The Frontispiece.  

SPare Hours, spare Minutes, Leisure, did incline  
My Head to study Poetry Divine:  
Who spare some time, to read what I did write,  
They both my Pains and Studies best requite.  
But Candid Readers, where You see me halt  
In these my first Fruits, pardon my default:  
This I acknowledge; that I had a will  
To Versify, although I wanted Skill;  
Which contradicts a Proverb, 'cause I find  
Verse smoothly made, hard to my willing mind.    

On the Licence of this Book.  

April the Twelfth, its Licence will appear,  
The Sixteen Hundred Seventy Seventh Year:  
And on the Thirteenth day, if that you look,  
'Twas Entered in the Stationer's Hall-Book.    

An Advertisement.  

AN Author of my Name, hath lately writ  
A Sacred Book in Verse, and some thought it  
To be my Study; and their reason why,  
Because mine Poems were, and Piety.  
But to content the World, I dare it tell,  
This Author's Writings mine may much excel:  
Moreover, thus I differ from that Man,  
He's Cornwall born, and I am Cardigan:  
And likewise in our Age, we disagree,  
I am near Thirty; he near Sixty three.    

POETICAL PIETY: OR Poetry made Pious, By rendering into its Method Obesrvations arising from various Divine Subjects, useful for these Profane and Enormous Times.  
To which is added, A Brief Alphabetical Expositor; Explaining the most Intricate Words made use of in this Book, to the Conception of a mean Reader; And may serve as a Remembrancer to the Imperfect Memory.  
By WILLIAM WILLIAMS, a respecter of Piety, and Pious Poetry.  Psal. 30 4. Sing unto the Lord O ye Saints of his, and give thanks at the Remembrance of his holiness. Psal. 104 33. I will sing unto the Lord as long as I live: I will sing praise to my God, while I have my Being. 
Vouchsafe, whose Aspect on this Title look, To bar your Censure, till you read the Book.  
London, Printed for W. Williams at the White Swan in Blackfriars near the King's Printing-house. 1677.   

To the Honourable, but my most Honoured, most Obliging, and most Beloved Friend, Sir THOMAS PRYSE of Gogerthan, in the County of Cardigan Baronet,  
W. WILLIAMS wisheth all Temporal Blessings here, and hereafter Eternal Blessedness.  
Honoured Sir,  
GReat and many are the Obligations (since Providence so ordered it) that moved me to request your Patronage of these Poems, as I might thus variously instance. First, in that Nature so far befriended my Birth, as to be a Native, both of your Neighbourhood, and County; Likewise upon that acquaintance, (and if I may so far presume, I might style if the intintate acquaintance) that I had with your Honour in the days of Infancy, and Minority of my Age; the renovation of which acquaintance in my Maturity or riper Years imposed an Obligation upon me to Reverence, and Regard your Honourable Person, especially when I had Intelligence of your late approach to London, and the Honour of your Courteous Visit at my Habitation, before I had Information of your Abode; besides these Obligations, I have a regard to some others in a more peculiar manner; namely those Virtuous Qualifications which manifested, and still do manifest themselves in the whole course of your Sober Conversation, (to wit) Meekness and Familiarity: with these foremention'd motives; More I might still nominate, as touching your Candid Deportment towards my Parentage, and that Affection and Amity my Father continually enjoyed from the Bounty of your Noble Progeny; all which were main Inducements, provoking my Ambition to shelter my slender Conceptions under the Ornament of your Patronage; and to further my attainment in this attempt, I observed the Caution of the wise man in Pro. 27. v. 10. Thine own Friend and thy Father's Friend forsake not, or as I might fitly add, forget not; and to Reverence your Noble Name, to whom I am a Debtor in respect of Service, Affection and Gratitude, I conjectured it expedient to be the Memorial of this Dedication, by reason the first Fruits of my Intellectual Productions, flowing from a Divine Instinct, both in this; and the ensuing method: I must needs acknowledge it to be my great Encouragement and Satisfaction, in that I am Honoured with so worthy a Patron as your Generous and Ingenious self, whose Virtue, Candor, and Affability, doubles your Honour, while others exalted to a higher degree, by Pride maculate their Promotion. May your Honour, as you are my Patron, be pleased to peruse these ensuing Poems, and may these Poems, be worthy your perusal: The best Apology I can make in mine or their defence, is only this: That there are variety of Inferences, drawn from variety of Subjects, comprehended in this little Volume; some whereof may be smother polished than others, and thereby the more approvable: In case that if any be found knotty and unevan, I hope they may be the more dispensible, if observed as deriving from a Novice in the Potent Science of Poetry.  
I am dubious that your Discerning eye may find Imperfections in their Perusual. But I had rather lisp and stammer forth the Praises of my God, than be bruitishly silent; yet must acknowledge the Theme deserved an abler Poet, and I fear may in some places seem Maculated by my ruder Pen: Wherefore I am Importunate in the Imploration of your Candour, to Connive at my Misdemeanours in all respects, and vouchsafe my Pardon from your Clemency for the presumption of this Address, and those Expressions that stand in need either of Gravity or Gratitude in reference to your Parts and Person: Thus Craving your Honour to accept of my Will for the Deed; the which shall impose upon myself a further Obligation, entituling me to remain according to the stile of this my sincere Subscription,  
SIR, Your Honours most Humbly Devoted and Submissive Servant to Command. WILLIAM WILLIAMS.   

An Encomium on the Honourable Sir Thomas Pryse Baronet.  

TO speak your Fame, your Merit, and your Praise,  
Befits a Laureate Poet, decked with Bays:  
Not such as I, who never gained the Skill,  
To Court the Muses on Parnassus' Hill;  
My Rustic, and Domestic Genius yields,  
No charming Rapture of Elysian Fields;  
Allows me not the prospect of such things,  
Nor yet to taste of Heliconian Springs,  
Abjures all Fiction, (though the Poets due;)  
And prompts me these fair stories are not true,  
Persuading my belief, they cannot be,  
Or it would tolerate my leave to see:  
Then to request these things I shall omit,  
And praise you as my Fancy thinks most fit:  
Vouchsafe me Sir, although my pen be slow,  
To pay your Honour that respect I own:  
Your just Encomiums duly, to Rehearse,  
Unto a Volume soon would swell a Verse;  
But time, and tediousness for to omit,  
I'll speak in brief, what I conjecture fit;  
Who would complete your Praise by due Applause,  
Much to enlarge shall find there is a Cause;  
But my slow Tongue, finds tedious to begin,  
That Noble Narrative, what you have been:  
Therefore I pardon crave, from this to start,  
And for the whole, to manifest a part:  
This is observed wherever you resort,  
With Love, and Meekness, there yourself Comport,  
Nature's Ambition, and her vaunting pride,  
Your humble Spirit, ever lay aside.  
Thus would your goodness never hold in scorn,  
No more the Beggar, than the higher born:  
As knowing well, man's nature is the same,  
Though Riches make a difference in the Name;  
Methinks your Disposition in this thing,  
Resembles Philip's Macedonia's King;  
You see all mortal, every thing to pass,  
Like as the sand in humane nature's glass.  
Which makes Promotion unto you no more,  
Than that enjoyment you possessed before:  
Thus have you still the Courteousie you had,  
Which doubtless, much should to your Virtue add  
'Tis known your Country Echo forth that fame  
Embellishing your true Britannic name:  
The which I more Respect, because that mine,  
Likewise is British, from Britannic Line;  
And in a stricter sense your Country man,  
Whose Birthright Stiles, a Cardiganian.  
And could my Plummet that vast Ocean sound,  
I in my Country's praise, should more abound,  
Where Noble men and Senators were found.  
So rarely qualified in every thing,  
True to themselves, their Country, and the King;  
Learned, Religious, Loyal, for Renown,  
Meek to the Mitre, Courteous to the Crown,  
Such worthies as deserved the Scarlet Gown.  
Of whom surviving you are thought, a man  
Beloved through all the Coasts of Cardigan.  
Now Noble Sir, your Clemency I Crave,  
To pardon my Expressions if not Grave;  
I know my County it's due, I scarcely gave.  
'Tis not for lack of Themes my Tongue declines  
My Counties praise, both Lead, and Silver Mines  
Have there been found, and to this day remains;  
Deep in the Ground, and under Hills in Veins,  
For England's profit, and Wales greater Gains.  
Be pleased t' accept my Will, my Deed is less,  
Your deeper Judgement spies my shallowness.  
Your Honour may find mean, what I distil  
From my own Brain, and Issues from my Quill:  
I question not, but your discerning Eye  
Spies me a Poet in his Infancy;  
Vouchsafe kind Sir, in goodness to connive  
At my defects, and 'twill my hopes revive:  
And may your Condescension stoop so low,  
As to Ingratiate one that Service own  
To God, the King, and unto your Command,  
While life permits his Service in the Land:  
God save the King, vouchsafe him long to Reign,  
And such as you, his Honour to maintain:  
Prolong Charles life, and your Life for Charles sake  
So shall your Country of true Peace partake;  
And 'Cause our Land, to render God the praise  
For Jubilees, and such Halcyon days:  
The which God of his Mercy grant we may;  
Thus shall Charles Subject, and your Servant pray.   
W. W.   

The Preface to the Ingenious and Courteous READER.  
I Dare be confident that the Composing of a Book, and the Exposing thereof to the public view of the World, is looked upon by the Censorious Captiousness of this Critical Age, as a piece of the highest presumption; especially when it proves the first Fruits of its Author, by reason of the variety of eminent and Learned men, as well Ancient as Modern: Who derived their Discourses almost from all Subjects imaginable; principally from the Sacred Records of Divinity, by Authentic and Orthodox extractions, in as much as their Excellent and well Composed Volumes, have either Comentaried, or paraphrased all the Commands, Precepts, Promises and Examples, pertaining both to the Old and New Testaments; and this in such an amplitude, that many men's opinions allow no ground to extract or derive any thing from Scripture, save what have been treated of at large by others; though this be granted, yet I might say that we and the posterity of these exemplary Patterns of Piety, are not absolutely created by the Divine Power; to live by the Industry and pains of others, but rather as our Incumbent duty according to the Capacity of our endeavours, we ought to be Imitators of these Divines, as well in the Theoric, as in the Practic part of Divinity, provided we err not from their forementioned Authentic Doctrine; nor from such Points and Principles as have a right correspondency with Scriptures.  
Wherefore Candid Reader, my Genius has so far presumed, as to contrive in a Poetic method those observations which I derived from the Contemplation of Sacred Subjects: And because I would not willingly be deceived by the first Fruits of my Undertake in this enterprise; I endeavoured to make choice of the best Basis and surest Foundation for my intended superstructure, namely the Eternal God; in hopes the attempting of so good a beginning would prove the means of attaining an happy End.  
These and the like Cogitations gained the prevalency over my Inclinations so far, as to insist upon more Subjects of this Nature. For while I was musing of God, and his goodness, I found even as the Psalmist expressed in Psal. 100 v. 34. That my Meditation of him was sweet: The oftener I reflected on Divine things, the more I was alured by them: The Subjects I pondered upon are very winning in themselves, and so is the Method whereto I reduced them; and since thus mutually alluring, I considered they were meet exercises for my vacant hours: And indeed so I have found them in both these respects. First in my Restriction from un●●essary Expenses. Secondly in confining my mind 〈◊〉 to Celestial than Terrestrial things.  
But as touching the ensuing Poems, this is my request to the Impartial Reader, that he would be pleased to connive at the Author's Frailty. For did he know his Inabilities, he should have good reason to be very indulgent, and desire no further Apology than this ingenious acknowledgement. That these are the first fruits of my unexperienced Pen, and therefore may be capable of Erratas: For though my will and design aimed no Error in their Composure, yet the accomplishing of these Intentions without an Error, exceeds the limits of humane frailty, the which I am too much guilty of.  
This little Volume consists of several Subjects expressed in the Contents of the Book, and the observable passages drawn as Inferences from these Subjects with other Additions, are in two Tables cited immediately following the Contents: And for the benefit of meaner Capacities and such as want Memory, I have compiled a Brief Alphabetical Expositor, and placed it at the end of the Book for the Explanation of the most difficult words that I have made use of in these Poems, lest the misapprehension of some passages might cause their misconstructions. The which would expose the Book and the Author to greater Censure: Therefore Courteous Reader, be pleased to cast a favourable eye upon these Poems, and where thou canst truly relish them, give God the Praise, for that belongs to him: But where thou shalt find them savour of weakness and Imperfection, impute this to the Author, and he shall own it; but e'er I leave, I conjecture it very expedient to render thee my experimental opinion, touching the Science or faculty of Divine Poetry. It is one of the best Companions a man can be acquainted with: I verily believe it is as much pleasing to God as any Virtue pertaining to a Christian, because it ties as it were the Head, Heart and Soul of a man to the Contemplation of Heavenly things; and if so, doubtless God is much Glorified by it: It activates a man's memory, by representing unto the mind Objects and Subjects meet for Meditation; it causes much Seriousness, and Evacuates the mind of Vanity, and as a watchful Sentinel protects the Heart from the Stratagems of Satan's Temptations. These benefits in some measure I have experienced by it, through the blessing of God; and mayest thou in their perusal experience the same likewise, so recommending it and thee to the Protection and Benediction of God, in hopes these my first Fruits may not prove fruitless: I shall take my leave and subscribe myself truly thine in love and service, if thou art a sincere Christian, whilst  
W. Williams.   

The Contents of the ensuing Poems.  

SUbject I. page 1. Of God and his Eternal Being.  
Subj. II. page 7. Of the Incomprehensible Eternity:  
Subj. III. page 15. Of Time and Death, with the Certainty and Uncertainty of them both.  
Subj. iv page 29. A Prospect of the Glorious Creation, and the Creator understood by the Creatures.  
Subj. V page 38. The model of the marvellous Creation; (to wit) the Heaven and the Earth, and all the Hosts of them, with their accomplishments inthe space of six days.  
Subj. VI page 54. A Reflection on the wonderful Creation, with the Formation of Adam and Eve, their Happiness in the state of Innocency; as also the Institution of Marriage.  
Subj. VII. page. 60. Of the Temptation and fall of man.  
Subj. VIII. page 68 On the fall of Lucifer, and the Apostate Angels.  
Page 75. An Appendix to the fall of Angels.  
Subj. IX. page 77. A brief Narration of the second Adam, intimated by the Woman's seed in Gen. 3. v. 15. as in repairing the loss of the first Adam, etc.  
Subj. X. page 95. The right Description of a true Christian, and those qualifications pertinent to this Believer in his state of Grace and Christianity.  
Subj. XI. page 100 A discovery of the faithful and devout Christians Quality and Conversation.  
Subj. XII. page 106. Supremacy and Subordination considered, both as to the Legality of Sovereignty, and the loyalty of Subjection, from the impartiality of our Saviour's Expression to the Jews, concerning the Tribute Money in Mat. 22.21. Render therefore unto Caesar the things that are Caesar's, and unto God the things that are Gods.  
Subj. XIII. page 111. Tribute and Custom are commanded by God to be rendered the Ministers of Christ, because their due as well as their lawful Magistrates; observed from Rom. 3. v. 6, 7. For this cause pay you Tribute also, for they are Gods Ministers, attending continually upon this very thing. Render therefore to all their deuce, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour.  
Sub. XIV. page 114. God's love to mankind, and the Terms of Salvation, considered from Joh. 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.  
Subj. XV. page 117. A Meditation on Isa. 55. v. 6. Seek the Lord while he may be found, and call upon him while he is near.  
Subj. XVI. page 121. A Contemplation on Job 20. v. 5. The Triumphing of the wicked is short, the Joy of a Hypocrite is but for a moment.  
Subj. XVII. page 123. A reflection on Eccles. 7: v. 4. The heart of the wise man is in the house of Mourning, but the heart of Fools is in the house of Mirth.  
Subj. XVIII. page 125. A reflection on Psal. 49. v. 20. Man that is born in Honour, and understandeth not, is like the Beasts that perish.  
Subj. XIX. page 128. An Observation on Prov. 22. v. 22, 23. Rob not the poor because he is poor, neither oppress the afflicted in the Gates, for the Lord will plead their Cause, and will spoil the Soul of them that have spoiled him.  
Subj. XX. page 131. An Extraction from Isa. 5. v. 11. Woe be to them that rise up Early in the Morning to follow Strong Drink, that continue till night until Wine inflame them.  
Subj. XXI. page 134. An Observation from Mat. 5. v. 33. Thou shalt not forswear thyself, but shall perform unto the Lord thine Oaths.  
Subj. XXII. page 138. On Luk. 12. v. 47, 48: And that Servant which knew his Lords will, and prepared not himself, neither did according to his Will, shall be beat with many Stripes. But he that knew not, and did things worthy of Stripes, shall be beaten with few Stripes.  
Subj. XXIII. page 141. A Contemplation on Mat. 6. v. 24. Ye cannot serve God and Mammon.  
Subj. XXIV. page 144. A Pause upon Prov. 12. v. 2. When Pride cometh, then cometh shame; but with the lowly is Wisdom.    

A Table of the observable Instances in these Poems, hinted by the Marginal Notes.  
SOadmirable is God, that no one can display what he is should he require so many days to study him as Simonides did page 3. *  
God Created some things in the space of time, which shall in duration exceed some other things, though from all Eternity p. 18. *  
Some things there are that have neither beginning nor end, as God himself p. 19 *  
Death varies oft, and is full of uncertainties p. 20.  
It is hard for a man to foresee what manner of Death is ordained for him, p. 22.  
The wisdom of God created man an Epitome of the great World; and made man the great Ruler of it p. 28. *  
God may be understood by every Creature. Ibid *  
God is the efficient cause of all causes p. 29.  
Nature is a second cause p. 30. *  
If the Stars govern men, God governs the Stars p. 34. *  
The opinion of the Atheist, & the confutation thereof Ibid *  
Reason allows the creation of Angels to be on the first day p. 39 *  
It may be supposed that Hell was Created on the first day p. 40. *  
Man was made the Image of God p. 50. *  
Adam gave names to all Creatures according to their kind p. 58. *  
The Serpent tempts Eve, p. 60. *  
Eves reply to the Serpent's temptation Ibid †  
The Serpent's reply to Eve p. 61. *  
The woman possessed with the Serpent's temptation Ibid †  
Eve beholds the forbidden Tree, through Avarice takes of its Fruit, eats thereof herself, gives Adam of the same, and both sin alike Ibid *  
The Devil told truth p. 52. *  
Adam and Eve hid themselves from God's presence Ibid †  
God calls upon Adam p. 53. †  
Adam's excuse Ibid *  
None knew but God whick was worst, Adam, Eve, or the Serpent p. 64. *  
The woman must conceive in sorrow p. 65. †  
Adam must eat bread in the sweat of his face, till he returns to the ground p. 66.  
On Luciser and his confederate Angels p. 96.  
The Angel's ambition p. 71. *  
The names ascribed to the Devil, and the distinction of Devils Ibid.  
None called Angels in Hell but those that fell with Lucifer. Ibid  
Lucifer Tempted Adam and Eve in Paradise p. 73.  
Since the Devil must remain in Hell, he would have all in his condition p. 74.  
The difference betwixt Lucifer and Adam's ambition p. 76.  
Every Soul alive may be capable of Salvation p. 78. *  
Christ died for every Soul alive. Ibid  
The damned might be saved could they but repent p. 81. *  
This side the Grave the vilest wretch may be freed from sin. Ibid *  
Man's election considered, Ibid.  
Predestination, and Gods rigorous decree qualified p. 82.  
The Arguments drawn from the strictness of election and reprobation. Ibid *  
An objection arising from the position of God's decree, and the Solution thereof. Ibid  
All mankind fell in Adam p. 83. *  
The elect must be sinners by nature, as well as others.  
For all sinned without exception Ibid *  
An opinion of the Heathen World, as how judged and how saved p. 85. 1  
God stamped a law in man's heart, which is the law of nature. Ibid 2  
God made a Law of works and delivered it to Moses, writ in Tables of stone p. 86. 1  
Faith the Tenor of the Gospel Ibid 2  
Gods Covenant with Abraham p. 87. 2  
Whom the Law convicts, the Gospel will reprieve Ibid 2  
Some derive ill consequences from the doctrine of predestination p. 88,  
Cain no Reprobate, by positive decree p. 89. 1  
Esau no Reprobate by predestination p. 91.  
Election and Reprobation depending on Man's penitence, or his presumption p. 93. 1  
God intended the Salvation of all, by the mission of Christ p. 94. 1  
The Christian his behaviour towards God p. 96. 1  
His deportment towards Man p. 97.  
His decency towards himself p. 98. 1  
His carriage towards the World. Ibid 2  
The Christian resembles the Publican p. 100  
He will not bring forth Fruit to himself p. 102. 1  
He hath content in every State. Ibid 2  
He hath nothing yet possesseth all things Ibid 3  
His life is hid with Christ in God p. 103. 1  
No weapon form against him shall prosper p. 104.  
Monarchy Metamorphosed to Democracy p. 108.  
Obedience deniable to the Usurpers of Authority p. 109.  
Ministers ought to be paid their Tribute p. 112.  
Man aught to be really holy and not so thought of p. 122.   

A Brief Table of additional observations, pertinent to this Book.  
DIvine Ejaculations or pious breathe p. 154.  
A spiritual Hymn to the praise of God p. 147.  
The various significations of the word World in Scriptures p. 156.  
On the words Exploration, Deploration, Imploration Ibid  
On the words Easeless, Endless, and Remediless. Ibid  
On Faith, Hope and Charity p. 157.  
On God, the King, and the Church. Ibid  
Of God, viz. the Father, the Son, and the Holy Ghost, Ibid  
Of Gods afflicting man for evil p. 158.  
Of Gods not regarding sometimes the prayers of his own Servants. Ibid  
On Mat. 6.33. But seek ye first the Kingdom of God p. 159.  
On the the word Amen, and its significations. Ibid  
On the happiness of him that truly fears and serves God. Ibid  
On Servitude and Freedom p. 160.  
An Inference touching Mortality, drawn from the temporality of the Pope's Holiness. Ibid  

PARADOXES.  
On the righteousness of man in Christ. p. 161.  
Of death either in sin, to sin, or for sin.  
On man's Birth, Death and Burial, as naturally and spitually considered. Ibid  
On Gen. 31.5. And Jacob swore by the fear of his Father Isaac.  
On the words of David in Psalm the 47. v. 8. Awake up my glory. Ibid  
Upon this expression of the Prophet Jeremiah, Jer. 51.16. Thy words were found and I did eat them. Ibid  
The conclusion p. 163.    

The Author's Apology for himself to God.  

GLorious, and Grations, thou great God of might,  
Assist me by thy Spirit to Indite  
Some extract from thy Book, and this Rehearse,  
Though thy Divinest Prose, in Divine Verse:  
Perchance hereby it may take some effect  
In Verse, on those that all the Prose neglect;  
Yet I expect not to attain this end,  
Unless thy Blessings do the means attend:  
Permit me, Lord, if it thy pleasure be  
To ponder what may render praise to thee;  
Vouchsafe me thy assistance, so each Line  
Shall have dependence on what is Divine:  
For 'tis my Aim, I speak it without shame,  
I this request to magnify thy Name;  
But as I should, I dare not say I can,  
Without thy Aid, because I am a man:  
Consider my defects, be pleased to guide  
My Head, Heart, Hand, lest my Penslip aside:  
Grant whilst I study in thy Word, thy Will  
I may myself the same seek to fulfil,  
And through thy Grace prevent my doing ill.  
Oft have I craved thy pardon for my Crimes,  
Again the same committed divers times;  
Offend and pardon crave, crave and offend,  
Will be, I fear, my course to my lives end;  
But not without a willingness to be  
From all offences Innocent and free;  
And whilst my will and my acknowledgement,  
To my transgressions render no assent:  
Thus I conclude, though seeds of sin remain  
Within me; over me sin shall not Reign.  
 death gins my fleshly Veil to Rent,  
By true Repentance make me Innocent;  
Good God my maker, I thee humbly pray,  
That Hallelujahs I may sing for aye:  
To thee with those thy Mercies did translate,  
From Earth to Heaven, there to contemplate  
Thy Glory and thy Greatness, where among  
Ten thousand times, ten thousand Saints is Sung  
The Song of Moses, and that of the Lamb,  
Which th' Prophets bore a part, and Miriam:  
So full of Triumph so Harmoniously,  
That Angels Echoed forth its Melody;  
Oh! could I but obtain my sweet desire,  
To Sing my part with this Celestial Choir;  
Then I thy greatness, greatly should admire.  
And were I but prepared for Heaven's mirth,  
My Gladness should transport me there from Earth:  
Where Choristers of Saints and Cherubims,  
Angels, Archangels, Sacred Seraphims,  
Each in their order, warble forth and Sing  
Celestial Hymns and Anthems to their King,  
And Christ their Saviour for his Suffering.  
That I might sing in Heaven evermore,  
I fain would try to Sing on Earth before:  
Thus I ambitious am to find my Tongue,  
By thee refined to sing a sacred Song  
Unto thy Holiness whilst here below,  
Thou dost my Being, Lord! to me bestow  
A Song of Recantation from each sin,  
To Sanctity, Salvation for to Win;  
And that I may thy Servant ever be,  
Thy Blessing and thy Grace confer on me:  
The Weakness and the Errors, Lord! are mine,  
But all that's Good, to thee I re-assigne;  
And let the Praise and Glory all be thine.    

The Author's Apology for himself to Men.  

THe Reason why on Divine things I writ,  
Is that my Subjects will my pains requite;  
I dare affirm, who best perceives the cause,  
'Tis not conceited, nor to gain applause:  
They are allowed, the contrary will judge,  
While these pass Censure, I'll forbear to grudge.  
I can discern it does exceed the Pen,  
Of the most skilful, for to please all men:  
One likes not this, another likes not that,  
The Writer's mean, or's writing dull and flat,  
Can please all fancies, there's no who, nor what.  
Who reads the Ancient Proverb truly finds,  
So many men, so many various minds:  
Let the Censorious then, these Lines deride,  
And let the Captious them abase through pride;  
And let the Libertine have them in scorn,  
Shall disregard from these my hopes forlorn?  
No of a truth, I hope they pleasure can,  
The Wise, Religious, and the sober man:  
It matters not with these, nor should with those,  
If good what stile is used or Verse or Prose;  
But at this time I purpose to rehearse,  
What I derived from Prose in Modest Verse:  
Which has decayed, and daily does decline,  
In Subject matters serious and Divine:  
Divinity did once adorn the Verse,  
And pious Meeter's now become perverse,  
What did refine the Tongue and Charm the Ear,  
Lies in Oblivion, like what's out of wear:  
Divinity is but withdrawn, not dead,  
Drolls clear the Stage, Divinity is fled:  
Thomas 'tis remote, yet still it does remain,  
In the usurping room os these to Reign:  
I see those times how Zions Rhims' decay,  
Drolls, Prologues, Epilogues, these bear the sway:  
With other things that Echo in the Streets,  
As Ballads, Garlands, and Licentious Sheets:  
Some so delight in these, this present Age,  
They'd shun the Sanctuary for the Stage;  
And if I'm not mistaken, some these days  
Would rather part with Preaching than with Plays  
Which is absurd to think, can such be free  
From Sin in the Superlative degree;  
I dare not judge, I do but this suppose,  
And wish we were not to ourselves such foes;  
Approving of Repentance, to prevent  
Those dreadful Judgements which are Imminent;  
May this a Caution be to us always,  
To seek God's Praises, more than Songs and Plays:  
Plays profit not, but Praises will afford  
Both Grace to man, and Glory to the Lord:  
Plays and profaneness, let us therefore scorn,  
Since for God's Praises all mankind were born.  
May this suffice, unless to verify  
The pleasantness of Divine Poetry.  
It is a faculty, whereby one may  
The same time with the Spirit Sing and Pray.  
Converse with God, and make known his Request  
Unto God's Spirit that dwells in his breast;  
Which is a pleasant profitable thing,  
That man Salvation to his Soul may Sing,  
This Poetry, the Poet make, not poor,  
But rich by Treasures, lasting evermore:  
This method does impoverish 'tis said,  
And some we find t' affect it are afraid.  
Yet Divine Poetry shall gain consent,  
It does enrich, and not make Indigent.  
He that all Idle Subjects will decline,  
May make his Pen an unexhausted Mine,  
And amongst Worthies in true Glory Shine.  
Though this Poetic Science has the name  
Of making poor, yet 'tis the Poet's shame:  
Thus Poetry is charged, when wilfulness  
Makes poor the Poet, through his own Excess.  
The Richest man that ever lived on Earth  
A Poet was, and partly so by Birth.  
His Father was a Poet, so was he,  
And both were Kings, which now few Poets be.  
To nominate the Father and the Son,  
They were King David and King Solomon;  
Those Princely Poets could Divinely Sing,  
Sweet Psalms and Hymns to their Celestial King.  
These did exceed all others; or I should  
Entreat their Muse, if I durst be so bold:  
But since I find her of too high a strain,  
I'll beg a meaner, and will their, refrain:  
Thus than I crave, would God but me infuse  
With Herbert's, Cowleys, or with Quarles' Muse,  
Then would I write in Meeter what was meet,  
And should not care if all the World did see't:  
But as for me all Poets I prefer  
Before myself, so apt am I to Err.  
Wherefore my Brethren think the best of me,  
In many things we all offenders be:  
And for my Deed, accept of my good Will,  
My Theme is good, although my Verse be ill.    

ERRATA.  Nemo sine Crimine vivit. 

When no man living, can from Faults be free,  
Then many Errors may be found in me:  
My Readers with your Pens, please to correct  
Faults Literal, or Faults through my defect.   
PAge 1. line 4. read aught, p. 3. l. 21. r know, p 16. l. 1. r. finite, p. 31. l. 4 r. Cause p 41. l. 15. r. divided, p 43. l. 12. r. admits, p. 47. l 9 r Stars, p 49 l. 15. r. did, l. 29. r jum, p. 51. r. be in l. 15. before found in l. 16. p. 69. l. 14 r. a Witchcraft, p. 74. l. 10. r. them, p. 76. l. 8. r Lures, p 92. l 6. r. brake, p. 98. l. 9 r. time, p. 104. l. 1. r. Christians, p. 115 l. 21 r. Souls, p. 122. l. 3. r. that they. p 130. l. 5 r. is, p. 137. l. 3. r. his, p. 142. l. 15. r. most, p. 145. l. 21. r. the, p. 160. l. 7. r. tho.  

Admire not, Friends, if Errors you do see,  
Besides these in my Book, when more in me:  
I am the faulty, let the faultless man  
Cast the first stone, and hit me if he can.    

POETICAL PIETY, OR Poetry made Pious.  


SUBJECT I. Of GOD, and his Eternal Being.  

God is a Spirit, 'biding evermore,  
Whom Man in Truth and Spirit should adore.   

WHat shall I think! how shall I thee define?  
Indefinite thou art, and so Divine,  
Not apprehensive to this heart of mine.  
thou to describe so ample as I thought,  
Exceeds the Finite means that I have sought.  
This Rule I'll take, and by this Rule inquire  
What I can't apprehend, that I'll admire,  
Thus dread to Dive in thy blessed Deity,  
By some inquisitive fond scrutiny.  
Because a curious search may prove my shame,  
And the Dishonour of thy Holy Name.  
Not one retains thy Knowledge save in part,  
Thou canst not be conceived Lord by man's heart  
A God so pure and perfect as thou art.  
Who search thy Essence, Thee to know aright,  
Do in effect, but lose their Faith and Sight:  
Absurd are those who seek this Depth to sound,  
In Justice God their Judgements might confound.  
Some have enquired as thinking it no crime,  
What's God and where was he e'er space of time?  
Or doing what! before He did Create  
The World? are Questions strange and Intricate:  
And whether God Decreed or framed a Hell  
Before a Heaven, Scripture will not tell.  
Whereby we may perceive God takes it ill,  
Of those that pry into His secret Will,  
And aim to search His Council by their skill.  
God's Will revealed sufficient is to Man,  
The mind of God in needful things to scan;  
And farther than he hath his Will revealed,  
It is his pleasure it should be concealed:  
All curious questions ought to be forgot,  
Since their Solutions to be found are not.  
What God keeps secret we must not desire  
To search into, but rather it admire.  
Thy Will revealed (Lords) our Directory,  
Wherein at large thou dost thyself descry  
to be a God Eternal, and therefore  
Existing of thyself for evermore:  
A Being of all Being's, and from thee  
Sprang all Beginnings whatsoever Be,  
I crave thy leave one higher step to climb,  
And view a scantling of thee, though sublime;  
Not curiously to search into the same,  
But to admire thy Nature and thy Name:  
Thy Nature for its Sanctity so bright;  
Thy Name as the Immortal God of Might.  
So Wonderful thou art, who can display  
What is the Lord, should he require a day.  
Well may'st thou be most wondrous unto me,  
That didst him puzzle who required Three,  

* Simonides desired three days to consider what God was but could not find out his perfection.  Simonides, his Tongue was tied by thee.  
This I foresee, and this thou hast foreshown,  
Hereafter Man shall know thee as Man's known.  
I know thee but in part, the which therefore  
Makes me ambitious for to know thee more:  
The more I know thee, more I do admire;  
Yet in admiring more, I still desire,  
Till Heaven makes my Knowledge more entire.  
I lose myself in searching after thee,  
Since Comprehensive thou art not to me.  
O manifest thyself unto me more  
Hereafter, than thou hast done heretofore;  
That I may know thee, as thou may'st be known,  
Of those that do themselves thy Servants own.  
I would Importune more, but fear I should,  
(Who am a Worm) be with my God too bold:  
In being too familiar, some thereby  
Create Contempt through familiarity.  
Lo than my Muse, let's for a while be mute,  
Admiting God in every Attribute:  
As in his Wisdom, Goodness, Justice, Might,  
Love, Mercy, Meekness, let us take delight;  
And all he makes apparent to our sight.  
In all Transactions still on him depend,  
That neither had Beginning, nor has end,  
Whose Knowledge as he is, Man's Thoughts transcend.  
It is too high a Theme, this God to know  
Essentially by Mortals here below,  
Whom Angels do admire, may men adore;  
That ever lived, and lives for evermore.  
Know God essentially, no Creature can  
Within this world, that is a living man.  
For God, he is a Spirit; and therefore  
In truth and Spirit men should him adore.  
To know him as he is, man is denied,  
The sight's too glorious till man's gloryfied.  
Abraham's, Isack's, Jacob's God is he,  
One undivided, and in Persons Three.  
The Father, Son, and Holy Ghost, each one,  
Of these Three Persons, make but God alone.  
The Essence is but one; none can divide  
The Godhead where Three Persons do abide.  
Though this man's Reason cannot comprehend,  
To this belief man must his Faith extend,  
Till death unvails this hidden mystery,  
By man's translation to Eternity.  
Mean while may men beware, lest they should make  
An Idol God, and the true God forsake.  
Some things there are adored as Gods, the same,  
Bear no relation, to God save the name,  
Therefore to worship such, is sin, and shame.  
Though there be Idol Gods, the God of might,  
From Heathen Gods, I thus declare the right.  
God is my God, and God my God shall be;  
No God but God, the God of Gods is he  
Three Persons in one Godhead that agree.   

Of the Consubstantiality of the Trinity of Persons in the Unity of the Divine Essence.  
These Trinity of Persons be,  
For Nature, Coessential,  
Coequal each for Dignity,  
For Time, they be Coeternal.  
The Father's God, the Son is God,  
The Holy Ghost, likewise,  
Is not a person, that is odd,  
But both these equalise.  
To Father, Son, and Holy Ghost,  
The Godhead, appertains;  
Who's Lord of the Celestial Host,  
Eternal that remains.    

SUBJECT II. Of the Incomprehensible Eternity.  

There is no Subject save our God so high,  
To treat upon, as is ETERNITY.   

Observation I.  
WHat head, what heart, what tongue of mortal man  
Imagine, apprehend, or utter can  
The meainng of this word Eternity?  
In it's extensive latitude that prie;  
What it implies, not one aright can tell,  
Unless he were in Heaven, or in Hell.   

Observation II.  
Some things there are whereby it is descried  
As though by these it should be signified.  
But few comparisons that can descry,  
It's boundless, bottomless, profoundity.  
When these cannot be Fathomed I declare,  
It is superlative, and not t'compare.   

Observation III.  
Some in their shadows of Eternity,  
Present a wheel, the same to signify.  
This signature is endless; and therefore  
Does represent Eternity the more.  
It's being endless, like a wheel or Ring,  
Pourtrays Eternity, some wheeling thing.   

Observation FOUR  
By wheels and Rings, the Ancients did of Old,  
Eternity as endless then behold;  
All things Orbicular in their esteem;  
Like to Eternity itself did seem.  
They thought of it when they themselves turned round,  
And by their making Circles on the ground.   

Observation V.  
These Metaphors are helps to signify,  
The things that be obscure to mortal eye.  
But not the things as in themselves they are,  
What's signified by signs are not t'compare.  
For Instance, when man's Pictures drawn by Art  
Though 'tis man's Picture, cannot act man's part.   

Observation VI.  
No Sphere, nor Globe, nor round Circumference,  
Can represent the magnitude, Immense,  
Of boundless, bottomless Eternity,  
For aye continuing in its constancy.  
Without all doubt there is no emblem fit,  
Whereby resemblance may be made to it.   

Observation VII.  
Of all the temporal things mine eyes have viewed,  
I Have not seen its true similitude.  
Some to describe it, did proceed thus far,  
That it resembles what's Orbicular.  
If to their thoughts herein we condescend,  
The Reason is, because it has no end.   

Observation VIII.  
Circles, and Rings, Spheres, Globes, the Sun and Moon  
Eternity foreshews, like night the noon.  
The night so gloomy that, it vails our sight,  
The noon so glorious by Meridian light;  
Thus what's Eternity not one can tell,  
On this side Heaven, nor on this side Hell.   

Observation IX.  
Number the Sands that on the shore do lie.  
The Grass o'th' Fields, or Stars i'th' Azure sky,  
All creeping, flying, and all swimming things,  
All Gravel, Stones, and all the watery springs.  
As these, man's apprehension do excel,  
So what's Eternity no man can tell.   

Observation X.  
Yet some resemblance thus to it is made,  
As if we meant the Sunshine by the shade:  
Or like a thing hid by some noted mark;  
That's seen by day, but groap'd for in the dark.  
By glimmering light sometimes we chance t'spy,  
The duskish shadows of Eternity.   

Observation XI.  

* Eternity considered in Hell.  is a night of Sorrow,  
And such a night as never knows a morrow  
This side the grave, what mortals Estimation,  
Admits of its nocturnal Termination:  
Let him conjecture it in Hell remaining,  
For evermore remain without refraining.   

Observation XII.  

* Eternity considered in Heaven.  Eternity is such a day of Pleasure,  
As everlasting and immense for measure,  
Such endless joy, and such surpassing glory,  
As far transcends the reach of humane story,  
Of which these Characters may well be given,  
If but considered as it is in Heaven.   

Observation XIII.  

* Eternity considered both in Heaven, and in Hell.  Eternity is sorrow, dread, and sadness,  
Eternity again is joy, and gladness:  
In Hell 'tis grief, 'tis horror and damnation;  
In Heaven glory, Honour, and Salvation.  
And thus you see by this my breviate story,  
'Tis Hell's dishonour, and 'tis Heaven's glory.   

Observation XIII.  
No mortal man can in his heart or brain,  
The meaning of Eternity contain.  
So great will be man's weal, so great man's woe,  
None ever did, or shall on Earth it know.  
Exceeding mind, surpassing memory;  
Transcending reason is Eternity.   

Observation XV.  
What metaphor or figure can be found,  
Whereby Eternity for to expound.  
Save Sun and Moon, Globes, Circles, Spheres and Rings,  
Lustres Olimpaids, Jubile's, which things,  
Are all uncertain, that none can descry,  
By transcient things, what is Eternity.   

Observation XVI.  
Eternity does evermore abide,  
And there are no Eternity's beside.  
For were there more Eternity's to be,  
Time with Eternity would thus agree:  
Beginning, and of end, it would admit,  
But it is only one that's Infinite.   

Observation XVII.  
Thus much is said, and now I know no more  
To say, unless what I have said before.  
Of this Grand Subject which secludes man's heart,  
Deluding, Humane Reason, Wit and Art:  
To search its nature where confusion's sound;  
Impossibilities so much abound,   

Observation XVIII.  
Eternity, some knowledge now I have  
Of thee, thou dost reside beyond the grave:  
Thou art not to be found this side the same,  
Thy natur'es there, although we have thy name.  
Thou art men's Portion, they must thee possess,  
Beyond the grave in woe, or happiness.   

Observation XIX.  
Terror thou art to some, to others joy,  
And thus thou canst both comfort, and annoy.  
Because thou dost for ever more abide,  
Where sorrow, and where solace is beside.  
Where sorrow is, thou dost augment the grief,  
And that is Hell, from whence is no relief.   

Observation XX.  
Of vast Eternity I this can tell,  
What thing it is not, that I know full well.  
But what it is my Reason does extend,  
It's boundless limits do my thoughts transcend.  
Though 'tis resembled oft, to this, or that,  
It's true resemblance is, I know not what.    

SUBJECT III. Of Time, and Death, with the Vncertanty, And the Certanty of them both.  

Both Death and Time, are certain things to be,  
Yet make my life uncertain unto me.   

WHen God began all Creatures to Create,  
The space of Time did these Anticipate,  
Or else God could not properly begin,  
For to Create, had no beginning been;  
And this beginning was the very prime,  
Or first production of the space of time.  
This modicum of Minutes, Hours and Days,  
God made for to perpetuate his praise.  
And for the greatest Creation he required:  
But six day's space the more to be admired;  
Accomplishing what things himself thought best;  
In these Six days, the Seventh day to Rest.  
Time is an Infinite thing; for time began  
Not long to be  God Created man,  
And has a termination to decay,  
With man again at God's great Judgements day;  
Without permission to endure for aye:  
Time is that space or circumstance wherein,  
Angels and men, acquaintance got with sin.  
'Twas in this space both Heaven and Earth did err.  
That Adam fell, and lofty Lucifer.  
All good and evil, acted is in Time,  
Which will diminish, or increase man's Crime;  
This time, although a pittance, or a span,  
Yet 'tis a mercy lent to mortal man:  
When man in Time against God did rebel,  
He might have turned Man, from Time to Hell:  
But God who did Eternally decree;  
The great Messiah of mankind to be,  
Forbore this rigour, and exalted Man,  
The universal Metropolitan;  
And gave man means whereby he might repent:  
And through Repentance to be Innocent.  
Thus for this end this interim of time:  
Enjoys fallen man to make him more sublem;  
But so uncertain's Time, not one can say  
With safety he shall see another day;  
Time steals away, and takes its flight with speed  
Of transient Time may Mortals take more heed;  
It is a Thought, a Shadow, and a Dream:  
A Bubble that soon glides along the Stream.  
So short is Time, its length is but a Span,  
And yet of greatest consequence to Man;  
God oft solicits man, Time to redeem:  
As if Time precious were in God's esteem,  
From which we might derive this inference,  
Time is regained by double diligence:  
That is, by taking care, and minding more,  
The things of God hereafter then before;  
He that does thus, no doubt but every crime  
By him committed, perish with his Time:  
And when the Term of Time, Man thus expires;  
Eternity completes all his desires.  
What's Time but Finite, and does soon decay;  
As when the Sunshine drives the shade away:  
With some declining thing I might it style  
To be, and yet is not within a while;  
Minntes and Hours, Days, Weeks, Months, Years  
It spends itself, and yet has not to spare. declare  
And when it's fully spent, no more appears,  
This season to supply the place of years:  
Methinks the true description of Time is,  
A circumstance in a (Parenthesis.)  
It seems to be beset as in this kind,  
Eternity, before it, and behind;  
And yet the stile remaining still the same  
Eternity nor Time, will bear the Name:  

* God Created some things in the space of time, which shall in duration exceed some other things, though from all Eternity.  Though God in Time did every thing Create,  
Some things with Time shall never terminate;  
As Angels and men's Souls these shall exceed,  
What God from all Eternity decreed.  
Some things God did before Time's space ordain,  
Which after Time, were never to remain;  
There were decrees  time which did relate  
To man in Time, with Time to terminate,  
For instance, God appointed Christ (to be)  
Man's great Messiah, by Divine Decree,  
For sin to suffer on a Cursed Tree.  
His merits may be pleaded, during Time;  
But afterwards they expiate no crime;  
Marriage ordained has been  Time began,  
But there's no Marriage after Time for man:  
And thus I prove some things to be decreed  
Eternally, yet shall not Time exceed.  

* Some things there are, that have neither beginning nor ending; as God himself.  Again some things there are, and these admit;  
Of no beginning, nor of end (to wit,)  
As God himself Eternally to name,  
From everlasting, evermore the same:  
Eternity itself is God alone,  
He no beginning had, nor end has none:  
And hence we learn, time's temporality,  
Bears no proportion to Eternity.  
But is so short a space described to man,  
Its Longitude, and Latitude, a span.  
And this small Circumstance of Time has been,  
The stage of man's transactions, and man's sin.  
And will be while that mortals do traverse,  
The great Theatre of this Universe;  
By wilful Sports, and Comic Tragedies,  
Or other mischiefs, which from sin arise;  
Until the final fatal overthrow,  
By Death and Time, of mankind here below;  
Death is uncertain, and 'tis sure no doubt;  
Times torchlight wastes, and quickly will be out;  
Both Death and Time, unconstant are to men,  
In every Circumstance, how, where, or when;  
That still at unawares men are bereaved  
Of life, and so by Time, and Death deceived;  

* Death varies oft, and is full of uncertanties.  As for example, he that is but Young  
So surely dies, as he that lived long;  
And thus we see mortality presage,  
Our Infancy, Youth, Manhood, and old Age.  
Sometimes our sinful Lives we do expire,  
In floods of waters or in flames of fire;  
Sometimes for horrid deeds we recompense,  
Ourselves by doing wilful violence:  
Sometimes God's Judgements for man's sins are found  
Like pharoh's Host it'h Oacen men to drowned:  
Some wicked men the Lord comits in Ire,  
With Nadab and Abihü to the fire:  
Others there are whom Death doth thus deprive,  
Like Sechems' men are Swallowed up alive;  
Others again like Sisera were brought  
To death, by Stars, which in their courses fought.  
And some we read another way are Dead,  
By Houses overwhelming on their head;  
Which Samson and Job's children did devour,  
With those Eighteen interred by Shiloams Tower  
Some with wild Beasts there are in pieces torn,  
As were those scoffing boys, in Bethel born;  
And some are found like Achan stoned to Death.  
That's presently bereft of mortal Breath:  
Again we find, that Justice often times,  
Hangs men like Haman, for malignant crimes:  
And there are men by their acquaintance slain,  
As Abner, or as Abel was by Cain;  
For Abel, as he walked in the Field,  
Through Cain's assault, his life to death did yield:  
To show the uncertainty of Death the more,  
It slew old Eli sitting at his door,  
To Eglons' Summer Parlour death retired,  
And Eglons' life by strange surprise required;  
Betwixt the Temple and the Altar, Death  
Met Zachary, there him deprived of Breath:  
Senacharib, of life likewise was Robbed,  
By Death in Nisrah's house, though 'twas his God  
Again 'tis said, whilsed sleeping Isboseth:  
In his Bedchamber, was surprised by Death;  
Death the Philistines smote, in their resort:  
To the Theatre, there themselves to sport.  
And stately Herod, he within a Trice:  
After Death's Summons, was destroyed by Lice;  
An Archer from his Bow, did let to fly  
An Arrow which Josiahs caused to die  
A Prophet of the Lord, we find again:  
Was by a Lion's Teeth both torn, and slain.  
The falling of a Stone, did break the head;  
Of stout Abimeleck, and made him dead:  
And cruel Jezabel as strangely died,  
Entombed by Dogs for her accursed pride.  
Zimri and Cozby, for their wicked Fact,  
Were slain by Phineas, in the very Act:  
Two Captains with their fifties bore God's Ire,  
And were consumed by his Celestial Fire;  
Cursed Ananias and Saphira died,  
Because against the Holy Ghost they Lied.  
Thus Judas, who betrayed his Lord, that Elf  
Withdrew from Christ, went forth & hanged himself  
To Period these examples, who from hence:  

* It is hard for a man to foresee what-manner of death is ordained for him.  Is't can derive the proper inference;  
Of his own death; sith these mutations are  
So incident to men in them to share;  
Thus may the question be resolved then,  
Those that fear God shall die like Godly men;  
That is a timely death in man's full Age,  
Or when some sickness does man's death presage;  
There is a certain Time for man that's born,  
Like Harvest season for the Shock of Corn;  
And there's a death untimely that doth lop:  
Man's life like to the Ears of Corn, men crop;  
And there's a Linger death which seems to be  
A Prison to the Soul, till it gets free;  
So there's a sudden death which gives a blow,  
Without its warning, and this death is woe;  
There is a tranquil death to die in peace,  
As not perceiving of the souls Release;  
And there's a death attended with distress,  
As raving, raging and unquietness;  
What man is he, that can the knowledge have  
Which of these deaths, shall bring him to his grave  
Thousands of deaths there are that men befall,  
And yet no man can tell which of them all  
Belongs to him; these Issues do depend,  
On God alone the lives of Men to end;  
Thus all transactions acted from the prime,  
Of man's Creation, periods death and time;  
As touching man, both time & death might well  
In some opinions thus run Parallel.—  
Yet Death and Time, from Parallels have run:  
In a (Parenthesis) to limit man.  
Time past behind him, Time to come before,  
Where death arrests him to pay nature's score;  
But not to leave till rendered Time its due,  
Great benefits to men herein ensue;  
If that but seriously we recollect,  
What God for man's salvation did effect.  
The accomplishment of every thing was done,  
By God's Incarnate word, (or Christ his Son)  
The best production of the space of Time,  
Was man's Redemption from each mortal crime;  
By our (Emanuel) which cherisheth  
A christians heart, and gives him life in death:  
So that he's willing to dismiss, Time's Span,  
Since life Eternal purchased is for Man.  
As much as in us lies, let's all apply,  
Our hearts in time, to gain Eternity.  
I mean this present space, although that some  
Will say: if time is past, there's Time to come,  
But when the time to come, likewise is past,  
Through carelessness, great proves the loss at last;  
If we regard our Time but Righteously,  
Our sure reward will be Eternity;  
Neglect we Time Eternity we gain,  
In everlasting torments to remain;  
Improve we Time, and doubtless we shall find  
Joys to Eternity remain behind.  
Thus of a Truth Eternity rewards  
Him that esteems it, or it disregards;  
Sith thus it is I am resolved therefore,  
Betimes in Time, the grace of God t'implore.  
That after Time I may my soul supply,  
With life and joy, in blessed Eternity;  
Of which through mercy may all men partake,  
When Time's not Time, for Man's Messiah sake.    

SUBJECT IU. A prospect of the Great Creation, And the Creator, understood by the Creatures.  

All living Creatures most apparently,  
A God that is Omnipotent descry.   

O What contrivance I behold,  
When seriously I gaze;  
On God's Creation wrought of old,  
Such as my mind amaze.   

II.  
Methinks God's wisdom did forerun,  
His might when as I see,  
Above, and eke beneath the Sun,  
Such wondrous works to be.   

III.  
The Lord did by his prudence frame,  
And by his word has wrought,  
All things to Glorify his name,  
And framed the same of nought.   

iv  
All things that are, once nothing were,  
Which nothing, every thing  
At God's command was made to bear,  
What he to pass should bring.   

V  
Then how might mortal men admire,  
The wisdom of the Lord;  
Who at his pleasure and desire,  
Made all things by his word.   

VI  
The Earth which is, through wisdom was  
Made uniform in frame.  
Of that Rude Lump, confused, when as  
It from the Chaos came.   

VII.  
So was the world although so wide;  
Of nothing made to be,  
So great a Bulk 'tis not denied;  
By God, and none but he.   

VIII.  

* The Wisdom of God Created man an Epitome of the great World, and made man the great Ruler of it.  Which Macrocosm, was since comprizd  
Or modelized to man,  
This Microcosm Epitomised;  
It's Metropolitan.   

IX.  
Lo here's prudence most profound;  
Discretion to behold,  
And understanding to a bound,  
By wisdom manifold.   

X.  
These are Gods works, and they do seem  
Most wondrous in the sight  
Of Prudent man, and his esteem,  
That ponder's them aright.   

XI.  

* God may be understood by every Creature.  God may be seen in every thing,  
All Creatures comprehend,  
Some sign of God from whom they spring,  
And on whom they depend.   

XII.  
Created beings rational,  
Nay sensible as Brutes,  
And Vegetables likewise, shall  
Display God's Attributes.   

XIII.  
Behold his Wisdom in their frame,  
His Power to appear  
In the Enlivening of the same,  
His Providence them cheer.   

XIV.  
Man, Beast, Fish, Fowl, and every thing  
Created, does explain;  
Its species sprang from such a Spring,  
None could but God ordain:   

XV.  

* God is the efficient cause of all causes.  The efficient Cause of all Effects,  
Is God, and only He  
In either of these two respects;  
Creation, or Decree.   

XVI.  
Ascribe let's not, to Nature, what  
Does properly belong,  
Unto the God of Nature, that  
Were a Blasphemous wrong.   

XVII.  

* Nature is a Second cause.  For Nature, is no otherwise  
Than as an Officer,  
A Second cause which does arise;  
From God the cause of her.   

XVIII.  
And hence we are Informed then,  
No Science, Skill, nor Art:  
Nor Nature wondrous were to Men;  
Should God not Act his part.   

XIX.  
For God first moves, and without doubt,  
Gives motion to the rest;  
He brings in order things about;  
Although by these expressed.   

XX.  
Though Nature, Science, Art and Skill,  
Occasion, men's applause,  
More these admire than God, do ill,  
Who's their primordial causes.   

XXI.  
Nay let men but conjecture this,  
'Tis God that gives man wit,  
For to accomplish and not miss  
What else he could not hit.   

XXII.  
Unless it be when as that Man  
Does project, and does Plod,  
With all the cunning Plots he can,  
Regardless of his God:   

XXIII.  
This is not wisdom, which derives  
From God where goodness dwell,  
'Tis madness which the Devil drives;  
Within Man's heart from Hell.   

XXIV.  
There are which be reputed wise,  
But in mischievous Acts;  
Such as in falsehood, excercise  
Themselves, or such like facts.   

XXV.  
As for the wisdom from above,  
'Tis sacred and secure  
‛ Its relatvies, are Grace and Love,  
So peaceable, so pure.   

XXVI.  
But all the wisdom from below,  
Absurd to God does seem,  
And those that know it most, do know  
The least in God's esteem.   

XXVII  
'Tis Pious prudence Elevates,  
Man's mind when seriously,  
He God's Creation contemplates,  
For his complacency.   

XXVIII.  
He gains both knowledge and delight,  
That ponders oft upon  
The objects which delight man's sight,  
Of God's Creation.   

XXIX.  
Behold the Earth, the Sea, the Sky,  
The Rivulets that run  
From Sea, to Sea, continually  
Keep course like to the Sun.   

XXX.  
As swift as do the Rivers glide,  
So swift the Sun and Moon,  
In motion are for Time, and Tide,  
These slip away so soon.   

XXXI.  
God made the Sun the Lamp of day,  
To render mortals light,  
The Moon a Lantern to allay  
The dimness of the night.   

XXXII.  
The darkness and the light do seem,  
To God as if the same,  
The night is bright in his esteem;  
That both of these did frame.   

XXXIII.  
The luminaries of the Sky,  
Those sparkling Stars so bright,  
Display on Earth although so high,  
Their Influence and light.   

XXXIIII.  
Such influence from Stars derive,  
Astrologers do hold  
As governs every one alive,  
Poor, Rich, or Young or Old.   

XXXV.  

* If the Stars Govern men, yet God Geverns the Stars.  Suppose that Stars do thus Rule men,  
And over them bear sway,  
God Rules the Stars, he's Ruler then,  
Whom Stars and men obey.   

XXXVI.  
The which does plainly intimate,  
The Rule and Government,  
Of every Creature to relate;  
To God Omnipotent.   

XXXVII.  
And this may serve for to convince,  

* The opinion of the Atheist, and the confutation thereof.  The Atheist, who maintains  
The world to make itself, long since  
By chance, and so remains.   

XXXVIII.  
If thus, 'twas chance that did inform,  
Just Noah to prepare  
An Ark, to Launch the delluge storm,  
Himself, and his to spare.   

XXXIX.  
But otherwise 'tis understood,  
God, Noah gave command;  
To build an Ark, and float the Flood  
Which should surmount the Land.   

XL.  
Then Noah's God, not Atheist's chance,  
Informed Noah's mind  
To build an Ark, the same to Launch:  
With Creatures of all kind.   

XLI.  
It is an Odium to relate  
What Atheists have revealed,  
As how did chance, the world Create:  
Of Atoms small congealed.   

XLII.  
And since that chance has took the pains,  
To frame so large a space,  
They have a course, which now remains  
For to supply Chance place.   

XLIII.  
Thus are they grown so politic,  
Not God in Heaven does dwell,  
The Devil by some cunning trick,  
They would deprive of Hell.   

XLIV.  
Now course is made for to succeed,  
What chance afore did frame,  
All comes by course, they have agreed  
To nullify God's Name.   

XLV.  
Denying both, and Attribute  
To chance what does belong  
To God, that all did constitute,  
Whom Atheists should not wrong;   

XLVI.  
Of things seen, and unseen, the cause  
Jehovah is indeed  
All for his Pleasure and applause  
Were made, and not for need;   

XLVII.  
God never stood in need of one  
Created Creature, he  
God all sufficient was alone,  
 one was made to be.   

XLVIII.  
One Cubit to his stature add,  
No Creature is that can,  
When as it is not to be had  
From Angel, nor from Man.   

XLIX.  
For both these Creatures did excel  
All others in degree,  
None but these Twain, were made to dwell  
With God, like God to be.   

L.  
But not like God in every thing,  
For he did both Create,  
That the Creator might be King  
Of Angels, and men's state.    

SUBJECT V. The Model of the Mravelous Creation, (To wit) the Heaven and the Earth, And all the Host of them, with their Accomplishments in the space of Six Days.  

THE PROLOGUE,  
All things that are, of nothing God did frame  
In Six Day's space, to magnify his Name,  
Save, him, no Actor ne'er could Act the same.   

A Scene of the First Days Creation.  
I Thus might speak, and think it proves no crime  
Eternity, conceived, and brought forth time.  
Time, now appears a space which was decreed  
By God himself, all living things to breed.  
Thus God alone, from all Eternity,  
Designed a time, and what should time supply,  
 time began, there was no form nor place,  
But a confused Chaos was the Case;  
Of Heaven and Earth, until by God's decree:  
Their true Materials should Created be,  
And these comprised, for to enlarge his praise  
Within the bounds; and limits of six days,  
When God determined this, he did begin  
To frame the heavens; what he pleased therein.  

* Rreason allows the Creation of Angels to be on the first day.  By consequence the Heavens to possess,  
Now Angels framed, gave them this happiness:  
We have no witness, neither can we say,  
They of a Truth, Created were this day.  
But yet we may assure'ly this scan,  
They had Creation  God form man;  
Pardon me Reader, if herein I err,  
 Adam was, a Hell found Lucifer;  
And by this Plea, we seem to intimate,  
That Hell was one thing, God did first Create.  

* It may be supposed that Hell was Created the First Day.  Heaven was First, did First, 'gainst God Rebel,  
And this Implies, the Second framed was Hell;  
To damn those Angels, which from Heaven fell.  
But since there is no mention made as when,  
I leave this scruple to be Judged by men.  
And will according to God's word proceed,  
To what he has Created, or decreed.  
Behold! the formless Earth, confused and void,  
Its matter, and formation now enjoyed,  
This time the darkness, that did veil the face,  
Of the great Abbisse, found its proper place;  
Which deep, no doubt the waters were, whereon  
God's breathing Spirit, had his motion:  
His Spirit on these water's surface moved,  
By which the watery Element, was proved;  
And made productive, that therein might breed,  
Those various Brood's for aye should thence proceed  
This Element, does not alone produce,  
Supply for food, but is itself of use;  
To heal Diseases, this will do beside,  
Since by Gods Holy Spirit, qualified.  
Note those effusions that from hence do flow,  
And those extractions, God gave men to know,  
From Chemic mysteries, in things below.  
But to return to what should follow next,  
Let's take a view of what lies in the Text;  
'Tis not amiss to look a little back,  
The Text implies, of light there is a lack.  
And God who did Eternally foresee,  
The need of light commands that Lamp to be,  
Who in this manner said, let there be light,  
And it appeared in presence of his sight;  
It seems that God no sooner this had said,  
But lightimme diately his voice obeyed.  
Such was the ruling power of his word,  
That every thing could but obey the Lord,  
And with his pleasure presently accord.  
God saw the light that it was good, and he  
From darkness, made the light divined be,  
Which light he called day, it's glorious sight  
Rendered the darkness to be named night;  
By this time light, and darkness; both display  
The Evening and the Morn of the first day.  
One act is acted, God leaves this aside,  
Night's Curtain draws, the Terrene stage to hid.   

A Scene of the Second Days Creation.  
AGain God said (whose pleasure did invent  
'Twixt Heaven and Earth, a fixed Firmament)  
Amidst the waters, or betwixt them let  
The Firmament my word has framed, be set.  
And to regard command, we find the sky  
Render submission to his potency,  
To show subjection gains sublimity.  
Thereby exalted unto that degree,  
The highest thing, that mortal eye can see,  
Which firmament created was applied,  
The waters; from the waters, to divide.  
That is, by its attraction does retain  
The Clouds, sometimes permits them not to rain.  
Upon these lower springs, which would increase  
Our floods too great, but as its greatness cease;  
And thus we find the showers congealed to Snow,  
Or unto Hail, not long prevail below:  
God having made this sirmamentall frame  
Above it, waters were beneath the same.  
Likewise were waters, as God had decreed,  
At the Creation, and 'twas so indeed.  
The water that's above the firmament,  
Is mixed with fire, sometimes in its descent.  
When thus 'tis seen, the Heavens seem to shake,  
Their voice of thunder makes the Earth to quake.  
Till consternation, mankind over take.  
Thus Water seems for to wage war with Fire,  
While trembling mortals at their sound admire;  
The noise so loud, as if designed to rend  
In sunder the Celestial Firmament.  
Which firmament, admits an other Name;  
And that is Heaven, thus God calls the same.  
What I have said, with Scriptures will accord;  
Which Oracles, most magnify the Lord,  
And thus I have endeavoured to explain,  
What on the Second day God did ordain;  
Until the Evening from the Morning Tide,  
Closed up the day, and drew this Scene aside.   

A Scene of the Third Days Creation.  
NOw God was pleased who all things did design  
For his own Praise the waters to confine.  
And gather these together to one place,  
Which by appointment in a little space;  
Effected was, and at the Lords command,  
Immediately appeared the dry Land.  
To this dry Land God did ordain a Name,  
The which is Earth; from its Terrestrial frame;  
To th'gathering of the waters he did please,  
As he knew fit, to give the Name of Seas:  
Which deluge rage, his power did since appease.  
So God himself, saw that all this was good,  
And pleased him, as may be understood.  
He gave command that Earth should bring forth grass  
At whose command, the Earth brought it to pass.  
All things obeying him who had decreed,  
From evermore the Herb to yield its seed;  
The Fruit Tree, to yield Fruit, each in his kind:  
To the fulfilling of his will Inclined.  
Whose Seeds in these remain, and have their birth  
In them to propagate upon the Earth;  
This barren Earth, thus Fruitful now became,  
Through their supply replenishing the same,  
And since thus fertile every thing is found,  
According to his kind, in't to abound;  
It brings forth grass to satisfy the need,  
Of what God should Create on Earth to breed  
That is, all Creatures which threon should feed.  
Thus bounteously did God give every thing,  
It's proper species, that from Earth does spring;  
Likewise the Herb, did render of its Seed;  
And so the Tree according as decreed.  
And this was good in God Almighty's eye,  
When he reviewed all things with their supply,  
These are the works of God, and safely may,  
Be said t' have been Created the third day,  
And now the Morning and the Eve restore,  
This days Perfection as the days before;  
Thus wise this Scene seems to dismiss our sight,  
Veiled by the sable Curtain of the night.   

A Scene of the Fourth Days Creation.  
AGain God pleased to dictate thus, and said,  
Let there be lights, and lights themselves displayed  
Which lights fixation, in the firmament  
Of Heaven; was designed for this event,  
The separation of the day from night;  
Or if you please the darkness from the light:  
And these were constituted by decree,  
For signs, for Seasons, Days and Years to be.  
These Luminaries God was pleased to fet  
In the Celestial firmament, and let  
Them render brightness on the Earth, and be  
Light to all things, God should Create, to see.  
For nothing more can satisfy the sight,  
Than from the darkness to distinguish light;  
And to behold its glory, when most bright.  
When to Create the light, our God inclined;  
Some passages observable I find.  
This for a Truth methinks I might relate,  
God did command, and his command Create.  
He never did command the least of things,  
But presently from him its fountain springs  
Immediately from nothing some thing brings,  
This Author of the Great Creation, he  
Made two great lights; and makes them rulers be,  
To Rule the Day, appoints the greater Light;  
Commands the lesser for to Rule the Night;  
Thus having made the Sun, and Moon, now he  
Proceeds to make the Stars; which in degree,  
Exceed each other, as in Influence,  
So in proportion there's a difference.  
Who reads the Scriptures Astrologick story,  
Will find them likewise differ in their glory;  
In his Celestial Orb, the God of might,  
Did fix these shining Lamps on Earth to Light.  
Which Lights God gave unto a power to sway,  
Not only o'er the Night, but o'er the Day:  
And to divide the Darkness from the Light,  
Which thing was good in the Almighty's sight.  
And thus the Evening and the Morn again,  
Completes that work, the Fourth Day did explain.  
And now this Scene so splendid, and so bright,  
God drew behind the Curtain of the Night.   

A Scene of the Fifth Days Creation.  
GOd spoke, whose words the Thunder does outvie  
Let th' waters now bring forth aboudantly  
The moving Creatures that have life to move,  
And Fowl which may take flight, and soar above  
The Globe of Earth, in the  firmament,  
Of Heaven as the place of their Assent.  
With these great Whales, Created God, and all  
Live Creatures that have motion great and small,  
Which by the waters were abundantly,  
After their kind brought forth to multiply;  
And every winged Fowl in his own kind,  
Obeyed his Maker, sought to please his mind,  
Wherefore he every Creature had designed  
When he renewed his works, we find, that he  
Affirmed the sight was good which he did see.  
By reason good, we find him recommend  
To them his blessings, which did then descend.  
Upon these Creatures, unto which, said he,  
Replenish, Multiply, and Fruitful be.  
With plenteousness the waters of the Seas,  
Ye Fishes fill; and on the Earth increase,  
Ye winged Fowls, that for a full supply,  
Your species may produce most plenteously.  
At your Creation, this was my intent,  
Then gender in your liquid Element;  
Be still increasing to a greater store,  
You had Creation to supply the shore.  
Thus to be Fruitful, seems to intimate  
That Creature Man, whom God was to Create;  
The Inhabitants of the great Ocean,  
God did Create, to serve the Creature man.  
Without dispute 'twas only for Man's use,  
He caused the Seas so flush, Fish to produce;  
In these productions aid the God of might;  
Rejoice, they were his raptures of delight  
Deriving from his Wisdom and his Might.  
The Evening and the Morning now display,  
The Sun of God's Creation, the Fifth Day;  
This Evenings darkness, dims its Morning's dawn,  
And thus the Curtain o'er the Scene is drawn.   

A Scene of the Sixth Days Creation.  
THe great commander speaks and constitutes,  
The Earth for to bring forth all living Brutes,  
Each one according to his species; and  
The grovelling thing that creepeth on the Land.  
The Beast of the Earth, and , he confined  
To be brought forth according to their kind;  
And so it was, which words do here attest,  
The verity of what God hath expressed.  
Again we find by powerful command,  
The Beasts, the , what creeps on the Land  
Each after his own kind he made, and lo,  
All this was good, for God did find it so,  
Which Epithet he used his mind to show.  
He gave the word once more and spoke it thus,  
(As in Plurality, says God let us,  

* Man was made the Image of God.  Make man according to our Image, he  
After our likeness, shall Created be.  
And let them have Dominion; where I find  
The Plural Number, note what God designed.  
 this Dominion was conferred on Man,  
Over the Fish in the great Ocean;  
Or o'er the Fowl i'th' Air, or had command  
O'er , or what creeps upon the Land,  
We find the blessed Trinity consult;  
Here Man's Creation, what could the result.  
Of this so wise a consultation be?  
But to make Man, next Angels in degree;  
Thus in his likeness God Created Man,  
Both Male, and Female, Metropolitan.  
And Universal Potentate to Reign,  
O'er all in Earth, in Air, or in the Main;  
To whom his Blessing he did not deny,  
That they should Fruitful be, and multiply:  
Replenish all the Earth, herein be abound,  
That plenteousness in it for Man found;  
The which unto God's Glory should redound.  
Again to speak we find the Lord began,  
And say behold; unto this form Man;  
I give you every Herb that beareth seed,  
Which on the surface of the Earth do breed.  
Likewise the Fruit of every seeding Tree,  
To you for meat, appoint I it to be:  
To every Beast of th'Earth, each Fowl that flies  
Up in the Air, beneath the lofty skies;  
To every thing that on the Earth doth crawl,  
Wherein is life, are given even all.  
Green Herbs; and these to be their proper meat,  
For them to feed themselves therewith, and eat.  
So God looks back on every thing which he  
Created, and of nothing made to be;  
And when he these reviewed, he understood,  
And said, that all his works was very good;  
Again the Evening and the Morn attest,  
What God the Sixth day framed that he might rest.  

* The Epilogue.  This Sixth and last Scene now I do present,  
And hope herein spectators to content;  
Expert the Actor is, it was but Play,  
With him to Act Creation every day.  
Doubtless, delightful this had been to view,  
When every day, God did this Play renew.  
Six days the Lord, his pleasure did engage,  
To Act Creation, on Time's transient Stage.  
God had a certain Scene for every day,  
Or new additonals, unto the Play,  
Which was but his command, and all obey.  
Creation, Recreation needs must be,  
To him that had designed it by decree.  
But God to clear the Stage did not refrain;  
To draw the Curtain o'er the Scene again,  
And thus the Evening darkness did allay,  
The Morning Light, and Lustre of the day;  
Three persons Acting every Act, I've shown,  
And yet no Act, was Acted, save by one.    

SUBJECT VI. A Reflection on the wonderful Creation, With the Formation of Adam and Eve, Their happiness in the state of Inocency As also the Institution of Marriage.  

This pleasant story, plainly does relate  
In Paradise how happy was Man's state.   

THus were the heavens & the Earth completed  
And all their Hosts, in their right stations seated  
And on the Seventh day from the Creation,  
God fixed a Period, and a termination;  
Unto the Six day's works, and for a closure:  
Upon the Seventh took his blessed reposure.  
From all the things that he before Created,  
And from all Creatures, which he animated.  
Thus-wise the Heavens had their generation,  
And thus the Earth, when all had their Creation.  
The very day when they of God were framed,  
The Heavens, and the Earth, they then were named  
Of him, by these for ever shall be famed,  
To every Plant, God Planted in the Fields,  
And every Herb its flower, and Seed that yields.  
He gave production, that thereby might grow,  
And appellation, by which men all know;  
Though when God planted these, their growth was slow.  
To nourish which, his wisdom found away,  
Whereby to moisten, Earth's obdurate clay,  
'Cause these to root, & afterwards to spring;  
Their gendering Seeds, and gay flowers forth to bring  
This means God used, the Lord caused it to rain?  
The which these Vegetables would sustain,  
And make them to increase and grow amain.  
But yet one thing most needful, was not found,  
And that was Man, for to manure the ground;  
Yet God Almighty, would not form the same,  
Without a liquid matter in his frame,  
He from the Earth, a mist made to ascend,  
The which dssiolved in Dew, and for this end,  
The Superficies of the ground to wet,  
That God the mould to make this man might get.  
And now methinks we easily might scan,  
That from this Earthly slime God form Man,  
Made him a perfect substance of this slime,  
And then inspires him, so became sublime,  
When God man's substance, to man's shape did frame  
In this he breathed so man alive became.  
And thus this man was made a living Soul,  
Who once o'er God's Creation did control;  
When thus he was perfected, God did seem  
To have this object Man in great esteem.  
Whose portraiture he was to represent  
His Maker, in his inward liniament.  
God in his Image now takes great delight,  
And plants a Garden, pleasant to his sight;  
East ward in Eden, where he placed the man  
Whom he had formed, through which a River ran,  
A glorious River, that did rarely glide,  
To water Eden's banks on either side:  
Even Euphrates, thus Paradise supplied;  
These silver streams, by their fertility,  
This pleasant Garden made to fructify.  
That from the ground, the Lord God caused to grow,  
Even every Tree, that pleasant was for show.  
Unto man's sight, and likewise that was good,  
Not only to his sight, but for his food.  
I'th' midst of this fair Garden was the Tree  
Of Life so styled, a glorious sight to see;  
And th'Tree of knowledge both of good & evil,  
Where man first grew acquainted with the Devil.  
Thus-wise God pleaced the man in happiness,  
Even in this Eden, it to keep and dress;  
Where God informs him, and thus wise said he  
Eat freely that thou may'st of every Tree;  
But of the Tree whence knowledge does derive,  
Of Good and Ill, eat not if thou wilt live;  
The day thou tastes thereof assuredly  
Shall fatal prove, and by it thou shalt die,  
Beware O man t'incur this destiny.  
Now God conjectures with himself; says he,  
It is not good for man alone to be;  
First God considers what course he should take;  
And then a help meet for this man did make,  
But from the ground the Lord God he did frame  
Each Beast o'th' Field, each Fowl, and brought the same.  
To Adam, whom we find by name to be  
Related to his Earthly Pedigree.  
Before whom all the Creatures great & small,  
God brought to know what Adam would them call  
What ever Adam every thing did Name,  
Remained the appelltion of the same,  
What kind soever, whether wild or Tame.  

* Adam gave Names to all Creatures according to their kind.  But though he did behold variety,  
Of Creatures, none was found for his supply;  
Until that God Almighty caused a sleep,  
To fall on Adam, and the same was deep.  
So fast he slept, he could by no means wake,  
Till God a Rib out of his side did take;  
And close the Flesh instead thereof,  he  
From so profound a sleep could waked be,  
And of this Rib that God from man did take,  
A woman was the help meet he did make,  
For Adam, and when she to him was brought,  
He knew that of his Rib; ' God had her wrought.  
For when he did behold her thus, said he,  
Bone of my Bones, Flesh of my Flesh is she,  
Made of my side a Bride to comfort me;  
To call her woman, Adam now began,  
Because that she was taken out of man,  
As much this woman did to Adam seem,  
Himself; as was himself, in his esteem.  

* Adam gave Names to all Creatures according to their kind.  Thus Marriage was ordained by God alone,  
In Paradise to make of twain but one,  
Therefore this obligation must remain,  
That nothing sever these united twain.  
A man must now his Father leave, and Mother,  
And cleave unto his wife, and not another,  
And they for ever after must remain,  
Both as one flesh; and no more termed twain:  
Till death; from seneration to abstain.  
Both these were naked, yet they had no shame;  
Their Innocence thus far kept both from blame.  
Hereto man's History of happiness,  
Consists; unhappy further to express.    

SUBJECT VII. Of the Temptation, and fall of Man.  

The Subtle Devil in a Serpent's shape,  
On Adam's Innocence did cast a Rape.   

WE now shall treat of the most subtle Creature  
And that's the Serpent which defiled man's Nature  
How by his wily stratagems invented,  
Deceived man, to sinfulness assented;  

* The Serpent tempts Eve.  As may appear by that its disputation,  
With Eve by Serpentine Interrogation?  
Who questioned, thus said God ye should not eat  
Of every Tree that's in the Garden set?  

† Eves reply to the Serpent's Temptation.  To which the Woman answered and said,  
As at the Serpent nothing yet dismayed:  
Eat of the Fruit that is on every Tree,  
Within the the Garden liberty have we,  
But of the Tree in Eden's centre placed,  
The Lord allows us not its Fruit to taste;  
Ye shall not eat of it, he does deny  
To taste it, or to touch it, lest we die.  

* The Serpent's reply to Eve.  Again the Serpent to the woman said,  
Ye shall not surely die, be not afraid;  
For God doth know that in the day when ye  
Do eat thereof, your eyes shall opened be,  
And then as Gods, you shall the knowledge gain  
Of good and evil; eat, do not abstain.  

† The Woman possessed with the Serpent's Temptation.  The woman now possessed with this Temptation,  
And with this Serpentine Insinuation.  

* Eve be holds the forbidden Tree, through avarice takes of its Fruit, eats thereof herself, gives Adam of the same, and both alike do sin.  Beholds the Tree, and view's it where it stood,  
Perceiving that its fruit, for food was good;  
A Tree that was most pleasant to the eyes,  
A Tree desirable to make one wise.  
Puffs up the woman with Ambition, she  
Through Avarice adventures on the Tree.  
Supposing it for every thing complete,  
Took of its Fruit, whereof herself did eat;  
And gave unto her Husband of the same,  
Who fared with her, and shared with her in shame  
And now because they both did thus transgress,  
Their eyes were  to see their nakedness.  

* The Devil told Truth.  And here we find the Father of all lies,  
Told them the truth, by opening of their eyes;  
That both of them were naked. They did know,  
And to prevent disgrace, fig-leaves did sow  
Together, for a covering to their shame,  
And apron-wise, 'tis said they sowed the same,  
But yet alas; these aprons were too thin,  
And far too scant for to conceal their sin,  
The shady Trees, nor yet the Paths untrod:  
Can not obscure their sin and shame from God,  
Now God in Eden walks, and they should hear,  
His angry voice, the which pierced them with fear  

† Adam and Eve, hid themselves from God's presence.  And made them conscious, so that both retire,  
To hid themselves from the Almighty's Ire;  

* Adam's excuse.  And likewise from his presence, thus they made  
The Trees their refuge, and their shield the shade  
Tohide them from his wrath would both invade  

† God calls upon Adam.  But God the Lord upon the mancalls now,  
And says unto him, Adam, where art thou?  
And Adam startling gave, God this reply,  
Thy voice within the Garden hear did I,  
And was afraid, because that nakedness  
Was now my clothing, and no other dress;  

* Adam's excuse.  Therefore I from thy presence went to hid  
Myself, for fear thou shouldst me smartly chide.  

† God.  Who told thee Adam that thou naked-wast,  
Didst eat the Fruit forbidden, tell me; hast?  
The man replied again, replied so large,  
That with his sin, he God himself did charge;  

* Adam  For thus unto the Lord his God said he,  
The woman thou thyself, didst give to me,  
Gave me to taste thereof, and I did eat  
The same in Innocence, she was the cheat.  

* God.  What hast thou done! thus God his mind displayed  
Unto the woman, and the woman; said,  
That Creature which the Serpent thou dost style  

† Eve.  Gave me to eat, and so did me beguile,  
'Twas its Temptation did us both defile.  

* None knew but God which was worst, Adam, Eve, or the Serpent.  As for the Serpent God the same accursed,  
None knew but God, which of these three were worst  
The Serpent in beguiling, or the twain;  
By it beguiled their maker to disdain,  
However God did first his wrath display,  
Upon the Serpent, cause it did betray  
This man and woman to degenerate,  
And thus relapse from this their happy state;  
Gods curse upon the Serpent fell out so,  
That on the Belly it should ever go;  
And by the Lord's appointment also must,  
During its life each day eat of the dust;  
Betwixt thee and the woman Enmity,  
I'll place, says God, for this thy Treachery.  

* The Seed of the Woman, should bruise the head of the Serpent  And so betwixt your seed thus God did speak  
Such envy, as the Serpent's head may break.  
For truth, thou Serpent, shalt this hatred seel,  
To bruise thy head, when thou dost bruise man's heel  

† The Womanmust conceive in sorrow.  God said unto the woman, now will I  
Thy sorrow and conception multiply;  
Henceforth with grief thou shalt thy children bear  
And of him that's thy Husband stand in fear;  
Though thy desire be towards him, yet he  
Shall notwithstanding bear rule over thee,  
Obedient to thy Husband thou shalt be.  
Again to Adam, his Creator said,  
Because that my command was disobeyed  
By thee, and thou didsed listen to the voice,  
Of her that is thy wife; and hast made choice,  
To take and taste of the forbidden Tree:  
The which even I myself commanded thee  
Thou shouldest not; therefore the ground I make  
To be accursed for thy Rebellion sake;  
In sorrow thou shalt eat thereof always,  
And in laborious grief wear out thy days;  
Thistles and Thorns, these shall it bear to thee,  
And th'Herb, o'th' field likewise thy food shall be  

* Adam must eat Bread in the sweat of his face till he returns to the ground.  For such O man, is now thy wretched case,  
Thou shalt eat Bread, but with a sweaty face;  
And thus to do by my command art bound,  
Until thou dost return unto the ground;  
Earth is thy Origin, thence taken waist,  
Art dust shalt, unto dust return at last.  
Thus-wise, was sinful Adam doomed to die;  
And in his loins, all his posterity,  
Death to himself, and his, this was the all,  
That Adam purchased by his wilful fall;  
He made all Satan's slaves, to undergo  
The warth of God, in misery and woe,  
Destruction was the Portion of us all;  
Had not the woman's seed us freed from thrall,  
He interposing, did God's wrath abate,  
Reduced our cursed, to a blessed state;  
How we possess a better for a worse,  
I leave until a following discourse,  
And will fall back to Adam's state, till I  
First period his unhappy History;  
Again, this is observed in Adam's life,  
How he imposed a name upon his wife.  
His wife by name, he did call Eve, 'cause she  
The mother of all living was to be,  
And unto Adam, and his wife; did God  
Make coats of skins, with which they both were clad.  
And to the Council of his will speaks thus;  
Behold the man's become as one of us;  
Both good and evil, he doth understand;  
And now lest that he should put forth his hand,  
To take from the Tree of life, and taste  
Its fruit, and live for ever, God made haste  
To send him forth from Paradise, to till  
The ground; from whence he came for doing ill.  
Thus-wise from Eden's garden, God exiled  
Adam, and Eve, because by sin defiled;  
And at the East Eden's pleasant land,  
Celestial Cherubins, he placed to stand,  
Gave these a flaming Sword, all times to sway,  
The Tree of life, defending every way;  
Thus wretched Adam, never could regain,  
His Paradise, but must exiled remain.    

SUBJECT VIII. On the fall of Lucifer, and the Apostate Angels.  

Declare how Angels fell, in brief I shall;  
From Heaven's bliss, to Hell's infernal thrall.   


* on Lucifer.  CReated Creature, what can I suppose  
Blew thy Ambition great as God to be?  
Thy wise Creator, thought it were to lose  
The orb Celestial, which he framed for thee,  
Unless thy Glory Puffed thy fond conceit,  
Greater to be, though none but God so great.   

II.  
In thy Creation thou didst far excel  
All Creatures, thy Creator did Create;  
His goodness placed thee with himself to dwell:  
In Heaven's bliss, this glorious happy state,  
Was thy endowment, where thou mightst remain  
For evermore, didst thou from pride abstain,   

III.  
I wonder since such glory was enjoyed  
By thee, thou shouldst ambitious be for more,  
Thy avarice of glory made thee void  
Of that too much thou didst enjoy before,  
Which ornament of thy Angellick name;  
God took away, & clothed thee with thy shame.   

iv  
What Lucifer couldst thou like no degree,  
Save that comparative with God alone?  
Was't not enough superlative to be,  
Above all Creatures, when like thee not one?  
This did afford thy loftiness the ground  
Of arrogance, and thereby thee confound.   

V  

* On Lucifer and his confederate Angels.  Thou Lucifer to woe didst find a way,  
For thy rebellion, like witchcraft, sin  
More Angels did delude, and them betray  
To thy confusion and thy shame; wherein  
Both thou and they for ever must remain,  
Wailing and Howling in uncessant pain.   

VI  
Celestial Spirits, what Infernal Ghosts  
Are ye become, since Heaven you forsook,  
The habitation of the Lord of Hosts;  
With your disorder, could not justly brook,  
Ye sinned against a Justice could not spare,  
For your destruction Tophet to prepare.   

VII.  
When God Created Heaven, he designed  
The best of Creatures should the same possess;  
Which Angels were of nature more refined,  
Than Earthly Man, as touching holiness;  
But having freedom, some of them have fell  
To bondage, in the horrid place of Hell.   

VIII.  
I question not but the supernatural Realm,  
Was framed of God as large as it had need,  
For lack of Room he did not overwhelm;  
From thence the Angels, with so swift a speed,  
To be all Gods, through Pride they did aspire:  
For which God made them Devils in his Iro.   

IX.  

* Their Ambition.  They aimed for Heaven, either all or none,  
As Governors therein, to rule and dwell;  
They envied God who sat upon his Throne,  
Till Lucifer their Prince, he throned in Hell,  
To be the Prince of Devils, that's his name,  
The Prince of darkness does imply the same.   

X.  

* The names ascribed to the Devil, and the distinction of Devils.  Pluto, old Serpent, Belzebub, imply  
No more than what by Lucifer is meant,  
These noted names, do only signify  
The Prince of Devils; or their Precedent:  
Those that Inferior are to his degree,  
His Devilish Angels, Imps, and Fiends must be.   

XI.  

* None called Angels in Hell, but those that fell with Lucifer.  As I conceive his Angels are no more,  
Than those with him at first from Heaven fell;  
The name of Angels, they enjoyed before.  
Conferred by Heaven, not imposed by Hell;  
And since that Heaven, canonised the name  
Of Angels; Hell cannot Create the same.   

XII.  
Tho Hell cannot Create, it can confound  
Those Angel Spirits that have fallen therein;  
Whilst they in their ambition did abound:  
Foresaw not this the consequence of sin;  
Until experience did by woe convince,  
Them of their doom, with Lucifer their Prince.   

XIII.  
Dismal their case that from so happy state,  
Were Damned Eternal, to Infernal flame;  
Kindled in wrath, as their deserved fate,  
That through presumption thus accursed became  
Objects of hatred, Captives chained to woe,  
In Hell's Dark Region with those flames below.   

XIV.  
Proud Lucifer fell to the lowest pit  
Of sorrow, from the highest place of Joy,  
'Twas loftiness made him descend to it;  
Where consternation does the damned annoy;  
When they conceive how endless is their grief,  
And how remediless is their relief.   

XV.  

* Lucifer's Court.  His subterranean and sub-marine Court,  
Is Hell's Infernal fiery liquid Lake,  
Th'admitted Subjects there to him resort?  
Are those that Heaven's Monarch do forsake,  
Where all do envy men on Earth, and hate  
Angels, that still keep their Celestial state.   

XVI.  

* Lucifer tempted, Adam and Eve in Paradise.  Prince Lucifer it was that cast a rape  
On Adam's Innocence, and that of Eve;  
This Satan did assume the Serpent's shape  
In Paradise, both parties to deceive;  
Persuading them that they should gain the skill  
Of God, as Gods, to know both good and ill.   

XVII.  
I steadfastly believe he cannot err,  
Who says that Adam tempted was to fall,  
And that his Tempter was this Lucifer,  
God demonized, whom we a Devil call,  
His fraud through Envy Treachery and Spite,  
Robbed Adam of his Innocence and right.   

XVIII.  

* Since the Devil must remain in Hell, he would have all be in his condition.  This Angel now infernal, envies those  
Celestial Angels that remain in bliss  
He can no comfort to himself propose,  
But misery, since mercy he did miss;  
Which adds unto his malice; so that he  
In his condition covets all to be.   

XIX.  
Nor is his malice towards these alone,  
But as unlimited, it does abound  
To Adam's Race of mankind; every one  
Should God permit, he would then all confound,  
For like a Roaring Lion, seeking prey:  
The world he ranges, duly, night and day,   

XX.  
But to conclude, and to encourage man;  
The Devils chained by God's Immortal might;  
His force and power overcome, none can,  
Unless to do his will they take delight;  
Which some attempt, as if of reason void,  
Dread no destruction, till they are destroyed.   

A brief Appendix, to the fall of Angels.  

AS for these damned Spirits that have fell;  
Through Sin from Heaven, or from Earth to Hell  
They are confined for ever there to dwell.   

There Lucifer can never more regain,  
A place in Heaven, him to free from pain,  
He's bound there Captive, by Eternal chain.   

To manifest a real truth; in brief,  
Hell shall deliver all, not for relief;  
But at the Judgement to augment their grief.   

Pride and ambition did the Angel's sway,  
Unto Rebellion 'gainst their God, and they  
Gained condemnation, vengeance was their pay.   

Though these from Heaven unto Hell did fall,  
Their case did caution Adam not at all,  
He through presumption throws himself in thrall.   

When God made Adam Innocent, and free  
From sin, almost an Angel in degree;  
Like Lucifer, this man, a God would be.   


* The difference betwixt Lucifer and Adam's ambition.  But here the difference lies betwixt these twain;  
Proud Lucifer, God's power sought to gain;  
Fond Adam, aimed God's knowledge to obtain.   

One did the other tempt, this that bewrayed  
'Twas Lucifer alone his lewres displayed.  
For Adam and his Innocence betrayed.   

And since that both did thus alike transgress,  
God executes on both his righteousness,  
Both sinned, both suffered, Justice to express.     

SUBJECT IX. A Brief narration of the Second (Adam) Intimated by the Woman's (Seed) in Genesis 3.15. as in repaying the loss of the first Adam, and purchasing Heaven for his posterity; who in the Loins of Adam had forfeited the same, by his Prevarication in Paradise.  

The first man Adam sinned; in him men fell,  
The Second Adam, men redeemed from Hell.   

ADam's destroy'ds the Woman him misled,  
The Serpent poisoned Eve, his Seed are dead;  
But yet her Seed shall bruise the Serpent's head.   

Of all God's promises this is the prime,  
Of man's Redemption, in the space of time,  
From death and Hell, incurred by Adam's crime.   

Though death from this first Adam did derive  
To all his Seed, and all of Life deprive,  
The Second Adam can make all alive.   

In case that any should of me demand;  
Do I mean those, who are already damned?  
I answer no, all that on Earth shall stand.   

Believed I not this Doctrine, than too blame  
I were, since under Heaven found no name,  
Save Jesus, and salvation by the same.   


* Every Soul alive may be capable of Salvation  I Question not but every Soul alive,  
Might gain Salvation that will truly strive  
To know his Saviour, and in grace to thrive.   


* Christ died for every Soul alive.  The Universe so great, so large, so wide,  
Can in no secret place obscure, or hid  
One single Soul, for which Christ has not died.   

But yet it follows not, because that he  
Thus died for all, that all should saved be,  
Faith and Repentance, must to this agree.   

On this condition Christ saves all from woe,  
He saves not whether that we will or no,  
To save he's all-sufficient, saves none so.   

Salvation than was rendered on this-wise;  
Christ made himself an humble Sacrifice,  
That humble sinners, might his Saints arise.   

When the offender has through his offence,  
To the offended offered violence;  
He shall be freed through Faith and Penitence.   

That freely sinned, as freely should confess,  
All his offences, be they more or less,  
If he be Righteous, by Christ's Righteousness.   

A Christian man himself learns to deny,  
That Christ is all in all for him did die;  
Is his profession and Christianity.   

A Christiain is a man that's full awake,  
His eyes do see the care that God did take;  
To find a Saviour, him should not forsake.   

This Saviour lacks no power to save all,  
If all repent, they all be saved shall;  
Presumption leads through Justice, unto thrall.   

Acknowledge Justice we sincerely must,  
And of a truth confess it is but just  
To punish those Christ's merits do distrust.   

He has repaired our loss by Adans' sin,  
Through his obedience mankind Heaven win;  
Or Adam's race had ever wretched been.   

When Adam died his seed in him did die,  
Death was his Portion to posterity;  
Till Christ from death, brought life and liberty.   

If all did die, all may be made alive,  
By him that did our life from death retrieve,  
The Second Adam, Adam's seed revive.   

All shall be made alive, this (all) is meant,  
An (all) so wide, and large in its extent,  
As Adam's (all) shall die since Christ was sent.   

Christ was Gods (word) incarnated, decreed,  
T' assume man's flesh, conceived a woman's seed,  
To suffer both for man's and woman's deed.   

This God and man, or this Emanuel,  
Did conquer death, likewise the Grave, and Hell,  
That all true Christians might in safety dwell.   

But to explain what I have said before,  
All shall be made alive, implies far more  
Than these true Christians, that this Christ adore.   

This all imports the men that ever were,  
Since Christ on Earth, that are or shall be here;  
But not the damned in Hell, confined there.   


* The damned might be saved could they but repent.  They should come thence, if they could but repent  
There grace is wanting, & this does prevent  
Their freedom, makes them more impenitent.   


* This side the grave, the vilest wretch may be freed from sin.  This side the grave, the vilest wretch may be  
By true repentance, Friends with God, and he,  
From all offences, quitted fully free,   


* Man's Election considered.  Which brings me to consider what's implied,  
By man's Election, since God's Son has died,  
And how man's reprobation to decide.   

Election than I understand by those,  
Whom God in Christ, unto Salvation chose  
Before the world, when neither Friends nor Foes   


* Predestination and Gods Rigorous decree qualified.  Predestination seems t' have this event,  
To save the just and unjust that repent;  
Else to what end was Christ, Man's Saviour sent   

If God did limit by a strict decree,  
A certain number that should saved be;  
What are the merits then of Christ to me?   


* The arguments drawn from the strictness of Election, and Reprobation.  If I am found but one of God's Elect,  
For his name's sake, his mercy will accept  
Of me, my Soul and body to protect.   

Again, if I am found a reprobate,  
For my repentance 'twill be found too late;  
Unto Eternity God will me hate.   

And neither of these cases do rely  
On Christ his merits, since that misery,  
And mercy, God decreed Eternally.   


* An objection arising from the position of God's decree.  Suppose that God by positive decree,  
Ordained men both saved and damned to be,  
What Souls are they, Christ from defaults do free.   

To answer this objection thus I say,  
God Christ designed to save men Souls that stray,  
I mean those Souls out of Salvations way.   

But first, I shall be cautious, and take care,  
For to inquire and know whose Souls they are,  
In Adam's sin that had, and have their share.   

As foremost, then with Adam I begin;  
Who was the fountain, source, and origin;  
Of that distemper Epidemic Sin.   

This root was rotten, we the branches all  
Did fade, our leaves of Holiness did fall,  
Because our Bud, and Blossom brought forth thrall.   


* All mankind fell in Adam.  We all alike in Adam's fall have fell,  
The best and worst, did equally rebel;  
'Gainst God in him, that all deserved Hell.   

In sin's and tresspasses, by nature dead,  
Is every man, since Adam forfeited  
His Innocence, for which Christ's blood was shed.   


* The Elect are siners by nature as well as others, for all sinned without exception.  If dead without exception every man,  
Through Adam's sin by nature, who is't can  
Prove Gods elect, free from all mankind's, ban.   

From sin original, they were not free,  
If that from actual, they so could be  
Therefore, not righteous by divine decree.   

Elections limit doubtless does include,  
All persons with God's grace should be endued,  
Before, and since, Christianity ensued.   

As well the Penitent that has transgressed,  
As he that legally his life expressed;  
To be religious, and therefore was blest.   

And this depending by divine decree,  
On Christ his merits which God did foresee;  
On man's account, most needful things to be.   

Let us make man, says God, Christ was in place,  
Though not incarnate, yet as God the case  
Of Uncreated man, foresaw most base.   

He who beheld the matter, and the frame  
Of Adam's substance, did assume the same,  
And so a man like other men became.   

Mankind's election doubtless did relate,  
To Christ, before God Adam did Create;  
Else why should Christ in woe participate.   

All Adam's seed, God of a truth designed,  
Unto Salvation, thus was he inclined;  
Or who Christ's mission could have right defined.   

Since Adam sinned, the Scriptures say that none  
Of Adam's Race are Righteous, no not one;  
Save Christ according to the flesh alone.   

The sacred Records give out this Report;  
Of Adam's seed, they sinned in such a sort,  
That of God's glory, all mankind came short.   

Since all thus sinned in Adam, all have need  
Of Christ his merits, if they would be freed;  
From that destruction due to Adam's deed.   


* An opinion of the Heathen world, as how judged, and how Saved.  But of the Heathen world, some thus might say  
These know no Christ, in what a case are they:  
That have no Faith, nor Gospel to obey.   


* God stamped a Law in man's heart which is the Law of nature.  This query I thus briefly answer then,  
God stamped a (Law) within the hearts of men;  
Commands in nature not the moral Ten.   

In Adam's heart God did create a Law,  
To keep his Soul and conscience in such awe,  
That from his God he might dread to withdraw.   

And this the Law of nature we do name,  
Whereby some shall be judged to suffer shame,  
Some justified that have omitted blame.   


1 God made a Law of works and delivered it to Moses writ in Tables of Stone.  Another (Law) delivered God alone,  
To Moses hand in Tables made of stone;  
A Law of works fulfilled entire by none.   


2 Faith, the Tenuer of the Gospel.  Mercy to many God did freely give,  
According to this Law, (do this and live)  
But now thou shalt be saved (if thou believe.)   

 God to men the Gospel tidings sent:  
Not many knew, who the (Messiah) meant,  
Patriarches and Prophets, these knew God's intent.   

Abram rejoy'd Messiah's day to see.  
And Job foreknew who should his Saviour be,  
Whereto the Prophets by consent agree.   


1 God's Covenant with Abraham.  With Abraham God made a Covenant,  
And with his Seed, that none of them should want  
Through Faith, Salvation, that from sin recant.   

The Angel of this Covenant is he,  
Whom Abraham's seed, their only Saviour see;  
Through that belief, required in them to be.   

For to comprise the Gospel scope in brief,  
Repentance from all sin, and true belief  
In Christ his merits, are men's Souls relief.   


2 Whom the Law condemns, the Gospel will reprieve.  He whom the Law condemns let him but grieve  
No doubt the Gospel, will find a reprieve;  
For such if but the Gospel he'll believe.   

Although God's justice does man's deeds require,  
God's mercy will accept of his desire;  
Therefore God's mercy, should all men admire,   

Since mercy thus God's justice do exceed,  
Let none suppose God evermore decreed;  
Man's reprobation that reputes his deed.   

Nor yet that man's Election stands secure,  
Because he some temptations may endure;  
Sin's man's infection, penitence his cure.   

I am afraid too many men defined,  
Election stricter than God e'er designed;  
By his decree, concerning humane kind.   

God by predestination left a space,  
Wherein Christ's merits might for man take place  
Since evermore he saw man's wretched case.   

Election thus considered, does repair  
men's hopes & prompts them unto frevent prayer,  
And proves their Antidote, against despair.  
But when delivered in a stricter sense,  
It has Created fear, and diffidence;  
By its possessing men, with negligence.   


1 Some derive ill corsequences from the doctrine of predestination.  How many Persons now a days declare,  
Who be Elected, such sure saved are;  
Let them sin on, Election will them spare.   

Again one man will to another say,  
Some hear Sermons every Sabbath day;  
I hear none, am saved as well as they.   

For aught I know the Preacher may be one  
Designed of God for reprobation,  
What need of Preachers, Sermons will save none.   

Thus will the vulgar and Illiterate men  
Dispute the case, and argue now and then,  
Enquiring who are saved, who not, or when?   

Which thus Creates destruction in the brain,  
Some blessed as Abel are, some cursed as Cain  
To those damned by decree, Devotion's vain.   


1 Cain no Reprobate by positive decree.  Who can affirm, or for a truth dare tell,  
Cain by decree, was reprobate of Hell;  
When God would him accept had he done well.   

Mercy was offered unto Cain, when he  
Had Abel slain; says God shalt thou not be  
Accepted, if thou dost but well by me.   

To say that God did Cain commiserate;  
And prove that Cain was then a reprobate,  
Seems from God's justice much to derogate.   

Cain in his wrath, did first his Brother kill,  
And cause his blood upon the Earth to spill;  
Then vengeance overtakes him for the iii.   

From which I might attract this inference,  
Just Abel died, was saved through Innocence,  
And Cain condemned, for his Impenitence.   

Had Cain repent of his crime and sin,  
This homicide, and fratricide had been  
An object doubtless should God's favour win.   

Therefore his Condemnation I believe  
Was not so strict, but mercy might reprieve  
His Life from death, did he repent and grieve.   

My reason is, because I no where find  
His doom, precede his deed; but come behind  
His Brother's murder, whereto he inclined.   

If Cain was reprobated ever more,  
Should mercy say, that sin lay at his door;  
Since so decreed, he could have not forbore.   

IT would seem Injustice in our God, should he  
First damn this Cain, then him Create to be,  
A man of mischief; from sin never free.   

This circumstance proves God the Origin,  
And fountain of corruption, whence man's sin  
Since Adam's days, derivative has been.   


1 Esau no reprobate by predestination.  Let's take a view of cursed Easau's state,  
and see if God this Creature would Create;  
To be an everlasting reprobate.   

This inconsistent, doubtless needs must be  
With him that's mercy, in the highest degree;  
Then for damnation, none Created he.   

God by his life hath sworn, that his delight  
Is not in sinner's death; but that they might  
Return, and live religious in his sight.   

He would have all men to be saved, and they  
To understand the truth, and it obey;  
Thereby salvation to secure for aye.   

Jacob I loved, and Esau did I hate,  
These words some wrist, and wrongfully translate  
To mean this Esau, born a reprobate.   

Of Easau's reprobation by decree  
I never read; nor of his doom, till he  
To Jacob sold his Birthright for a Fee.   

No more than of cain's, doom before he slew  
His Brother Abel, which doom did ensue  
The murder, as the stipend that was due.   

The Potter he hath power o'er the clay,  
This is a truth, that no man need gainsay;  
But who made Pots, designed to cast away.   

'Tis like the Potter may sometimes mistake  
In temp'ring mould, and so a vessel make  
Fit for no use, or in its forming break.   

But God admits of no mistakes, for he  
Was all-sufficient when he did decree  
What matter and formation man should be.   

Now for to honour God, and reprehend  
Their Judgement, who to know Gods will pretend,  
Yet bound his boundless mercies without end.   

Mercy and Meekness, Justice, Truth and Grace,  
Can not admit, not in the least embrace  
Damnation, for his un-born Creatures case.   

This is foreseen if prudetnly men pause,  
God will not execute without a cause,  
All his commands are true, and just his Laws.   

But yet this truth is not by me denied,  
By man's damnation, God is glorified,  
By man's salvation more, and more beside.   

The one God from his presence does expel,  
For his transgressions to the pit of Hell;  
The other suffers, with himself to dwell.   

And both these persons represent his might,  
That goes to Hell, where's everlasting night:  
To Heaven this, where is eternal light.   

And thus I have endeavoured to express,  
God's Acts of mercy, and his righteousness,  
The harmless state, and their state that transgress.   

Predestination's danger to allay,  
Pass lightly o'er this bog thou canst not stray;  
Faith and Repentance, miss not Heaven's way.   

I know I shall be either damned or saved,  
And shall be Judged as I myself behaved;  
Yet hope for mercy which I ever craved.   

I'll Judge myself, and will myself condemn,  
My frailties urge me to it now and then,  
Not damn myself least God should me contemn.   


1 Election & reprobation, depends on man's penitence or his prisumption  Man's Reprobation, and Election, dreams  
Appear to some, to others strictest themes;  
To me a medium 'twixt these two extremes.   

My reason prompts me, that all persons may  
Obtain salvation, that repent and pray;  
In faith to God, through Christ their crimes t'allay.   


1 God intended the Salvation of all by the mission of Christ.  Salvation to all mankind was God's aim,  
In sending Christ, the Apostles do proclaim,  
Christ has a balm for each believers maim.   

Then blessed Jesus who for man didst die,  
Grant me thy grace for ever to rely  
Upon thy death; until I live thereby.   

So shall I render praise for evermore,  
To thee whom I in spirit do adore,  
With heart and voice according to my Lore.    

SUBJECT X. The Right description of a true Christian, and those qualifications pertinent to this believer in his state of Grace, and Christianity.  

A Christian is a man that is sincere,  
And honour's God with reverential fear;  
One who believes in Christ as crucified  
For his transgressions, all his sin's to hid:  
One that declares he nothing does possess,  
As rightly his, save what's unrighteousness;  
One that stark naked to himself does seem,  
Yet clothed with Righteousness in God's esteem,  
One of his worth and merit, never brags;  
But strips himself of his unrighteous rags.  
He makes himself as naked as was Job,  
For Christ to  him with his righteous robe  
And thus you see the Christian man is one,  
That would be righteous either all or none.  
Although to this he has a willing heart,  
He's never righteous here, but in part;  
He on the one hand, will himself deny,  
Thereby his God the more to glorify,  
And on the other hand, he will confess;  
That Christ is all in all, his righteousness,  
One thinks him rich enough whilst he can plead,  
His Saviour's merits and that Christ was dead.  

1 The Christian, his behaviour towards God.  The Christian man foresees it him be fit,  
When God commands he should to God submiti  
Let God rebuke him, then will he not faint,  
Nor yet of his correction make complaint;  
When vile temptations seek to do him wrong.  
He shields himself with faith and so is strong,  
He ever dreads he shall himself disgrace;  
Thus to the Devil, never will give place;  
He Soldier like keep-Guard, does watch & pray  
In these is exercised, both night and day,  
Through Christ his merits, still he recommends  
To God his Soul, and God his Soul defends;  
He always trembles at the Almighty's Rod,  
Which makes him more religious towards God.  
All his deportment does derive from grace,  
Whose love and meekness mercy will embrace;  
His duty towards God discern I can,  
But what's this Christian's duty towards man?  

1 His deportment towards man.  His carriage towards man, is just and true,  
For he will render to all men their due,  
He hates contention, and the cause of strife,  
Loves Peace and Friendship, as he loves his life.  
Of quietness, he does so much approve,  
He would have all things to be done in love;  
He bears in mind no bitterness, nor gall  
To none, but pure affection towards all;  
He is not willing Gods commands to break,  
Therefore will use forbearance with the weak.  
He honours others, does himself debase;  
Gives them the better, keeps the worse place  
Of others sins, by no means will partake;  
But warily, these and their guilt forsake;  
And thus his carriage towards men you see,  
In all respects is from offences free;  
Yet some would know, since that it may be known  
What's his decorum to himself alone.  

1 His descency towards himself.  Truth to declare he does in very deed,  
At all times to himself, take care and heed;  
Is always sober, and does duly watch,  
That no temptations unawares him catch,  
Since Christianized he holds it fit, that he  
His sins of Youth, and Youthful lusts should flee:  
Christ is his Captain, Devils him despite;  
With whom Faith's battle he's engaged to fight,  
Though Devils aim his strength, and force to blast,  
He questions not to overcome at last,  
He's found in Armour, fears no stab nor scar,  
During the manage of his holy War;  
He knows this is well doing, is not tired,  
In hopes his warfare will be soon expired,  
His youthful Time he now seeks to redeem,  
Which he found lost in his, and Gods esteem;  
With wickedness resolves he to contend;  
Till God shall bring his life unto an end,  
Which times he knows shall gain so great renown,  
God will himself reward him with a Crown.  

2 His carriage towards the World.  His carriage to himself we saw, would see,  
What yet might to the world, his carriage be,  
Within the world he Circumspectly walks,  
With whom herein converse's wisely talks.  
He views the world which is by him forgot,  
And seems to use it, as if used it not,  
Himself he fashions not, nor will he frame;  
Like to the world because he shun's the same;  
Nor with the cares thereof will he like some,  
That are unwise, be likewise overcome,  
Nor lay up treasure on the Earth where rust;  
And moth corrupt men's riches unto dust,  
Content he's with the talent, God him gave;  
For to maintain his life this side the grave;  
He meddles with no business but his own,  
For he would not a meddling Fool be known,  
During his life in this world all his care;  
Is how for life Eternal to prepare,  
To God, to Man, himself, the world, thus I  
In brief have writ the Christians History,  
Which may all ever practice till they die.    

SUBJECT XI. A Discovery of the Faithful and devout Christians, Quality, and Conversation.  

A Christian by belief, those things obtains,  
Promised in Time, and after Time remains.   

DEad was this man that's now alive,  
His death from Adam did derive,  
In Adam's sin he lay as dead,  
Till Christ awaked his drowsy head.   

No sooner did this man awake,  
But presently he does forsake  
His bed of sin, wherein he lay,  
And to the Temple goes to pray.   


1 The Christian resembles the Publican.  The gesture of the Christian man,  
Is like that of the Publican;  
Who thinks himself to be so base,  
Not worthy there, of the worst place.   

He villisies himself, that he  
The chief of sinners thinks to be,  
And seriously will it confess;  
Christ is alone his Righteousness.   

He's meek in Spirit, and is Poor,  
Therefore will pray hard by the door;  
T'approach the Altar, fears affront,  
Till he does penance at the Font.   

There falling down upon his knee,  
O Lord be merciful to me,  
A sinner prays, 'tis not denied,  
And by this prayer is Justified.   

Now since his Maker made him just,  
In his Redeemer put's his trust;  
To whom he bears an upright heart,  
Till death his Soul and body part.   

He's now alive, and dead to sin,  
When the dull world, lies dead therein,  
But he while living lives to God,  
And fears his wrath, to shun his rod.   


1 He will not bring forth Fruit to himself.  He'll not be found that fruitless Elf,  
Like many one lives to himself;  
By him shall Christ be glorified,  
To him will live, for whom he died.   


2 He hath content in every state.  In every state to be content,  
He learned all dangers to prevent,  
The Christian can for truth relate;  
He has content in every state.   


3 He has nothing yet possesses all things.  He nothing has yet does possess  
All things, because Christ's Righteousness:  
And should he not possess the same,  
He all things else would (nothing) name.   

He seems to sorrow, and to joy,  
Enjoys both comfort, and annoy,  
He's like a Ship by waves that's tossed;  
Sometimes all his Intents are crossed,   

He's oft cast down like one forgot,  
And yet we find him Perish not;  
Sometimes to fall God gives him scope:  
To rise again by Faith and Hope.   

Likewise he seems for to decay,  
Yet is renewed that very day;  
So that no man on Earth can know,  
The Christian's state by outward show.   

He's poor, but rich can many make,  
That of his Council will partake,  
Whose Treasure's there; where is his bliss;  
In Heaven's Kingdom, not in this.   

One that's in darkness to our sight,  
But in this darkness finds the light;  
'Tis he of whom the Scripture saith,  
He lives by Bread, but more by Faith.   

One will converse on Earth in love,  
While's Conversation is above.  
His Treasure's there, where is his heart;  
We have him hear but in part.   


1 His life is hid with Christ in God.  His life is hid with Christ in God,  
Who when chastised, will kiss the Rod;  
The Christian life I thus descry,  
To be a hidden mystery.   

He is but weak, yet has the might;  
To do all things in others sight,  
For Christ upholds him by his hand,  
And gives the Christian Strength to stand.   

But what he doth through Christ his strength,  
Shall to God's glory tend at length;  
For he would not enjoy the same,  
Unless to glorify God's name.   

He knows that God alone did give  
Unto him life, thereby to live;  
And if to live, to live aright,  
He of a truth finds God's delight,   

The Christian man to none does wrong,  
Yet meets sometimes an envious tongue;  
The noise of which does him annoy,  
Lest God should justly it destroy.   


1 No weapon formed against him shall prosper.  He knows no weapon prosper shall,  
'Gainst him that's formed, nor cause his thrall.  
His life with Christ in God is hid,  
To malice can defiance bid.   

Yet would with mercy be involved,  
Therefore desires to be dissolved,  
That he a Mansion might obtain,  
For aye in Heaven to remain.   

Where now I am resolved to leave,  
Him whom the world could not deceive;  
An Heir of glory he was born,  
And therefore held the world in scorn.   

Though he at first was born in sin,  
And for a time lay dead therein;  
His Second or new birth to grace,  
Gave him true glory to embrace.   

No doubt he now this happiness,  
In Heaven's Kingdom does possess;  
Which may all Christian men partake,  
With him for Christ our Saviour's sake.    

SUBJECT XII. Supremacy and subordination considered, both as to the legality of Sovereignty and the loyalty of Subjection, from the impartiality of our Saviour's expression to the Jews, concerning the Tribute Money in Mat. 22.21. Render therefore unto Caesar, the things which are Caesar's, and unto God the things that are Gods.  

Kings in their Kingdoms, God do represent  
They're Potentates, next God Omnipatent.   

WHo to the Crown of glory will be true,  
Must give God's Crown & Caesar's Crown their due  
Our Saviour Christ informed us there are things,  
Pertain to God, and appertain to Kings.  
As fear and honour, both which do relate  
To God himself, and to the King's Estate;  
Kings Gods Vice-gerents are, he them enthroned  
Because as his their power should be owned,  
'Twas God alone these powers did ordain;  
Whose cause as lawful Subjects should maintain,  
Since God ordained the King, thus to control;  
Be Subject then to him let every soul,  
Who dare dispute this Power do but plod,  
How to resist the ordinance of God,  
Who thus resolve, the Scriptures say, shall gain  
Damnation: a just Pension for their pain;  
The thoughts hereof methinks should much suppress  
Sedition and Rebellions wickedness;  
All Subjects of their errors should convince,  
To fear their God, and reverence their Prince;  
Factious Rebellion of a truth has been,  
Found in effect to be a witchcraft, sin,  
A sin in Royal crimson deeply died,  
An evil of that nature 'tis denied,  
None save the same makes man a Regicide.  
Cursed his intent that wickedly will Arm,  
Himself to do the Lords Anointed harm,  
Kings are ordained these factious men to awe,  
By Regal justice, and the Kingdoms Law.  
I say their Regal power in a word,  
Is not in vain to bear the Kingdom's Sword;  
Which to the evil vengeance should afford.  
As for the Sword 'tis clearly understood,  
To terrify the bad, and not the good;  
Since thus designed then is it not a shame,  
To see the Subjects quarrel at the same,  
As heretofore did England's regal Foes,  
Who King, from Kingdom, Crown, and Head depose.  

1 Monarchy metamorphosed to Democracy.  That unexpected England's Monarchy,  
Was Metamorphosed to Democracy;  
And Governed by usurping Tyranny,  
Which Government we found, not long remain,  
Till God restored our Kingdom's King again,  
He who exiled was from his regal Throne,  
Returned to the enjoyment of his own.  
Thus God himself did all his foes withstand,  
Brought home in Peace; the regend of our Land.  
The Kingdom, subject made to his command.  
No doubt but God's deliverance in this thing,  
Should caution men for to obey the King.  

1 Obedience deniable to the usurpers of Authority.  And unto those obedience to deny,  
That are Usurpers of Authority,  
God thrones the King, when Rebels take him down  
Confusion wracks the Kingdom with the Crown  
Peace is disturb, scarce one shall stand in awe,  
But Plead their will, and conscience is their Law,  
Too true our late experience this hath found,  
When Treachery and Treason did abound;  
Till furious rage and cruel worth accursed,  
Did without mercy murder Charles the First;  
God grant our Charles the Second long to Reign,  
In peace the true Religion to maintain;  
Make those his friends that were before his foes,  
Whose wilfulness his Power did oppose,  
And if God's pleasure, may he rectify,  
Our Nonconformists, with conformity;  
That Union and Communion may be found,  
Unto the glory of our God redound,  
Till all with glory shall of God be Crowned.  
Preserve this Kingdom, bless the Church and State,  
Increase our Love, and nullify our hate;  
Vouchsafe that all who shall succeed the place  
Of Charles the Second, may his Faith embrace;  
The Faith great Charles maintains, may more defend  
Until the world, and Generations End.    

SUBJECT XIII. Tribute and Custom are commanded by God, to be rendered the Ministers of Christ, because their due, as well as their Lawful Magistrates observed from Rom. 13. vers. 6.7. 
For this case pay your Tribute also: for they are Gods Ministers, attending continually upon this very thing.  
Render therefore to all their deuce, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour.   

God doth allow a Tribute to this end,  
Those to maintain, his Altar that attend.   

GOd this commands, therefore must be his will  
What he commands all should seek to fulfil  
Who his commands neglect, no doubt do ill.  
The reason why it is, because that he  
Made these commands, and them observed to be:  
In brief, you see the question thus replied,  
Where Tribute's due it must not be denied;  
And God thereby is also glorified.  

1 Ministers ought to be paid their Tribute.  To Ministers God would have all be true,  
In paying Custom, where the Custom's due,  
Fear to whom fear, and honour to the same,  
Where honour's due, this gain's an honest name  
And shelters man from spite, contempt & shame.  
And from all scandals, will a man release,  
Make him beloved, and then shall live in peace;  
Of Tenths and Tithes the Preacher must partake,  
God's laws allow it, and for conscience-sake;  
Then those that scruple payment needs must err  
Feloniously they rob the Minister,  
Not him consider as God's Messenger.  
Dishonour God that gave it to maintain,  
The Preacher as his Payment for his pain;  
Them to defraud no doubt our God will Ire,  
The labourer is worthy of his hire,  
And God his due, will at our hands require;  
O let us not detain the Preachers mite,  
Since God's commands, confirms the same his right,  
But with his Tribute freely to impart,  
To him as his (not ours) with all our heart,  
For he takes pains and so 'tis his desert.  
So Honour to whom Honour, every thing,  
Commanded from the Beggar, to the King,  
As loving Subjects, than God will us own,  
Both to this Crown, and that of Heaven's throne  
And shall adopt us children of his own.  
Implore we then his grace to live thereby,  
While here on Earth in Love and Amity;  
Endeavouring and daring to be true,  
And to our power render all their due,  
Pleasing our God, and bearing right regard  
To his commands, that will us sure reward:    

SUBJECT XIV. God's love to mankind, and the Terms of of Salvation, considered, from John 3.16. God so loved the World; that he gave his only begotten Son: that whosoever believeth in him should not perish, but have everlasting life.  

Man sinned, Hell gained, and Heaven was his loss,  
Christ to save men from Hell: died on the Cross.   

GOds goodness did behold man's wretched case  
Since Adam's fall in sin, and void of grace,  
This moved his mercy to commiserate,  
Poor man's condition, in so cursed a state,  
When weltering in his blood, through sin he lay,  
God's bowels yearned, that he consults a way,  
For his salvation that so vile did seem,  
In his pure eyes and how him to redeem;  
From that so base a case in God's esteem.  
The means whereby he man's redemption wrought  
Was by his death, man's life, that dearly bought,  
And that was God himself becoming man,  
Who made Eternity, to seem a span;  
For God incarnate did himself behave,  
As man [excepting sin] unto the grave,  
Whose sinless nature, never did deprave;  
Christ was his name, to death was crucified  
Upon a cross, and thus as man he died,  
To save believers that in him abide,  
By virtue of whose death, men life obtain,  
Christ bore the loss, and man enjoyed the gain,  
He suffered torments he endured the grief,  
And sacrificed himself, for our relief,  
Betwixt two malefactors, as a thief.  
The way, the truth; the life, he since was found  
By those believers, sin their souls did wound,  
In him all these find mercy to abound.  
We all things have in Christ, and Christ is all,  
And every thing, to those on him that call,  
For instance, when our sins, our Soul make sick,  
Physitian-like does search us to the quick,  
By lancing our corruptions, so that we,  
From sinful Ulcers are by him set free;  
He powers the Oil and Balm in every wound  
Of sin sick souls, to cure and make them sound,  
And now no more man's duty than belief  
In Christ, repenting all his sins with grief;  
And when this service is performed, than he  
Shall to his Master's joy admitted be;  
Will seem to God without a spot of sin,  
As not defiled by Adam's Origin,  
Christ's blood and his repentant tears did flow,  
To wash his Leprosy, as white as Snow,  
His crimson crimes, no more their redness show.    

SUBJECT XV. A Mediation on Esay the 55. vers. 6. Seek the Lord while he may be found, call upon him while he is near.  

In seeking God, by Prayer Invoke his Name,  
And when he's found O man extol the same.   

INquire, my soul, search earnestly, and seek  
For him who is most mighty, and most meek;  
Use all the means thou canst till thou dost find  
Who is most mighty, and most meek, most kind.  
Pursue thy search, and doubtless thou shalt see,  
who's mighty most, most meek, most kind to thee.  
And when thou shalt this truth experience,  
'Twill quit thee of thy fear and diffidence;  
By framing in thy heart a larger scope,  
For faith to Act, than was required by hope,  
Faith is that powerful grace whereby the soul,  
Does over all despondencies control,  
And does its self upon Christ's merits roll.  
But hope is oft assaulted by despair,  
Sometimes dejections does poor hope impair,  
Yet 'tis renewed again by fervent prayer,  
Faith joined to hope, or hope in Faith to rest;  
Are buckler's of such Armour-bearers breast,  
These fortify his courage, so that he  
Will conquer, more than conqueror, shall be.  
Whereas if he had neither of these twain,  
Nor faith, nor hope, no conquest could he gain,  
But Esau-like, the Lord his God might seek,  
With cares and fears, and tears, upon his cheek,  
And yet in searching, not find him at all,  
Or finding of him in effectual,  
Because that love the best Grace of these three  
Within his Bosom is not found to be  
Where is true hope, O there true Faith gins,  
For love to cover multitude of sins,  
This hope to no man does create a shame,  
But rather renders credit to his name,  
Then cease we not to seek God virtually,  
Till sound through faith and hope, and charty.  
This is the day of grace wherein he ought,  
For to be found, and by his Servants sought,  
Now is the accepted time, when this is past,  
No search for him, no finding him at last,  
Seek God my soul, whilst thou canst not him see,  
Lest when he's seen he'll not be found of thee,  
Seek him by hope, and thou shalt find him near,  
By Faith this day of grace, though he appear  
Not to the eye of sense, to see him clear;  
All shall behold him at the Judgement day,  
But those far off, his Laws did disobey,  
And others near, to save their souls for aye;  
If that we would not seek the Lord in vain,  
We must seek him in Truth once, and again;  
Yea oftentimes, or rather constantly,  
Till with his presence he our souls supply,  
Let us not seek an other thing to find,  
Instead of God; but God whom we designed,  
Nor any thing besides God wish in heart,  
Nor yet for any thing from God depart,  
And since that God is near; this day of grace,  
Then let us seek the presence of his face,  
With right regard to him, and reverence,  
Declining not this search die diligence,  
In Truth and Love then, let us seek God ever;  
Until we find him, and when found let's never  
Cleave unto what from him, our souls may sever.    

SUBJECT XVI. A Contemplation on Job 20. vers. 5. The triumphing of the wicked is short, the joy of a Hypocrite is but for a moment.  

An Hypocrite is not within devout,  
All his Devotion's visible without,   

LO how he Tirumphs, now puffed up with pride  
Whose time is as uncertain as the Tide,  
One day unto his days he cannot borrow,  
To day he Triumphs, tumbles down to morrow;  
From goodness and from virtue he will vary,  
Although he knows his time, but momentary,  
Thus than his Character to amplify,  
This is the Hyprocrites Hypocrisy,  
'Tis said of Hyprocrites, their Congregation;  
Shall be destroyed by certain desolation,  
Good reason why? the just is more in danger,  
Of him although his neighbour than a stranger,  
For with his mouth he flatters and dissembles,  
And in this case the Devil he resembles;  
The Scripture tells us they have a leaven,  
Of which we must beware, or forfeit Heaven,  
They heap and treasure wrath against that day,  
When God his wrath will on their wrath display.  
They in their youth do die, their life is found,  
To be amongst the unclean, and unsound;  
The Hypocrites cannot those things approve,  
Which they themselves profess, nor can them love  
What they in words pretend for to maintain,  
The same they in their practice do disdain;  
Which makes their guilt the more, because hereby  
They make pretensions unto Piety,  
Thus seem what they are not unto man's eye.  
And yet they hope to have a good repute,  
Although their works their words all times confute  

1 Man aught to be really Holy, and not so thought of.  May we endeavour rather as we ought  
For to be Holy, than be Holy thought,  
What profit is it, if to men we seem,  
To be what we are not, in God's esteem?  
This is debasing of man's nature more,  
Than was the baseness of itself before,  
To counterfeit true holiness no doubt,  
Is as unholy as to be without.    

SUBJECT XVII. A Reflection on Eclesiastes Chap. 7. vers. 4. The heart of the wise man is in the house of mourning, but the heart of fools is in the house of mirth.  

Mirth is a feast, and Fools thereon do feed,  
Mourning a fast, the Wise do find of need.   

THe wise man's heart is in the house of sadness,  
The unwise man's, is in the house of gladness,  
There is his heart because there is his treasure,  
Of Avarice, Lust, Luxury and Pleasure;  
His wont wantonness, delight and laughter,  
Seem but to feed him, for the day of slaughter,  
Wise Solomon, once said in sober sadness,  
Of laughter, that it was but merely madness,  
And as for mirth, gave this narration of it,  
That it is vain, what doth a vain thing profit,  
The heart in laughter is through sorrow troubled  
And thus is mirth with heaviness redoubled;  
Pleasure is but an Airy inclination,  
To some unlawful objects acceptation;  
What from a mind corrupted is productive,  
Allured with sweetness, sinful and destructive,  
Who most delight in sin, find most conviction,  
Both of the weight, and burden of affliction;  
How great therefore must be those person's folly.  
Who do defy all dangers to be Jolly,  
He that in sin till death makes perseverance,  
Shall at the Judgement, pay for his appearance,  
When sinful pleasures vanish, guilt remains,  
And punishment Eternal is the gains,  
But sacred pleasures, never will annoy,  
They are forerunners of Eternal Joy,  
Such as the pleasure is, such is the Pay,  
If good, 'tis weal if bade then woe for aye;  
God grant us all those joys reserved in store,  
At his right hand, remaining evermore.    

SUBJECT XVIII. A Reflection on Psal. 49. vers. 20. Man that is born in honour: and understandeth not, is like the Beasts that Perish.  

Men highly born; that is of a noble Birth,  
And void of Knowledge, are as Beasts on Earth.   

WHat's man's high birth, and to be nobly born?  
If Foolish, he's the object of men's scorn,  
A Noble man of understanding void,  
Is man Ignoble, ne'er true worth enjoyed;  
Honour cannot adorn him in the least,  
Whom indiscretion renders like a Beast,  
Vain are his vaunting thoughts whose arrogance  
Prompts him, 'tis wisdom when vile ignorance,  
Pride and ambition, are those captious Schools,  
Or Universities of perverse Fools;  
These nurseries teach many to inquire  
Their own demerits, their deserts t'admire;  
For men to search their glory is not found,  
To be their glory, nor thereby renowned,  
Who dive's within himself to know his worth,  
Should be ashamed to tell, or bring it forth,  
What is man's right as man, but what's within  
The root and branch of every blooming sin,  
All other things in every man alive,  
Are not their own but God's from him derive,  
May no man glory in himself nor boast,  
Of man, but God, and by the Holy Ghost,  
May not the wise man in his wisdom joy,  
Lest God that wise man's wisdom should destroy,  
May not the mighty man rejoice in might,  
Lest justly justice should his joy requite;  
May not the rich man glory in his wealth;  
Lest that he lose his riches and his health;  
But may all glory thus with one accord,  
That they do know and understand the Lord;  
May no man be desirous of vain glory,  
It is a sin, for sin men should be sorry:  
The world's vain glory is a sweet deceat,  
A labout that's unfruitful; or mere cheat,  
A fear which is perpetual, a slavery,  
A danger in a counterfeited bravery,  
Most void of providence, when it began,  
Without repentance finished oft by man,  
He that desires true honour to obtain,  
Let him despise it, and 'twill be his gain,  
Who honour slights as trivial that man shall  
Without dispute be honoured of all,  
He that makes transcient honour the reward,  
Of his good works, has God in small regard,  
He that will glory, but not in God's name,  
'Tis feared God will his glory turn to shame,  
Remember then O man, all men among,  
Thou art a Brother to the dirt and dung,  
When as ambition pride and lust sway thee,  
Gonsider then thy shameful Pedigree;  
Be humble, and humility shall raise,  
A Pyramid of fame unto thy praise,  
And men shall find the truth of this short story,  
In thy translation hence, from Grace to Glory.    

SUBJECT XIX. An observation from Proverbs 22. vers. 22.23. Rob not the Poor because he is Poor, neither oppress the afflicted in the Gate, for the Lord will plead their cause, and spoil the Soul of them, that have spoiled him.  

I fear that man who plunder will the poor,  
Robs Christ, and 'gainst his soul shuts Heaven's door.   

ROb not the Poor because his poverty  
Requires thy pity, not thy Robbery;  
Beware lest thou his little shouldst make less,  
In doing thus thou dost unrighteousness.  
Oppress not thou the needy man, lest he  
By Innocence, Incures a curse on thee,  
God pleads his cause whose judgement will recoil  
Upon their Souls, the indigent that spoil,  
We by our Nationall unrighteousness,  
Do rob the poor, and daily them oppress.  
'Tis Felony to keep the poor man's right  
From him, when God allot's it in our might,  
There is an overplus for him designed,  
In Bags, and Barns, and Grainaries confined;  
The poor's revenues God gave men in trust,  
On this condition not to mould nor rust;  
Appointing distributions to the poor,  
According as he should increase man's store,  
And to encourage men this truth them told,  
That gives in love, receives an hundred fold,  
No reason Charity should be so could.  
Then let us not who can, withhold the hand,  
But be obedient unto God's command;  
'Tis he who past his word to see us paid,  
And shall we give as of returns, afraid.  
No, let us not, may Faith enlarge each heart,  
With what's the Portion of the Poor impart  
He gives as much, who gives the widow's Mite;  
As if he gave all Treasures in God's sight,  
And thus 'tis better, than receive, to give  
Unto the Poor, although we poorly live.  
Of Fatherless and Widows God takes care,  
To do these violence, let men beware:  
Likewise the stranger not born in our land,  
Should be maintained says love, and Gods command  
There is a way for men to pay respect,  
To these poor objects, yet not to neglect  
The due regards, which to ourselves belong,  
For else these objects, or ourselves we wrong;  
Perhaps by giving more than what we can,  
Or less than aught unto the needy man,  
The surest way is first to mind our store,  
Then open our Gate, and give unto the Poor,  
He that is merciless, and not inclined  
To others, shall from God no mercy find;  
But he that's merciful, by him has found,  
Mercy from God, compassion to abound,  
Such gives the Poor with joy, and will impart  
Of his increase to those with all his heart.  
But he dishonours God, who will not lend  
To him his coin, nor be the poor man's Friend,  
He gains that gives unto the needy man,  
That gives him not, shall lose, do what he can.    

SUBJECT XX. An extraction from Esay 5. vers. 11. Woe be to them that rise up early in the Morning to follow strong drink, that continue till night until, Wine inflame them.  

When men o'recharge themselves, with drink or Wine  
They are transformed so brutish as the swine.   

THere are that take delight to Bib, but know;  
To drink, & Wine there does pertain a woe  
And 'tis to such that in the Morning rise,  
To render Bacchus' early sacrifice,  
Continuing till Wine do them inflame,  
To pay their Homage unto Bacchus' name,  
Thus persevering from the morning light,  
Until the same is veiled with sable night,  
Desirous still of more, in more delight.  
There is a kind of Magic found in Wine,  
It seems to mock, to laugh, to smile and whine;  
And thus likewise strong drink is said to rage,  
As challenging who would with it engage;  

* Drunkenness bereaved men of their senses.  Which some attempt, & these hereby deceived,  
Are of five senses, all at once bereaved.  
For those then that will in the morning rise,  
To follow these till night, they are unwise;  
Th' Apostle twice this caution does repeat,  
With him that is a Drunkard not to eat;  
And Solomon in his Proverbial Book,  
Says, such companions should be quite forsook  
'Cause God their conversation cannot brook;  
Such are the qualities of Drink and Wine,  
They will transform Men to the shape of Swine;  
The Drunkard swallow's Glasses filled to th' brim  
With Wine, and yet the Wine does swallow him,  
God disregards him, Angels do him shun,  
Men they deride him, as he's vice's Son;  
Virtue declines him, thus he is betrayed,  
Unto the Devil there's his wages paid,  
Drunkeness the vice, of vices needs must be,  
When mother of all evil styled is she,  
The matter of all mischief, and the Well,  
Whose spring of vices takes its rise from Hell;  
The trouble of the senses, and among  
The rest, it is the tempest of the tongue;  
A vice that much men's consciences do wrong.  
What is it more I can of it descry,  
Unless the Shipwreck of pure Chastity.  
'Tis time's consumption, and from this to vary,  
It is a madness which is voluntary;  
Corruption of good manners such a thing,  
Where from no goodness but all evil spring,  
That much discomfort to the Soul do bring;  
The Body and the Soul it does annoy,  
Distempers one the other will destroy,  
Consider then, who will his strength afford;  
To Wine that ever scorned to fear the Sword;  
Who have as yet, I wish they may at length,  
Reserve for God, and not for wine, their strength  
Expel extravagance and so decline,  
The superfluity of Drink and Wine,  
These are the means to make man's life Divine.    

SUBJECT XXI. An observation from Math. 5. vers. 33. Thou shalt not forswear thyself, but shalt perform unto the Lord thine Oaths.  

To swear and forswear, is a vice so base,  
No sin more sinful, nor breeds more disgrace.   

THree ways there are whereby a man forswear  
Himself may doubtless, if he he does not fear;  
First swearing that which proveth false, and he  
Himself foreknows the same most false to be,  
Though God his thoughts, his words, & works do see  
And secondly when swearing what is true  
Mean while in thoughts of falsehood to ensue.  
And thirdly, swearing what proves but a lie,  
The very time he holds its verity,  
Which thing incurs the guilt of perjury. 
1 There are three ways whereby man may commit prejury.   
Of these two former Oaths let men beware,  
Abominable, and absurd they are;  
In conscience Court, the third proves not a sin,  
One's cogitation conceives truth therein;  
Which is the real reason rendered, why  
Man may swear false; and yet not swear false-ly,  
Great is the danger than no doubt when man  
To swear, and forswear, doth the most he can,  
In this he does defy God to the face;  
Though more then half in Hell's condemned case,  
To style the swearer (man) almost is evil,  
Because he's worse; in somethings than the Devil:  
For instance, at God's frowns the Devil trembles,  
The swearer does not thus, he but dissembles;  
Yet of the swearer for to speak the best,  
He is a man the Devil has possessed,  
But least some chide me for my wilful rail,  
I mean not those who often have their failings;  
Nor such as swear, when lawfully required,  
But who presume to swear, when not desired;  
And this I term the wilful common swearer;  
Forewarned by God and men, yet is no fearer  
To take the name of God in vain by Oath,  
And by a curse, or as sometimes by both.  
Is such as horrid sin, not one can be  
Without repentance; from its guilt set free;  
Much more than when 'tis lightly took in vain.  
Void of a curse, or Oath, yet guilt remain,  
Swear not at all, says God to every one;  
No not by Heaven, for it is God's Throne;  
Nor by the Earth to swear do thou accord;  
Because it is the footstool of the Lord;  
May men's communication be therefore;  
Yea, and yea, nay, nay, and no more;  
Yea, for truth to nullify an Oath,  
Nay, for denial, there's the scence of both.  
It's well God has forbidden man to swear,  
Lest that by custom man would not forbear;  
Apt to mistake sometimes we are hereby,  
And so incur the guilt of Perjury,  
Which is a desperate Iniquity.  
There's none can safely swear but God, 'cause he  
Is not deceived, which mortal man may be,  
'Tis best not t' swear at all, least by the same,  
Men should attain facility of shame,  
And to a custom from facility,  
And from a custom into Perjury;  
Who often swears, sometimes forswears no doubt  
To shun the danger, men should be devout;  
Who gives the reins too much to's own tongue,  
May chance his name & reputation wrong.  
By speaking that, which may create his shame,  
And make him blush in silence for the same,  
For Oaths and curses past, may men repent,  
'Twill make oaths guiltless, & may oaths prevent  
This is most true, try this experiment.    

SUBJECT XIV. On Luke 12. vers. 47.48. And that Servant which knew his Lords Will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.  
But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.  

That man who knows God's will, dost not, and he  
His will that knows not, these shall beaten be.   

WHo knows God's will, and does it disregard  
I find that many stripes are his reward,  
That knows it not, yet renders God the wrong:  
Again, I find few stripes to him belong,  
How vain is't then for men, themselves t'excuse,  
In either of these cases God abuse,  
Who knows, his Master's will, and does it not  
'Tis just that many stripes fall to his lot  
That's Ignorant thereof, and will begin  
To plead his Ignorance, that's found a sin.  
Then let none think, whose Ignorance abuse  
Their God, this sin will others sins excuse.  
Yet 'tis Gods will that man should be so mild;  
And Innocent as is the harmless child,  
That is like these in malice, but what then!  
In understanding would have all be men;  
To know himself he would have all to learn,  
And 'tis their shame, that cannot him discern.  
men's Ignorance excuses, will deny,  
When they exceed the days of Infancy,  
Youth, Manhood, and old Age, if these neglect  
To mind their God, how can he them protect,  
That never cordially did him affect.  
Justice must have its course, in the event,  
On these no mercy craved, nor did repent;  
Thus some men's understanding are so dim,  
Tell them of God, and they care not for him,  
If scriptures we peruse the cause we find,  
Is Ignorance, that makes their hearts so blind.  
'Tis good much to discern, and to live well,  
Is found that good the other do excel;  
In case that men, cannot them both attain,  
True Piety  wisdom let them gain,  
Though without Knowledge, Piety seems vain.  
The knowledge of all things, none happy makes,  
Nor is he blest because of these Partakes,  
A life Religious towards God 'tis this  
That makes a man participate of Bliss:  
Of all that may be known, that knowledge's best  
Which makes us better, till of God we are blest;  
And ignorance shall not excuse an elf,  
Because that ignorance is sin itself;  
Then 'tis his duty that doth know Gods will  
As much as in him lies this to fulfil.  
By his obedience to God's pleasure still.  
And 'tis his duty that knows not the mind  
Of God to seek, until the same he find;  
Who loves not, that men always should be blind    

SUBJECT XXIII. A Contemplation on Math. 6. vers. 24. Ye cannot serve God and Mammon.  

Mammon's man's friend, but God's a greater one,  
When God hates Mammon, let's love God alone.   

WHo would serve God, must Mammon set a part  
For he affects not man's divided heart.  
My Son give me thy heart: God does require  
The giver, to give him this gift entire;  
For man has nothing worthy to bestow  
On God, save, this yet this to him does owe,  
As very clear the sacred Records show.  
God rendered this to man, that man might give,  
The same to God, that gave him life to live;  
Then ought it not on any thing be set,  
Too much, lest it Gods goodness should forget.  
'Tis full of Avarice, does this express,  
By coveting more wealth, with greediness;  
Triangular's man's heart, the world is round,  
Therefore to fill its Corners is not found,  
God framed it such a thing, that no supply  
Might satiate it, unless the Trinity,  
Yet covets most those things it cannot gain,  
Or must, could they be got, not long remain.  
Then covet not fond man, from this abstain,  
Man with all diligence should keep his heart,  
That no temptations cause it to departed,  
From God that made it such a wondrous thing,  
From whence the Issues of man's life do spring;  
Blessing and cursing, good and bad do flow  
From this receptacle of weal or wo.  
Blessing and good, when loving God entire;  
Cursing and bad, when Mammon must desire.  
Thus God and Mammon never will agree;  
Therefore not lodged within one heart can be  
No more than greatest, in the least degree,  
God either all or none requires man's heart,  
A Piece to Mammon he will not impart,  
Since God therefore cannot be satisfied  
Without it all, let Mammon be denied;  
No doubt the Mammonist would give his wealth  
To God, did God deprive him of his health.  
Wealth is but grief and trouble to enjoy,  
When God the comfort does of health destroy,  
Consider this and let it be your care,  
To make you friends that may of Mammon share;  
That when you fail, & when your health do cease  
They may receive you where's everlasting peace.  
I mean all poor, blind, lame, sick, weak, young, old,  
Are Mammon's friends, to feed & keep from cold;  
Then harbour these they will you entertain,  
To habitations that for aye remain,  
Mansions of glory doubtless will reward,  
Their Souls, who for Christ's sake the poor regard  
And Heavens Gates 'gainst such shall near be barred.    

SUBJECT XXIV. A Pause upon Proverbs 11.2. verse. When Pride cometh, then cometh shame, but with the lowly is wisdom.  

When Pride approaches, strife doth it attend;  
From which humility will men defend.   

IF shames the destiny that will betid  
Conceited man, what reason is for Pride?  
Why may not this vain thing be set aside?  
Who would be haughty, arrogant, and proud,  
Since God with shame this sin does threat so loud.  
What's loftiness, or to aspire the place  
Of Lucifer when gaining but disgrace,  
Too oft experience teaches this to know,  
Who pride exaults, God's justice brings him low.  
That's proud in heart, the Scripture will accord,  
This man's Abomination to the Lord,  
That's arrogant, his justice will reject,  
That's meek his grace and mercy will protect,  
This is that truth, 'gainst which none need except  
By others harms, henceforth may men beware  
Of Pride lest they in its destruction share;  
For pride it is an elevated thrall,  
So sure as it stands high, so sure must fall,  
Like to those Angels that for this have fell;  
From th' highest Heaven, to the lowest Hell;  
That pride themselves those doubtless God does hate  
In this the Devil they do imitate;  
If not remidied in a devilish state;  
Men fall most desperate, when they do aspire,  
The highest pitch, they can themselves admire;  
The higher men's presumption climb, they shall  
Without dispute the greater find their fall;  
But for the lowly, humble, meek and wise,  
When others fall, God fails not these to rise,  
They seem most lovely in his purest eyes:  
Then of a Truth, to those that lie most low,  
To greater exaltation God will show;  
For he himself that humbles, shall embrace  
God's glory, that exalts himself, disgrace.  
Thus than you see as by a Touchstone tried,  
What are the Fruits, and the effects of pride;  
It soars on high, and bears a lofty name,  
But in the sequel, nothing's found but shame  
And that affect it most, are most too blame,  
Then eat we pride because a shameful evil,  
That hath its derivation from the Devil,  
So base a thing is pride, wise men it know;  
T' have brought the proud to want from want, to wo.     

A Spiritual Hymn, to the praise of God, who is Omnipotent, Omniscient, and Omnipresent,  

Lord frame my tongue.  
To sing a Song.   

O Can I sing  
To Zions King,  
A Song that would him please;  
No doubt but he  
Would pity me,  
And my grieved heart soon ease.   

Teach Lord, my King,  
My tongue to sing.   

To God alone,  
Besides him none,  
I'll make my moan, that he  
May mercy take,  
For his Son's sake,  
On such a wretch as me.   

I would thee praise,  
My God always.   

I am defiled,  
Sin me beguiled;  
So wretched is my case;  
Since Adam's fall,  
That I, and all  
God's Image did deface   

May I begin,  
Lord to hate Sin.   

God did Create,  
Man in a state  
Of blessedness at first;  
In Eden's land,  
Placed him to stand,  
Where he became accursed.   

O Lord do thee  
From sin me free.   

In Paradise  
Did Satan 'tice,  
Man to transgress God's Laws,  
Forbidden fruit,  
There like a Brute,  
Accepts, his sin's the cause.   

Lord, from the Devil  
Sprang all evil.   

Man did rebel,  
Deserved Hell;  
But God to help man's need,  
Procured a Friend;  
Should man defend,  
Of Adam's woman's seed,   

God's love descends,  
Christ makes amends.   

O! here is news,  
Let none refuse,  
The message that is sent,  
Man's Saviour's sound,  
May praise redound,  
To God Omnipotent.   

God from above,  
Showed men his love.   

(Messiah) blest,  
Gave man kind rest,  
By restless agonies  
Man to restore,  
God's wrath Christ bore,  
And on a Cross he dies.   

Christ on the Cross  
Repaired our loss.   

Joy to all men,  
Abounded when  
Their Saviour Christ was born,  
The Angels praised  
Their God that raised  
A King whose Crown was thorn.   

An Angel's voice  
Made th' Earth rejoice.   

Glory above,  
And on Earth love;  
This Song did Angels sing,  
With one accord  
Unto the Lord;  
And Christ their new born King.   

Glad tidings came  
With Christ his name.   

Christ died for those  
That were his foes,  
This was exceeding love;  
Which far excels  
All parallels,  
Men in compassion move.   

For's foes Christ died,  
None so beside.   

God him commends  
That loves his friends;  
And with his friends his foes,  
Though such as he,  
may chance to be:  
Not many are of those   

Man will deny,  
For's Friend to die.   

Man for some end  
Affects his friend,  
This I have seen most plain,  
His love is set,  
In hopes to get  
Some benefit or gain.   

Save God above,  
Few have true love.   

Love is a cheat,  
Or mere deceat,  
As now a days 'tis used,  
This but in part  
's lodged in the hear;  
Which makes it thus confused.   

Love ofttimes skips  
From heart to lips.   

God's seeing eye  
's ubiquity.  
And his omiscience can,  
know by his might  
And present sight  
The Inward thoughts of man.   

God man's intent  
Knows, and how bend.   

Thrice blessed then  
Be God of men,  
O Praised be his name,  
For evermore,  
Let's him adore  
That sees and knows our frame.   

Amen say I  
Eternally.    

Divine Ejaculations, or Pious breathe.  

O Lord prepare my Soul to seek  
Thyself, and make my Spirit meek.   

O Thou preserver of mankind,  
May through thy grace; my heart,  
Will, Conscience, Spirit, Soul, and mind,  
From what's impure depart,   

Lord cleanse my heart, and make it thine,  
Then without doubt thou wilt be mine.   

O rectify each faculty,  
That to my Soul pertains;  
And every member bodily  
Redress from sinful stains.   

O show some token Lord on me,  
That I am washed from sin by the.   

That in thy sight as Innocent,  
And sinless I appear;  
Possessing mercy to prevent;  
The Judgement drawing near.   

My Soul being freed from sin, I say  
Will make me joy at Judgement day.   

Because that then all works of men,  
To Trial shall be brought;  
As acted, how, and where, and when,  
Both good and bad they wrought.   

All works I did, Doomsday shall try;  
Lord pardon my iniquity.   

There to receive their recompense,  
And stipend of reward,  
According as with Reverence,  
To God they had regard.   

If my good works out-poise my bad,  
O this will make my conscience glad.   

They that obediently did serve  
The Lord, in Heaven shall dwell;  
That disobediently did swerve  
From God, shall go to Hell.   

If that my evil works outweigh  
My good, I am undone for aye.    


The significations of the word World, in Scripture.  
A form world, deformed, reformed again,  
I find a truth, Scriptural proofs maintain;  
Formed first of God, deformed through Satan next  
Reformed through Christ, this tenet proves the text  
Formed free from blame, deformed through shame & sin,  
Reformed from faults, as if they'd never been.    


On the words Exploration, Deploration, Imploration.  
Explore, Deplore, Implore, these words contain  
Three certain grounds which proves the Christians gain:  
First Exploration, to search out his crimes;  
Next deploration; these bewail betimes.  
Then Imploration, to invoke, or call  
On God for absolution from them all.    


On the words Easeless, Endless and Remediless.  
Easeless and Endless, and Remediless  
Are Hell's amazing Torments to possess;  
Easeless, because no respite of the grief;  
Endless, in that no period for relief;  
Remediless, 'cause sinners would not turn  
From sin, for which they chose for aye to burn.    


On Faith, Hope and Charity.  
Faith, Hope and Charity, three Virtues are  
So transcendental, none with these compare;  
Faith flies to Heaven by Celestial wings;  
Hope waits till Faith from thence some comfort brings,  
But Charity both Faith and Hope excels;  
Man's Heaven on Earth, is love, wherein God dwells.    


On God, the King, and the Church.  
God and the King to rule the Church agree,  
Though th' King bear rule, God rules the King & she;  
First God inclines the King to rectify  
The Church-deformers with Conformity;  
The Church enjoys her union by this thing,  
From that Communion, of God, and the King.    


On the Personality of God, to wit, Father, Son and Holy Ghost.  
The Father, Son and Holy Ghost, all three  
To make man in God's Image, did agree;  
The Father did command the Son Create;  
The Holy Ghost this Image animate;  
Thus man was made next Angels in degree  
By God, that's Three in One, and One in Three.    


Though God afflicts man for evil, yet God's afflictions to man are not evil.  
The evils of chastisements, truly are  
No evils, nor with Evil things compare,  
For from the chiefest good, even God, they flow,  
Led to the chiefest good, this God to know;  
And in the chiefest good likewise are found,  
Even Jesus Christ abundantly t'abound.    


Sometimes God will not hear, nor regard the Prayers of his own Servants.  
The Lord will not bow down his sacred Ear;  
Nor will the Prayers of his own Servants hear  
When they ask, either things in nature bad,  
Not good for them, nor by them to be had;  
Or things right good for some malignant ends,  
Such gifts as these bestow, God ne'er intends;  
The Scriptures say according to his will,  
Soshould we pray, if God our prayers fulfil.    


On Matthew 6.33. But seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.  
God's Kingdoms and his righteousness these aught,  
The very first things in man's life be sought,  
First, in each day of man's mortality,  
First in each business of each day, and why?  
'Tis God's command that these should be the prime  
Of all man's enterprises during time.    


On the word Amen, and its signification.  
Amen, this word may mortal men admire,  
Amen's a witness, and Amen's desire;  
Amen's a Truth that never will decay,  
Amen concludes Petitions when we pray;  
Amen procures God's blessing or his Ban,  
Amen shall Seal the woe, or weal of man.    


Happiness will be his Portion, that truly fears and serves God.  
O happy he that serves his God in truth,  
Thrice happy he so serves him from youth,  
Unhappy he that happens happiless,  
For happening short of this sure happiness.    


On Servitude and Freedom.  
Thrice happy he from Servitude that's freed,  
Yet what is Freedom if not free indeed;  
The freest Freedom's to be free with them,  
By a new Birth of new Jerusalem.    


The days of the mightiest Monarch on Earth, are but the days of a mortal man, hence I inferred an observation from the Temporality of the Pope's Holiness.  
The Pope his Period has, the mightiest man,  
Dame nature's date, Points him his mortal span,  
And when his span's expired, what is the Pope  
More than the meanest, beyond nature's scope.  
The mightiest and the meanest thus you see,  
Though not in Earth, yet in Earth's womb agree.    


On the Righteousness of man in Christ.  
I am Unrighteous, but my Righteousness,  
In Estimation is of worth no less  
Than best deserving Honour and Reward,  
If Righteously I Righteousness regard,  
When as not right in raged Righteousness,  
Then am I Righteous in a righter dress.    


Of Death either in Sin, to Sin, or for Sin.  
I have been dead, but am a live again;  
Yet needs must die, or else in death remain;  
For would I live, and not desire to die,  
My doom were death to all Eternity,  
Both death and life I highly do esteem;  
Though this to some a Paradox may seem,    


Of man's Birth, Death and Burial, as naturally and Spiritually considered,  
Twice born, twice dead, twice buried would I be,  
The living, dying death, of death to flee;  
One birth, one death, one burial common are,  
In two of each I hope to have my share;  
Twice born to live is man, once born to die,  
The life or death, that dures Eternally.    


On Genesis the 31. ver 5, And Jacob swore by the fear of his Father Isaac, (viz,) The God of his Father Isaac.  
I am a afraid because I dread to bear  
What's Pertinent unto my cause of fear;  
I fear my fear, yet not, as though not true,  
But lest I fear my fear, less than fears due,  
My fear requires my fear at fears command;  
Who fears a right, these fears shall understand.    


On the words of David in Psalm the 47. vers. 8 Awake up my glory; namely his tongue.  
Awake my glory, hast to glorify  
Thy glorious glory in sincerity;  
That glories, and is glorying in my fear,  
If fruits of glory plenteously I bear;  
And glorifying cannot be denied,  
Because Gods glory mortals glorified.    


Upon the expression of the Prophet Jeremiah Jer. 15.16. Thy words were sound, and I did eat them, and thy word was unto me the joy and rejoicing of my heart.  
By me thy words were found, who did them eat,  
Internally the same oft to repeat;  
And 'tis my hope with these not to departed,  
The Joy and the rejoicing of my heart,  
To me they are since I the same retain,  
Within my Bosom as my greatest gain,    


THE CONCLUSION.  
Thus far arrived my pious muse, and I  
Delighting Scripture verse, to versify;  
'Tis pity than that I should not peruse,  
And practice what's the precepts of my muse,  
For she designed, that all she writ might tend,  
Unto God's glory  she made.—   
AN END.    

A Brief Alphabetical expositor, explaining the most difficult words, made use of in this Book.  

This Table's Trivial in the Seholar's eye,  
Yet serves the mean, and that vows, Memory.   

A  
Abode A dwelling place  
Abound To Increase  
Absolute Perfect  
Absurd Foolish  
Abstain To forbear  
Abiss A bottomless pit  
Actual What is done or committed  
Activate To make active or lively  
Admit To allow of  
Affect To love  
Affirm To prove a thing true  
Affabillity Kindness or curteousie  
Alloy To over power a thing  
Allure To entice by love  
Alphabetical Belonging to the 24 letters of the Alphabet  
Ambitious Desirous of a thing  
Amity Love or Friendship  
Ample Full or large  
Amplitude Largeness  
Angellick The likeness of, or belonging to an Angel  
Annoyed What offendeth one  
Anthems Divine verses  
Anticipate To take place before another thing  
Animate To enliven or encourage  
Applause To clap hands in one's praise  
Apology What man speaketh in his own behalf  
Apprehend To understand  
Appellation To give things their proper names  
Approach To draw near  
Approvable What may be liked of  
Arrogance Pride  
Argue To reason the case or hold an argument  
Ascribe To impute or apply a thing to him that deserves it.  
Astrologick Belonging to Astrology or the study of Stars  
Assume When one thing takes to its self the nature of another  
Assaulted One that's followed with hatred  
Attribute To ascribe or impute  
Attraction To draw unto  
Attest To witness a thing  
Attempt To aim at, or adventure on some notable thing  
Author The first that invents or maketh any thing  
Augment To make greater  
Authentic What is well esteemed of  
Avarice Covetousness  
Awe Fear or dread   

B  
Bacchus A title given the God of wine  
Ban A curse  
Basis A foundation  
Bereave To deprive or leave one destitute of something  
Benediction A blessing  
Bibbe To drink often  
Bliss Blessedness  
Bounty Goodness  
Boundless Without bounds or closure  
Bottomless Without a bottom  
Brief Little or short  
Breviate A lesser thing made of a greater  
British Belonging to Wales, or Britain  
Brittanick The same as British  
Bruits Beasts or    

C  
Candor Courtesy  
Canonised One declared to be a Saint  
Capable Able  
Capacity Ability  
Captious Fantastical or quareling at others words  
Cardiganian Belonging to the County of Cardigan  
Caution A watchword to take heed of a thing  
Celestial Belonging to Heaven  
Censorieus A person that finds faults when he cannot mend them  
Characters Names or descriptions  
Charm To delude or allure  
Chaos Confusion  
Chastised One corrected or afflicted  
Christianised One made a Christian  
Circumference A Circle or Compass  
Circumstance A space of time or an argument  
Clemency Mercy or gentleness  
Cleave To Close unto  
Cogitation A thought or thinking  
Comprehend To conceive in mind  
Comprehensive What may be received in the mind  
Complacent Delightful  
Compiled What's framed or set together  
Commiserate To take pity  
Communication A partaking in talking  
Competent Convenient  
Comprise To contain or comprehend  
Composing Framing of a thing  
Commentaryed Notes made on Scriptures to explain their meaning  
Condescension To be humble or meek  
Confer To reason together  
Confine To limit or put in bounds  
Confute To disprove one  
Converse To discourse  
Control To bear rule or sway  
Conversation Carriage or beheaviour  
Connive To wink at a fault  
Conviction Guiltiness  
Conjecture To think or suppose  
Consist To contain  
Contempt To despise  
Contemplate To mediate  
Constitute To appoint  
Consternation Great fear or a mazement  
Consequence What must needs follow athing  
Contemn To hate or despise  
Contension Stife or debate  
Crime A fault  
Critic One highly learned in Books  
Correspondency The agreement of things together  
Cubit Half a yard   

D  
Debase To make base or vile  
Decree Gods Eternal purpose  
Decline To avoid or shift of a business  
Deck To adorn or make beautiful  
Decorum Decency or good order  
Define To describe a thing  
Defiled Corrupted or made bad  
Defy To dare or challenge  
Default A fault or crime  
Degenerate To wax out of kind  
Deity The being of God or his Godhead  
Dejection A casting of one down in despair  
Delude To deceive  
Demonized One made a Devil  
Deprive To take away a thing from one  
Deplore To lament  
Deportment Beheaviour  
Derrivative What is derived from a thing  
Derogate To take away  
Describe To tell the manner of a thing  
Descry To show a thing  
Decide To put a case in order  
Despite To be spiteful  
Dispondency A despairing  
Detest To loath or abhor  
Determine To appoint  
Diffidence Distrust  
Discern To perceive  
Disdain To shun a thing  
Dismal Sad or heavy  
Display To spread abroad  
Dispencible To dispense with a thing or make the best of it  
Dubious Doubtful or uncertain   

E  
Eccho An answering voice  
Effect What derives from another cause  
Efficient The first cause of others  
Effusion A shedding abroad  
Election A making choice  
Elevate To lift up  
Elf Properly a Fairy, but oft used for a Fool  
Elysian The Poets Paradise  
Emanuel God with us  
Embellish To make beautiful  
Emblem The shape of a thing  
Eminent High or Honourable  
Encomium A song made in one's praise  
Enmity Hatred or strife  
Enormous Very wicked  
Ensue What followeth after a thing  
Enterprise Some great undertaking  
Entire Wholly or altogether  
Epidemic What is very catching  
Epilogues Speeches made at the conclusion of some matters  
Essential What belongeth to the essence or first principle of a thing  
Event The end of a matter  
Excess Which exceedeth or is too much  
Excisting Remaining in being  
Exemplar An example  
Expedient Convenient or necessary  
Expel To drive away  
Experimental Full experience  
Expire To end or decay  
Expiate To pacify or appease  
Explanation Explaining or making clear a thing  
Expose To set forth or set a broad  
Expositor An explainer, or that makes plain  
Extend To stretch forth  
Extensive What is stretched forth  
Extraction A drawing out one thing from an other   

F  
Facility Easiness  
Faculty Power or ability  
Fallibility A failing or deceiving  
Fame Good report  
Fathomed Deep waters or pits measured by a line and plumet  
Felonious Thievish  
Fertile Fruitful  
Fiends Evil spirits  
Finite What is Temporal or may be understood  
Fixation Fastening  
Float To Swim or bear above water  
Formless Without fashion  
Fortify To Strengthen or make strong  
Fratricide One that killed his Brother  
Fructify To bear fruit   

G  
Gall Bitterness  
Generous Virtuous or one of a brave Spirit  
Genius One's natural inclination  
Gender To increase in kind  
Gesture Beheaviour  
Glide The passage of a River's clear stream  
Ghost Spirits  
Globe What is round like the World  
Grave Wise or disceet  
Gravity Discreetness  
Gratitude Thankfulness or thanks  
Granaries Store houses for grain  
Grovelling A lying on the ground  
Guiltless Not guilty   

H  
Halsyon days Peaceable days  
Heliconaean Belonging to the springs of Helicon  
Homage A servile duty  
Homicide A   
Hymns Divine verses  
Horror Great fear   

I  
Illiterate Unlearned  
Impoverish To make poor  
Impose To lay on  
Imputation A layng something to one's charge  
Importunate To be very earnest  
Imploration A beseeching or entreating  
Impair To put out of order  
Imps Evil Spirits  
Impenitent That cannot repent  
Impartial Just or righteous  
Imply To signify  
Immense That cannot be measured  
Imitation A doing as another did  
Immortal Everlasting  
Incur To get guilt  
Indefinite What cannot be defined or made to appear what it is  
Indigent Poor or needy  
Infuse To put in  
Iniquisitive One that is full of Inquiry  
Intricate Hard to be understood  
Instance An example  
Intermin Mean while  
Inference An observation drawn from a Subject  
Influence A power flowing from Stars  
Incident What happens to a thing  
Incumbent What is necessitated  
Intimate To signify  
Inspire To breath into  
Inform To give notice  
Interrogation A question  
Insinuation To put a thing cunningly in ones mind  
Ire Anger  
Infernal Belonging to Hell  
Inferior Lower or more base  
Incarnate Made flesh  
Include To shut in  
Ingratiate To get in ones favour  
Insist To continue  
Indiscretion Without wisdom  
Institution An appointing  
Inducements Things which bringeth or draweth in  
Intellectual Belonging to the understanding  
Instinct Asecret prompting in one's mind  
Invade To assault or set upon  
Jubilees Years of joyfulness   

L  
Latitude The breadth of athing  
Laureate Crowned with Laurel  
Legal Lawful  
Libertine A lose liver  
Line A Stock or Family  
Lineament The form or draught of a thing  
Limits The compassings or bounds of things  
Liquid What is watery  
Lofty High  
Longitude The length of a thing  
Loyal Respective and true to the King  
Lore Learning or knowledge  
Luminaries The lights of the sky  
Lures Traps or snares  
Lustras Every fourth year kept by the Romans for their pleasure & recreation  
Luxury Lust or wantonness   

M  
Main The waters of the Sea  
Maim A wound  
Magic Sorcery or witchcraft  
Magistrate A Ruler or Governor  
Malignant Evil or wicked  
Macculation A staining or blotting  
Mammon Wealth or Riches  
Matter The substance of a thing  
Maturity Ripeness of age  
Manage To follow a business  
Mansion A dwelling house  
Manure To till the ground  
Manifest To show or make plain a thing  
Macrocosm The great World  
Memorise To remember  
Method The manner or form of a thing  
Merits Deserts for good deeds  
Meeter Verses or Rhythms  
Metaphors Helps to make rare expressions  
Meridian The Noon  
Memorial A remembrance  
Messiah Christ  
Metropolitan The chief Ruler in a place, or chief place  
Minority Youthful years  
mirror A looking glass  
Microcosm The lesser World, or man  
Mission A sending forth  
Modicum A minute  
Modelize To put in form or order  
Modern Living now in our age  
Monument A thing built to remember what was noted  
Motives Motions causing a man to do this or that  
Moral Manners or good behaviour  
Muse On of the Poet's Goddesses of Poetry  
Mute To be silent  
Mutually Agreeing together   

N  
Native Natural  
National Belonging to the nation  
Nay A denial  
Nocturnal Belonging to night or nightly  
Nominate To name a thing  
Novice A young learner  
Nullify To bring a thing to nothing   

O  
Objects Things placed before men eyes  
Objections Doubts, or charging men with some noted things  
Obligation A binding by some strong tie  
Oblivion Forgetfulness  
Obscure Dark or Gloomy  
Obdurate What is hard  
Ocean The great Sea  
Odium An hatredor hateful thing  
Olimpiads Taken by the Greeks for the space of four years  
Omit To leave a thing undone  
Omnipotent Almighty or all sufficient  
Omniscient Knowing all things  
Omnipresent Present in all places  
Orb A round thing  
Orbicular What is round  
Ornament A making brave or beautiful  
Oracles The sacred Scriptures  
Orthodox Belonging to the true faith or the true Religion  
Overplus More than enough  
Outpoise To whgh hevier  
Outvie To exceed the sound of an other thing   

P  
Parentage Belonging to a Father or Mother  
Paratlel What is equal with an other thing or lines made thus =  
Parenthesis A saying in writing that may be read, or not read, and the sense remaining marked thus ()  
Participate To partake  
Paraphraise A translation or interpretation of a thing  
Patron A great friend that supports one  
Patronage A defence  
Paradoxes Hard sayings not understood as they are writ  
Permit To allow of  
Presevere To continue or be steadfast  
Prepetuate To make Eternal  
Period The end of a thing  
Perjury A false Oath  
Pertinent Meet, or convenient  
Pyramid A Pillar built in remembrance of something past  
Pitance A little space of time  
Polished Made smooth or shining  
Potent Mighty or strong  
Poetic Belonging to Poetry  
Portray To draw a Picture  
Portraiture A shape or picture  
Ponder To mediate  
Potentate A Prince or great Ruler  
Posterity Those that live on Earth after the death of others  
Positive Expressly or down right  
Practic What is practised  
Presage To fore tell a thing  
Precedent A chief judge or ruler  
Predestination An appointment before hand what shall follow  
Prevalency An increasing or prevailing  
Prevaritation Deceat or false dealing  
Prime The morning or space of time  
primordial The most primitive or first thing  
Principal The chiefest  
Production A brining forth  
Proverbial Belonging to a Proverb  
Progeny A stock or Family  
Prologues Prefaces or fore-speeches  
Profaneness Wickedness  
Profoundity The depth of a thing  
Propagate To increase or breed  
Proportion The conveniency of one thing with an other  
Propose To set forth or to offer  
Prospect A place where one may see a far way, or a large sight  
Promotion An advancing or lifting up  
Pry To search into  
Psalmist A maker, a writer, or singer of Psalms  
Public To make a thing common  
Pursue To follow a thing close   

Q  
Qualify To make apt or fit, to appease, or spacisie  
Qualification Fitting, appeasing or pacifying  
Qualities Tempers or constitutions  
Query A question   

R  
Rape A violent ravishing  
Raptures Joys  
Reassign To give a gain  
Recantation Repentance  
Recoil To fly back  
Remote Far off, all-alone  
Reside To abide or continue in a place  
Retire To apply one self  
Recollect To gather again or call one's wits together  
Relatives Things that belong and are related to others  
Rectify To direct or to make straight  
Replenish To fulfil  
Result To redound or to leap back  
Reposare Rest  
Reply To answer  
Relapse To back-slide  
Resort To frequent or meet at a place  
Reprobate One past grace and Salvation  
Reprobation To make graceless  
Reprieve To delay Prisoners Execution  
Reprehend To reprove  
Reverential One that is mannerly or reverend  
Rebuke To check or chasten  
Recommend To commit or commend  
Reflection A looking back on a thing  
Reduce To restore, or bring back  
Restriction A restraining or bringing back  
Repute To esteem or account  
Reputation Esteemation  
Revenues Yearly rents or payments  
Request A desire  
Renovation A renewing  
Remediless What cannot be remedied  
Riceptacle A place of receipt or a vessel to receive a thing in  
Refrain To abstain or keep from  
Rivulets Little Brooks or Rivers  
Rigour Harshness or hardship   

S  
Sable Blackness  
Sacred Holy  
Sanctity Holiness  
Sanctuary A place of Divine worship  
Science Knowledge  
Scan To prove  
Scrutiny A search or inquiry  
Scene A division in a play  
Seclude To shut against  
Sever To part a sunder  
Serpentine Belonging to a Serpent  
Sentinel One that keeps watch & ward  
Sencorious One that censures what is done by another  
Senators Counsellors or wise men  
Signature The sign of a thing  
Similitude The likeness of a thing  
Slime Mould or Day  
Solace Comfort  
Solicit To urge or move  
Soare To fly  
Source An head or the Original beginning of a thing  
Solutions Expositions or explaining  
Spher A round Circle  
Stature Height  
Stations Resting places  
Stratagems Subtle devices  
Sublime High or lofty  
Surpassing Exceeding or going beyond an other thing in greatness or goodness  
Superficies The outside of every thing  
Surface The outside or face of a thing  
Surmount To surpass or exceed  
Surmise To grudge or grumble  
Supernal What is above  
Subteranean What is under the Earth  
Submarine What is under the Sea  
Surviving The overliving of another  
Superfluity More than needs be overmuch  
Sequel That which followeth the matter following   

T  
Termination The end of a thing  
terrestial Earthly  
Theoric The inward knowledge of a thing  
Theme A sentence or argument to speak of or to write upon  
Thral Misery  
Theatre A place made for Plays and Games  
Toleration To give leave or liberty  
Transport It is properly to send over by Ship  
Transcend To exceed or go beyond  
Transient What is passing away or decaying  
Transactions Deeds or actions  
Traverse To march up and down  
Tranquil Peaceable  
Trivial Base vile of no estimation  
Tribute A certain payment  
Twain It signifieth two   

V  
Vacant Void or waste  
Vast Big or great  
Vaunting Proud or highminded  
Vege tables What liveth and groweth as plants do  
Veiled Covered or hid  
Verity Truth  
Verify To make true  
Vindicate To maintain a vouch or defend a thing  
Vnexhausted A Fountain cannot be drawn dry  
Vollum The size or bigness of a Book  
Voluntary Wilful  
Universe The whole world  
Universal Belonging to the Universe, or the World  
Vnlimit Without bounds or limits  
Usurping A taking wilful possession of another's right  
Usurpers Wrongful men  
Vulgar What is common   

W  
Warily Carefully or heedfully  
Weal Hear it signifies happiness  
Wily Subtle or crafty  
Wiles Cuning devices  
Wrabble To sing sweetly or to quaver   
May not the unlearned and forgetful vary  
With him, for them writ this small Dixtionary.  
FINIS.