voice asunder rends,  
At thy rebuke great-swelling Neptune bends;  
Thou canst effect things opposite to nature,  
To pleasant wine thou canst turn running water:  
Saint john th'Evangelist was put to boil,  
Into a Cauldron full of scalding oil,  
Yet by thy hand of providence, oh God,  
He rather came anointed forth then sod:  
I know thy hand hath wrought many a wonder, 
Psal 89 5 6.7. to th● 19 Psal 74 14.15.16 17.18. Psal. 136.4. Psal. 78.13.21.   
Dividing seas and cleaving rocks asunder;  
Slack in thy promise I thee never took,  
Thou hast no time thy chosen flock forsook;  
At thy command I never took up arms,  
But thou hast stood between me and my harms, 
1. Sam. 17.35 3●.   
Then though my foes in camp against me lie,  
And will in battle pitched, their forces try,  
I, in thy name will be both strong and stout,  
Because thy hand doth fence me round about,  
For sure I am thy all supporting grace,  
Will strengthen me my foes quite to deface:  

Dan. 3.  Had not those hungry lions so much power,  
As Daniel thy dear servant to devour?  
Can they not hurt him with their griping paws?  
Nor tear his limbs asunder with their jaws?  
Then give me (blessed Lord) true faith that I,  
In time of trial may on thee rely,  
Being assured that it is the rod  
Of a kind father, and a loving God:  

1 Sam 3.18.  It is the Lord saith Eli that doth smite,  
Let him do what seems good in his own sight;  
I was as dumb and would not speak a word,  
Because I knew that it was thou, oh Lord;  

job. 1.21  The Lord doth give, saith job, and take away,  
And blessed be his holy name for ay;  

Lament. 3.37.38. Amos 3.6.  What evill's there in any place or land,  
That is not wrought by my alworking hand,  
A sea of comfort for the comfortless,  
In times (a) of trouble, sorrow and distress;  
Is this our father and our tender God,  
Like children let us humbly kiss the rod;  
How may this elevate our drooping hearts,  
When Satan with his sore-soule-wounding-darts,  
And such as are his factors here below,  
Our souls and bodies seek to overthrow:  

Anno, 1588.  Had not the Lord himself, may England say,  
Been on my side when mountains high of prey,  
And such as did delight to swim in blood  
Came in upon me as a swelling flood,  
Their raging streams had overwhelmed all  
My worthy cedars, shrubs, and bushes small:  
Had not the Lord himself, the soul may say,  
Been on my side, hell gates before this day  
Against me had prevailed, death and the grave  
Had made of me a bondman and a slave:  
Simile. How grievous to the child would it appear,  
If for a fault committed, he should hear  
His tender father in his fury say  
Unto his servants, take you him away  
Out of my sight and presence, and for it,  
Give him what punishment you shall think fit:  
If this were our condition, surely we  
Of all men should most miserable be,  
But knowing that we neither can nor shall,  
Thus in the hands of men or devils fall,  
We may triumph, and in our troubles sing,  
Glory be to the Lord, Our Supreme King,  
Whose word a lion to a lamb can turn,  
At whose command the fire shall cease to burn,  
Mountains shall dance, the roof of heaven shall shake, 
job. 26.10.11.   
Earth like an asping leaf for fear shall quake;  
The stars shall cease to shine, the moon perforce  
Shall be compelled to alter in her course,  
Rocks shall grow moist, great hills shall be made plain,  
Great swelling Neptune shall be cleft in twain,  
A raven shall Elias feed, the flood  
Shall not hurt Noah, nor such as be good;  
The greedy whale shall jonas cast on shore,  
Whom she had swallowed down three days before:  
The crowing of a cock shall Peter bring  
Upon his knees, a viper shall not sting  
A holy Paul; a stone in David's sling,  
Shall bring Goliath to the dust, the Sun  
Shall cease, his swift and wont course to run;  
The fire of Sodom shall not hurt at all  
A holy Lot, prison nor bonds a Paul:  
A cruel Pharaoh, nor a bloody Saul,  
A Moses, or a David, no nor all  
The policy and might of devils in hell,  
Or of their instruments, which so excel  
In hellish subtlety, (a) shall able be  
To hurt the godly in the least degree;  
The Lord doth reign oh let the earth rejoice,  
And let his Saints triumph with cheerful voice.   

The third thought.  

Rom 8.28.29.  THough troubles grievous seem to flesh and blood,  
Yet all things work (c) together for the good  
Of such as love the Lord, whether they be,  
Advanced to honour, or in low degree,  
Whether they be in sickness or in health,  

2. Reg. 6.27.30.33.  Whether they be in poverty, or wealth,  
For nothing (d) happens to the just by chance,  
But by the hand of divine providence;  
And though God seem to disregard our cries,  
And mournful tears, and for a time (e) denies  
Our earnest suits, yea in our greatest need  
And cause our troubles much more to exceed;  

1 Cor. 19.9.  Yet he no time hath his forsook, nor will,  
Because he will his promises fulfil:  
A wise Physician seeks not for to please  
The sick man's fancy, but look what may ease,  
And mitigate his pain, he will apply,  
Though for the present he increase thereby  
The measure of his grief, and as it were,  
Add sorrow unto sorrow, fear to fear;  
Yet in the end he cures him of his pain,  
And to his former health restores again:  
Such is the weakness of our flesh, that we  
Think nothing good for us, but what may be  
Pleasing to nature, but the God of grace,  
Oft from his dearest servants hides his face,  
And makes them for a time in wants (a) to live,  
That he to them eternal life may give; 
Psal. 94, 12.13, 14.   
He often suffers them to be perplexed,  
And by infernal spirits strangely vexed,  
That they might walk more humbly in his sight,  
And fear to sin against his grace and might;  
Yet in due time they (b) shall find ease and rest,  
And with great gladness see their foes suppressed,  
For sure his mercies are, and from above,  
He loves them with an everlasting (c) love:  
Simile. A wise Physician through his skill and art,  
Cures many times a man, by taking part  
Of that away which does by (d) nature feed  
The vital spirits, when they moisture need:  
He can so temper poison by his skill,  
That it will prove a very wholesome pill:  
And shall not God, who by his power brings  
Light out of darkness, and doth call such things  
As never were, shall he not able be,  
To make his cross our chief felicity? 
Psal. 68 4●. Psal. 103.19.   
He that could turn those waters into blood,  
Can turn what we term ill unto our (e) good;  
He that could cause clear water to be wine,  
A barren tree to be a fruitful vine;  
Without all controversy if he please,  
And see it for our good, can with like ease,  
Convert our sorrows into joy, our tears  
To solid mirth, yea our soul-wounding fears,  
And doubting of his care and providence,  
Unto well-grounded hope and confidence;  
He can so order all our crosses here,  
That to the world at length it may appear  
That it was good for us, to bear the rod  
And scourges of so merciful a God:  
If by affliction than thou hop'st to find,  
Good to thy soul, peace to thy troubled mind,  
Look not so much upon the (a) Cross to see,  
What hope or likelihood therein may be;  
As to the promise (b) which the Lord hath made,  
Which shall stand good, when earth and heaven fade:  
Cast all thy soule-disturbing cares aside,  
God can and will what's for thy good provide:  
Can we our hearts unto this temper bring,  
And fully be persuaded of this thing,  
We should not so much stagger as we do,  
When we the cross of Christ should undergo;  
Simile. What grievous tortures do the sick endure,  
From time to time, in waiting for a cure,  
As lancing, (c) searing, cupping, loss of blood,  
Hoping all will at length be for their good,  
even so this would correct the too much fear  
That is in us, if we persuaded were,  
That all the troubles of this present life,  
As loss of friends, of husband, children, wife,  
Of goods, good name, yea and of life, if we  
Be called thereto, much for our good will be:  
Then thou oh mighty God of gods, who art  
The framer and disposer of the heart,  
Convince our minds, and so our hearts persuade,  
That in these brinish waters we may wade  
With cheerfulness of spirit, soul and mind,  
Although we sail against both tide and wind,  
For sure we are, though storms and waves may roar,  
We safely shall at length be brought to shore,  
And when this pilgrimage shall have an end,  
The noble peers of heaven shall attend  
Upon our persons, and with triumph bring  
Us to the city of our heavenly king,  
Unto a city made of gold most pure,  
Whose groundwork shall for evermore endure;  
Unto a city, that shall neither have  
Need of the Sun, or Moon, 
Revel. 21.43.  for God that gave  
Them lifght and splendour, at the first, will be  
Our light, and life, to all eternity:  
O joy above all joys, what can annoy,  
The soul that is possessed with this joy!  
O light above all lights, without whose light,  
Man cannot judge the day time from the night;  
What mists and fogs man's mind should so obscure,  
That he should not discern thy light so pure!  
O light of all the world, teach us the way  
That leads unto this light, that so we may  
In despite of all lets behold at length,  
Thy blessed face in vigour and full strength;  
O blessed sight, God in himself to see,  
Myself in God, and God himself in me!  
O soule-rejoycing-sight, what shall I see?  
My friends and kindred in felicity:  
O full and perfect light, what (a) shall I so  
Enlightend be hereby, as God to know  
As I am known! what shall I understand!  
The secret works of his alworking hand;  
Shall I poor silly wretch acquainted be  
With all the secrets of the Trinity!  
How shall my soul triumph, when in this place  
I shall behold my Maker, face to face!  
How shall I shout for joy, exult and sing,  
When I shall reign with my eternal king!  
If in his mother's womb, john Baptist were  
Constrained to leap for joy, when Christ drew near  
Unto his mother Mary, how shall we  
Exult for joy, when Christ himself will be  
Not only with us, but in us, that so  
Our joy and peace might ever over flow!  
If that the Israelites for joy did sing,  
When Solomon the wise was crowned king,  
What cause shall we have to rejoice, when we  
Shall Christ behold in pomp and Majesty!  
The wisemen greatly did triumph, when they  
Found out the babe, which in a manger lay;  
How then shall we rejoice triumph and sing,  
When on his throne we see him sit as king!  
O happy sweetness, and sweet happiness,  
Thy soule-rejoycing joys who can express!  

1. Cor. 2.9.  Here's fullness without loathing, strength and health  
Without decay or sickness, gain and wealth  
Without loss or deceit, peace without fear,  
Joy without grief, love without hatred, here  

1. Cor. 13.15.  Is knowledge without error, holiness  
Without uncleanness, truth and godliness  
Without dissembling, concord without strife,  
Beauty without deformity, 
Dan. 12. Esay. 32.  and life  
Without the fear of death, or any fainting,  
Fame without shame, and feature without painting,  
Rest without sloth or labour, grace and glory,  
Transcending (a) all things that are transitory:  
O holy judgement seat, shall I appear  
Before a Judge, 
Acts 10 23. Mat. 3 9, joh 8.34.  that neither will for fear  
Nor favour partial be! what shall I see  
Those men condemned, who have condemned me  
Without a cause! how can they in this case,  
Without amazement look me in the face!  
O blessed fellowship; what shall I be  
By grace united to the Trinity!  
Shall I be seated in the Angel's row,  
Who for my sins deserve to be below  
The worst of all the devils! oh what heart  
Is able to conceive the hundred part  
Of those soul-chearing joys, which from this root,  
In great abundance, daily spring and shoot!  
O blessed feast of feasts, here is indeed  
The true and perfect Manna, which will feed  
And please the (b) eater so, that he no longer,  
After the world shall either thirst or hunger;  
O real royal feast, who can relate,  
What King did such a feast  celebrate!  
We read in Esther of a feast, 
Est. 1.4.  that were  
Kept by King Assuerus half a year,  
But where is now the meat, the mirth, the men  
That was in so great estimation then!  
Doubtless like to a bubble, post, or blast, 
job 9.25.   
They all are vanished, gone by, and past:  
We have our wakes, our meetings, and our feasts,  
At which too many make themselves like beasts,  
Drinking and swilling without wit or reason,  
Till they disgrace themselves, their friends, and season;  
But at this holy feast where none appear,  
Except such as the wedding garment wear,  
Of sanctity of life, we in excess  
Cannot in any kind sin or transgress:  

Heb. 11.25.  And what's the (a) pleasure we can here obtain,  
More than an itching humour mixed with pain!  
For in the midst of mirth, for aught we know,  
We to the pit of hell may headlong go;  
When overcome with drink we lie asleep,  
We may fall down into the dungeon deep;  
When we are singing filthy alehouse songs,  
God justly may deprive us of our tongues;  
When we are piping, peeping in the cup,  
To see our fellow drunkards drink all up,  
God may in justice take away our sight,  
Because we know not how to use it right;  
Before the hand can get the cup toth' head,  
For aught we know, we may be strucken dead;  
When we are m●rrie drinking of some health,  
Sickness may come into our room by stealth,  
And one arrest in great Jehovahs' name,  
On pain of death to go from whence he came;  
The party struck grows ill and sick at heart,  
Yet with good fellows he's full loath to part,  
Some wishes him to stay, some not to shrink,  
Some tells him he was hanged that left his drink,  
But what says he? alas I know his mind,  
He with his mates had rather stay behind;  
I cannot blame him, for the truth is this,  
Without repentance, there's small hope of bliss;  
The way is narrow, how then shall the blind,  
And staring-staggering drunkard it  find!  
Or having found it keep in it, sigh he  
Hath all his life been used to haufe and ree;  
Beware then drunkards and grow wise in time,  
Hate and forsake this soul-condemning crime;  
Watch and be sober, pray, and fast and pray,  
That thou mayst feast with Christ another day:  
We have our Ember weeks, and in a year  
A hundred days at least we should forbear  
Eating of flesh, according to command,  
For the increase of cattle in the la●d:  
But this eternal feast shall ever last,  
Here is no Lent, no need to pray or fast;  
O soule-contenting rest, what shall I be  
From cares, fears, doubts, and molestations free!  
O peace (a past understanding, who can dive  
Into the depth hereof, what man alive  
With all his cunning policy and art,  
The (b) worth hereof is able to impart!  
Shall I with blessed Angels sit, and sing  
Sweet Hallelujahs to my God and King!  
When these transcending joys I call to mind,  
I grow forgetful of what is behind,  
And forward (c) press with all my force and might,  
As one that covets for to have a sight  
Of what we never saw, and when I mount  
With such high and surpassing thoughts, I count  
The troubles of this present life to be  
But as a trifle to eternity:  
These soul-contenting (a) thoughts oft make my soul  
With restlesse-longing wish to kiss this goal,  
As if possessed with a holy pride,  
It scorned within me longer to abide;  
Man, what is God that thou should disregard him!  
Lord, what is man that thou shouldst thus reward him!  
Man, thou art dust, worm's meat, a lump of clay,  
Lord, thou art just and great, our rock and stay;  
Man, thou art (b) dust, and must to dust again,  
Lord, thou art just and dost not dust disdain;  
Man thou art frail, thy substance is of earth,  
A slave to hell without a second birth;  
Man, what is God that thou shouldst then neglect him!  
Lord, what is man that thou shouldst then respect him!   

The fourth thought.  
THe common soldier must not look to have  
More favour showed him, than his Captain brave;  
Our Captain (c) hath drunk freely of the cup  
His father gave him, to the brim filled up;  
He hath endured the Cross, despised the shame,  
And shall we (d) eat to pledge him in the same?  
It is our soul's health, shall we then refuse?  
Shall we our souls so horribly abuse?  
No rather let us willingly (b) embrace  
It, as a favour dignity and grace,  
That sinful men should be so worthy thought,  
As for to pledge him in this healthful draught.  
In some well governed family we see  
Each one observes his rank, place, and degree;  
The wife unto her husband will submit,  
Unto their parents what respect is fit  
Good children give, and as discretion steers  
Their minds, each one according to his years  
Without constraint, do give respect to other,  
Such privileges hath the eldest brother,  
That none may go beyond them, no nor all  
Be equal with him, and if any shall  
Attain so great a dowry and estate,  
On such like terms, or upon such a rate,  
The same conditions they must not refuse;  
Unless they will their privilege abuse,  
And through their pride of heart will so far err,  
As before him their persons to prefer:  
Christ is our noble Master, and shall we, 
joh. 15.20   
That openly profess ourselves to be  
His faithful soldiers, be (a) ashamed to bear  
His cross with us, and livery to wear;  
He is our supreme King, and moderator,  
The mighty Prince of peace, our great Creator; (b)  
And shall we that aloud ourselves proclaim  
His loyal subjects, reckon it a shame  
Or blemish to our names, to do the thing,  
Which hath been done by our eternal King!  
Shall we that are but younger brethren scorn  
To be brought up that way, 
Heb. 2.10.  
Rom. 8 29. Psal. 89.17.  that the first borne  
Hath been before us! shall we as it were,  
Disdainfully tell Christ we (c) will not bea●e  
The burden of his Cross, nor undergo  
What he hath undergon, for friend nor foe!  
O let us not his glory thus obscure,  
Nor stain his honour with such deeds impure;  
For if we be ashamed to own him hear,  
He will not own us, when we shall appear  
Before his judgement seat; oh let us then!  
That are the sons of frail and sinful men,  
Confess his holy name, his truth and word,  
And humbly bear his (a Cross with one accord:  
Upon good grounds the Captive or the slave  
Cannot expect more liberty to have  
Then hath his Lord, (b) why then poor slaves shall we  
When God afflicts, so discontented be?  
Why should we so repine, when as God's hand  
Corrects us for our sins? why should we stand  
On terms with God? the matter to dispute,  
As if he were mistaken in the suit,  
Or any thing should rashly undertake,  
For which he could not a good answer make:  
As if we had forgot that we are dust,  
Or did conceive the ways of God unjust:  
Surely this lesson we were never taught  
By Christ our master: for when he was brought  
Before ungodly Rulers, and did hear  
Their unjust judgements, yet we ●ead he were  
Like to a harmless sheep, both dumb and mute,  
He does not stand the matter to dispute,  
He entertains no malice in his breast,  
But meekly dies with Consumm●tum est;  
In times of trouble, than the Godly may  
Ponder these things well in their minds, and say  
Unto their stubborn hearts, why are you sad?  
Why do we fret and fume as men half mad?  
Didst thou sweet Jesus with such meekness bear,  
The heavy weight of sin for us who were  
Thy deadly foes? didst thou not shun nor scorn  
O mighty King to be so meanly borne?  
O blessed God, 
Heb. 7.17.  wert thou content to take  
On thee our humane shape, and for (a) our sake,  
Become a servant who art Lord of all!  
Wouldst thou come from thy throne unto a stall,  
To be so meanly lodged as in a manger,  
To be scarce entertained as a stranger!  
Wouldst thou oh great Lawgiver subject be,  
Unto the censure of the Law, that we  
Might be set free! didst thou oh Lord I say,  
For us poor slaves so great a ransom pay!  
Wouldst thou, oh blessed God, become accursed  
For such as were of all thy creaturrs worst!  
Wouldst thou, oh supreme Judge, so fare submit,  
As to be judged of men! didst thou acquit  
Those that condemned thee! yea didst thou pray  
To God for their (b) forgiveness, who did lay  
Their bloody hands on thee! and shall not we  
In all estates and times contented be!  
Didst thou such drops of blood and water sweat,  
To cleanse our souls from sins so soul and great!  
Wouldst thou be taken when thou mightst have fled,  
That we to hell might not be captive led!  
Wouldst thou by sinful men be bound, that so  
The twisted cords of sins thou mightst undo!  
Didst thou in meekness, blessed Lord, permit  
Those sinfull-shamelesse wretches for to spit  
Disgracefully upon thy blessed face,  
To cleanse our faces from sin's soul disgrace!  
Wouldst thou be hoodwinked with a veil, that we  
Thy lovely face and countenance might see!  
Wouldst thou be buffeted, and beat with staves,  
From strokes of hellish fiends, to free such slaves! 
Mat. 26 6●.   
Couldst thou sweet Lord of life contented be  
To suffer death for such as hated thee!  
Hast thou done this, all this, and that for such  
As rebels were! and now shall we think much  
To bear thy cross, who understand and know,  
How thou such love didst manifest and show,  
Freely and fully, when we were both slaves  
To sin and sathan, helfire, and our graves!  
Surely sweet Jesus, did we understand  
This love of thine aright, it would command  
Our stubborn wills, and stony hearts constrain,  
Before all things thee to affect again:  
And surely did we love (a) thee as we ought,  
Our hearts to such a temper would be brought,  
That at thy hand we should not so repine,  
But cheerfully submit our wills to thine;  
Then God of love we humbly thee desire,  
With this thy love our hearts so set on fire,  
That in these evil days we may submit,  
To bear what punishment thou shalt think fit  
To lay upon us, give us faith to stay  
Ourselves upon thy promises always.   

The fift thought.  

1 Pet. 1.6.7. Prov. 17 3. Eceles. 2. leg. cap. ●ot. Psal. 119.176.  WE ought to count all trials, as the rod  
And favour of an overloving God;  
Who still corrects us when we go (b) astray,  
And err like lost sheep in an unknown way,  
Yet so corrects that he his (c) love might show,  
And that the world may plainly see and know  
That he will not spare sin, though in the best  
Of his dear Saints and servants, truly blest;  
That he from sin their hearts might purify,  
And prove their faith, love, zeal, and constancy: 
1 Pet. 1.6 7.   
A tree well-rooted in the ground stands fast,  
And is not shaken down with every blast;  
Silver and gold the furnace can endure,  
The dross consumes, the gold remains more pure;  
So by these trials some are (a) purer made,  
When others like to dross consume and fade,  
Who in the time of peace will make such show  
Of zeal and godliness, that none can know,  
Or judge by outward works, but that they are  
Such as God's holy will and word prefer  
Before all worldly profits, yea before  
Their lives and liberties, their pomp and store;  
Although they reign on earth as petty kings,  
Fully possessed with all outward things,  
They go to church twice on the Sabbath day,  
As if they went to hear what God would say,  
They hear, they read, they fast, and daily pray,  
And where their tithes are due, they duly pay;  
Out of their plenty, great excess, and store,  
They give unto the needy and the poor;  
Yea in their lives such fruits they will express,  
Of truth, integrity, and godliness,  
That all the world would judge them pure in heart,  
And such as would from God's laws never start;  
Yet when the time of trial draweth nigh,  
And God gins his Saints to prove and try,  
They are so daunted, 
1 Kings 18.21.  that they do not know  
Which way to take, what in this case to do,  
For want of faith on God's word to rely,  
Meekness to wait, and servant zeal to fly  
To him for aid, who never fails the just,  
Or such deceive, as in his mercy trust;  
They fall away from God and godliness,  
And scoff at what they did before profess,  
They are not semper idem, for their minds  
Are found to  ofter than the winds;  
And such as these would sooner shed their bloods,  
(If there were cause) for saving of their goods,  
Then for the Gospel, such will lose their lives,  
Undo themselves, their children, friends, and wives,  
Rather than want their wills, or put up wrongs,  
When in God's cause they want both hearts and tongues:  
Simile. As when much water falls, and westwinds blow,  

Luke 8 13.  And floods come in so fast, to overflow  
The wont bounds or limits, know we shall  
Whether our houses will stand firm or fall:  
In times of trial some are constant found,  
Others like seed (cast into stony ground)  
Wanting both root and moisture, faith to lay  
Fast hold on God, and meekness for to stay  
The leisure of the Lord, cannot abide  
The scorching heat wherewith the just is tried;  
The empty vessel makes the greatest sound,  
Those that seem best, the worst are often found;  
The fairest birds may have the foulest feet,  
Mars for a time great jove may friendly greet,  
And promise weather fair, and happy gales,  
And make the Navigator hoist up sails;  
Yet in this case he dares not be too bold,  
Because he fears it is too calm to hold;  
For if Saturnus cross him in his way,  
He comes forth as a Lion for his prey:  
Thus did the Lord prove in the wilderness,  
The Israelites, whereby they did express  
What was in each man's heart, for we may find  
How some adored Idols, some repined  
At God's just dealing, how some were content  
Meekly to bear his plague and punishment;  
How some grew worse and worse, and did commit  
Offences fetched from th'infernal pit;  
Thus God the faith of Abraham did try, 
Gen. 22 1. Heb. 11 17   
To manifest unto the world thereby,  
That such as truly love and fear his name,  
Will do his will thouhg to their loss and shame;  
Sins, nor sons, though they be darlings dear,  
Will they withhold that God's law truly fear;  
God Abraham commands to slay his son,  
The word's no sooner spoke but it is done;  
Reason might seem to put in ifs, and and's,  
And challenge God upon such harsh commands:  
The flesh might reason thus, What shall I slay  
My only son? the son might seem to say,  
O father dear, can you find in your heart,  
The head and shoulders of your son to part,  
Your son, your only son, your son and heir,  
Heir of the promise, upon whom your care,  
And love hath been so sixth? what will you prove  
A murderer of your child? where is that love  
Which once did flame like fire? is there no spark  
Of thy good nature left? a riddle dark  
For nature to conceive, a thing most strange,  
How in a father's nature such a change  
So strangely should be wrought. Oh let me pause  
A little with myself, what might this cause!  
What have I done? wherein have I offended?  
Cannot my fault by fair means be amended?  
O spare a little, and withhold thy hand,  
And I will do what thou shalt me command:  
But he regarding God, more than the cry  
And moan of Isaac, seems thus to reply,  
My child, my tender child, my son most dear,  
I have command to sacrifice thee here,  
Or otherwise my love to thee is such,  
That for a world thy life I would not touch.  
Simile. The file may take a way the rust and dirt,  
But rather does the weapon good then hurt,  
The flail may bruise the straw, the chaff great winds  
May blow a way, but still the seedsman finds  
His corn more fit for use: the furnace may,  
Both wood and dross with heat consume away;  
The purge may drive ill humours from the heart,  
And not hurt it or any other part;  
Troubles oft purge our souls from some soul sin,  
Or other, which we have long lived in;  
Before I was afflicted I astray  
Did go (saith David) but now I obey,  
And keep thy statutes daily in my mind,  
And more delight and comfort therein find,  
Then can the rich man in his wine or oil,  
Or the undaunted victor in his spoil:  
So stubborn is the will, so cross the mind,  
The heart so hard, and understanding blind,  
That cords of mercy will not us withdraw  

1 Sam. 6.20. 1 Sam. 12.10.  From the transgressing of God's holy law,  
Troubles and (a) sorrows oftentimes prevail,  
When admonitions and good counsel fail;  
Troubles made David to refrain from sleep;  
Sickness King Ezekiah made to weep;  
Egypt's burden, servitude, and thrall,  
Made Israel upon the Lord to call;  
Judgements upon his knees proud Pharaoh brought;  
The prodigal how to return want taught.  
Simile. A tender father strives to win his child  
With gifts, fair promises, and speeches mild,  
Using what means he can from time to time,  
To make him see the vileness of his crime;  
He talks to him, and oft in talking weeps,  
And seems to reason with him in his sleeps,  
His yearning heart with grief is so oppressed,  
That dainties will not down, he cannot rest  
In any place, but goes from friend to friend,  
To see if they can tell what course will mend  
A prodigal; some tells him this, some that,  
Some bids him take no care for such a brat,  
Some bids him keep him short, and others say,  
To give him scope will be the only way;  
He listens to their counsels, and first tries  
All fair and gentle means he can devise,  
So loath is he his darling should be lost,  
That he regards no labour, care, or cost;  
Yet when he finds all this to be in vain,  
He sends him over sea, to France, or Spain,  
And to the Master of the ship gives way  
To keep him short, and curb him day by day,  
Until such time, as he shall clearly find  
Him of another nature, will, and mind;  
The dingthrift knows not this, but lives in hope,  
That he shall have more liberty and scope,  
He goes aboard the ship, as one that were  
Void of all humane reason, wit, or fear;  
He thinks to have the like, or more command  
Upon the sea, than he had upon land,  

Luke 15 16.  But when this prodigal is through great need,  
Constrained on dirty husks with swine to feed,  
And calls to mind, upon what dainty far  
His father's servants feed, he than takes care  
How to return, his folly to confess,  
H●s great rebellion, and unworthiness  
To be his son, and therefore much desires  
To be but as a servant, which he hires  
For yearly wage, so that he may obtain  
His former love, and countenance again:  
This course the Lord is forced oft times to take  
With his, when they his holy ways forsake,  
To follow their own fancies, and delight  
To satisfy their sinful appetite:  
Should God not sometimes strike us with his rod,  
We should forget that there was any God;  
Nay, should not God oft strike, we soon should grow  
So well conceited, that we (a) should not know  
God or ourselves aright, but run on still,  
The measure of iniquity to fill:  
Should we have all things at our hearts desire,  
We should like swine, so wallow in the mire  

Heb. 11.9.10.  Of worldly pleasures, that our hearts would be,  
More bend to trash, then true felicity:  
Had not the Israelites been in distress,  
And long perplexed in the wilderness,  
The land of promise had not welcome been,  
Neither had they Gods love so clearly seen:  
Tidings of (a) peace unto the soldier brings  
More true contentment, than all other things;  
The wether beaten Mariner desires  
To be on shore; the traveller aspires  
The top of some high hill, hoping to see  
His journey's end; the labourer would be  
Rather at (b) rest, than roast; the silly slave  
Expects a day to come, when he might have  
His liberty; the sick man prizeth (c) health,  
And fortitude; the poor and needy wealth;  
The hungry food; the naked ; the blind  
Their sight; the cripple limbs; the sick in mind,  
And soul-afflicted, joy; and such as know  
The pains and miseries they undergo,  
Who suffer in some sort the pangs of hell,  
In soul and mind, whilst upon earth they dwell,  
Will heaven prize, and ever think it best,  
To be with Christ in his soule-easing rest.  
Simile. So dear loves the child the mother's breast,  
That quietly one hour it scarce will rest  
Without the same, yet when the child is grown  
Unto some bigness, and gins alone  
To creep about, the mother much desires  
To wean it off and for that purpose hires  
One for to tend her child, that so she may  
Keep for a day or two out of the way;  
The child grows mother-sick, and is so wed  
Unto the breast, that it will not be fed  
With any other food, but roars and cries  
Both day and night, as it i'th' cradle lies;  
She hearing this to be of so small boot,  
With some unpleasant thing, as't might be soot,  
Her breast besmeares, to try if it will take  
The same, the child what hast it can doth make,  
And so begins to suck, as if it thought  
To fill its empty belly with a draught,  
But it not liking of the taste, dislikes,  
And leaves the breast, and it in anger strikes:  
Our natures are alas too prone and apt,  
With worldly vanities to be entrapped;  
Besides, the devil useth so much art  
To blind the mind, and to delude the heart  
Of sinful man, with pleasures, profits, gains,  
Thereby to bring them to eternal pains;  
That should not God through his abundant graces,  
Somewhat their beauty and fair form deface,  
And sometimes cross us in our pomp and wealth,  
And sometimes in our vigour, strength, and health,  
Our hearts would be to (a) Egypt so much wed,  
That we for stinking leeks, should shun the bread  
Which came down from above, the bread of life,  
For bread of sorrow, discontent, and strife;  

Ecl 7.4 5. Esay 61.3. Ecl. 2.1.  Again, in holy Scriptures we shall find  
Troubles; and sorrow, needful in this kind,  
For till we understand our (b) Christ-cross row,  
Unto our Father we can never go;  
For we are taught, and that in sacred story,  

●eb. 12.6.  That God (c) corrects whom he receives to glory:  
Sweet mercies bind the body and the soul  
To serve the Lord, but crosses must enrol  
Us in the book of life, and make us sure,  
His faithful servants ever to endure;  
For (d) were it not for this, how should we know,  
Whether we were adopted sons or no;  
Should God not scourge us for our sinful crimes,  
We might well fear the plague of future times:  
From pastimes great much bitterness doth spring,  
And sorrows deep their deep contentments bring:  
The sweetest descants birds we know are taught,  
When from the woods, they to the cage are brought;  
The choicest corn is always cleanest dressed,  
The sweetest grape is ever hardest pressed;  
The sweetest fish, in saltest waters live;  
And cammomile trod under foot will give  
A fragrant smell; the grape unpressed will yield  
No sweet and pleasant wine; a fruitful field  
Will barren prove, as husbandmen well know,  
Unless they muck and plough before they sow:  
In troubles than let not our heart's despair,  
Let not our minds give way to needless care;  
For sure I am, he that his grief extends  
Beyond the bounds of reason, (a) God offends;  
Does it not argue in us misbelief,  
To have our souls overwhelmed with care and grief?  
As if we did conceive it was in vain,  
To hope we or our friends should rise again?  
Unto your conscience let me but appeal,  
Does not this quench the heat of godly zeal?  
Does not this grieve the Spirit of God? and make  
Your hearts and minds unfit to undertake  
Religious duties? Does not this offend  
Such as their minds to godly courses bend?  
May not the world conceive it is in vain  
To serve the Lord, if this be all the gain  
Of godliness? Does not this scandalise,  
And make God's worship hateful in men's eyes?  
Does not the skilful archer rightly know  
That (a) too much bending breaks a brittle bow?  
Does not the husbandman well understand  
That too much rain doth hurt upon the land?  
We if we be not senseless and stark blind,  
May see this hurt both body, soul and mind;  
Let hope support us then, a shower of rain  
Oft lays great storms, and makes it calm again;  
And calms (as I have heard some Seaman say)  
Have been more hurtful than some storms; for they  
(Finding great Neptune sometimes over kind)  
Have waited for some happy gales of wind,  
Till they have been half starved, and forced to eat  
That which some men on shore would scarce call meat:  
Think not that wealth than is the ground of joy,  
Or that all troubles do the soul annoy;  
For godly sorrow in times of distress  
Shall bring forth fruits of peace and righteousness:  
Seed cast into the bowels of the earth,  
Becomes more fruitful by a second brth:  
That man from grace to grace may daily grow,  
He must be truly humbled and brought low;  
For daily sunshine without timely showers,  
Rather consumes, then causes fruit or flowers.  

1 Cor. 11.31.32.  Lastly, (b) God strikes because we should not be  
Condemned unto eternal misery;  

Hosea 2 6.  Yea for this end God oft corrects his own,  
When as the wicked escape as men unknown,  

Psal 14.2.53.1.  Which makes such fools in heart to boast and say,  
There is no God that we ought to obey;  
Or if there be a God we are more blest  
Then those that are with want and need oppressed:  
In (a) safety in our houses we still dwell, 
job 21. usque ad 14. v.   
Our stock increaseth, each thing prospers well  
That we both take in hand and go about,  
Our names grow famous all the world throughout:  
We have more than we ask or what we crave,  
Or would have come to pass we forthwith have; 
Psal. 10.3.5 6 Amo 6 4. job 21 4.   
Even to our heart's content we softly lie  
Stretched out upon our beds of Ivory;  
We have the fairest objects for the eye  
That may be had from France or Italy;  
The sweetest smelling odours for the nose,  
Musk, Civet, powders, and the damask risen;  
All sorts of music which may please the ear,  
Revive our spirits and dull senses cheer;  
We have our pleasant walks, and summer bowers,  
Our gardens decked with strange-outlandish flowers;  
For sustenance we take no thought or care,  
For we have plenty of superfluous fare;  
Twice in a day we have brought to our boards  
What (b) water, earth, and air to man affords:  
The Persian Kings for dainties we exceed;  
On roots and herbs (like swine) we scorn to feed;  
We have our jellies, marrow pies, rich sack,  
Oringo roots, potatoes for the back;  
Poor John comes not within our cellar door,  
No, we have ale, strong beer, and wine great store;  
Besides our March beer, and a cup of Hum,  
That'll make a Cat to speak, a Cato dumb;  
And if our squeamish stomaches loath to eat  
Bacon or Beef, or any such gross meat,  
We can have Mutton, Lambs, young Kid and Veal,  
Capon, Duck, Partridge, Woodcocke, Pheasant, Tea●e:  
Our carcases are decked with rich attire,  
As silk and satins, and what we desire  
Within the compass of the sea or land,  
Our purses or our persons may command.  
We have both hawks and hounds for our delight,  
Cards, dice and tables fit our humours right;  
We eat and drink our fill, and rise to play,  
With mirth and merriment we drive away  
The time; we hunt, we hawk, we fowl, we fish,  
To please our appetite with some new dish;  
When such who think themselves more pure perhaps  
Would be contented with our crusts and scraps:  
But let these fools this ponder well in mind,  
That they a greater difference shall find;  
When the great Shepherd of the soul (a) appears  
With all his company of noble Peers;  

Matth. 24 31.  His Angels, Martyrs, Saints, for to divide  
The goats from sheep, the impure from the tried;  

Acts 17.32.  When once the Judge of all the world shall come  
To pass that just and everlasting doom,  
Venite, ite; come ye truly blest,  

Matth. 25.34.  Enter into my everlasting rest;  
Come you true jacobs, and my blessing take;  
Go cursed Esau's to the burning lake,  
For you have sold your birthright, grace and glory,  
For gain and pleasure, and things transitory;  
O come ye blessed Martyrs, you at stake  
Have burned for my truth and Gospel sake;  
Lives, lands, nor live, friends, nor kindred dear,  

Matth. 3.18.  Can make you swerve, or to forsake my fear;  
You have not served the Lord your God in vain,  
Your greatest loss shall be your greatest gain:  
Come now from labour unto perfect rest,  
From bloody Tyrant's hands to Abraham's breast;  
From shame to honour, from the jaws of death, 
Esay 25.8.9.10.   
To joys eternal; from those toys beneath,  
To things of consequence; from dross and loss,  
To perfect gain; from bearing of my cross,  
Unto the wearing of my Crown; from pain,  
In happiness for ever to remain:  
In meekness you have suffered at the hands  
Of wicked men much wrong, in cruel bands  
Of slavery and thraldom many years  
You have been kept, 
Apoc. 21.4. Esay 25.8. Apoc. 7.17.  but now behold your tears  
Are vanished, you shall possess a Crown  
Of everlasting glory and renown:  
Upon my (a) throne you shall in judgement sit, 
1 Cor. 6.2.   
And see your foes sent toth'infernall pit  
Which burns with fire and brimstone, they shall hear  
Unto their great astonishment and fear  
This dreadful sentence past, Depart from me  
O all ye workers of iniquity! 
Mat. 25.41.7.23. Psal. 5.4.5.   
The pleasures of this life like as a stream  
Have flowed upon you, 
Psal. 76.5.73.17.18 19 jam. 5.1.2.3.4.5. Psal 17.14.  but now as a dream  
They shall deceive you: and not only so,  
But aggravate your misery and woe,  
Because your (b) plenty you have oft abused;  
And to relieve my servants have refused,  
Nay in their wants you have so backward been  
To comfort them, that I have often seen  
You persecuting some with bloody hands,  
And driving others into foreign lands,  
Therefore depart from me: but is this all?  
No: it might seem a punishment too small,  
Yea in some sort a favour if they might  
Have leave to go, and keep out of his sight:  
Simile. As at th'Assises some desire to see  
The Judge; the malefactor glad would be  
If he might have that favour or that grace,  
As not to see his countenance or face;  
But being upon force constrained t'appear  
Before an angry Judge; in how great fear  
And horror stands he then, because he knows  
He cannot justify himself in those  
Condemning crimes which are against him brought,  
Nor have of friendship one conceit or thought!  
Because he is indicted for such things,  
As present death unto the actor brings,  
High treason he against his King hath wrought,  
And the destruction of his Judge oft sought;  
And can he hope for mercy at his hands,  
Who hath thus forfeited his life and lands?  
Out of his sight the Judge bids him departed,  
That's his desire; but this strikes to his heart  
Be gone, depart from me, unto that place  
From whence thou canst; and there for a short space  
Thou shalt remain, and after dragged be  
To end thy days in pain and misery:  
Thus at the great Assize when Christ shall come  
To judge the world; no doubt there will be some  

1 Cor. 1.7. Heb 9.28. Apoc 9.6. Esay 2.18.20, 21. Hosea 10.8. Luke 23.30.  With joy expecting when he should appear,  
When others seek to hid their heads for fear;  
Not daring to behold the Judge his face,  
Nor to abide the splendour of the place;  
Such being guilty will with all their heart  
Wish that they might out of his sight departed:  
So holy is the Judge, so pure his throne,  
That it can be delightful unto none  
But holy Saints; so that if Christ should say  
Depart from me, and there his censure stay,  
It might a favour seem, could they thereby  
From everlasting pains and torments fly;  
Therefore (a) this holy Judge in his just ire,  
Bids them departed unto eternal fire; 
Matth 25.41. Esay ●0. 33.   
Is this God's dealing, let us then induce  
Unto our profit hence a triple use?  
As first, let no man think that man most blest  
That hath most gold and silver in his chest;  
For outward things we fully may possess,  
And yet fall short of real happiness:  
The rain both upon good and bad doth fall,  
The Sun sends forth his beams alike on all;  
Yea oftentimes the wicked wealth possess,  
When as the godly are in great distress: 
jerem. 18. Eccles. 2. tot. cap.   
And secondly, let not the godly be  
Much troubled, when they wicked men shall see  
Grow wealthy in the world; but labour still  
To be submissive to their Father's will:  
Simile. Perhaps the hired servant or the slave,  
May for the present time more money have  
Then's Master's son; yet must he not compare  
For mastership because he is his heir;  
Ungodly men may for a time advance  
Themselves o'er Gods beloved inheritance;  
They may command as Lords and domineer,  
And think to make the godly stand in fear  
Of their high looks and threats; but God one day  
His mercy and his justice will display;  

Psal. 58.10. Mal. 3.17, 18.  And with an everlasting crown reward  
Such as unto his laws have had regard:  

2 Thess. 1.6, 7, 8, 9, 10. Mal. 4.1.2.  When such as did on earth the just disdain  
Shall be rewarded with eternal pain;  
As sheep go to the fold, they to the grave,  
And in that day the just shall Lordship have;  
Their beauty shall consume when they shall go  
From their brave buildings to eternal woe.  
Simile It falls out with the godly in this case,  
As with a Partridge which the Hawk doth chase;  
The silly Partridge knows not where to rest,  
Nor where in safety she may build a nest  
To save herself and young ones; for if she  
Presume to foare aloft, and in a tree  
Shall think to hid herself, the Hawks quick eye,  
And flying vermin her would soon descry;  
Should she creep in some hollow place ith'ground  
To save herself from harm, she would be found  
By creeping vermin; should she take a flight  
Up to the mount, the Hawk still by his might  
Would make her fall the greater; should she take  
The water for her refuge, it would make  
An end of her; should she creep in a bush,  
Into the same the nimble dogs would rush,  
And pull her out again; and thus we see  
That she from fear and danger is not free:  
When as the Hawk is highly entertained,  
And worthy thought of most to be maintained  
In Princely houses, and esteemed fit  
Upon the hand of some great Lord to fit:  
But now observe their ends, and you shall see  
That there a greater difference will be;  
The Partridge being dead and neatly dressed,  
With Kings and Princes is in great request,  
When as this stinking fowl (as nothing worth)  
Unto the dunghill with disdaines cast forth.  
God suffers many times his children here  
To be in extreme wants, and as it were  
Lost and forsaken, sometimes giving leave  
Unto blood thirsty tyrants to bereave  
Them of their lives and live, so that they,  
Not without cause, may with their Master say,  
That foxes have their holes, the bird her nest, 
Luke 9.58.   
But we have not a place wherein to rest,  
Or put our heads, but are from place to place  
Tossed like a tennis-ball with great disgrace,  
When such as have their minds bend unto ill,  
In honour and in wealth do flourish still:  
But now observe their ends well in thy mind, 
Esay 65.13, 14.   
And thou the godly man's estate shall find  
More to be wished; 
Psal. 37 37.  the wicked we may see  
A while to flourish like a laurel tree,  
But so he dies, and suddenly to hell  
Is dragged by devils, 
Luke 16  evermore to dwell  
In utter darkness, and for aye to be  
In everlasting pains and misery:  
Behold the world's turned upside down with him,  
For he that did in worldly pleasure swim,  
Must now sustain an angry Judge his ire,  
And ever burn in ever burning fire;  
He that was wont to feed on dainty fare,  
Now pines away with horror and despair:  
His dainty mouth that relished nought at all  
But what was sweet, now nothing tastes but gall:  
His throat that once did swallow down strong drink,  
Is now more full of filth than any sink:  
He that had music once to please the ear,  
Can nothing now but hellish yell hear,  
He that had all things that might please the eye,  
Sees nothing now but what may terrify  
Him to behold: he that was wont to have  
All pleasant odours that contentment gave  
Unto the sense of smelling, now in hell  
Can nothing else but noisome savours smell;  
He that was decked with silks, and crowned with fame,  
Is clothed with horror and eternal shame;  
He that had many friends, and kinsfolk dear  
In time of sickness to revive and cheer  
His dying heart, salves for his grief and sore,  
Shall weep and howl in hell for evermore,  
And shall no comfort, ease nor succour find,  
Nor any friend where to disclose his mind:  
He that spent many days and nights in vain,  
Would give a world one minute to regain;  
He that was wont to brag and brave it out,  
With big and daring words and valour stout,  
With thunder threatening words can neither daunt,  
Nor with fair speeches hellish fiends inchant;  
His feet that nimble were to run and go,  
Cannot convey his soul from endless woe;  
His hands that once were able to defend  
Himself, his goods, his neighbour and his friend,  
Are now fast bound in everlasting chains,  
And cannot free his soul from endless pains:  
And last of all, he that did once possess  
All pleasures and delights this wilderness  
Can yield to man, is now in such distress,  
That men nor Angels can the like express:  
He that did once drink wine and water strong,  
A drop of water craves to cool his tongue;  
Those pleasures which before he thought most dear,  
As daily soule-tormenters now appear:  
Sweet meats require sour sauce, vain pastimes pain,  
Mirth, misery, after fair weather rain;  
Hot summers, thunder, lightnings and strange sights,  
Cause in the air, fair days oft foulest nights:  
The just shall this behold, and fear the Lord, 
Prov. 29.16. Psal. 103.15, 16, 17, 18.   
And laugh at him, and say with one accord,  
Behold the man that made not God his stay,  
But trusted in his strength, his muck and clay;  
But now observe the upright and the just, 
Psal. 119.142.   
Which in the Lord at all times put their trust,  
For sure the end of such is endless peace,  
God in the end their comforts will increase:  
Behold poor Lazarus falls sick and dies,  
And there's an end of all his miseries:  
The case is altered much, for he that lay  
At Dives gate in want, is now for aye  
Even with an everlasting Crown possessed,  
And ever shall in Abra'ms' bosom rest;  
He that at Dives gate begged crumbs of bread,  
And such as from his table fell, is fed  
With blessed Angels in that blessed place,  
Where he beholds his Maker face to face;  
He that a beggar was of petty things,  
Is now advanced above all earthly Kings:  
Then let us be content in (a) each estate,  
And not esteem ourselves unfortunate;  
When we the wicked and ungodly see  
To flourish as it were a laurel tree,  
For sure the just man's poor estate's (a) worth more  
Than the ungodly man's great pomp and store;  
Yet ought we not in any case to be  
So far content with our estates, that we  
Thereby grow careless if with plenty blest,  
Or desperate in mind, if long oppressed  
With want and need, for such unpleasant weeds  
Not from the spirit, but the flesh proceeds;  
If God then give us (b) peace and happy days, 
Deut. 6.10, 11, 12.   
Let us remember evermore to praise  
And bless his holy name, and humbly crave  
His blessing on ourselves and what we have,  
Or else our (c) health and wealth, our strength & peace,  
Will our eternal misery increase:  
Simile. He that hath been half pined for want of meat,  
And comes unto a place where he may eat  
His fill, may glut his feeble stomach so  
That he thereby more faint and sick shall grow;  
So when we, fading-false-conceived pleasures,  
Honours, preferment, and all worldly treasures  
Embrace with too great and too deep content,  
They often prove to us a punishment:  
Or if the Lord afflict us any ways  
With sickness or diseases, that our days  
Grow wearisome to us, yea if he send  
The plague so hot amongst us, that one friend  
Dare not come to another, if his hand  
Bring the devouring sword into our land,  
And after that a famine, if he smite  
Our souls with pangs of hell, and so affright  
Our minds with honour of our sins, that we  
Cannot tell where to rest, still (a) let us be  
Grateful and meek, yet ought we not to stand  
Like stocks and stones when God shall lay his hand  
Upon us, or our Kingdom, as if we  
Did not discern or feel our misery;  
This is no true contentment, but a kind  
Of sottishness, or wilfulness of mind,  
'Tis not enough to say in God we trust,  
Though we say well therein, for so we must;  
Such thoughts as these must not be entertained,  
Without we use the means by God (b) ordained  
To set us free, for this may prove a sign  
That we are such as tempt the powers divine:  
Let's not in anger then with God dispute,  
Nor through despair in mind grow resolute, 
james 5.13   
But take St. james his counsel whilst we may.  
Are we affl cted? Let us humbly pray.  
We may in times of trouble and distress,  
Unto the throne of grace have free access;  
We may with boldness to the Lord draw near, 
Heb. 10 19 cap. 4. v. 14, 15, 16.   
And crave as many things as we want here,  
So that we crave them in that manner still  
Which is best pleasing to his holy will:  
If grievous troubles long upon us lie,  
And God seems for to slight our doleful cry;  
Let us reflect unto ourselves, and see  
Whether our hearts be humbled, for till we  
Return with contrite spirits, 
Num. 21.5. 1 joh 1.9. 3 K●●g. cap. 8.49. to 50. ●am. 3.42, 43, 44. Psal. 66.16, 17, 18.  and confess  
The vildness of our sin and wickedness,  
And (c) steadfastly resolve them to forsake,  
God will not hear the prayers which we make;  
Simile. The father takes no pleasure or delight  
To scourge his tender child, 
jer. 3 4 5.  so that he might  
By fair means win him; but if once he find  
In him a stubborn and a wilful mind,  
He will correct him, and correct him till  
He does submit himself unto his will:  
Let not th'afflicted than much daunted be  
At the (a) prolonging of their misery; 
Heb 12. 1 2.3.4. Exod. 1.12. Luke 24.26. Acts 14 11.   
But be assured that God intends by this  
To bring their souls unto eternal bliss.  
What though thou art afflicted more than all  
Thy friends besides? What if the Lord should call  
Thee out alone to suffer for his word?  
If he a greater measure will afford  
Of strength to thee, thou hast small cause to grudge,  
Or of his justice rashly for to judge:  
Simile. The wise Physician will not give the child  
The purge the father takes, but one that's mild,  
One that may with his tender years agree,  
And to his nature correspondent be:  
The great Physician of our souls doth know  
What we are able best to undergo; 
Psal. 119.72. Psal. 7.10. Rom 8.25. Heb. 4.13.   
He knows the frame and nature of our hearts,  
He tries the reins and our most inward parts,  
And will not lay his hand on all alike,  
Neither at all times with the same rod strike:  
One man is crossed in his reputation,  
Another in his birth and education;  
Parents sometimes are crossed with a child  
That proves a prodigal, and grows so wild,  
That he will not be ruled do what they can,  
Standing in awe neither of God nor man;  
The child with an ill father, and the wife  
With such a husband, that her very life  
Seems as a hell on earth, some in their health  
By daily sicknesses; some in their wealth  
By loss of goods: then (a) let not mortal men  
Dispute, why, where, by whom, what, how, and when  
They suffer at God's hands? But be content  
(Sith they have sinned) to bear the punishment:  
Simile The good Physician will not seek so much  
To give his physic, as the cure of such  
As he shall take in hand, and therefore tries  
One way at first, if that serve, he applies  
No more, but leaves them off; (b) but if he find  
Much dregs and corrupt matter still behind,  
He useth lancing, cupping, letting blood,  
Yea any way whereby to do them good;  
And if at any time he intermit,  
It is because his patients are not fit  
By reason of their weakness, not that he  
Intends to leave them off; and thus we see  
God deals with his own people many times,  
In purging them from soule-corrupting crimes;  
For when the ways of God we are not taught, 
Esay 50 ●.   
Nor by the first (c) cross profit as we ought,  
He either lets it longer on us lie,  
Or sends another, though not presently, 
jer. 5.3.6. Esay 9.17.20. Hos. 5.12, 13, 14. Amos 4.6. usque ad 13.   
Because we cannot bear it; let's then learn  
To profit by our troubles, and discern  
The hand of him that strikes, and for what ends  
The Lord unto his children crosses sends;  
And when at any time we see his hand  
Stretched out against a City, Town or Land;  

Lam. 3.40.  Let us both search our hearts and ways to see  
Wherein we might offend his Majesty,  
And so incense his wrath; but we alas  
As if it were a trifle let it pass.  
We sleep (a) securely on our sinful beds,  
Till vengeance be poured down upon our heads:  
We wanting wisdom to discern aright  
The evil (b) imminent, Gods threatening slight;  
Seldom or never do we take to heart  
These sins which justly cause God to departed  
From his own Saints, we do not understand  
Wherefore the Lord in justice plague's our land:  
We all are (c) apt enough to blame the times,  
But few or none record their bloody crimes;  
We say the times are bad, and think them strange,  
But where's the fault, what is't that makes this change?  

Esay 59.1.2.3.4. Lam. 3.42 43, 44. je e●. 5 25. usque ad finem.  Doubtless our crying sins, our great backslidings,  
Our scoffing of Religion, and deridings;  
Those that with fervent (d) zeal profess the same,  
Though with the loss of life, goods or good name;  
Our high-aspiring minds, our great excess  
In (e) diet and attire, our drunkenness;  
Our swinelike rooting in this muck and mire,  
Our (f) whoredom and inordinate desire;  
Our (g) worshipping false gods, our adoration  
Of the true God after a strange fashion;  
Our taking of God's name so oft in vain,  
By sin-procuring words, and oaths profane;  
Our stubbornness and disobedience  

● Pet. 2.13. Exo● 2●. ●8. Rom. 13.1.2.7.  To (h) governor's, whom with great reverence  
We freely ought t'obey in all commands,  
That equal with God's Law and Justice stands;  
Our profanation of that day of ●est  
Which chief God for his own service blest; 
Exod 16 2●. De●t ● 12 Exod 20 10.   
Our sacrilege, the wounding and the tearing  
Our neighbour's credits, by false witness bearing; 
H●● 27 usque ad 13.   
Our inhumanity, and great (a) oppressions,  
Our getting with injustice great possessions;  
Our grinding poor men as it were to dust  
For lucre of the world, which moths and rust  
Shall in the end consume; our guile and fraud,  
Our usury and theft, our little laud;  
Our great contempt of God and Christ in all  
His moral and Laws Evangelicall;  
Our tyrannising o'er God's people here,  
As if we were set in a higher sphere  
Or regiment a purpose for this end,  
When as the God of Justice does intent  
That such as are advanced to high degree,  
Careful preservers of his flock should be;  
That they should help the fatherless and weak,  
And in the poor man's case uprightly speak:  
Our (b) discontentment and ingratitude  
Towards the Lord for such a multitude  
Of undeserved blessings; 
Esay 1.2.5. cap. 4, 5, 6. jer. 2 5. usque ad 12. Rom. 1.21. usque ad finem.  which ofttimes  
We have repaid with most provoking crimes;  
These are the locusts daughters which St. john  
Notes in his holy Revelation; 
Revel 9 7.10.   
Who f●ces have as fair as men, but bear  
Stings in their tails; O fly from them and fear.  
With sweet embracements iv●e kills the tree,  
With vain delights thy lusts will murder thee:  
As jacob to his household, so speak I  
Unto each City, Country, Family;  
Away with those strange gods that are among you,  

Zephan. 1.8 9 jerem. 5.7 8 9 Esay 5 11. ●2. Esay 28.1 2 3. Acts 12.21 22. Esay 6.3, 4, 5.  And change your garments, for these things will wrong you:  
Away with whoredom, drunkenness and pride,  
God's purity cannot such sins abide:  
Away with all profaneness, filthy talking,  
Lust and uncleanness, all ungodly walking:  
For these infect, pollute and much defile  
Each house and Country, City, Town and I'll;  

Psal 38.18.  For what is passed unfeignedly be sorry,  
And spend your time hereafter to his glory:  
Boast not great Britain of thy force and (a) might,  

1 Sam. 2 9  It's God that does prepare the hands to fight;  
If thou hast great Jehovah on thy side,  
Thou needest not fear thy foes outrageous pride;  
But if he be against thee, all thy powers,  

Psal. 127.1.2.3.  Wel-fortified Cities, Castles, Towers,  
Thy multitude of people, store of wealth,  
Bulwarks and walls, thy fortitude and health  
Thee cannot save: thy Towers whose lofty roof  
Threaten the Heavens, are not vengeance proof:  
Thou by thy sins hast highly God offended,  
And without doubt some evil is intended,  
Unless thou (b) meet him by thy true repentance,  
And thereby cause him for to change his sentence;  
Thy forty days have been twice forty years,  
And yet in mercy God to strike forbears;  
Thee in his bosom he had rather cherish,  

2 Pet. 3.9. 1 Sam. 15 26.  Then in thy sins thou shouldst for ever perish:  
Go then with speed, thy time no longer spend  
In vanities, thy heart in pieces rend;  
Thy antick-apish fashions lay aside,  
Let sackcloth serve thy nakedness to hid:  
Unfift thyself, reform, return, repent,  
With brinish tears thy bloody crimes lament;  
Repent in dust and ashes, pride must fall,  
And if not here, it doubtless elsewhere shall;  
Thy forces which thou trustest in will fail thee,  
Wealth in the hour of death will not avail thee;  
About things needless trouble not thy brain,  
Thy study turn into a better strain:  
Wrestle with God (a) let not thy courage fail,  
By earnest suits thou mayst at length prevail:  
Go sue, and sue again, take no denial, 
Matth 7.7.8. Mark 11.24.   
Thou mayst obtain upon a further trial;  
To stand upon (b) deserts it is in vain,  
Then cry for mercy, cry and cry amain;  
Mercy sweet Lord, good Lord, what shall I do,  
For Jesus Christ his sake some mercy show!  
My sins are great, thy mercy's Lord are greater,  
Though I be sinful, Lord, I am thy creature;  
On thy sweet mercy all my hope relies,  
To thee my only rock I bend my eyes;  
Knock at Heaven gates as if thou wouldst all break,  
Till God to thee a word of comfort speak;  
Possess him with thy sad complaint and grief,  
Give him no rest until thou findest relief,  
And if it please him for to heal thy sore,  
Lest worse things happen to thee, sin no more. 
john 5 14.   
But st●y my m●se, hast thou made known thine errand,  
According to the tenure of thy warrant?  
H●st thou not skipped the sins which are her bane,  
F●e thou art out, and must begin again?  
Yet let prudentia be thy tutor still,  
And let charissa moderate thy quill;  
Let not thy passion make thee too austere,  
In passing sentence be not too severe:  
Choler hath often made me fume and swell,  
But I have curbed it as a fiend of hell;  
I would not blaze abroad another's shame  
In hel-hatcht libels that should want a name;  
I never did affect to scold or brawl,  
As many men have done to purpose small:  
Will lofty spirits be outbraved? No:  
Reason their stubborn wills must overthrow:  
And how shall wit or reason there be found,  
Where hare-brained choler does so much abound?  
Yet on the other side I blame as much  
All such as tongue-tied are, and chief such  
As are in place, and have command to tell  
Our juda of her sins, our Israel  

Esay 58.1.  Of her transgressions: these are sick and weak  
In soul and mind, I mean they cannot speak  
A plain or perfect word, or else for fear  
They should discountenance the upper sphere,  
They with the dog-star will lie hid at noon,  
And when they bark it will be at the moon:  
You know my meaning, well, I cannot stay  
To make it plain, but in conclusion say,  
Were not their words so even we should see  
That many men by odds would better be:  
Here's (a) Scyll● and Charybdis, shall I shun  
The danger of the one, and headlong run  
Upon the other? No, it were far better  
That in my hornbook I knew not a letter:  
I'll (b) look before I leap, yea and before  
I'll run upon such rocks, I'll keep on shore;  
Then my best way as I suppose will be  
To have recourse unto my Geometry,  
And to this brainsick study bend my mind,  
Between these two extremes a mean to find;  
Which if I do, I'll take my rule and square,  
And compass too, and then I need not care  
What malice can invent; nor need I fear  
To view the Zenith of the upper sphere:  
Some for my (a) pains perhaps may call me fool,  
And say it were more fit I went to school  
To learn my Accidence, then to relate  
The misdemeanours of so high a State:  
I must confess full loath I am to enter,  
And yet my vow compels me for to venture;  
Yet I will have my rule and compass by me,  
That if in malice any should belie me,  
Such demonstration I may draw at large  
As ever shall an honest mind discharge:  
Yea by this rule I'll draw my lines so squarely,  
And cipher out these evil times so fairly,  
That in conclusion they shall answer make,  
It's very true, it is but our mistake:  
Thus having made my way, I will begin  
To name and to anatomize each sin:  
Injustice and oppression shall be first, 
Injustice, and Oppression.   
For these alone will make a land accursed:  
We were of late to such disorders grown,  
That what we had we scarce could call our own:  
Monopolists, and new found tricks in store,  
To make the Commonwealth both bare and poor;  
But blessed be the Lord we are befriended,  
Herein we see the matter well amended:  
Our hearts are grown lukewarm, yea and stone cold,  
There's scarce a man alive that dare be bold  
To speak the truth, for fear he should offend  
His noble Patron, Parish or dear friend:  
Some with the Gergesites their hogs prefer  
Before their sweet Redeemer; others are  
With Demas too too prone Christ to forsake,  
And for their part this present world to take.  
This hellish chariot termed avarice, 
Covetousness.   
Runs swiftly on four wheels of sin and vice:  
Faint courage, greedy-griping, churlishness,  
Contempt of God, of death forgetfulness:  
The horses drawing it are chief two,  
Greedy to catch, and loath for to forgo:  
The carter driving it; desire to have  
The whip held in one hand, is called save;  
The reine i'th' other, stoppage; and the road  
Wherein he drives is pleasing, (a) smooth and broad:  
The footmen running by are chief three,  
Envy, deceit, and gross hypocrisy:  
The journey's end is everlasting woe,  
For to the pit of hell we headlong go,  
Unless the Lord of his preventing grace  
Block up our way, and cross us in our race:  
What is the cause the child does so desire  
To see the death of his indulgent fire,  
That he can neither wait on God's good pleasure,  
Nor yet with patience stay his father's leisure?  
But if he have not one thing or another,  
He grows sick of the father or the mother?  
What is the cause that there is so much strife  
Between the husband and his lawful wife,  
Who ought to have one heart, one will and (a) mind?  
What is the cause so many are inclined  
Closely to filch and steal one from the other,  
With fraud and guile such things as they can smother?  
What made that cursed caitiff to betray  
His loving Master, sure the love of clay? 
Mat. 26.15.   
Quid dabitis? O cursed avarice,  
Which the Apostle terms the root of vice!  
What makes the Judge (b) the poor man's cause neglect,  
And with such reverence the rich respect?  
The clinch-fists Lawyer's mouth is closely shut,  
Till in his hand a fee his client put;  
And after that his cause shall have no end  
Whilst he hath land to sell, or coin to spend:  
And thus with tricks and shifts, and strange delays,  
They wealthy grow by other men's decays:  
And to requite the Devil for his shifts,  
They give their souls to him for newyears gifts.  
The sacrilegious (c) patron robs Christ's Spouse, 
Sacrilege.   
The holy Church, to furnish his own house:  
The cruel Landlord racks his rent so high,  
That he racks out his tenants hearts thereby.  
The Tradesmen playing upon poor men's needs,  
In raising of his prices, much exceeds, 
Cruelty and deceit.   
Or by false weights, or insufficient wares  
The Country man beguiles, cheats and ensnares:  
Some Barber Surgeons as I have been told,  
Will oft prolong a cure for love of gold;  
For if perchance one fall into their hands  
That hath good store of money, goods or lands,  
Their heart's consent to make of him a prey,  
Their heads invent, how in what friendly way  
They their intent may bring to pass, and seem  
Such, as they would the world should them esteem,  
And that of them men might not judge amiss,  
They use some complementing way as this,  
Which I will briefly unto you relate,  
That honest men their knavery may hate:  
Y'are very welcome, Sir, boy reach a chair,  
A cushion too, and fetch a cup of beer,  
This Gentleman and I may drink a cup  
Before his sores we venture to rip up:  
Oh art thou comed, 'tis well, where is thy dame?  
In bed, now fie upon her, fie for shame!  
These City dames mind nothing but their ease,  
Run quickly (sirrah) to her for her keys;  
Come cut a toast and wash a pot, and fill  
Me a full cup: Sir, with heart and good will  
I drink to you; I thank you honest friend,  
And I would pledge you would it not offend  
The humour of my leg; you need not fear  
To drink a cup or two of such mild beer;  
Boy, fill him up his cup, I dare presume  
Into his leg this beer will never sum:  
Now in the name of God, Sir, when you will,  
I shall be ready to improve my skill;  
I fear you have concealed your grief too long,  
And thereby done yourself the greater wrong;  
Turn but your chair more fully to the light,  
And what it is I will resolve you right:  
Oh heavens! what a malady is here,  
I vow 'tis ten times worse than I did fear:  
To meddle with it I am half afraid,  
Yet, Sir, I pray you be not you dismayed:  
You may be sure I'll do the best I can,  
And I can do as much as any man;  
Yet for my part I will assure you this,  
As yet I do not know what sore it is;  
But be it what it will or can, I fear  
It scarcely will be healed in half a year:  
Well, to be brief, he takes in hand this sore,  
And seems for aid the heavens to implore;  
But note their knavery, for when they please,  
They can assuage their pain, and give them ease;  
Perhaps this monster is six months and more  
In healing of some ordinary sore,  
And sometimes makes him better, sometimes worse,  
According as he finds him strong in purse:  
For if he find the yellow humour stay,  
With speed he takes his corrosive away,  
And in a week or two will heal it more,  
Then he had done in twice six weeks before.  
I might speak more at large, and somewhat say  
Of such Physicians as incline this way,  
But they by this may see their own disease,  
And cure themselves, if that their worships please.  
The cursed Usurer (that biting thief)  
From others labours gets his whole relief, 
Usury.   
And for this truth as well by night as day,  
Christ in his members closely does betray,  
Not with What will you give me? but commands  
Eight in the hundred at his debtors hands;  
Let him be rich, or of a mean estate,  
He will not lose a penny of the rate,  
Before he will do so, his greedy hands  
Shall seize upon his body, goods, and lands;  
Some of this sort in theft thiefs far exceed,  

Prov. 6 30.  For oftentimes they steal but for their need;  
Yea, some are worse than judas in this kind,  
judas betraying Christ but once, we find:  
judas struck with remorse, desires to pay  
His money bacl, these oftentimes betray  
Christ in his members, and have hearts so hard,  
That they no honest course of life regard;  
They care not so they get but muck and mire,  
And satisfy their lust, and fond desire;  
Though they their Lord and Master Jesus sell,  
And damn themselves unto the pit of hell;  
Nay, shall I say that some are worse than hell,  
Should I say so, the truth I should but tell;  
Hell and the devil torment only those  
That unto God and godliness are foes;  
These good and bad; hell, none before they die;  
These, while they live in want and misery.  

Vanity of youth and old age.  We are grown vain in words, in thoughts and deeds,  
With vain conceits each man his fancy feeds;  
Some in the air build-Castles, and suppose  
True honour chief to subsist in shows:  
Old doting Misers are most prone to crave,  
When they should have their minds upon the grave;  
As if they thought true happiness and bliss,  
Was not in worth equivalent with this;  
We may admire it, yet it is no wonder,  
Sith that their thoughts have ever been kept under:  
The younger sort of each sex and degree,  
Make this their care that they from cares be free;  
Therefore their minds and wits are ever bend,  
To find out sports, and pastimes, to prevent  
The melancholy humour; for say they,  
In such the devil bears the greatest sway;  
Hang care and sorrow, says mad-braines, for that  
My father spend-all said would kill a cat;  
Fill me the t'other pipe, and t'other pot,  
What, shall I spare that which I never got?  
Lightly it came, and lightly it shall go,  
By others gains I will not wealthy grow;  
 this estate be gone, some friend or other  
Will leave the world, and give me such another;  
Let's (a) eat and drink our fills whilst we have health,  
In sickness who can take delight in wealth?  
God knows what may become of our estates  
When we are gone, who knows at what low rates  
Land may be sold (b)  long? well, to prevent  
Such doubts and fears, let's freely give consent  
To make ourselves as merry as we can,  
For what is life more than a blast or span?  
And therefore will you sin? rash youth take heed,  
If life be frail and brittle, there's more need  
Of watchfulness and care, how can you hope  
For life eternal? when you give such scope  
Unto your lawless lusts? what, do you think,  
That at your follies God will ever wink? 
Esay 30.13, 14. 2 Pet. 39   
No, no, besure (c) God will you call at last,  
To give account for what is done and passed;  
And whilst you strive (d) Charybdis for to shun,  
You to your ruin upon Scylla run; 
The melancholy humour.   
For though your passage please you very well,  
The haven at which you shall arrive is hell:  
I cannot but admire to see how some,  
As if no death or judgement were to come,  
Will pawn their very souls the world to win,  
As if they thought true bliss to be therein.  
For want of understanding, some (a) men think,  
If they can eat good meat, and drink good drink,  
Afford to take tobacco, drink rich sacks,  
And for to put rich raimenton their backs,  
Then they are well, and we say more than this,  
When as we say such cannot do amiss;  
Alas poor silly men, you in conclusion,  
Will find the world to be a mere delusion,  
When death appears your wealth will not avail you,  
Your stomaches and your palates both will fail you;  
Those meats and drinks which pleased you best of all,  
Will be as bitter to your taste as gall,  
Your crazy bodies will be sore and tender,  
Sickness will make your joints so weak and slender,  
That rich attire will then torment you more,  
Then ever it did please you heretofore.  
Some think if they can get a fair estate,  
And put their wares off at a handsome rate,  
Be it by lying, (b) theft, deceit, or worse,  
Then they are happy men, although the curse  
Of God and man be upon them and theirs;  
And to our view a (c) reason hence appears,  
Why many great and fair estates are brought  
So oft and soon to little or to nought:  
Alas poor man, I pity much thy case,  
And wish that God may give thee better grace;  
What art thou better for a golden mine,  
If that a (d) curse be upon thee and thine?  
Leave off this evil course of life, and pray  
God to forgive thy faults, and not to lay  
This to thy children's charge, repent in time  
Of this thy crying crimson coloured crime:  
Hereafter let thy chiefest care be this,  
To make thyself and them true heirs of bliss:  
Some place their happiness in lofty Towers,  
In walks and gardens, decked with dainty flowers; 
The vanity of men's minds.   
In orchards some, and some in spacious grounds,  
In cards and dice some, some in hawks and hounds;  
In horses some, and some in cocks and bulls,  
Some in their whores, some in their drunken gulls;  
Some in a tennis Court, and some in bowls,  
And some to range abroad at night like owls  
To take the air, or else to seek their prey,  
You know my meaning take it either way:  
Some take delight in making foolish Plays,  
Others to act them; some spend all their days  
In foolish vanities, until at last  
The golden times of Gods free grace be passed:  
What comfort will it be to thee to think  
That thou hast eat good meat, and drunk good drink?  
That thou hast had the world as in a string,  
And didst command thy tenants as a King  
To do thee service? Yea what comfort can  
All earthly pleasures yield to any man  
When pale and grim-faced death shall wound his heart,  
And very soul with his al-slaying dart?  
Thou tookest great delight in hawks and hounds,  
To find out sport, to range about thy grounds; 
The vanity of worldly pleasures.   
But sickness now hath brought thy head so low,  
That for a world one step thou canst not go;  
Thy head is weak, and noise thy temples wounds,  
What pleasure hast thou now in yelling hounds?  
Alas I know they but torment thy mind,  
Therein thou canst small ease or comfort find!  
But in what state now lies thy silly soul?  
Alas I cannot but thy case condole!  
Now thou hast ceased thy nimble hounds to follow,  
And canst not hear thy huntsmen whoop or hollow:  
Yea when thy pain through sickness most abounds,  
Death will prevent thee with a pack of hounds;  
I mean distracting cares, thoughts, doubts and fears,  
Whose hellish yell shall be in thy ears  
As long as thou hast life: but is that all?  
No, still, as if thy torments were too small:  
Conscience as huntsman comes in with a crew  
Of cruel bloody hounds, which will pursue  
Thy fainting soul with so much force and might,  
As if they had forgot to do thee right:  
No breathing space, no law (as huntsmen say)  
Thou must expect, and for to fly away  
It is in vain; for it hath been debated,  
Whilst thou art living they will not be rated:  
But will thy death give them content? O no,  
To judgement they with thee along will go;  
And never think themselves for to be well,  
Till thou and they with hellhounds meet in hell:  
But will they let thee be at rest there? No,  
They daily will augment thy endless woe;  
Those very dogs which thou hast choicely bred,  
And at thy table plentifully fed,  
Will surly grow, and fly up at thy face,  
Unto thy final horror and disgrace;  
And as regardless of thy pains and groans,  
Will daily gnaw upon thy flesh and bones:  
Object. But some may say how should this come to pass?  
We read in Judges how that Balaams Ass  
Did check his master, and we know right well  
That dogs did lick the blood of jezabel  
When she was dead, but that these dogs should strive  
To eat their master, yea and that alive,  
Yea and dogs that were daily fully fed,  
And lodged with him upon a feather bed;  
Of such a slaughter I have never heard  
That dogs their master should so ill reward:  
Answ. Their master, dost thou say? Had it been so,  
They had not brought him to this shame and woe;  
To all the world it might have been a wonder  
If he had sought in time to keep them under;  
But seeing he permitted them to reign,  
It is not strange; but you may say again  
That they were still well kept, 'tis very true,  
And hereupon this evil did ensue;  
For had those dogs (I mean his raging lusts)  
Been (as we say) kept short with scraps and crusts;  
Had they been kept but at an under rate,  
They had not brought him unto this estate  
Of misery and woe; well, then from hence  
I may infer one use of consequence:  
If earthly pleasures cannot long remain,  
And after end in everlasting pain;  
If they have been abused, let me advise  
You that have faulty been, now to be wise,  
From vain delights your minds and fancies wean  
From the extreme (a) excess thereof I mean;  
I know some pastimes (b) lawful are and good  
Both to preserve the health and cleanse the blood,  
And how they will both soul and body make  
More fit and ready for to undertake  
Pious and holy works; but when men will  
Their extreme raging fleshly lusts fulfil,  
And take no care whither their souls shall go,  
Needs must their pastimes end in endless woe:  
Others there are vainer than these by odds,  

The vanity and folly of idolaters.  And such are they that bow to senseless gods,  
To graven images of wood or brass,  
To carved stones, to pictures wrought in glass;  
O foolish folk, is this the sum and scope  
Of your religion, confidence and hope?  
Out of the (a) Scriptures were you ever taught  

Deut. 6.13 14. Deut. 8 1. Exod 20 5 ●l. 96 5 6 7▪ 8 9  To serve and worship what your hands have wrought?  
So void of humane reason can you be  
As to conceive a senseless stone or tree  
Subject to rottenness, should be a God,  
When underfoot the same is daily trod?  
Where is your warrant then, faith is not sound  
Which is not built upon a steady ground?  
You say, you have it from your honest Friars,  
Believe them not, they have been always liars:  
What are their legends, but a mass of lies?  
Cobwebs for to entangle butterflies:  
You may have many gods, and many gauds,  
You must use beads, and so you may your bawds;  
You may use murder, theft, yea and what not?  
Sith all shall be forgiven and forgot;  
If to your ghostly (b) father you confess  
How, where, when, and with whom you did transgress:  
Is this Religion true? How can it be?  
Falshood and truth could never yet agree;  
Your ground is false you much mistake the mark,  
Grea● is their fault who keep you in the dark:  
The word of God, the only ground of faith,  
The perfect rule of true Religion faith,  
Thou sha●t not kill, 
Exod 20 4.  attempt how dare you then  
To murder Kings you bloody minded men?  
Out of the Scriptures can you bring good reasons  
To justify rebellions, murders, treasons?  
What rule or warrant have you there to pray  
To stocks and stones, does not the (a) Scripture say, 
Exod 2●. 1. Luke 5 21. 3 Kings 8.39 40.   
God is the Lord thy God, and him alone  
Thou shalt adore, no Saint, no (b) stock or stone; 
Esay 19 20. Ps. 50 15 76 11. jude 24 25. 1 Sam. 25 34. Esay 64 6.   
In c) merits why do you such trust repose?  
How oft he does offend his God who knows?  
Be not deluded by your silly Friars,  
Let God be true, (d) and let your Priests be liars; 
Rom 83.4.   
And some bewitched with a hellish pride  
The yoke of government will cast aside;  
And for this cause in part I fear the hand  
Of great Jehovah is upon our land;  
Object. But some may say, it is not without cause,  
As snares and scourges some inflict our laws;  
And it is time to stir, for if these might  
But have their wills, where should we seek for right?  
Answ. Unto the Lord of hosts, who only can  
Assuage the rage and raging might of man;  
For we are told in holy Writ, 
Psal. 103.6. Heb. 10.34.  that when  
We seek to vindicate ourselves, (e) we then  
Dishonour and affront the Lord, therefore  
When tyrants rage, let's God for aid implore: 
The misbehaviour and incivill carriage of women.   
Yet I have one thing more to do, that's this,  
To show wherein some women do amiss;  
A task too hard for me who only have  
So small an insight, let the wife and grave  
Then speak in their behalf as they have found them,  
For open hear-say I am loath to wound them;  
Much I have read, and much I have been told,  
But what I've seen to speak I may be bold;  
Women are rebels, yet I mean not all,  
But such as love to scold, to fight and brawl,  
Such as do strive the sceptre for to sway,  
Such as would have their husbands to obey;  
But are these matrons, monsters I think rather  
A brood of hell, the Devil is their father?  
I speak not this so much in their disgrace  
(For I myself perhaps if in their place)  
Should faulty be herein, as for to shame  
Men, that have been and are herein too blame;  
For did not men on women so much dote,  
They would not be so oft cast over boat;  
For if they get a man upon the hip,  
O they will go near to get the mastership!  
Men must do this or that, or they will brawl,  
Men must be ruled, and they must govern all;  
Men must as slaves be subject to their wives,  
Or they will make them weary of their lives;  
I would men wiser were, for in conclusion,  
This great disorder will bring great confusion:  
Man ought to love, the woman to obey,  

Ephes. 5 22. 1. Pet. 3.1.  Man may command, she should entreat and pray;  
Man is as head, the woman as the heart,  
The head we grant to be the upper part;  
Where is thy wit? O head, where are thy brains  
That as thy head thy heart thus rules and reigns?  
Where is thy courage thou faint-hearted snail  
That thou pluck'st in thy horns if heart but rail; 
Abuse of mercy.   
Some (rather worms than men) conceited elves  
In hope of (a) mercy oft delude themselves:  
It matters not, say they, what Prophets say,  
We hope to morrow will be as to day; 
Amos 6.3.4.   
The Lord is just, yet merciful and (b) good,  
And one that takes no pleasure in our blood:  
Will he that made us, damn us? Surely no, 
Wisd. 11.24.25.   
He made us that he might us show;  
O brutish man, will not you understand,  
Till you stand under his revenging hand?  
Will you not fear until you feel his rod?  
Why do you think so slenderly of God?  
Be well advised, 
Eccl. 12.13. Psal. 50.22. Esay. 27.21.  and for a truth this know  
That God is sure, although to anger slow;  
And that abuse of mercy will augment  
Thy everlasting pains and punishment:  
I cannot but much wonder for to see  
How some will stand upon their pedigree,  
And to their predecessors worth lay claim  
When by foul vices they disgrace the same:  
The charge of many souls some rashly take,  
And after little or no conscience make  
How they are fed, 
Slothfulness in Clergimen.  so they but feed the purse  
They care not though their flock grow worse & worse:  
They feast, and pour down wine in silver bowls,  
And in the mean time starve the people's souls;  
Some think it once a month they can prepare  
Themselves to preach, that it is very fair;  
I wonder how this blockishness should be  
In such as should foresee, see, oversee;  
It is against Religion, sense and reason,  
That such as should preach in and out of season,  
Should think a Sermon once a quarter well,  
When as (a) each day they teach the way to hell:  
We oft Gods holy name and day profane  
By idle words and works, and pastime vain;  
In seven days the Lord requres but one,  
We by our deeds reply he shall have none;  
Our hearts are so bewitched with gain and pleasure,  

Profanation of the Sabbath day.  That in seven years we scarce can be at leisure  
To serve the Lord, nay I may boldly say,  
In seaventy years some scarce give God a day;  
Some had much rather labour, drink, or play,  
Then go to church, to hear, to read, and pray;  
Some will be looking to their shops and trades,  
Some walking in the fields with pretty maids,  
Some in a tavern, bawdy-house, or worse,  
Some waiting in by-places for a purse,  
Some in the streets, some sitting at their doors,  
Some in a pockie-alehouse with their whores,  
For pleasure some, who little conscience make,  
Journeys on purpose on this day will take;  
Yea some bold vassals of this hellish breed,  
Will say the better day, the better deed:  
O foolish man, how dar'st thou thus profane  
That day which God did purposely ordain  
For his own use and service? dost thou think,  
Because the Lord seems for a while to wink  
At this, and such foul sins, that therefore he  
Unto a reckoning will not (b) summon thee;  
Thyself delude not with such vain conceits,  
God is most just in promises and threats,  
Thou and the remnant of this hellish crew,  
Shall to your torments one day find it true:  
Some scoff at good men, and slight true devotion,  
As if it were a hindrance to promotion; 
Scoffing at religion.   
If in a town there shall be found a man  
Strict in his life, he's termed a puritan:  
If he so loath his sins, as to enforce  
Himself unto a more religious course,  
Then most men will or do, he shall be blamed,  
Hated of most, contemned, reviled, misnamed.  
Object. But you may say, some are more nice than wise,  
There is a sect too (a) pure in their own eyes:  
Answ. It may be so, well, grant this to be true,  
Yet dare you then condemn all for a few?  
Because some overshoot the mark, shall we  
Shoot half the way? because that from a tree  
Some evil and superfluous branches shoot,  
Shall we in anger cut it up by th'root?  
There ever was, is, and for time to come,  
In church and common weal there will be some  
Of this and other sects, yet we are sure,  
That towards God we cannot be too pure:  
Where shall our wicked (b) Michols then appear,  
Who never would Christ's wedding garment wear?  
How can or dare they look him in the face,  
Whom in his Saints they sought thus to disgrace;  
The throne of God is pure, needs must it then  
A torment be to all ungodly men.  
Object. But some may say, they only make a (c) show,  
What's in their hearts, the Lord above doth know.  
Answ. 'tis true, God only knows, how dare you then  
Presume to judge, you sinful sons of men?  
Answer. But grant there should be such, shall we therefore  
Because they play the cheater, play the whore?  
Shall we Religion and our God forsake,  
Because some men no better conscience make?  
Because that some do from their first love fall,  
Shall we condemn and rashly censure all?  
We should be like to God our heavenly Father,  
Who out of love and tenderness had rather  
Spare many that are (a) faulty many ways,  
Then one condemn which his decree obeys:  
Because the Doctor follows not the way  
Which he prescribes for others, shall we say  
That physic is not good? or that because  
Some Lawyers are corrupt, think ill of Laws?  
Because some hellhounds in excess will drink,  
Shall we the worse of God's good creatures think?  
Because like beasts some make themselves with wine,  
Shall we despise the sweetness of the vine?  
Because (b) through folly some will go astray,  
Shall we the fault upon Religion lay?  
Indeed this is the folly of our times,  
The father of a many wicked crimes;  
For were not godliness so out of da●e,  
We should not prise vice at so high a rate:  
But some perhaps may say, it matters not  
What babblers say, a fool's bolt is soon shot:  
Soon shot, say ye? I could speak more at large,  
But loath I am to give the other charge;  
For fear my Canons should recoil, or hurt  
Your sense of hearing at her loud report;  
But upon this we will not long dispute,  
But rather to the throne of grace make suit,  
That such disorders as have brought disgrace  
Upon our Church, and Commonweals sweet face  
May be reformed; and that each man and woman  
Unto more holy lives themselves may summon,  
And not so ready be to lay the fault  
On other men, when they themselves do halt;  
For this I say, and dare affirm the same,  
(Though great ones for the most part bear the blame,  
As they are rods and scourges in God's hand)  
It is our sins for which he plague's our land;  
For had our hearts been pious towards God,  
And loyal to the King, had that been trod  
Under our feet that rules both heart and head,  
No such disorders could have ever bred  
In Church and Common-weal; well, since we know  
Our sickness and our cure, to God let's go  
With humble hearts, and crave his help and aid,  
Who of a Chaos earth and heaven made;  
Yea let us go, and that without delay  
Unto his throne, and in this manner pray:  
Thou great Jehovah that dost all things frame,  
And by thy providence dost rule the same;  
Create in us new hearts, new thoughts and ways,  
And bring in order these disordered days:  
With grief of heart we cannot, Lord, but speak,  
We are in every part both sick and weak,  
And whither should we go but unto thee, 
Hosea 6.1, 2, 3. Deut. 32.39. 1 Kings 2.6 7, 8, 9   
Who hast a salve for every malady?  
Lord hear and heal us for thy mercy sake,  
For unto thee alone our moan we make;  
Lord give us grace to loathe and leave our errors,  
Left in thy wrath thou multiply our terrors:  
God as a loving father hath we know,  

Anno, 1588.  Gi'vn warnings to us many years ago,  
We fairly warned were in (a) eighty eight,  
When we were brought int' such a narrow strait,  
That had not God's right hand found out a way  
For us to scape, we had without delay  
And mercy, been destroyed, since this his hand  
Hath mightily upheld our sinful land,  
For had not God of his preventing grace,  
And goodness toward us, our stock and race,  
That hellish plot of Gowries brought to light,  
That feasting day had wrought a dolesome night:  

Anno, 1605.  Another warning we may well remember;  
Was given to us the fift day of November,  
When those bloodthirsty Papists did conspire,  
The house of Parliament to set on fire,  
And that at such a time, in such an hour,  
As they without all mercy might devour  
The royal King, and Nobles of the land,  
To give themselves a sovereign command,  
And to effect this hellish plot, great care  
And pains they took, the great ones did not spare  
Purses, nor persons, but as slaves fast bound  
To do the devil service, they were found  
To work at under-rates, to take what pay  
Might follow this most execrable way:  
The pit was digged, and we brought to the brim  
Ready to fall, they aloft to swim,  
Supported with bulrushes of vain hope,  
What great applause they should gain from the Pope,  
The devil's Vicar, and how much it might  
Enlarge their freedom, but God that gives light  
In midst of darkness did their plots disclose,  
Unto the admiration of all those  
That were then present, or should after hear  
By their forefathers, how once England were  
So undermined, that had not God's right hand  
Upheld the props and pillars of the land, 
Psal. 124.   
False hearted Papists, had soon brought us all  
Into great bondage, servitude, and thrall;  
But blessed be the Lord, may England say,  
Which no time hath us given as a prey  
Unto their bloody teeth; yea, blessed be  
His holy name to all eternity;  
We as a bird escaped the fowler's grin,  
And they themselves were (a) justly caught therein, 
job. 4.8. Psal. 27.2.   
And yet we have not turned to him aright,  
Nor done the thing that's pleasing in his sight:  
His bow against us hath (b) been lately bend, 
Anno, 1602.   
Into our chiefest Cities he hath sent  
The plague and pestilence, and fears of dearth,  
Of late strange inundations of the earth, 
Anno, 1640.   
Great threats of civil wars, which God above  
Prevent for his great mercy sake and love: 
Anno, 1641. 1642.   
I cannot tell what some wish, think, or say,  
But I am sure this is the ready way  
To mangle, overthrow and ruinated,  
The good and welfare both of church and state;  
For should such bloody times in England come,  
We might well fear a dreadful day of doom;  
To us hath God his faithful Prophets sent,  
To give us warning of the punishment,  
For which our bloody sins aloud do cry,  
For our offending of his Majesty;  
But we not liking of their heavy news,  
Have not refrained them strangely to abuse;  
Unto our shames we cannot but confess  
We have been oft convinced of wickedness,  
As how our sins if we did not repent,  
And turn in time, would not alone prevent  
All hope of mercy and of future grace,  
But bring our souls to that infernal place,  
Where we should evermore tormented be  
In everlasting chains of misery;  
And yet the Lord we have not truly sought,  
Nor hereby been instructed as we ought;  
We therefore justly may expect the sword,  

Amos 8.11.  A famine not of bread, but of the word:  
Let it be our chief wisdom then betimes  
To meet the Lord, let us confess our crimes;  
Unto his throne let us appeal this day  
With contrite hearts, and in this manner pray:  
Thou mighty God of Gods, thou King of Kings,  
The maker and disposer of all things,  
Dispose so of our hearts, minds, thoughts and ways,  
That we may evermore set forth thy praise;  
We must confess, O Lord, unto our shame,  
But to the glory of thy dreadful name,  
That we too often have provoked thine ire,  
And caused thy wrath to burn as hot as fire,  
By our abuse of mercy and of grace,  
That thou migthst justly make our dwelling place  
And chiefest Cities desolate and void,  
And without mercy let us be destroyed  
From off the earth; yea thou mightst justly take  
Thy blessed Candlestick away, and make  
Us live in darkness, because thou hast sent  
The light into the world, with this intent  
That we the path and way might clearly see  
That lead to life eternal; but still we  
In ignorance have taken more delight  
Then in beholding of thy blessed light;  
All things which thou hast made do stand in awe  
Of thee their Maker, and by nature's law  
Observe their course and order, yea and praise  
Thy holy name according to their ways:  
But man whom thou hast made all things to rule  
Knows not his Maker, as the ox or mule  
Their owner, or their Master's crib; therefore  
Thou mightst even in thy fury give us o'er  
To our own ways; and cause us to become  
Like stocks and stones which are both deaf and dumb;  
We have received such mercies at thy hands  
As thou hast not bestowed on other lands;  
With Angel's food we have been daily fed,  
Unto thyself, O Lord, thou hast us wed;  
But we like harlots have thee quite forsaken,  
And for our guides our own devices taken;  
So that shouldst thou us suddenly divorce,  
We must confess thy justice upon force:  
Great plenty thou hast given us many years,  
And freed our hearts from terrifying fears  
Of foreign and domestic enemies,  
Yea thou hast slain our foes before our eyes;  
But we hereby thinking ourselves cocksure  
Have grown so careless, wanton and secure,  
That we have quite forgotten thee our God,  
So that shouldst thou now scourge us with the rod  
Of war and want we could not but confess,  
That we by reason of our wickedness  
Have justly this deserved; yea ten times more,  
Should thou in justice Lord with us quit score;  
So that our mouths are stopped in our defence,  
We cannot speak a word of consequence;  
But to thy mercy we ourselves betake,  
And humbly thee beseech for Christ his sake,  
Thy people whom thou hast redeemed to spare,  
That so thou mayst unto the world declare  
That thou art good to Israel, thy dear  
And faithful Spouse, and to all such as fear  
And worship thee; let not wild boars destroy  
Thine heritage, let not the fox annoy  
Thy pasture-sheep, let not the vineyard fade,  
Or be laid waste, which thy right hand hath made;  
Let not fat Bulls of Basan with their horns,  
Nor ramping Lions, Tigers, Unicorns,  
Have any leave from thee to hurt the same,  
For honour of thy great and dreadful name;  
Refresh it with the dews of thy good grace,  
That it may fructify, and grow apace;  
So underprop it by thy mighty hand,  
That in the greatest storms it firm may stand;  
Let thine own arm so fence it round about,  
That it may flourish all the world throughout;  
That Cedars strong and tall, and mountains high,  
And such small shrubs which in the valleys lie;  
In time of scorching heat, when as the sun  
In Leo shall begin his course to run,  
May shade themselves under thy well spread vine,  
Till he to Virgo pass, a milder sign;  
Thou that upon the heavens high dost ride,  
Thou that sits at the stern our ship to guide,  
Now in these last, these worst, and evil days,  
Guide thou our sliding feet into the ways  
Of peace and; truth thou that in safety keeps  
Thy chosen flock, O thou that never sleeps,  
Nor slumbers, now with speed thy truth defend,  
And from thy holy hill some succour send;  
All power is in thy hand, declare the same,  
That heathen men may magnify thy name,  
Let not O Lord, those that seek to betray  
Thy holy ones, have any cause to say  
Where is the God become that should you save,  
Who will deliver you now from the grave?  
O thou that causest hills like wax to melt,  
Defend thy Zion wherein thou hast dwelled  
So many years, thou that dost dwell on high,  
Against thy foes thyself now magnify;  
Let not the tares and weeds destroy the wheat,  
Let not devouring caterpillars eat  
Thy pleasant fruit, we cannot but confess,  
With grief of heart, thy crops grow less and less;  
But stinking weeds increase and flourish so,  
That shortly they thy crop will overgrow,  
Unless for honour of thy name, with speed  
Thou wilt vouchsafe O Lord, the same to weed;  
O deal not with us after our deserts,  
Nor after the uprightness of our hearts:  
What would become of sinful, mortal man,  
If thou his sinful life shouldst strictly scan?  
If thou shouldst mark what we have done amiss,  
Who could expect to reap eternal bliss?  

Psal. 78.13, 14.  Thou that in Zoan by thy mighty hand  
Couldst so divide the seas, that on dry land  
Our forefathers might pass, canst also heal  
The breaches of our Church and Commonweal;  
Our land's divided, and divided so,  
That we amongst ourselves can hardly know  
Whom we may safely trust, which makes all those  
Which do thee and thy word of truth oppose,  
As chief Papists, to rejoice and say,  
Ha', ha'; so, so; there goes the game away:  
Thou mightst in justice, Lord, we do confess  
Us of our lives and live dispossess;  
Thou mightst deprive us of the means of grace,  
And from beholding of thy blessed face;  
And give us up into such Heathens hands,  
For ever to remain in cruel bands  
Of slavery and thraldom, because we  
Have broke our covenant so oft with thee:  
Yet Lord, now in our need some pity take,  
Even for thy mercy, truth and promise sake;  
Thou hast (we know) been merciful indeed  
To Israel, yea thou hast jacobs' seed  
Restored from thraldom; yea, O God, we find  
In holy Writ, thou blott'st out of thy mind  
All their misdeeds, and heinous wickedness,  
Whereby they did thy holy Laws transgress;  
Thou didst assuage thy wrath, and mitigate  
Thine anger towards them; yea in a state  
Of happiness didst seat them, so that they  
Might be a people unto thee for aye;  
O let thy people in this sinful land  
Such mercies find, O Lord, now at thy hand:  
Turn us, O God o● saving health from all  
Our evil ways, which unto heaven call  
For vengeance on us, let thine anger cease,  
And from all hellish thraldom so release  
Our bodies and our souls, that still we may  
With freedom magnify thee day by day;  
Vengeance, O Lord, doth properly belong  
Unto thy Majesty; revenge the wrong  
That hath been, and now is done unto thee  
By such as hate thy truth in sanctity;  
O judge of all the world, thyself exalt  
Against all such as would thy truth assault!  
Let not the wicked, and the worldly wise  
Over thy faithful people tyrannize;  
Let not falsehearted Papists, who conspire  
The ruin of thy Church, have their desire;  
Let Superstition and Idolatry  
Like to a rotten hedge for ever be  
Trod underfoot, let merit-mongers all  
Be like a rotten house, and tottering wall;  
Give not the soul, Lord, of thy Turtle Dove  
Unto the Beast, remember in thy love  
And tender mercies, such as are oppressed  
By wicked men, or any way distressed;  
Thy faithful covenant consider well,  
For they are cruel that on earth now dwell;  
The shepherd seeks to fleece his flock, the lamb  
Grows ravenous and woolvish to her dam;  
The bird the nest where she was hatched bewrays,  
judas his Master cunningly betrays;  
Behold but how the wicked thee defame,  
And how the foolish folk blaspheme thy name;  
Arise, arise, and thine own cause maintain,  
For thou hast said the help of man is vain;  
Why dost thou sit as one that's fast asleep?  
Why is thy wrath so hot against thy sheep?  
Think on thy congregations, and behold  
Those places which thou hast possessed of old;  
But above all the rest, remember well  
Mount Zion, wherein thou was wont to dwell;  
Let not the foolish laugh thy Saints to scorn,  
Nor let the wicked man lift up his horn,  
In sunder break their horns, but raise on high  
The horns of such as serve thee faithfully.  
Confound them in their wicked plots with shame,  
That daily labour to obscure thy name;  
Cast down those mighty mountains, which oppose  
Thee in thy ways, but let O Lord, all those  
That wish well unto Zion, firmly stand  
As Cedar trees in this our realm and land;  
O let thy Gospel's flourish in despite  
Of such, as most abhor thy sacred light,  
And for this end, we humbly thee desire,  
The hearts of all our rulers to inspire  
With so much wisdom, and soule-saving grace,  
That they may daily labour to deface  
All superstitious worship, and advance  
Thy blessed word and sacred ordinance;  
Thy judgement Lord upon the King bestow,  
Thy righteousness upon the Prince, that so  
He may his loyal subjects rule aright,  
And eke defend the poor against the might  
Of such as would them wrong without a cause,  
Yea many times against his, and thy laws;  
Let those high mountains under him increase,  
In this his realm true zeal, and godly peace,  
And let the little hills their minds apply,  
To punish vice, and manage equity;  
Lord let thy Priests be clothed with thy truth,  
And righteousness, as Naomi and Ruth,  
Make them to live in love, that there may be,  
In life and doctrine a sweet harmony:  
Let Moses now and Aron Lord appeal  
Unto thy throne, let Phineas with zeal,  
True judgement execute without delay,  
That they in time thine ireful hand may stay,  
That so our God thou mayst continue still,  
And we a people ready to fulfil  
Thy holy laws, and all our sinful days  
Show forth thy noble acts, and worthy praise;  
Thy whole and holy Church, O Lord, preserve  
In unity and peace, let not them swerve,  
Or be misled with errors, that desire  
To worship thee, with hearts and minds entire:  
Those that are simple, ignorant, and blind,  
And earnestly desire the way to find  
That leads to life eternal, by thy grace  
Illuminate O Lord, that they thy face  
And blessed countenance may clearly see,  
And with this fight so much delighted be,  
That they may dally labour to obtain  
More knowledge of thy word, and thereby gain  
Assurance of thy goodness to the just,  
And faithfulness to those that put their trust  
In thy sure promises; those that are weak,  
And yet through godly zeal desire to speak  
In behalf of thy truth, yea if need be  
To seal the truth thereof and sanctity  
Even with their blood; enable with thy hand  
In midst of flames of fire upright to stand;  
O strengthen them by thy al-working might  
Courageously to fight the Lambs great fight;  
Those that are borne of thine immortal seed,  
And as new borne babes much desire to feed  
Upon the sincere milk of thy pure word,  
Full streaming breasts, O Lord, to them afford:  
Lastly, give peace in these unquiet days  
Wherein pride, guile and malice so much sways;  
For now, O Lord, great dangers are at hand,  
As by thy frowns we clearly understand;  
Thy ever-over and all ruling hand  
Hath brought astonishment upon our land;  
Thou hast declared heavy things to thine,  
And caused some of us to drink the wine  
Of giddiness, so that we scarce can tell  
When we do evil, or when we do well:  
O give a banner unto such as fear,  
And worship thee with hearts and minds sincere,  
That it may now and ever be displayed  
Against all such as shall thy truth invade:  
Return, O God, let not thy wrath proceed,  
Show us some favour, help us in our need;  
So fill our hearts with mercy that thy praise  
We may extol with gladness all our days;  
O let that peace of thine which passeth all  
Our understandings, keep our souls from thrall;  
Yea souls and bodies both let it preserve  
So in thy fear, that we may never swerve  
From thee our only God, but through thy grace  
In godliness may finish this our race,  
That when we yield up this life transitory,  
We evermore may dwell with thee in glory;  
These and what else, O Lord, thou knowest best  
In thy great wisdom for us, we request  
Not as desert, for nothing's due but shame,  
And hel-fire unto us; but in the name  
And for the sake of that Son of thy love,  
Who for our sakes alone came from above:  
To whom with thee, O God, of saving grace,  
And to thy holy Spirit in the next place;  
We give all honour, and desire t'adore  
Thy holy Name, both now and evermore.  
Amen.    

PARTICULAR REMEDIES AGAINST DESPAIR. COLLECTED Out of DAVID his PSALMS, And applied to the several Conditions of men in this vale of Misery.  
By F: T.  Psal. 107.43. Hosea 14.10. 
He that is wise to record well in mind  
These things, shall understand how kind  
And good God is to such as meekly bear  
His rod, and thereby learn his Name to fear.  Psal. 34.8. 
Taste then and see how good God is and just,  
Blessed are they which in his mercy trust.  
LONDON, Printed by THO: HARPER. MDCXLIII.   

Remedies against despair in times of war.  
THe Lord of hosts doth take our part, his eye  
Prevents all harm, on him our hope doth lie;  
He causeth wars to cease, he breaks the bow,  
He cuts the spear, and charrets burns also;  
Be still, and know that I am God, and I  
Throughout the earth myself will magnify.  
Psal. 46.7.9.10.  
God breaks the arrows of the bow, the shield,  
The sword, the spear, the battle in the field;  
Thou art more bright, and shalt remain for aye,  
More puissant than mountains high of prey;  
Stout-harted men, yea mountains strong and steep  
Through thee are spoiled, and have slept their sleep  
The mighty men of war, great men of might,  
Have found both hearts and hands unfit to fight:  
At thy rebuke thou that dost jacob keep,  
The chariot and the horse are cast a sleep;  
Thou, even thou art to be dread, and who  
Shall able be thy wrath to undergo?  
When thou to judgement shalt, O God, arise  
To help the meek, and hear their doleful cries;  
Surely unto thy praise, man's might and rage  
Shall turn, and thou the remnant shalt assuage.  
Psal. 76.3.4.5.6.7 8.9.10.  
The speare-mens' ranks, the calves, and bulls of might,  
God will destroy: and all that love to fight:  
This is our God that saves us from all wrong,  
Issues of life and death to him belong.  
Psal. 63.30.20.  
Ungodly men consult against the good,  
And plot how to condemn the guiltless blood;  
But still my refuge is the Lord most just,  
Yea, my God is the rock in whom I trust.  
Psal. 94.21.22.  
The arrows of the Lord are sharp, to sting  
The hearts of those that fight against the King.  
Psal. 45.5.  
Our ears have heard, our fathers have us told  
The mighty works which thou hast done of old:  
How by thy might thou cast the heathen out,  
And didst subdue such as were strong and stout,  
And in their place didst plant them by thy hand,  
That they in safety might possess the land:  
They did not conquer by the sword, their arm,  
Their strength could not (O Lord) them save from harm;  
But thy right hand, thine arm, thy strength and might,  
Because in them thou tookest great delight;  
Through thee alone we have thrust back our foes,  
And trod those down that up against us risen;  
Unto my bow no confidence I gave,  
Neither from danger could my sword me save;  
Thou hast us saved for honour of thy name,  
Thou hast our foes put to reproach and shame.  
Psal. 44.1.2.3.5.6.7.  
As we have heard of old, and oft have been  
Told of thy goodness, we have also seen  
Even in the city of our God, that he,  
Will it establish to eternity.  
Psal. 48.8.  
God is our hope and strength, our rock and aid,  
Ready to help when we are much dismayed;  
Then though the earth be moved, and mountains fall  
Into the sea, we will not fear at all;  
Though waters rage and troubled be, though waves  
Beat down high mountains, God his people saves:  
For there a river is, whose streams will cheer  
The City of the Lord, his Saints most dear;  
God in the midst thereof doth dwell for aye,  
Therefore it shall not perish or decay.  
Psal. 46.1.2.3.4.5.  
An host of men (Lord) I discomfit shall  
In thee, through thee I shall leap o'er the wall.  
Psal. 18.29.  
Let God arise and manifest his might,  
And then his foes shall put themselves to flight,  
But godly men before him shall rejoice,  
Yea leap for joy, and sing with pleasant voice.  
Psal. 68.1.3.  
God is my rock, shall man make me dismayed?  
God is my strength, why should I be afraid?  
Psal. 27.1.  
O sing unto the Lord new songs of praise,  
For he hath wrought great wonders in our days;  
His own right hand and holy arm alone,  
With great renown his foes hath overthrown;  
The Lord declares his saving health and might,  
His justice eke in all the heathens sight;  
He calls to mind his mercy, truth, and grace,  
To Israel, and all his faithful race,  
That all the world might see, and know right well  
The goodness of the Lord to Israel.   

Remedies against despair in case of want and poverty.  
THe poor shall eat and be sufficed, and they  
That seek God, praise him, and shall live for aye,  
The poor and needy he will not despise,  
Nor hid his face from their complaints and cries.  
Psal. 22.24.26.  
Although I be of mean degree and poor,  
The Lord is mindful of me evermore.  
Psal. 40.17.  
Delight yourselves in God with hearts entire,  
And he will give to you your hearts desire.  
Psal. 37.4.  
All wait on thee, yea things void of all reason,  
That thou their food mayst give them in due season.  
Psal. 104.27.  
The needy God will raise out of the dust,  
Out of the dung, the poor that in him trust.  
Psal. 113.7.  
For want of food the lions may be pined,  
But such as fear the Lord shall secure find.  
Psal. 34.9.10.  
I have been young and now a● wa●ed old  
And in this case to speak I dare be bold,  
That I the godly man did never see  
Forsaken quite, nor his posterity  
Through want constrained for to beg their bread,  
But ever have been by God's goodness fed.  
Psal. 37.25.  
Cast thou thy burden on the Lord, and he  
In times of dearth and want will nourish thee.  
Psal. 56.24.  
Trust in the Lord, to do good give thy mind,  
Dwell in the land, and thou shalt secure find.  Psal. 37.3.  

Comfort for the godly when vengeance is poured down upon the wicked.  
THe just and upright man shall joyful be,  
When he the vengeance of the Lord shall see,  
For they shall wash their feet with triumph then,  
Even in the blood of bloody minded men;  
And men shall say, as cause they shall have just,  
There is great fruit for such as in him trust,  
Doubtless upon the earth a God there dwells,  
That both in truth and righteousness excels.  
Psal. 58.10.11.  
As sheep go to the fold, they to the grave,  
And in that day the just shall Lordship have;  
Their beauty shall consume when they shall go,  
From their own dwellings to eternal woe;  
But God will me preserve from endless pain,  
Because he will receive my soul again.  
Psal. 94.14.15.  
The just shall this behold and praise the Lord,  
And laugh at him, and say with one accord,  
Behold the man that made not God his stay,  
But trusted in his strength, his mire and clay;  
But I shall be like to an olive green,  
For in the Lord my trust hath ever been.  Psal. 52.7.8.9.  

Comfort for the godly in evil and dangerous times.  
IN evil days why should I fear though those  
That seek my life me cunningly enclose?  
For they that put their trust in riches most,  
And in the multitude thereof will boast;  
Their brother's soul from hell can no way save,  
Nor pay a price to free him from the grave.  Psal. 49.5, 6, 7.  

Comfort for the godly against the conspiracy of the wicked.  
AGainst the just the wicked may conspire,  
And grash their teeth in madness and in ire;  
But God shall laugh to scorn them and their way,  
For why, he sees the coming of his day:  
They may draw out their swords and bend their bow,  
The poor and needy man to overthrow;  
But their own swords shall pierce their wicked hearts,  
Their bows shall broken be in sundry parts:  
He knows the just man's days and sees his way  
And his inheritance shall not decay.  
Psal. 37.12, 13, 14, 15, 18.  
The Lord will break their counsels, and disclose  
The plots wherein they do most trust repose.  
Psal. 33.10.  
Thou hast my table richly decked, although  
Mine enemies have sought my overthrow.  Psal. 23.5.  

Comfort for captives, strangers, fatherless children, and widows.  
THe Lord relieves the poor and fatherless,  
The stranger and the widow in distress,  
He makes the solitary man to live  
In houses, freedom he to slaves doth give.  
Psal. 146.9. Psal. 68.5, 6.  
Though godly men by tyrants are brought low  
And wanting harbour wander too and fro;  
God raiseth them out of their troubles deep,  
And makes them households like a flock of sheep.  
Psal. 107.39.  
When they did wander in the desert wide,  
And found no place wherein they might abide:  
Yea, when their thirst and hunger was so great,  
That, death, the faintness of their souls did threat:  
Then did they cry to God in their distress,  
And he their grievances did soon redress.  
Psal. 107.4, 5, 6.  
Though they were few their foes then to withstand,  
Yea very few and strangers in the land;  
And when they found no place for their abode,  
But wandered too and fro the world abroad;  
He suffered them no wrong at all to take,  
But mighty Kings reproved for their sake.  Psal. 105.12, 13, 14.  

Comfort for the godly in times of oppression.  
OVer our heads thou hast made tyrants ride,  
And us the raging fury to abide  
Of fire and water, yet thou through thy grace  
Didst bring us forth unto a wealthy place.  
Psal. 66.12, 13.  
The Lord's with me, I need not fear or doubt  
What man can do though he be strong and stout.  
Psal. 118.6.  
Now for the great oppressures and the cries  
Of poor distressed men, I will arise  
Saith God the living Lord, and them restore  
Unto the liberties they had before.  
Psal. 12.5.  
I sought the Lord, and he my suit did hear,  
Yea he did free my soul from all my fear;  
They shall both look and run unto his name,  
Their faces shall not be abashed with shame;  
But say this poor man to the Lord did call,  
And he both heard and rid him out of thrall.  
Psal. 34.4, 5, 6.  
O praise the Lord, his praise abroad display,  
For he is good, his mercy lasts for aye;  
He thought on us, yea in our base degree,  
And from oppressors safely set us free.  
Psal. 136.1.23.  
I with my mouth will laud the Lord, him I  
Amongst the multitude will magnify;  
For at the right hand of the poor he stands  
To save them from the bloody tyrant's hands.  
Psal. 109.30, 31.  
God will avenge th'afflicted, and the poor,  
The just shall fear and praise him evermore.  
Psal. 140.12.  
Incline thine ears to me (Lord) when I pray,  
And hearken to the words which I shall say;  
For strangers up against me rise, and they  
That pleasure take in blood seek to betray  
My soul with all the plots they can devise,  
For God they have no time before their eyes:  
Behold God is my helper strait at hand,  
With them that stay my soul the Lord does stand.  Psal. 54.2, 3, 4.  

Comfort for the godly in long affliction.  
HIs chosen flock he will not always chide,  
For ever they shall not his wrath abide;  
For he knows well our mould and fashion just,  
Our nature's frail and how we are but dust.  
Psal. 103.9.14.  
Though it for many years have been your lots  
To lie concealed amongst defiled pots;  
Ye shall be like a dove, whose wings like gold,  
And silver shine when once she waxeth old.  
Psal. 63.13.  
For though the wicked ofttentimes by God  
To prove his Saints, are used as his rod;  
Yet shall it not their lot for ever be,  
Lest they their hand put to iniquity.  
Psal. 125, 3.  
The Lord himself hath chast'ned me full sore,  
But never hath to death me given o'er.  Psal. 118.18.  

Comfort for the godly in any straight.  
BLessed is he whom jacobs' God doth aid,  
And he whose hope upon the Lord is stayed;  
Which did of nothing earth and heaven frame,  
The sea and all pertaining to the same;  
Which keeps his word and promises most sure  
From age to age, for ever to endure;  
Which doth proceed in justice to relieve  
His poor oppressed servants when they grieve;  
Which gives bread to the hungry, and sets free  
Such as are bound in chains of misery;  
Which does the blind to sight, and lame restore  
To limbs, and loves the just man evermore;  
Which helps the stranger in his great distress,  
And keeps the widow and the fatherless.  
Psal. 146.5, 6, 7, 8, 9  
When as my parents dear did me forsake,  
The Lord did me into his favour take.  
Psal. 27.12.  
When I in trouble am and heaviness  
I'll think on God, my grief I will express;  
I will consider well the things of old,  
And what in former times I have been told;  
I will regard the workings of the Lord,  
What he hath done long since, I will record;  
Yea, whilst I live, my tongue shall no time spare  
His counsels deep and wonders to declare.  
Psal. 77.3, 5, 11, 12.  
The Lord hath mindful been of our distress,  
And in his tender mercies will us bless;  
To Aaron's house his blessings he will show,  
And to the house of Israel also;  
Yea such as fear the Lord shall blessed be,  
Both small and great, of high and low degree;  
To them the Lord will multiply his grace,  
Yea unto them, and to their stock and race.  
Psal. 115.12, 13.  
Our fathers have put confidence in thee,  
And thou in mercy, Lord, hast set them free:  
They were delivered when upon the name  
Of God they called, they were not put to shame  
That trusted in him.  
Psal. 22.4, 5.  
God's just in all his ways, his works are all  
Most pure, he's nigh to such as on him call.  
Psal. 145.17, 18.  
Doubtless, that man is blest whom God corrects,  
And thereby in his holy law directs,  
That he in evil days may give him rest  
When sinners shall for ever be suppressed:  
For sure God will no time the just forsake  
Nor shun his chosen heritage to take.  Psal. 95.12, 13, 14.  

Comfort for the godly in time of sickness.  
When we lie languishing upon our beds  
Of sorrow and of sickness, God our heads  
And hearts doth hold, he heals our griefs and sores,  
And us at length to perfect health restores.  
Pal. 41.5.  
When snares of Death me round about beset,  
And pains of hell me caught as in a net;  
Then on the name of God thus did I call,  
Deliver thou my soul, O Lord, from thrall;  
The Lord is merciful unto the just,  
And faithful to all those that in him trust:  
I was in woeful pain and misery,  
And in his mercy he relieved me.  
Psal. 116.3, 4, 5, 6.  
The foolish for by reason of their crimes,  
Upon their heads great plagues heap oftentimes;  
Their souls did loath all meats they want before  
To hunger for, they were brought to death's door;  
Than 〈◊〉 they cry to God for help and aid,  
And he them heard according as they prayed.  
Psal. 107.17, 18, 19, 20.  
Though in the vale of death I walk, I will  
No evil fear, for thou art with me still.  Psal. 23.4.  

Comfort for the weak.  
ALL ye that trust in God be strong and bold,  
Though ye be weak, God will your hearts uphold.  
Psal. 31.24.  
The Lord your strength and courage will increase,  
The Lord will bless you with eternal peace.  
Psal. 30.11.  
Hope in the Lord, be strong and no way start,  
And he will comfort and confirm thine heart.  
Psal. 27.16.  
My heart would faint, should I not hope to see  
In life eternal thy felicity.  
Psal. 27.15.  
The fatness of the house the just shall feed,  
To them thy pleasant rivers shall exceed;  
Because the Well of life remains with thee,  
And in thy perfect light, we light shall see.  
Psal. 36.8, 9  
The Lord hath bought the souls of all the just,  
And none shall perish that in him do trust.  
Psal. 34.22.  
The Lord doth reign, then let the earth rejoice,  
And let his Saints triumph with pleasant voice.  
Psal. 97.1  
I waited long and did with meekness bear,  
And God at length to me inclined his ear;  
He brought my feet out of the mire and clay  
Unto a rock, he led me in his way.  
Psal. 40.1, 2.  
The Lord upon the just doth fix his eyes,  
His ears are always open to their cries;  
The godly cry, and God in mercy hears,  
And frees their souls from troubles, pains, and fears:  
Unto the meek the Lord is near and kind  
To save such as afflicted be in mind;  
Great are the troubles which the good befall,  
But God in mercy rids them out of all.  
Psal. 34.15, 17, 18, 19  
According to thy promises most just  
Think on thy servant, for therein I trust;  
In midst of troubles this my heart doth cheer,  
This me revives when pains of death draw near;  
The proud of me have often made a scorn,  
Yet shrink I not from thee as one forlorn,  
For I thy lasting judgements call to mind,  
Therein, O Lord, I joy and comfort find.  
Psal. 119.49, 50, 51, 52.  
Such as trust in the Lord shall stand as sure  
As Zions mount for ever to endure;  
And as the mighty mountains are about  
Jerusalem, even so without all doubt,  
From henceforth, and for ever, God will those  
That trust in him with mercies great enclose.  Psal. 125.1, 2.  

Comfort for the penitent.  
THe Lord is just and merciful also,  
Apt to forgive, to wrath and anger slow.  
Psal. 103.8.  
We with our fathers, Lord, we must confess  
Against thee have committed wickedness!  
The wonders thou didst work in Egypt's land,  
Our fathers did not rightly understand;  
They did not call to mind the multitude  
Of thy great mercies to them, but more rude  
And stubborn were, yea in rebellion they  
Did rise, and that at sea, yea the red sea;  
Yet didst thou save them for thine own names sake,  
That thou thy power to be known mightst make;  
Still they provoked God to wrath and ire  
By their fond and inordinate desire;  
Yet when he did behold their misery,  
He heard in mercy their complaint and cry.  
Psal. 106.6, 7, 44.  
Thou hast, O Lord, been merciful indeed  
To Israel, yea thou hast jacobs' seed  
Restored from thraldom; and, O God, we find  
In holy Writ thou blott'st out of thy mind  
All their misdeeds and heinous wickedness,  
Whereby they did thy holy Laws transgress;  
My sins Lord I confess with grief of heart,  
In this thy mercy let me have a part.  
Psal. 85.1, 2.  
Of joy and gladness thou shalt make me hear,  
That thou my broken bones, O Lord, mayst cheer.  
Psal. 51.8.  
Give laud unto the Lord my soul, let not  
The left of all his mercies be forgot,  
That gave thee pardon, and will give all times  
Pardon to such as will forsake their crimes:  
After our sins with us he hath not dealt,  
Nor forour sins have we his fury felt.  Psal. 103.2.3.10.  

Comfort for the godly in time of dearth.  
IN evil times they shall not daunted be,  
In times of dearth they shall God's goodness see.  
Psal. 37.19.  
Behold the eyes of God, behold the just,  
To help all such as in his mercy trust,  
To free their souls while here they live on earth,  
From the devouring jaws of death and dearth.  Psal. 33.18.19.  

Comfort for the mariner in danger of shipwreck.  
THey that in ships into great waters go  
For, and with merchandise both to and fro  
Observe and daily have God's works in mind,  
His wonders deep they in the deep do find,  
For at his word the stormy winds arise,  
Whereby the surges seem to threat the skies,  
They mount aloft, and plunge the depth again,  
So that their souls consume with fear and pain  
They stagger like a drunkard to and fro,  
Their skill is gone, they know not what to do;  
Then did they cry to God for help and aid,  
And he them heard according as they prayed,  
The boisterous storms he makes to cease, the rage  
Of roaring waves his hand doth soon assuage,  
Then are they glad, then do they shout and sing,  
When God doth them unto their haven bring.  Psal. 107. from 23. to 30.  

A few short Meditations and ejaculations upon the ATTRIBUTES of God, the Lords PRAYER, and the ten COMMANDMENTS.  

Of the goodness and greatness of God.  
Meditati. 1 LOrd thou art good as well as great, and this  
Happy commixture is the ground of bliss,  
What comfort would it be to us, if thou,  
O great Jehovah, shouldst the heavens bow,  
And come in majesty? alas, thy might  
Without thy goodness would but us affright;  
If thou were't only good and hadst not might,  
When we were wronged, where should we go for right?  
If thou hadst only might, and were't not good,  
Thy very name would frighten flesh and blood:  
But blessed be thy name, O Lord of hosts,  
Thy goodness is declared through all our coasts;  
Yea, we thy greatness, and thy goodness find  
In Church and State, in body, soul, and mind;  
But we the greater oft the worse grow,  
In doing ill we oft our greatness show:  
Lord rather make us good then great, what will  
Greatness avail us if our ways be ill?  
Greatness without goodness, Lord we know  
Will but procure our greater overthrow;  
Therefore great God thy goodness we entreat,  
To make us good, how ere thou make us great;  
If thou wilt grace us, gracious God, with might,  
Give us grace with it for to use it right.  
Amen.   

Of the wisdom of God.  
Meditati. 2 THy wisdom is, O Lord, past finding out,  
What man thinks strange with ease thou bringst about,  
But we are fools, and neither understand  
The words, nor works of thy almighty hand:  
O blessed God, we humbly thee desire,  
Into our hearts true wisdom to inspire,  
Make us to know thee and ourselves aright,  
Then shall our ways be pleasing in thy sight.  
Amen.   

Of the holiness of God.  
Meditati. 3 LOrd thou art pure and holy, we implore  
Thy holiness to cleanse us more and more;  
Each good and perfect gift must come from thee,  
Lord make us such as thou wouldst have us be.  
Amen.   

Of the justice and wrath of God.  
Meditati. 4 WHat man Lord can abide thy wrath and ire,  
Which being kindled burns as hot as fire?  
O make us fearful to offend thy Law,  
Lest we before thee be as hay or straw  
Before a furnace, grant that we may praise  
Thy holy name, and serve thee all our days.  
Amen.   

Of the truth of God.  
Meditati. 5 LOrd thou art true in all thy words and ways,  
Justice and equity thy Sceptre sways;  
We should be like thee, but alas we find  
Our hearts too much to fraud and guile inclined:  
Lord breathe thy Spirit of truth into our hearts,  
And write thy Laws within our inward parts,  
Then shall our hearts be upright towards thee,  
And eke our lives from foul offences free.  
Amen.   

Of the mercy of God.  
Meditati. 6 LOrd thou art merciful as well as just,  
Or else what would become of sinful dust?  
We should be like thee, but our hearts are evil,  
In cruelty we imitate the devil;  
Lord make us kind and pitiful, that so  
In time of need thou mayst us mercy show.  
Amen.   

Of the love and kindness of God.  
Meditati. 7 LOrd thou art kind, thy love endures for aye,  
Upon good grounds we can (with reverence) say  
Thou seemest for to dote on man, for when  
He went astray, thou brought'st him home again;  
When he had from thy holy Precepts swerved,  
And thereby thy displeasure had deserved,  
The penalty of death, than didst thou give  
Thy Son to suffer death, that he might live:  
O that our hearts could understand aright  
The greatness of this love! that so we might  
With body, soul and mind strive to adore  
Thy holy name, both now and evermore.  
Amen.    

Short Meditations and Ejaculations upon the Lord's Prayer.  

Meditation. 1 LOrd we are sinful in our purest works,  
Much pride, hypocrisy and evil lurks,  
We cannot hollow thee it is our shame  
That we may; in us Hallowed be thy name.  
Amen.   

Meditation. 2 I cannot but my misery condole,  
My heart, my mind, my body and my soul  
Have been slaves to the world, the flesh and devil,  
Nimble and prompt to run into all evil;  
But in thy service lame, dead, deaf and dumb,  
My soul release, Lord, Let thy Kingdom come.  
Amen.   

Meditation. 3 A constant, pure and cheerful sacrifice  
We know, Lord, is wel-pleasing in thine eyes;  
Quicken our hearts that are of life bereaven,  
And let thy will be done here, as in heaven.  
Amen.   

Meditation. 4 Thou art Our Father, where then should we go  
But unto thee for what we want below?  
All creatures by thy providence are fed  
Give us good God, this day our daily bread.  
Amen.   

Meditation. 5 Lord thou art full of kindness and of pity,  
Loath to destroy the meanest Town or City  
If they repent; O help us to confess  
And leave our sins, forgive our wickedness;  
Remit our faults, unlose our chains and fetters,  
Forgive our debts, as we forgive our debtors.  
Amen.   

Meditation. 6 Lord thou art full of Majesty and might,  
Able to put our greatest foes to flight;  
Subdue those lusts that tend to reprobation,  
And let us not be led into temptation.  
Amen.   

Meditation. 7 Thou art the God of Hosts, the King of Kings,  
And hast command within thee of all things;  
Let not the world, the flesh, nor yet the devil  
Reign over us: Deliver us from evil.  
Amen.    

A few short Meditations or Ejaculations upon the ten Commandments.  

Medititation. 1 THou art the Lord our God, the God of all,  
Our souls and bodies thou hast brought from thrall;  
Grant we in word and deed may all agree  
To have no other God, but only thee.  
Amen.   

2. Precept.  
Medititation. 2 Thy goodness largely, Lord, hath been expressed  
To us and ours, when we have been distressed;  
Yet we like fools have aid and secure sought  
From Idols vain, which our own hands have wrought:  
Open our eyes, O blessed God, that we  
May leave our folly, and return to thee.  
Amen.   

3. Precept.  
Medititation. 3 Most blessed God, thy sacred will and mind  
Fully set for●h in sacred Writ we find;  
Thou wouldst no● have us take thy name in vain,  
We of ourselves cannot, O Lord, refrain:  
O give us grace thy name for to adore  
In word and deed, both now and evermore;  
And if we call thee witness for to bear,  
Lord make us careful that the truth we swear.  
Amen.   

4. Precept.  
Medititation. 4 Because that we are ready to forget  
To keep the day which thou apart hast set  
For thy own self and service we may find  
A memorandum to put us in mind;  
Yet we must needs confess unto our shame,  
We are too prone to violate the same:  
Incline our hearts to keep this Law, that so  
We may escape thy wrath and endless woe;  
And in thy holy place may ever sing  
Sweet songs of praise to thee our worthy King.  
Amen.   

5. Precept.  
Medititation. 5 Lord thou wouldst have us honour and obey  
Our Parents, Pastors, and such as bear sway;  
O grant we may withhold no honour due,  
That happy days for ever may ensue.  
Amen.   

6. Precept.  
Medititation. 6 Life is thy only gift, therefore ought we  
To have our hearts and hands from murder free;  
Keep us from bloodshed, lest with cursed Cain,  
Our souls for ever burn in endless pain.  
Amen.   

7. Precept.  
Medititation. 7 The pure in heart enriched with saving grace,  
With joy shall see the glory of thy face;  
To filthy lusts, Lord, we are much inclined,  
O sanctify both body soul and mind;  
As we have faulty been herein, so grant  
We may repent, and leave this filthy haunt.  
Amen.   

8. Precept.  
Medititation. 8 We know thy Law doth say thou shalt not steal,  
Yet we both rob thy Church and Common-weal  
In both we are but drones, we live to spend  
What others get, and for no other end;  
We in thy vineyard idle stand▪ yea we  
Even in our private callings slothful be;  
Nay Lord, we as if of all grace bereft,  
Against thy majesty use fraud and theft:  
Our conscience knows it to be very true,  
Our practice shows that we withhold thy due,  
Thy due is honour, glory, laud, and praise,  
But we blaspheme thee by our evil ways;  
Yea we might see, were we not like blind moles,  
Our theft toward our rulers, bodies, souls;  
O Lord bow down the heavens and behold,  
Us in thy Son with mercies manifold;  
Unto thy justice we dare not appeal,  
Nor to our merits, for if thou shouldst deal  
With us, as we have dealt with thee, we might  
Justly expect that thou shouldst us requite  
With everlasting woe; O blessed God,  
Rather correct us with thy tender rod;  
Use us like children, though we must confess  
We have been rebels, ready to transgress  
Upon the least enticements of the devil,  
The world, the flesh, to aught that hath been evil;  
Make us in word and deed more just and true,  
That we may give to God and man their due.  
Amen.   

9 Precept.  
THou lovest truth Lord in the inward parts,  
But we have both deceitful tongues and hearts;  
Grant we may not for envy, fear, or gain,  
False witness bear, dissemble, lie, or feign.  
Amen.   

10. Precept.  
IT is thy will that we should be content,  
With what in mercy thou to us hast sent;  
But we are apt to murmur and repine,  
And to accuse thy providence divine,  
As if thou wert unjust, or didst not know  
How upon men thy blessings to bestow:  
We think some have too little, some too much,  
When others prosper we are apt to grudge,  
To covet and desire those things, which we  
In conscience know another's right to be:  
Lord make us for be content with what  
Thou hast appointed for to be our lot:  
Have mercy Lord upon us, and incline  
Our hearts to keep all these thy laws divine.  
Amen.    

A few other short Ejaculations.  

1. Ejaculation.  
WE cannot pray nor praise thee as we would,  
Indeed we can do nothing as we should,  
For when our minds are bend to do thy will,  
Our adversaries tempt us most to ill;  
O that our ways were so direct that we  
Might keep they statutes. O that we could be  
What thou wouldst have us be! Lord we desire  
To worship thee with hearts and minds entire;  
Lord let our sighs and groans acceptance find,  
For perfect deeds accept our willing mind.  
Amen.   

2. Ejaculation.  
OUr many slips our weakness do proclaim,  
Yet we desire to love and fear thy name;  
We have not faith, we speak it Lord with grief,  
Yet we believe, Lord, help our unbelief.  
Amen.   

3. Ejaculation.  
LOrd we are Pilgrims apt to go astray,  
To lose ourselves or falter by the way.  
O let thy holy word and spirit guide  
And strengthen us that we may never slide!  
Amen.   

4. Ejaculation.  
LOrd in the world I am a silly sheep,  
Thou art the shepeheard of my soul, oh keep  
Me safely in thy sheepfold, let me not  
Wander in byways as one quite forgot;  
Rather than I should in such ways remain,  
Use any means to fetch me home again.  
Amen.   

5 Ejaculation.  
LOrd I am deaf and dumb, yea lame and blind,  
O by thy word illuminate my mind,  
Make me the tidings of true joy to hear,  
That thou again my broken bones mayst cheer:  
Guide and direct my feet into thy ways,  
Open my mouth and I shall show thy praise:  
My heart is hard I cannot turn to thee,  
For Christ his sake in mercy turn to me.  
Amen.   

6. Ejaculation.  
MY foes are many, mighty, of great power,  
Subtle, and such as would my soul devour;  
But I am weak, not able to withstand  
The least of them, without thy helping hand;  
O help thy servant, Lord, my God most just,  
For in thee wholly do I put my trust;  
Unless thou be my buckler and my shield,  
I know my false and fainting heart will yield;  
Me with thy holy armour arm, that I  
May never shrink, nor from my colours fly.  
Amen.   

7. Ejaculation.  
HOw long, O Lord, how long wilt thou withhold  
Thy favour from me? is thy love grown cold?  
How long wilt thou reject me? I am thine,  
Unto my suit, O Lord, thine ear incline;  
I sue for mercy, let thy mercy save  
Me from the power of sin, hell, and the grave,  
Then shall I sing thy praises, and rejoice  
Amongst thy Saints, with heart and cheerful voice.  
Amen.   

8. Ejaculation.  
I Was conceived, brought forth, and borne in sin,  
And all my life and days have spent therein,  
And by this means that image quite defaced,  
Which through thy mercy once in me was placed;  
Sin as a leprosy hath overspred  
Both soul and body, so that from the head  
Unto the foot, there is no part that we  
(Knowing ourselves aright) can say is free:  
Lord wash us in the blood of Christ, and so  
We shall be whiter than the driven snow.  
Renew thy image in us once again,  
We are thy creatures, do not us disdain,  
Of all faults past wipe out the total sum,  
And give us grace, that for the time to come  
We may resist the world, flesh, and the devil,  
Learn to do well by ceasing to do evil.  
Amen.   

9 Ejaculation.  
THou all my life hast been my tender father,  
Leave me not now, but show me mercy rather  
In my distress, the sorrows of the grave  
Lay hold on me, O for thy Son's sake save  
Me from her jaws, receive me to thy glory,  
When thou shalt call me from things transitory.  
Amen.    

Epilogus sive conclusio ad lectorem.  
Lectores,  
LIbrum hunc (cui titulus est, The Souls Solace in time of trouble, or Sovereign Remedies against Despair) in manus vestras humillime commendo, aequo cum animo eum perlegite, & quamvis curtas, & abreviatas hasce in venietis meditationes, de utilitate tamen (his vobiscum bene digestis) ne dubitetis, obsecro Deum consolationis ut sint mihi vobisque omnibus, solamen, & vitâ & articulo mortis.  
FINIS.