THE Souls Solace, OR Thirty and one Spiritual EMBLEMS.  
Sold by Thomas jenner, at the South entrance of the Royal Exchange. 1626.   

TO the Reader.  
LOving and Christian Reader: Loving thou must be, else thou wilt never cover the defects of this Book, for it is love that covers a multitude of faults, Christian thou oughtest to be, else canst thou not conceive of the matter herein contained Hearing many Ministers, I have plucked from some of their Gardens, flowers which I have put altogether, and made a Pofie (if not for thee, yet for myself) to smell on: if they profit not thee, yet I am sure they have done me good, counting one by one, I have found out the number thirty and one. And as they shall be accepted in the world, I shall be encouraged to add as many more, for often hearing, will bring them to my hand; and because men are more led by the eye, than ear, it may be thou looking upon these little prints, may'st conceive of that which many words would not make so plain unto thee. A healthy stomach turns all that is wholesome unto good nourishment, which I desire God this may do: and to that end, I desire him to bless both it, thou, and me, and rest  
Thine in Christ, T. I.   

1. justification by Faith.  

FOr want of forecast and good husbandry,  
It comes, that many fall to misery:  
And when some unthrifts run in debt, at last,  
We see him rested, and in prison cast:  
When being in bonds, his child seeks his repreeving,  
And labours with some friend, for his relieving,  
The friend the money brings, which being paid,  
The Captiue's free, and th'action forthwith stayed,  
Yet none will say, the Lad, hath him enlarged;  
But his fast friend which hath the debt discharged.  
Thus man for sin (the debt) Gods Sergeants rest,  
Who then for dread of wrath, and Hell's distressed;  
When faith, (his child) forth stepping▪ sees that woe,  

FAITH   
That he because of sin must undergo:  
And breaketh through the clouds, to fetch from thence,  
The price of Christ his blood, a Recompense  
Sufficient, and above, to pay that debt;  
That all the Devils spite shall not him let,  
Or hinder from that freedom, placed in heaven;  
Which to the faithful ones by Christ is given.  
Not that the Art of Faith can do't alone,  
The work is Christ's, whom Faith lays hold upon:  
The Boy frees not the Man, but money paid;  
So frees not Faith, But, as on Christ 'tis laid.  M. D.   

2. The way to get Riches.  

Look how her need some Maiden to supply,  
Seeks here and there, for water earnestly;  
Her Pailes half full perhaps, But it's too little  
To serve her turn; she must fill up a kettle,  
Or other vessels of a larger size,  
For diverse necessaries to suffice.  
Then wisely to the Pump, in haste, she goes,  
And half, or all, she hath, therein she throws,  
Where pumping, there comes back of water store,  
If 20 Pails she le fill; and yet there's more,  
Consider this, who mournest all the day,  
For want to wealth, see this, and cast away  
Thy carking carefulness; Mark well this Maid,  
And do thou likewise, so these griefs shall fade.  
 
Thou hast some wealth in hand, yet wishest more,  
Give freely of that little to the poor;  
And as the Widow's meal and oil, she dressed,  
For the Prophet still a'st wasted, still increased,  
In Barrel and in Cruse, So thou shalt have,  
By giving, more than erst thou thoughtst to crave,  
Which by mine own experience I have seen;  
The more I sowed more hath returned been:  
What measure thou dost meet, shall measured be,  
Full pressed down, and running over to thee.  
The Pumpe's the Poor, the water that's thy riches,  
Giving is pumping, which together fetches,  
And draws such blessings from God's hand above,  
Thou shalt abound through his free grace and love.  M. S.   

3. A Remedy against Despair.  

A Great large Pail of dirty water thrown,  
In some paved Hall, Or other room of stone,  
Seems so abundant, all the pavement flows▪  
Able to make one wetshod, much it shows▪  
But were this poured the Ocean Sea upon,  
'tis swallowed strait, as if there had been none.  
So if thou wilt one sin upon thee lay,  
And dar'st for that thyself engage, to pay;  
Thou'lt find it greater, and much more, than ever  
Thou canst discharge▪ For this can man do never.  
But though thy sins be dipped in scarlet die;  
Or as the immense sands in weight they lie,  
Though they be black, as is the dark of Hell,  
Lay them on Christ; In him doth fullness dwell,  
 
To answer all; Redemption's plenteous  
With Him, who sinless was made sin for us,  
Christ is this great all-comprehending maine,  
Which able is, thy sins to abolish plain:  
Do them through Faith in sound Repentance drown,  
They shall like drops in Him be swallowed down.  E. V.   

4 The means to get a soft heart.  

THe Bible stone (experience daily shows)  
Hurl it against the ground with fircest throws,  
Or strike a flint with Hammers blows not weak,  
Yet hardly will these stones thus forced break:  
But take some Cushion, lay that stone thereon,  
You'll shiver it with blows not more than one.  
This Cushion of God's love, put Nathan under  
King David's heart, which strait did break in sunder,  
Upbraided thus; Thy Mastersthrone, (saith he)  
House, wives, and children, God hath given thee:  
Which were't too little, more He meant to add,  
But foolishly thou Him, requitest bad.  
This made King David cry, Oh I have sinned  
Against my gracious God, to me most kind!  
 
So, to Repentance should Gods love thee lead,  
Who for his mercies chooses to be dread:  
For that he is a just revenging God,  
To stand in awe of Him; and 'cause his Rod  
Will force thee else; this argues servile fear,  
But not th' obedience that his children bear  
To Him, and to his Laws: Gods faithful child  
Yields honour, love, and awe, because God's mild,  
Long suffering, gentle, patient, slow to wrath:  
And 'cause his love no limitation hath.  
If worse then stony, then be not thy heart,  
Let Gods▪ great mercies thee to him convert.  M. F.   

5. The course to keep a continual soft heart.  

IN Country's hot, where running streams are seant,  
In parching years, of water they have want;  
Which to prevent, they dig ofttimes great ponds,  
Wherein at winter, store of water stands:  
Yet are they of no use, when frosts do fall;  
Because they then be frozen over all;  
Which to prevent, they break one part of that,  
Wherein their Beasts, those times, they water at:  
And if it freezeth every day, than still  
Be tampering with it, every day they will,  
To keep it open; which three days, or a week,  
Standing untouched, will put them to o''t, to seek  
With waightey bars, and Irons, it to rend,  
 
And many strookes, and heavy blows to spend.  
Mark this, good Christian, and this Rule ●●ist try,  
Woul'dst thou thy heart keep soft continually?  
Be breaking of it daily, with oft groans,  
To God in Prayer, and with thy prayers join moans,  
For sin; and Practise some thing, every day  
To Set thee onwards, on thy Christian way:  
Or Hear, or read; Confer, or meditate.  
But if thou let these pass, thou shalt feel straight,  
Such a benumdnes, o'er thy heart to fall,  
That then if thou wouldst pray, hear, read, or all  
Thou canst devise, with ne'er so great Devotion,  
It may be hardly thou shalt get the Motion:  
Of God's good spirit, thy heart to soften so,  
As formerly, before thou lettest him go.  
How prayed King David to ' th' Almighty Lord,  
That he again his spirit would afford  
Unto him; when through negligence, and pleasure,  
He might, what erst he counted all his treasure?  
What duties promised when thou wert first called▪  
Be sure, by sloth, thou let not be for-stalld;  
For what thou faylst of them, who ere thou art,  
So much of joy, be sure, thou shalt come short.  
As here this man by clearing of the way,  
Daily with ease, come to the Water may:  
So if thou let good duties no day lie,  
Thou a soft heart shalt hold inseprably.  M. F.   

6. The trial of a true broken heart.  

AS two men passing on the King's high way,  
Should be surprised by thieves, that would them slay;  
But through much struggling, are not killed out▪ right,  
For both have yet some life, and little spirit.  
Yet one in mad despair, doth dying lie,  
Because he will not seek for remedy.  
But other crawls, as weakness will permit him,  
To some good Chirurgeon, timely help to get him.  
Which Chirurgeon doth to him his health restore,  
And makes him sound, as ere he was before.  
Of these two men, one's good; but other vild,  
The Devils own, and not jehovahs' Child;  
These both hath Satan wounded in the soul,  
With some gross reigning sin, that is most foul:  
 
The wicked crying mightily, so lies,  
Under the fear of wrath; dispayrs, and dies.  
God's servant cries, yet comes to God above,  
That he would for Christ's only sake, and love,  
Heale him from this his sin, his soul distressing,  
And from that conflict give him due refreshing;  
And ne'er will leave him, till he hath attained,  
Pardon for's sin; and Gods sweet favour gained.  
If thou canst say, why did I thus offend;  
Against this gracious God, thus good, thus kind?  
And canst withal, to that rich fountain go,  
From whence all mercy, comfort, grace, do flow:  
Though sin thy soul hath smitten greviously,  
Thou shalt not, for it, be condemned to die:  
For then assure thyself, soft is thy heart,  
In that thou goest, for ease of this thy smart.  
False judas had a tortured heart and said,  
Oh I have sinned, in that I have betrayed  
My Master innocent, and Cain was driven  
To cry, My sin's's more than may be forgiven▪  
Whilst, they for grace and mercy, ne'er did call,  
Which had they done, they ne'er had felt their thrall.  
Sue thou for grace, Then art thou in the number  
Of those, whose hearts are rightly rend in sunder.  M. F.   

7. A Caveat against reigning sin.  

THe Hog tide by th'leg, with a small cord,  
Is to the slaughter driven to be gored.  
Thus every man may to himself apply,  
Though not in all gross sins, I live, and die,  
Yet brought I may be to ' the depth of Hell,  
With some one reigning sin, with one, as well,  
As if my soul with many more were fraught:  
And cry with Cain, This, my damnation wrought.  
The Ships at Sea are made most tight, and sure,  
From every little leak, to be secure;  
Lest one, as well as more, them cast away.  
As one disease, in stead of more, will slay  
The impotent. For there's not any sin,  
That thou canst say, Gods not offended in.  
 
Then thus I argue; If God be displeased,  
That wrath of his must some way be appeased;  
Which only comes by faith, and sin forsaking;  
Which if thou give not o'er; there is no slacking,  
But die thou must, for that fowl darling One;  
Though all the others thou hadst long foregone.  
With a small Cord the Swine's to slaughter driven,  
By one gross sin, the soul's of heaven depriven.  M. T.   

8. The use of the failings of God's Children.  

THe Mariner, when Beacons he perceives,  
Or Boys before him; warily them leaves  
On either hand; For well he knows, that if  
They be not shunned, he hazardeth his life.  
The true converted Christian likewise knows,  
God's Children falls, and errings, scripture shows,  
Not to be followed, but forgone with heed;  
For to this end, theyre given us to read.  
May be thou'lt think, why may not, I, as they,  
So sin, and live? For those were saved, they'll say,  
Yes, truth they were: But that with much ado:  
Before they came to heaven, they hell past through.  
I roared all day, for the disquieture  
Of soul, which I for sin did aye endure,  
 
(Saith David) All my bones are broke, and bed  
I wash with tears, distilling from my head.  
If thus thou like to morn, then like to sin;  
For none hath pardon, ere repented been.  
The ways of sin, ne'er yet produc'et true pleasure:  
Whose seed is quickly sown, but brings full measure  
Of grief, pain, woe. What's good, that imitate.  
Nor let vain hope seduce thee, till too late.  
Many have stumbled at this stone, that now  
In torments are; which said, Thus, so mayst thou  
If thou wilt tread the by-paths, they have tried,  
The bitter cup of theirs too, thou must bide.  
Look how on sea marks, sea men will not run:  
So failings of good Christians, Christians shun.  M. D.   

9 Reconciliation to God.  

HE that some frame of diverse pieces makes,  
Of one he can do nought; but two he takes,  
Or more, according as the frame is high:  
And each by other layeth them, to try  
If they will fit, if not, even than he squares  
The one, and something from the other pairs.  
That done, he takes the glue, and joins them fast,  
And so of two makes one, long time to last.  
So God and man, disparted are, and twain;  
And cannot of themselves be joined again;  
They both are ruff, unequal to be one;  
And joined together they can be by none.  
But Christ, the skilful Carpenter, doth set  
On this great work, and throughly finish it.  
 
He takes from God his wrath, by suffering,  
And sin from man, his grace attributing;  
Then by his spirit, that combining glue,  
Sweetly unites them, which before were two.  
This plain similitude bear still in mind,  
Who sorely art unto despair inclined,  
Thy sins do vex thee, Christ doth them deface;  
In stead of sins, he giveth thee his grace;  
But Oh I fear the Ire and wrath of God.  
Christ also that remooves; he bore his Rod.  
But how shall I this know? He gives his spirit,  
That knitteth both in one. Thou shalt inherit  
Heaven in this life, and when this race is o'er,  
Thou shalt be joined in bliss for evermore.  M. D.   

10 The Touchstone of Spiritual life.  

MOrs is a morsel, whereof all must taste;  
Some soon come to it, others make no haste.  
But all at last must die; for'tis sins due.  
No man can sin escape, nor death eschew:  
Yet dies not every one alike; a Trance  
Some seizes on; some slain, as'twere by chance,  
Others in downy beds, their spirits expire;  
Some's vital powers (may be) benumbed, retire  
To th' hear; those are not dead; for put a glass  
(Thus trial's made) against their mouth, and face,  
Breath being found thereon, alive they seem;  
If not, them to be dead do all men deem.  
Death seizeth on the body; Not on soul,  
That must live aye▪ death can it not control.  
 
But yet the soul is dead too, spiritually,  
When as upon its face, you shall apply  
Christ's righteousness; but it, like a dead stone,  
Breathes not thereon; That man is such a one,  
In whome's no spiritual life, nor living grace;  
For this Divines count life in the last place.  
And this rule's certain; If there show no breath  
No truer sign can be of life, or death.  
Therefore though I be wounded, like to die,  
I am not dead yet; for the whilst that I  
Breath at my Christ, I live, and shall live ever,  
I'n ghoastly breath, which shows I shall die never.  
Christ is the glass, thy sins do cause the sound,  
If breath of faith; then life of grace is found.  M. F.   

11 The sacrifice of the Mass.  

THe Law levitical to knows much worth,  
For that the offices of Christ sets forth;  
And manifestly shows, the Papists Mass  
A needless Ceremony ever was.  
For why? They offer Christ continually;  
Which you shall see confuted presently.  
The Priest was one, who only was to enter  
Into the holy place; none else might venture;  
Where, for the people, he did sacrifice;  
And they without God worshipped otherwise,  
But might not make an offering; that alone  
Concerned the Priest, that in to God was gone.  
When all was done within, and he come out,  
He straight in peace dismissed all the rout.  
 
Thus Christ our high▪ Priest entered is within  
Holy of holiest; offering (there) for sin,  
His merits; with an incense doth afford,  
Sweet smellings in the nostrils of the Lord.  
The world's the outward court, where we remain,  
Whose duties are to praise, and laud God's name,  
Not do the Sacrificing work at all,  
For Christ that same performed once for all.  
And when himself He offered up, that day  
All sacrifices else took end, for aye.  
Leave off then Mass, and such like trumperies;  
Unless Christ's offering will not you suffice▪  
Who as he is that one, so he's the best;  
Yea to this end is entr'd in that rest.  
While Nadab and Abihu brought strange fire,  
God cut them off, in his provoked ire.  
Then fear ye Papists, while you are at Mass,  
You be not slain; for God is as he was.  M. D.   

12. A remedy against spiritual pride.  

THe grass, & herbs, to look on cheers the sight,  
So do the flowers, and fruits; 'tis man's delight;  
He takes great comfort, and can glory much  
To see them green, and sprout; his joy is such  
He thinks one well could live by these; But when  
He veiwes the sun, the case is altered then;  
For though he gaze upon them, nought he spies  
That seemeth pleasant, or can glad his eyes;  
Cause now a while he's blinded, though he took  
That great delight, (before) on them to look.  
This is the cause why Christians are so proud,  
Of their transcendent grace God hath bestowed,  
For they themselves do with themselves compare,  
And many times with those that weaker are,  
 
And see not how far they of him come short,  
Who knew no guile, and had in sin no part.  
When one shall wisely see what God desires,  
What himself wants, and what the Law requires,  
he's strucken blind, who did before behold  
Such graces in himself, he grew so bold  
To vaunt of them▪ This rule to make thee humble  
be sure thou take, and then thou shalt not stumble  
Upon the Rock of thine own haughty mind,  
If thou'lt see what thou wantest, and what's behind.  M. B.   

13. Some time spent in holy duties, hinder not a man's particular calling.  

THe Swain that with the sweeting of his brows,  
Food to himself and family allows;  
Who Digs, and Delues, and mows the Corn, and Grass▪  
And will no precious time in vain let pass,  
Yet whets his sith, and time to make it keen  
Spends daily much; for thereby it is seen  
He cuts the Corn more smother and a pace,  
And rids more work: And counts it no disgrace  
Ost so to do; and that way further gains  
Then if he used (in cutting) greater pains.  
So knows the true Nathaniel Israelite,  
By taking pains in good things, his delight,  
He looseth not by that, but double gets:  
 
First comfort to his soul, and yet not lets  
His own peculiar calling▪ That day more  
He speeds, than worldlings do with labour sorr.  
And I for my particular can say,  
I gain more then, Then any other day.  
The Lord's Commandment was to Israel,  
When they did come in Canaan land to dwell,  
All their male Children thrice should in the year,  
Before the Lord of Lords go vpt' appear;  
And while they so would worship oft; The land  
None should assay to get, from out their hand;  
But each thing prosper, and successful prove,  
And all occurrents turn to their behoof.  
On Christian practices whet oft thy sith;  
And take't for certain, thou and thine shall thrive.  M. D.   

14. The way to please God in all our actions.  

THat Archer will not aim with both his eyes,  
Which shooteth in a game to win a prize;  
But looks with one eye narrowly, to hit  
That pin, or mark he shoots at, in the white.  
So he that God will please, serve, and obey,  
That eye must shut, that useth to survey  
Honours, or praise of men, or worldly pelf;  
And thus he good may purchase to himself.  
Good things then for themselves must freely follow▪  
Or else God's name aright thou canst not hollow:  
If I should seek to please men (saith S. Paul)  
Then were I not God's Minister at all;  
Who doth an heart and heart, with hate detest:  
The single eye, and simple heart, are best.  
 
While men do seek the love of men to gain,  
They sail of that; and lose the Lord, the main.  
The Lord with him Corrival will have none,  
But who alone Him loves, is blest alone.  
O let my heart be in thy statutes sound,  
That shame may not my soul or face confound!  
The Lord all creatures for man's use did make,  
But for himself vouch safed man to take;  
Sith so's Gods mind, let man to God surrender  
Himself, and leaving all, God only tender.  
And when these two shall meet, My profit, ease;  
God's glory, will▪ Let this, down to their pease.  
The while, God's glory man's self th'eye shut quite:  
Disclaimst thyself in all. Thou'st hit the white.  M. S.   

15. The cause why wicked men, die either suddenly, sullenly, or desperately.  

THe Parents to their Children wont each night,  
To deal out some convenient jnch of light,  
That seemelier they might to their rest resort:  
Who fall perchance to wrangle, or to sport,  
And so their piece of candle vainly waste;  
Which being out, themselves in bed they cast  
They know not how; one runs in at the feet,  
Another hawles the blanket for the sheet:  
And commonly that night no rest they take,  
Because no better use of light they make.  
Like to these foolish Children, most men are;  
Who though the Lord them time, and health doth spare,  
And little light of life affords them here,  
 
To serve Him still in trembling, and in fear:  
This precious time misspent, to grave they go,  
As men bereaved of sense, they care not how.  
But though this life's a moment, yet depends  
Eternity hereon, which never ends.  
Statutum est, That thou, as all, must die,  
And after that, to God's Tribunal high:  
See therefore what the prisoners do, that hear  
Death's doom; No more themselves deboist they bear,  
But pensively towered execution go.  
Take pattern then by them, and do thou so.  
Do not the Candle of thy life extinguish,  
Before thou grace pursue, and sin relinquish;  
Lest thou cry (locked in sable bed of Hell)  
To late; Ah, had I life now, I'd line well!  M. D.   

16. The impediments of Christian conversation.  

THe Citizens for most part Hackneys hire,  
And none so soon as they, their horse's tier▪  
Which riseth hence; With full career they Ride;  
And in their Inns the beasts to th' Rack are tied  
Meateles undressed; yet are they switcht, and spurred,  
If on their way they have a whit demurrd.  
But cause they provender withhold them from,  
They grow unable (through) to bring them home.  
Like unto these are some; those Christians sad,  
Who look not on the Gospel, which makes glad;  
But on the Rigour of the Law, their eyen  
Do fix, and on their faults their souls to pine;  
Considering not what Christ for them hath paid,  
 
And what is beat upon so oft, and said,  
Rejoice ye Righteous, and again Rejoice;  
And ye of perfect heart, life up your voice.  
Those seest thou not. But tiest thee to the Rack  
Of the laws Curses, which do make thee slack  
Thy pace unto thy home, in heaven attending;  
And so before thy time thy zeal hath ending.  
When Samson dranck that mystic spring amain  
His spirits refreshed, and he revived again.  
Unto the house of David opened is  
A fountain for their fowl uncleanesses.  
A proclamation's made; Ho, he that will  
Come, wine to buy; without price, Take your fill.  
Who hath no power, and's faint, He maketh strong.  
And strength unto the strengthless doth prolong.  
As Eagles mount, to heaven So shall they flee;  
And in that walk, or race, unwearied be.  
Drink then of these Rich promises Collection,  
And thou shalt strengthened be unto perfection.  M. F.   

17. The cause of ignorance in lay Papists.  

THose thieves that use to pilfer, hate the light,  
And seek by all means, to extinguish quite  
What light so ere they see; For that discovers  
Their mischief; which else in the darkness hovers,  
Therefore before they'll act their wickedness,  
All light shall surely out, both more and less.  
Then they no consctence make; but all they can,  
They steal▪ against the laws of God and man.  
 
Those thieves are Popelings, and this light the word  
Which they obscure; and will it not afford  
Unto the people, lest it should descry  
Their double dealing, and their villainy:  
For when the people nought (thence) see, or know,  
They make them deem what they say, must be so▪  
Elisha once the blinded Syrian host  
Diverted from along the Dothan coast▪  
Into the midst of Samar's dreadful bands;  
Where they together by their foes strong hands,  
Might soon have perished, ere they were aware.  
Thus Papists, by the Pope perverted are.  
Who suffers not the Gospel of our Christ  
To shine; But his inventions gloomy▪ mist  
Misleads them, for the God of this world blinds  
The hearts of them, and darkeneth their minds.  
Wherefore with this, ye shauclings be ashamed,  
And Antichrists vild brood for ere be blamed,  
That hide from people that, which should afford  
Them light of life, to bring them to the Lord.  
For as a lantharne serveth shining bright,  
In places dark, so doth God's word give light.  
As cursed he was, of old, who drew astray  
The blind man, which was going in right way.  
So cursed for ever be that man of sin  
That thus doth men's damnations travel in.  M. D.   

18. The Reprobates utmost bounds.  

AForraine Chapman from the Country comes,  
To buy much wares, & to disburse such sums  
Of money, as necessity doth crave.  
And here and there he seeks about, to have  
That which is good, and good cheap as he can:  
And where he looks, and likes, he cheapens than,  
And likewise money bids; and fain them would  
Have at his price, if possibly he could:  
But deeming them held at too dear a rate,  
Goes thence, comes back, 'tis gone, then grieves too late.  
To Christ the young man comes, and thus he say,  
Master, What shall I do heaven to obtain?  
Commandments keep (saith Christ) steal not, ne kill;  
These from my youth I have observed still,  
 
Replies he. Then Christ; one thing lackest thou more,  
Go sell what e'er thou hast, and give the poor,  
And thou in heaven shalt have abundant treasure:  
Take up thy cross, come follow me, such measure  
For this, ere long upon thee I'll bestow  
Of good, as having thou wouldst not forgo.  
At thesed▪ epe words, the man departed sad.  
If at this price God's Kingdom must be had,  
He rather from his first speech will digress,  
Then leave his Mammon of unrighteousness.  
The Formalist or Reprobate thus far  
Goes towered the purchase of this heavenly ware,  
To taste the swectnes of the word some devil,  
And of another world the powers to feel;  
Put rather than he all his sins will flee,  
At length his soul he damns Eternally.  
And like the foolish shapman, though too late,  
Mourns; that he hath lost heaven, though at that fate.  M. C.   

19 The first false putting on of Christ.  

THe Simplest or unmannerliestrude Clown,  
That meets his friend in field, or in a Town,  
Or farther off, if any he espy,  
He moves his hat; that must of presently.  
If in one day a hundreth friends he meets,  
Off goes his hat, to every one he greets.  
Like to this hat, that's oft put off, and on,  
Are such as falsely Christ rely upon.  
And such are they, who only Christened are;  
And being no more, in Christ have no true share.  
These seem to have him on, but curse, drink, swear,  
And to dishonour God, nor care, nor fear.  
This makes so many Whores, and Rogues increase,  
Because they put off Christ, they never cease.  
 
For sanctity Him did they ne'er assume:  
And therefore falsely say, thy king doom come.  
Simon the Sorcerer so far proceeded;  
He made profession, with some faith was sped,  
Became baptised for Christ, with Philip stayed,  
And saw what works and miracles he made,  
Wondering thereat: But Peter plain him told  
He was not of Christ's flock, but Devil's fold.  
In gall of bitterness thou art (saith he)  
And in the bondage of iniquity.  
As Paul of Circumcision once did say,  
To thee concerning Baptism so I may;  
The Ceremony nothing doth avail,  
If thou in keeping of God's laws dost fail.  
Flesh of thy flesh make Christ, Bone of thy bone,  
If but thy Hat, in Him part thou hast none.  M. L.   

20. The second false putting on of Christ.  

THis farther is of Christ a false assumption,  
Think it not well, it's but a mere presumption▪  
When forth Religion as a cloak we wear,  
But down we lay't soon when at home we are.  
In Shops we will not keep it, nor in house,  
We will not have it on; It hangs too loose.  
But brush it, rub it, make it clean, and fine,  
This must be borne abroad; Then we'll be seen.  
To wear it but at home, it is too good.  
By this (thou hypocrite) is understood,  
How thou (abroad) a Connert wilt profess  
Thyself to be, which art in truth naughtlesse.  
Yea, to their Gowns, to their indignity,  
Some Clarks have said, lie there Divinity.  
 
In midst of my house with a perfect heart  
(Saith David) I will walk. But, lo, thou art  
A wretch at home and in thy private Chamber.  
Which moveth wicked men the good to slander.  
Saint Peter to the convert Iewes thus said,  
Seeing you are a holy Nation made,  
And a peculiar people, walk in sight  
Of Gentills, like to those are brought to light  
From out of darkness, who before were not  
A people, but as men of God forgot.  
Walk in the Law, though you from law are free  
And do you not abuse your liberty,  
Nor use it as a cloak, to sin; but keep  
Yourselves within Christ's fold, like faithful sheep.  
As they their liberty a cloak to sin  
Might not put on; So only to be seen  
Wear not thy Saviour; Certainly i f thou  
Be not the same, thou dost to others show▪  
He▪ le strip thee naked, so the Nations shall  
See thou of His no member wert at all.  
He that at home is one, abroad another,  
Is not adorn▪ d with Christ; with Satan rather.  M. L.   

21. The third false putting on of Christ.  

THere is a third, which have not truly taken  
And put on Christ; such, whom the Lord doth slackers▪  
Of these external comfort's here below,  
These are like travellers, that far do go,  
And being sure to meet with many a storm,  
They put on Hoods, and Coats, and throughly arm  
 
Themselves, for Cold and Raine▪ But warm, and fair,  
They cast of all, for love of open air.  
And merrily they pass their time away;  
But otherwise it proves a doleful day.  
Consider now God takes away thy wealth,  
Thy goods, and peradventure too, thy health;  
O! Then thou vow'st if God will there restore,  
Thou wilt Him better serve, then heretofore.  
Most grievously thou mournest for what is past;  
And now to God thou'lt come, in all the haste:  
He hears thy vows, and granteth thy request,  
But what use mak'st thou since thou were distre'st.  
Some I have known have worse become by far,  
Then e'er in all their lives (before) they wear.  
When as afflictions are not sanctified,  
And better thee, 'tis sign thou art not tried  
For one of Gods▪ for who belong to God,  
He as a father betters with his Rod.  
Be thou the same in thy prosperity,  
Which thou hast vowed to be in misery▪  
Nor only as a Coat, thy Christ put on;  
But, Storm, or Calm, Him wear thy soul upon.  
This which one Wittily writ, may hereto be alluded.  
Aegrotat Doemon, monachus tunc esse volebat  
Convaluit Doemon, Doemon ut ante fuit.  
The Devil was sick; The Devil a Monk would be:  
The Devil was well; The, Devil a Monk, was be.  M. L.   

22. The benefit of keeping the Sabbath.  

A Stronomers by their high skill do find,  
The sun doth light the skies, of every kind:  
And by the brightness of his beams▪ conveys  
Power to the Clouds to cast on us their rays;  
By whose fair lustre, we have light to go  
About our works, or travel to and fro.  
The truth whereof in Mystery to say,  
Apply●● to this sense I am sure I may.  
Take the Sun for Sunsday, or day of rest,  
Or Sabbath day; or Lords day, which is best  
To call it, for the Lord the same did hollow,  
And blest that day, and blest those men that follow  
This his ensample. And lest we forget  
To do so, to it a Memento set;  
 
Saying, Remember thou keep this to me,  
Then in thy six days I will prosper thee.  
The jews spoke false 'gainst Christ of God's not he,  
That on the Sabbath takes such liberty:  
But true it is of thee, who e'er thou art,  
That sette'st not that day for God a part.  
It is but equal in seav en to take one,  
Who might have all required, and spared us none.  
If any send his servant far away,  
To a strange Country, and him charging, say  
I give thee six days for thy use, and pleasure▪  
And food and clothing and sufficient treasure  
To spend, and will maintain thee; Only this,  
One day in seven spend in my services  
Wholly apart; If notwithstanding he  
On that day doing his own work will be;  
His Master may in justice with disgrace,  
Both turn him from his service, and his place.  
The sun's the Sunsday Skies thy six days▪ see,  
Sun lighteneth them, and Sunsday prospereth thee.  M. M.   

23. The opposition of sin and grace.  

IN great and common Wells for every man,  
Such as is near the Burse in Amsterdan,  
There are two Buckets fastened to a chain,  
The easier down to sway, and up again.  
One being aloft, the tother than is under,  
Necessity doth force them thus asunder  
When one is empty t' other strait doth fill;  
They ne'er are both above; one's under still.  
 
Like to these Buckets, hanging thus a part,  
Is grace and sin; in every mortals heart.  
Seest thou a man is given much to swear?  
That man 'tis sure hath not the gift of prayer.  
And see'st thou one to wrath that's much inclined?  
That man hath not a meek and quiet mind.  
The Scripture saith, in Amos, you may read;  
Can two together walk, not well agreed?  
There's mortal Enmity 'twixt sin and grace,  
The one the other striveth to deface.  
If the strong man keeps house, himself he'll fence▪  
In quiet, still a stronger drives him thence.  
When the Soul garnished is, and swept from sin,  
Then comes God's spirit, and forthwith enters in.  
When the hearts empt'ed quite, and quit of grace,  
Then enters straight the Devil, and he takes place.  
Soon as God's Ark to Dagons' temple came,  
The Idol falls, and broke, to Ashdods shame.  
Consider this, who loue'st in sin to live,  
Yet hop'st in heaven thy portion God will give.  
The Iron chain compels one Bucket low,  
And forceth still the other up to go.  
So sin and grace (God's justice doth command)  
Nor in one heaven, nor in one heart may stand.  M. D.   

24. The Bridle of the Wicked.  

THe greedy Dog, whose nature is to pray  
On sheep, or fowl, and whatsoever he may  
Come ne'er, he's ravening at; but mark it, when  
The Cudgels o'er his head, he trembles then,  
 
And dares not once to satisfy his lust;  
Well knowing else what punishment he must  
Severely undergo; which him withholds,  
That otherwise would worry roosts, herds, folds.  
This is the cause some run not out so far  
In all excess of lewdness, and do spare  
To meddle with gross sins; their confidence smites them:  
And fear of hell within their heart's affright's them.  
That they by no means dare become foe gross,  
'tis not for love to good, or doubt to lose  
Virtue; Ne flesh and spirit in them striving:  
But will and Conscience, one the other driving▪  
The Will pursues what's wickedness amain,  
The Conscience pricked repels it back again.  
The Righteous sins not, cause he feareth God:  
The Wicked sins not; Why? He fears the Rod.  
Good joseph saith, shall I commit this thing,  
And so offend my God by trespassing?  
Yea wicked Balaam cried, I cannot go  
Beyond God's word, to do or less or more;  
And why? Because he knows God's Angel stands  
To smite him through, nor can he scape his hands.  
When Balack said, what hast thou done to me?  
I called thee not to bless mine enemy.  
Balam makes answer, Must I not take heedo  
To speak, but what the Lord hath sure decreed?  
The Dog desires the prey, but dreads the Wan:  
Gods judgements drives from sin the Wicked man.  M. F.   

25. The right carriage of a Christian in his calling.  

THe little Children are the parents pleasure;  
And fitly may be called their parent's treasure▪  
Who please sometimes to send them to and fro,  
'Tis their delight to see how they can go.  
If to his Child, one say, Sirrah go gather  
Those Chips that yonder lie; and bring them hither;  
He straight way goes, and seeks his lap to fill,  
Not ear-ring for them; 'tis his father's will  
That he should gather them; If any fall  
Out of his lap, he vexeth not at all;  
Nor lets he down, and cries; But what he took,  
Unto his father bears with cheerful look▪  
What's Wealth, but Chips? So should they be esteemed,  
 
Nay worse than so, mere dross in scripture deemed.  
And what's our calling, but the Lords command?  
That not in Idleness our days should stand.  
If th'one, be Chips; and t'other, to obey  
The Lords Command is done, you well may say;  
They are but worldlings, who no other heart  
Do labour for, save to get up a part  
Of gain, and profit. Wealth must not be sought  
For't self; nor for himself a man keep aught.  
And if perchance thou shouldst great losses have,  
Thou must not grieve, because thou couldst not save  
Thy state from such disasters; and more pine,  
Then if thou hadst lost heaven, and grace Divine▪  
And let thy days on earth unchearesull be,  
That crosses do, or losses follow thee.  
Make not thy Gold, thy God, thy Calling more  
Than to fulfil God's will, and keep His Lore.  
And what thou hast, be thou content to carry  
Unto thy grave with joy, crave not to tarry  
For wealth and pelf, of God there's none respected  
For these; but with these many are reiccted.  
The poor man's poor cstare with grace, is more  
Than rich men's rich comport, and heaped store.  
Children for loss of Chips repine not, then  
Droop not for loss of outward things, being men.  M. D.   

26. The danger of wicked men abiding in the Church.  

Fair walks and gardens, richly decked with flowers  
And beautified with pavements, & with bowers:  
Rich men and Nobles for these pleasure's care,  
To keep which seemly, they no cost will spare;  
And for that purpose Gardeners do provide  
To see to them at every time and tide:  
Which Gardener daily doth with industry  
Trim, Prune, and Dress it; and if he espy  
A Weed, or Cockle, with his ready hand  
He roots it out; It shall no longer stand.  
The Owner of his Church and bower's, the Lord,  
Who doth at every turn and time, afford  
A prying eye, and narrow search, to see  
If in his Garden weeds, or thistles be;  
These with his Hook of Justice roots he out,  
And will not let them there to grow, and sprout,  
See this thou Hypocrite, that will not part  
With sin, but lov'st and hidest it in thy heart.  
Go live with Turks, and Heathens, from the pale  
 
Of Christian people; Else God will not fail  
Thee to cut up, and cast out, for (saith He)  
I'll honoured be, by those draw near to me.  
Thy sin is double, who dost bear a part  
In gross transgressions; yet livest in the heart  
And bosom of God's Church; Pagans offend  
Against one Law, but thy sin doth extend  
To breach of two; Of grace, and nature's light;  
Which in these days in God's church shineth bright.  
That light they have without excuse shall leave them;  
Which thing the jews worse made, and did deceive them,  
So that Gomorrah's state, and sodoms' land,  
In day of judgement, easter shall stand  
Then theirs; and why? Because to them Christ gave  
far greater means, (than those) their souls to save.  
As Gardeners suffer Weeds in fields to grow,  
Because on them they never pains bestow;  
So heathen lands the wicked Rout may nourish;  
But where God's Gospel is, they must not flourish.  M. T.   

27. The New Creation.  

A Music Instrument, though fitting strings,  
Apt pegs, and frets, it hath; and other things  
Which Instruments require; Yet 'tis rejected,  
If't be but out of tune's not once respected  
Of skilful Masters; being still the same,  
With all the Ornaments that they can name,  
As other Instruments; which sweetly play;  
Only that it's not tuned, 'tis naught they say,  
 
Away with▪ t. Would you know the reason why?  
It's out of tune, 'twill make no melody.  
But being scrude, and tuned, and new amended,  
It soundeth pleasingly, and is commended.  
So every man that's borne is a [full] creature,  
Fraught with all humane faculties, as feature  
And parts of body▪ and souls powers, as mind,  
Will, Conscience, Memory; he's nought behind  
The perfectest Christian; What can be desired?  
There's all in him, that is in man required.  
Yet yields he not to God a pleasant sound,  
Because he is not a new creature found.  
But when God's minister shall these up screw,  
And so doth tune and make this creature new,  
He straight resounds Spiritual melody,  
And in God's ears gives heavenly harmony.  
The Bones Ezechiell saw both dead and dry,  
Became of use, when he did Prophesy.  
Thou nothing art, whilst thou art but mere nature.  
Stocks, Stones, & Beasts, each one of them's a creature  
And thou no more; But wilt thou better be?  
Let God's word new transform, and fashion thee:  
As Instruments, unless in tune, are slighted;  
So men, except new made, ne'er God delighted.  M. D.   

28. The foolishness of Transubstantiation.  

THe Bush that hangs at Tavern door doth show  
That there is Wine within; This all men know.  
we'd count him mad, who▪ le run to that, and think  
He can there-out sufficient liquor drink:  
 
And will be sucking at the Bush, when true  
It is, that hangeth there unto the vein view  
Of all men passing by; but to declare  
Vendible Wines, within that house there are.  
Such mad men Papists are, which verify  
That in a little Wafer (hid) doth lie  
Christ's very flash; While th' elements (there) be  
Hung out to Comers in, that they might see,  
In Christ alone stands that spiritual food▪  
Which must not of these signs be understood.  
For bread is bread, even after Consecration;  
The work being done for Christ's Commemoration▪  
If to remember Him, then he's not their.  
Thus Rings for absent friends we use to wear.  
Now this bread, consecrate, nor common is  
To me, for it enwraps high Mysteries.  
So of this seal, that little wax, is more  
Than all the rest, in the wax▪ chandlers store.  
The bread's the same, and wax the same, that's sold▪  
But by this seal, I all my lands do hold;  
And by this bread, my title is made sure  
In God, to heaven, and life, that aye shall dure.  
The bread's the evidence, but not possession,  
And to affirm it more, it is transgression.  
The Bush doth show within are Wines to sell▪  
So shows the bread in Christ doth fullness dwell.  M. V.   

29. The Ruin of spiritual comfort.  

THe Country Hind from field to field doth go▪  
And here and there seeks narrowly, if so  
That he perhaps may sewell get for fire:  
Who when he finds some Log, doth much admire  
His hap; and that up-taking bears a while  
On's neck, to the next gate, or combrousstyle;  
Where having once consulted with his sloth,  
Counting his way; to carry it he's loath  
So far as home; But (fond) the pains refuses:  
And so the good thereof unwisely loses.  
Examine now when some learned Minister  
Would give thee signs, if then thyself thou stir  
Not up, and think'st, O, I will these make sure!  
For they will yield me comforts, long to dure:  
But trials being many, and thou loft  
To muse upon them usually, and oft;  
Losest that comfort; had which been retained,  
Thou hadst thy coldness lost, and zeal hadst gained.  
The stony ground, and worldly heart, God's word  
Receive sometimes with gladness in the Lord,  
 
As Gospel testifies; but ere the end  
Give o'er, and to their former ways descend.  
Thy heart once wrought on; 'tis thy greater sin,  
If thou that course dost not continue in.  
That son which did his Sire deny, yet went  
Into the Vineyard, was not so much shent,  
As he, who said immediately I'll go,  
But soon recanted his first speeches fro.  
What gains the man, that finds the wood, which might  
Him cherish in a cold and frosty night,  
If home he bring it not (I do inquire?)  
And warm him well therewith being set on fire▪  
So I to thee this question thus may frame.  
What doffed thou gain, by hearing of that same,  
That might revive thy soul in troublous state,  
If God's Word hearing thou forgettest it straight?  
Nought gains that man▪ no profit thou shalt find,  
Which hearest God's word, and keep'st is not in mind.  M. F.   

30. The equality of justification by Christ.  

PInks, Barks, or Boats, driven by wind or oar,  
To ferry passengers from shore to shore;  
They take in all, both halt, and blind, and lame,  
Young, old, of any quality, or name;  
Who being there embarked, one cannot boast  
G ainst t'other thus, I'll come to yonder coast  
Sooner than thou, for I am lusty, strong,  
Able to haste, and like to travel long,  
I can far (speaking to another) stride  
But thou art lame; He cannot thus deride  
Him, why? They're in the Ship, and that doth carry  
Each one alike; If they therein do tarry.  
They are not brought to th' port by their own power;  
 
The Ship bears all, all arrive at one hour.  
Christ is this Ship, all his are shipped in him,  
In whom all his elect to heaven must swim.  
Art thou within board there? Then though thou say▪  
I am by him sore foiled, from day to day,  
Wounded I have my soul, no hope have I  
To go to heaven, I must despair, and die,  
Yet art thou well. Another says, I'm blind,  
And never can the way to heaven find.  
O were I with the faith of Abraham blest,  
I might assure myself to go to rest!  
If I as Samuel could obedient be,  
In after days none evil I should see.  
There is a Christian, he can well command▪  
His own corruption; but I cannot stand:  
If I could do as he does; then 'twere well;  
At Christ's right hand he shall sit, where pleasures dwell▪  
Fear not good Christian, 'tis not anye's merit  
Can save him, nor thy sins thee disinherit  
Of that blessed state, if thou of this be sure,  
Thou art in Christ; Rejoice, thou art secure.  
For as a Ship both weak, and strong, doth bear  
Together, to the haven free from fear:  
So Christ the Christian souls true Ship, doth land  
All his Elect in heaven, at his right hand.  M. W.   

31. Tobacco.  

THe Indian weed withered quite  
Green at noon, cut down at night  
Shows thy decay, all flesh is hay,  
Thus think then drink Tobacco.   

The Pipe that is so lily white  
Shows thee to be a mortal weight,  
And even such, gone with a touch,  
Thus think, then drink Tobacco.   

And when the smoke ascends on high,  
Think, thou beholdest the vanity  
Of worldly stuff gone with a puff:  
Thus think, then drink Tobacco.   

And when the Pipe grows foul within,  
Think on thy soul defiled with sin,  
And then the fire it doth require  
Thus think, then drink Tobacco.   

The ashes that are left behind,  
May serve to put thee still in mind,  
That unto dust, return thou must,  
Thus think, then drink Tobacco.   
Answered by G. W. thus,  
Thus think, drink no Tobacco.  
FINIS.