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Early English books online. (EEBO-TCP ; phase 1, no. A10251) Transcribed from: (Early English Books Online ; image set 26156) Images scanned from microfilm: (Early English books, 1475-1640 ; 1779:25) Diuine fancies digested into epigrammes, meditations, and observations / by Fra. Quarles. Quarles, Francis, 1592-1644. [14], 206 p. Printed by M.F. for Iohn Marriot, and are to be sold at his shop in St. Dunstans churchyard in Fleetstreet, London : 1633. In verse. Signatures: [par.]⁴(-[par.]2) A-2C⁴ 2D³. Numbers 81-88 repeated and 89-96 deleted in the pagination. Reproduction of original in the Henry E. Huntington Library and Art Gallery. eng Epigrams, English. Meditations. eebo Divine fancies: digested into epigrammes, meditations, and observations. By Fra: Quarles. Quarles, Francis, 1633 221 47357 316 0 0 0 0 0 66.73 D The rate of 66.73 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2002-03 Assigned for keying and markup 2002-04 Keyed and coded from ProQuest page images 2002-05 Sampled and proofread 2002-10 Rekeyed and resubmitted 2002-11 Sampled and proofread 2002-11 Text and markup reviewed and edited 2002-12 Batch review (QC) and XML conversion

DIVINE FANCIES : Digested into EPIGRAMMES , MEDITATIONS , AND OBSERVATIONS . BY FRA : QVARLES .

LONDON , Printed by M. F. for IOHN MARRIOT , and are to be sold at his Shop in St. Dunstans Churchyard in Fleetstreet . 1633.

TO THE ROYALL BVDDE OF MAIESTIE , and Center of all our Hopes and Happinesse , CHARLES , Prince of Great BRITAINE , France and Ireland , SONNE and HEYRE Apparant to the High and Mighty CHARLES , by the Grace of GOD , King of Great BRITAINE , FRANCE , and IRELAND , &c. Illustrious Infant :

GIve mee leave to acknowledge my selfe thy Servant , ere thou knowst thy Selfe my Prince : My Zeale burnes mee , and my desires are impatient : My breeding Muse longs for greene fruit , and cannot stay thy ripenesse : Sweet Babe ; The loyalty of my Service makes bold to consecrate these early Leaves to thy sacred Infancie , not knowing how to glorifie themselues , more , then by the Patronage of such Princely Innocencie . Modell of Sweetnesse , Let thy busie Fingers entertaine this slender Present , and let thy harmelesse Smiles crowne it : When thy Infancie hath crackt the Shell , let thy Childhood tast the Kernell ; In the meane while , let thy little hands and Eyes peruse it : Lugge it in thy tender Armes , and lay thy burthen at thy Royall Parents feet ; for whose sake , it may gaine some honor from their glorious Eyes . Heaven blesse thy Youth with Grace , and crowne thy Age with Glorie : Angells conduct thee from the Cradle , to the Crowne : Let the English Rose , and the French Lilly florish in thy louely Cheeke : And let their united Colours presage an euerlasting League . Let the eminent Qualities of both thy renowned Grand-fathers meet in thy Princely Heart ; that thou mayst , in Peace , be honourable ; and in Warre , victorious . And let the great addition of thy Royall Parents Vertues make thee vp a most incomparable Prince , the firme Pillar of our happines , and the future Object of the Worlds wonder

Expected , and prayd for by Your Highnesses most Loyall and humble servant , FRA : QVARLES .
TO THE RIGHT HONOVrable and truely vertuous Lady , MARY Countesse of Dorset , Governesse to that Royall Infant , CHARLES , Prince of Great BRITAINE , France , and Ireland , the Mirror of unstained HONOVR . Most excellent LADY ,

YOV are that Starre , which stands over the place , where the Babe lyes ; By whose directions light , I am come from the East , to present my Myrrh , and Frankincense to the yong Child : Let not our Royall JOSEPH , nor his Princely MARY be affrayd ; there are no Herods here ; We have all seene his Starre in the East , and have rejoyced : Our loyall hearts are full ; for our eyes have seene him , in whom our Posterity shall bee blessed : To him , most honorable Lady , I addresse my thoughts ; To Him , I presume to consecrate these Lines ; which , since it hath pleased our gracious Soveraigne to appoint you the Governesse of his Royall Infancy , I have made bold to present , first , to your noble hands ; not daring , in my very thoughts to disjoyne , whom his Sacred Majestie , in so great Wisedome , hath put together ; or to consider severally , where his Highnesse hath made so in violable a Relation . Madam , May your Honors increase with your howers , and let eternall Glory crowne your U●rtues ; that when this Age shall sleepe in Dust , our Children , yet unborne , may honour your glorious Memory , under the happinesse of his Government , whose Governesse you are ; which shall be daily the Subject of his Prayers , who is

The sworne-Servant of your Ladiships Perfections , FRA : QVARLES .
To the Readers .

REaders , I wil not ( like One that knowes the strength of his owne Muse ) commit Rape upon your Vnderstandings , nor rayle at your Ignorances , if our Wits jumpe not : I have written at my owne peril ; understand you at your owne pleasures : I have nor so little Man in me , as to want my faults ; nor so much Foole in me as to thinke it ; nor so little Modesty , as to sweare it ; nor so much Childe in me as to whine at Zoilus : My request is , That the faultles hand may cast the first stone , So although I cannot avoyd the common Lot of man , Error ; I may escape the punishment of the Common Man , Censure .

I heere present thee with a Hive of Bees ; laden , some with Waxe , and some with Honey : Feare not to approach ; There are no Waspes ; there are no Hornets , here : if some wanton Bee should chance to buzze about thine eares , stand thy Ground , and hold thy hands : There 's none wil sting thee , if thou strike not first : If any doe ; she hath Honey in her Bagge , will cure thee too : In playner tearmes , I present thee with a Booke of Fancies ; Among which , as I have none to boast of ; so ( I hope ) I shall have none to blush at . All cannot affect all : If some please all ; or all , some , 't is more then I expect ; I had once thought to haue melted the Title , and cast it into severall Bookes , and have lodg'd Observations , Meditations , and Epigrams by themselves ; but new thoughts have taken place : I have required no helpe of Herauld , either to place , or to proclaime them . Cards , well shuffled , are most fit for Gamesters : And oftentimes , the pastime of Discovery adds pleasure to the Enioyment : The Generous Faulkner had rather retrive his Partridge in the open Feilds , then meet her in his coverd Dish . Only this : when you read a Meditation , let me entreate thee to forget an Epigramme .

Fare-well .
AD LECTORES VTRIVSque GENERIS . Candide , si mala sint nostra inter carmina , parce ; Et bona si quae sint , Zoile , parco tibi .
To GOD. GLorious and Great ; whose power did divide The Waves , and made them Walls on either side ; That didst appeare in Cloven-tongues of Fyre ; Divide my thoughts : and with thy selfe , inspire My soule ; O cleave my Tongue , and make it scatter Various Expressions in a various Matter ; That like the painefull Bee , I may derive From sundry Flow'rs , to store my slender Hive : Yet , may my Thoughts not so divided be , But they may mixe againe , and fixe in Thee .
DIVINE FANCIES , Digested into EPIGRAMMES , MEDITATIONS , AND OBSERVATIONS .
1. On the Musique of Organs . OBserve this Organ : Marke but how it goes : 'T is not the hand of him alone that blowes The unseene Bellowes ; nor the Hand that playes Upon th' apparent note-dividing Kayes , That makes these wel-composed Ayres appeare ●●fore the high Tribunall of thine ear● : They both concurre : Each acts his severall part : Th' one gives it Breath ; the other lends it Art . Man is this Organ : To whose every action Heav'n gives a Breath ( a Breath without coaction ) Without which Blast we cannot act at all ; Without which Breath , the Vniverse must fall To the first Nothing it was made of : seeing In Him we live , we move , we have our Being : Thus fill'd with his Diviner breath , and back't With his first power we touch the Kayes and act : He blowes the Bellowes : As we thrive in skill , Our Actions prove , like Musicke , Good or Ill.
2 On the contingencie of Actions . I Saw him dead ; I saw his Body fall Before Deaths Dart ; whom tears must not recall : Yet is he not so dead , but that his Day Might have bin lengthen'd , had th' untrodden way To life beene found : He might have ●ose agin , If something had , or something had not bin : What mine sees past , Heav'ns eie foresaw to come He saw , how that contingent Act should summe The to●all of his Dayes : His knowing Eye ( As mine doth see him dead ) saw he should die That very fatall howre ; yet saw his death , Not so so necessary , but his Breath Might beene enlarg'd unto a longer date , Had he neglected This , or taken That : All times to Heav'n are now , both first and last ; He see● things present , as we see them past .
3. On the Sacraments . THe Lo●ves of Bread were five ; the Fishes two , Whereof the Multitude was made partaker . Who made the Fishes ? God : But tell me , who Gave being to the Loaves of Bread ? the Baker : Ev'n so th●se Sacraments , which some call seaven , Five were ordain'd by Man , and two , by Heaven .
4. On the Infancie of our Saviour . HAyle blessed Virgin , full of heavenly Grace , Blest above all that sprang from humane race ; Whose Heav'n-saluted Womb brought forth in One , A blessed Saviour , and a blessed Son : O! what a ravishment 't had beene , to see Thy little Saviour perking on thy Knee ! To see him nuzzle in thy Virgin Brest ! His milke white body all unclad , undrest ; To see thy busie Fingers cloathe and wrappe His spradling Limbs in thy indulgent Lappe ! To see his desprate Eyes ▪ with Childish grace , Smiling upon his smiling Mothers face ! And , when his forward strength began to bloome , To see him diddle up and downe the Roome ! O , who would thinke , so sweet a Babe as this , Should ere be slaine by a false-hearted kisse ! Had I a Ragge , if sure thy Body wore it , Pardon sweet Babe , I thinke I should adore it , Till then , O grant this Boone , ( a boone far dearer ) The Weed not being , I may adore the Wearer .
5. On Iudas Iscariot . WE raile at Iudas , him that did betray The Lord of life ; yet doe it day by day .
6. On the life and death of Man . THe World 's a Theater ; The Earth , a Stage Plac'd in the midst ; wheron both Prince & Page , Both rich and poore ; foole , wiseman ; base , and high ; All act their Parts in Lifes short Tragedy : Our Life 's a Tragedy : Those secret Roomes Wherein we tyre us , are our Mothers Wombes ; The Musicke ush'ring in the Play , is Mirth To see a Manchild brought upon the Earth : That fainting gaspe of Breath which first we vent Is a Dumb-Shew , presents the Argum●nt : Our new-born Cries that new-born Griefes bewray , Is the sad Prologue of th' ensuing Play : False hopes , true feares , vaine ioyes , and fierce distracts Are like the Musicke that divides the Acts : Time holds the Glasse , and when the hower's run , Death strikes the Epilogue ; and the Play is done .
7 ▪ On the seven liberall Sciences of a Christian. Grammar . IT is an Art , that teaches not t' excell In Writing , Speaking , as in Doing well . Logicke . IT is an Art sometimes of Plotting treason Against the Crowne and Dignity of Reason . Rhetoricke . IT is an Art , whereby he learnes t' encrease His knowledge of the time , to Hold his Peace . Arythmeticke . IT is an Art , that makes him apt to raise And number out Gods Blessings , and his Dayes . Musicke . IT is a potent Science , that infringes Strong Prison dores , and heaves them from their hinges . Astronomie . IT is an Art of taking out the Lead From hi● dull Browes , and lifting ●p the Head . Geometrie . IT is an Art , ins●ructs him how to have The World in scorne ; and measure out his Grave .
8. Christs foure houses . HIs first house was the blessed Virgins Wombe ; The next , a Cratch ; the third , a Crosse ▪ the fourth a Tombe .
9. Of Light and Heate . MArk but the Sun-beames , when they shine most bright , They l●●d this lower world both heat & light : They both are Children of the selfe-same Mother , Twinnes ; not subsis●i●g one without the other ; They both conspire unto the Common good , When , in their proper places , understood : Is 't not rebellion against Sense to say , Light helps to quicken : Or , the Beames of day May lend a Heat , and ye● no Light at all ? 'T is true , some obvious Shade may chance to fall Vpon the quickned Pl●nt , yet not so great , To quench the 〈◊〉 of the Heate : The Heate cannot be parted from the Light , Nor yet the Light from Heate ; They neither might Be mingled in the Act , nor found asunder : Distinguish now fond man ; or stay and wonder : Know then ; Their vertues differ though themselves agree ; Heat vivifies ; Light gives man power to see The thing so vivifyed : no Light , no Heate ; And where the heat 's but small , the light 's not great : They are inseparable , and sworne Lovers , Yet differing thus ; That quickens ; This discovers : Within these lines a sacred Myst'ry lurkes : The Heat resembles Faith : the Light ; Good workes .
10. On Judas Iscariot . SOme curse that traytour Iudas life and lim ▪ God knows , some curse themselves , in cursing him .
11. On the possession of the Swine . WHen as our blessed Saviour did un-devill The Man possest ; the Spirits , in conclusion , Entred the Swine ( being active still in evill ) And drove them headlong to their owne confusion . Dru●kards , beware , and be advised then , They 'l find you as y' are Swine ▪ if not , as Men :
12. On a Sun●Dyall . THis Horizontall Dyall can bewray To the sad Pilgrim , the houre of the Day : But if the Sun appeare not his Adviser , His eye may looke , yet he prove n●'er the wiser : Alas , alas ; there 's nothing can appeare , But onely Types , and shadow'd Figures there : This Dyall is the Scripture ; and the Sun , Gods holy Spirit ; Wee , the ●ookers on : Alas , that saceed Letter , which we read , Without the Quickning of the Spirit 's dead : The knowledge of our Peace improves no better , Then if our Eye had not beheld a Letter : I , but this glorious Sun shines alwayes bright : I , but we often stand in our owne light : Vse then the day , for when the day is gon , There willl be darknes : there will be no Sun .
13. On the three Christian Graces . Faith . IT is a Grace , that teaches to deprave not The Goods we have ; To have the goods we have not . Hope . IT is a Grace ▪ , that keeps th' Almighty blamelesse , In long delay : And men ( in begging ) shamelesse . Charitie . IT is a Grace , or Art to get a Living By selling Land ; and to grow rich , by giving .
14. On a Feast . THe Lord of Heav'n and Earth ha's made a Feast , And ev'ry Soule is an invited Guest : The Word 's the Food ; the Levits are the Cookes ; The Fathers Writings are their Dyet-bookes ; But seldome us'd ; for 't is a fashion growne , To recommend made Dishes of their owne : What they should boyle , they bake ; what r●st , they broyle ; Their lushious Sallats are too sweet with Oyle : In briefe , 't is now a dayes too great a fault , T' have too much Pepper , and too little Salt .
15. On Dives . THat drop-requesting Dives did desire His Brothers might have warning of that Fire , Whose flames he felt : Could he , a Fiend , wish well To Man ? What , is there Charity in Hell ? Each Soule that 's damned is a Brand of fire , To make Hell so much hotter ; And the nigher In blood or love they be , that are tormented , The more their paines & torments are augmented : No wonder then , if Dives did desire , His Brothers might have warning of that Fire ▪
16. On outward shew . IVdge not that Field , because 't is Stubble , Nor Him that 's poore , and full of trouble ▪ Though t 'one looke bare ; the tother thin ; Judge not ; Their Treasure is within .
17. On the reading of the Scriptures . IN reading of the Sacred Writt ; beware , Thou climbe no Stile , when as a Gapp stands faire ▪
18. On the life of Man . OVr Life 's the Modell of a Winters Day ; Our Soule 's the Sun , whose faint and feeble Ray Gives our Earth light ; a light but weak , at strongest , But low , at highest ; very short , at longest : The childish Teares , that from our eyes doe passe , Is like the Dew that pearls the morning grasse : When as our Sun is but an hower high , We goe to Schoole , to learne ; are whipt , and cry : We truant up and downe ; we make a spoyle Of precious Time , and sport in our owne Toyle : Our Bed's the quiet Grave ; wherein we lay Our weary Bodyes , tyred with the Day : The early Trumpet , like the Morning Bell , Calls to account ; where they that have learnd well Shall find Reward ; And such as have mis-pent Their Time , shall reape an earned punishment : No wonder , then , to see the Sluggards eyes , So loath to goe to Bed ; so loth to rise .
19. On the Crowing of a Cocke . THe Crowing of a Cocke doth oft foreshow A change of Weather : Peter found it so : The Cocke no sooner crew , but by and by He found a Change of weather in his eye : T 's an easie thing to say , a●d to sweare too , Wee 'l dye for Christ ; but t is as hard to doe .
20. On Mammon . MAmmon's growne rich : Does Mammon boast of that ? The Stalled Oxe , as well may boast , Hee 's fat .
21. On Church-contemners ▪ THose Church-contemners , that can easily waigh The profit of a Sermon with a Play ; Whose testy stomacks can digest , as well , A profer'd Injury , as a Sermon-bell ; That say unwonted Pray'rs with the like wills , As queazy Patients take their loathed Pills : To what extremity would they be driven , If God , in Iudgement , should but give them Heaven .
22. On Morus . HE is no Flemming : For he cannot Swill : No Roman ; for his stomacke 's fleshly still : He cannot be a Iew ; he was baptiz'd : Nor yet a Gentile ; he was circumciz'd : He is no True man ; for he lyes a trot : Prophane he is not ; for he sweares ye not : What is he then ? One Feast without a Bill Shall make him all ; or which of all ye will .
23. On the Hypocrite . NO mans condition is so base as his ; None more accurs'd than he : For Man esteemes Him hatefull , 'cause he seemes not what hee is : God hates him , 'cause he is not what he seemes ; What griefe is absent , or what mischiefe can B● added to the hate of God and Man ?
24. On a Pilgrime . THe weary Pilgrime , oft , doth aske , and know ▪ How farre hee 's come ; how far he has to go● ▪ His way is tedious , and his hart 's opprest , And his desier is to be at Rest : Our life 's a Wayfare ; yet fond Man delaies T'enquier out the number of his Daies ; He cares not , He , how slow his howers spend ; His Iourney 's better then his Iournies end .
25. On the Needle of a Sun-diall . BEhold this needle ; when the Arctick s●one Hath toucht it , how it trembles vp and downe ; Hunts for the Pole ; and cannot be possest , Of peace , untill it finde that poynt , that rest : Such is the heart of Man ; which , when it hath Attayn'd the vertue of a lively faith , It findes no rest on earth , makes no abode , In any Object , but his heav'n , his God .
26. On Afffiction . WHen thou afflict'st me , Lord , if I repine , I show my selfe to be mine owne , not thine .
27. On a Sun-dyall . GOe light a Candle : By that light , make tryall , How the night spends it selfe , by the Sun-dyall ▪ Goe , search the Scripture ; L●bour to increase In the diviner knowledge of thy Peace By thy owne light , derived from thy mother : Thou maist as eas●ly doe the one , as t'other .
28. On PETER . WHen walking Peter was about to sinck Into the sea , In what a case d' ye thinke , H 'ad bin ; if he had trusted his complaint To th' intercession of some helpfull Saint : Beleeve it ; if Romes doctrine had bin sound , And soundly follow'd , Peter had bin drown'd .
29 On Merits . FIe , Rome's abus'd : Can any be thought able To merit heaven by workes : T is a meere fable : If so ; stout Rome had never bin so faint To move her suit by a Collaterall Saint .
30. On Servio ▪ SErvio serves God ▪ Servio has bare relation ( Not to Gods Glory ) but his owne salvation : Servio serves God for life : Servio , t is well : Servio may finde the cooler place in Hell .
31. A Soliloquie . WHere shall I find my God! O where , O where Shall I direct my steps , to finde him there ? Shall I make search in swelling Baggs of Coyne ? Ah no ; For God and Mammon cannot joyne : Doe Beds of Down containe this heavenly stranger ? No no ; Hee 's rather cradled in some Manger : Dwells he in wisedome ? Is he gone that rode ? No no ; Mans wisedome's foolishnes with God : Or hath some new Plantation , yet unknown , Made him their King , adorn'd him with their Crowne ? No , no , the kingdomes of the earth thinke scorne T' adorne his Browes with any Crown but Thorne . Where shall I trace ; or where shall I go winde him ? My Lord is gone ; and O! I cannot finde him : I le ransack the dark Dungeons : I le enquire Into the Furnace , after the sev'nth fire . I le seeke in Daniels Den , and in Pauls prison ; I le search his Grave ▪ and see if he be risen : I le goe to th' house of mourning ; and I le call At every Almes-abused Hospitall : I le goe and aske the widow , that 's opprest ; The heavy laden , that enquiers rest : Il● search the Corners of all broken hearts ; The wounded Conscience , and the soule that smarts ; The contrite spirit fill'd with filiall feare ; I , there he is ; and no where else , but there : Spare not to scourge they pleasure , O my God , So I may finde thy pres●nce , with thy Rod.
32. On Daniel in the Den. FIerce Lyons roaring for their prey ? and then Daniel throwne in ? And Daniel yet remaine Alive ? There was a Lyon , in the Denne , Was Daniels friend , or Daniel had bin slaine : Among ten thousand Lyons , I de not feare , Had I but only Daniels Lyon there .
23. On those that deserve it . O When our Clergie , at the dreadfull Day , Shal make their Audit ; when the Iudge shal say Give your accompts : What , have my Lambs bin fed ? Say , doe they all stand sound ? Is there none dead By your defaults ? come shepheards , bring them forth That I may crowne your labours in their worth : O what an answer will be given by some ! We have bin silenc'd : Canons strucke us dumbe ; The Great ones would not let us feed thy flock , Vnles we pla●'d the fooles , and wore a Frock : We were forbid unles wee 'd yeeld to signe And crosse their browes , they say , a mark of thine . To say the truth , great Iudge , they were not fed , Lord , here they be ; but , Lord , they be all dead . Ah cruel Shepheards ! Could your conscience serve Not to be fooles , and yet to let them sterve ? What if your Fiery spirits had bin bound To Antick Habits ; or your heads bin crownd With Peacocks Plumes ; had ye bin forc'd to feed Your Saviours dear-bought Flock in a fools weed ; He that was scorn'd , revil'd ; endur'd the Curse Of a base death , in your behalfs ; nay worse , Swallow'd the cup of wrath charg'd up to th' brim , Durst ye not stoope to play the fooles for him ?
34. Doe this and live . DOe this and live ? T is true , Great God ▪ then who Can hope for life ? for who hath power to Doe ? Art thou not able ? Is thy Taske too great ? Canst thou desier help ? Canst thou intreat Aid from a stronger Arm ? Canst thou conceive Thy Helper strong enough ? Canst thou beleeve , The suffrings of thy dying Lord can give Thy drooping shoulders rest ? Doe this and live .
35. On Ioseph and his Mistresse . WHen as th' Egyptian Lady did invite Wel-favor'd Ioseph to unchast delight , How well the motion and the place agreed ! A beastly Place , and t was a beastly Deed : A place well season'd for so foule a sin ; To● sweet to serve so foule a Master in ▪
36. On Scriptum est . SOme words excell in vertue , and discover A rare conclusion , thrice repeated over . Our Saviour thrice was tempted : thrice represt Th' assaulting tempter with thrice SCRIPTVM EST. If thou would'st keepe thy soule secure from harme , Tho● know'st the words : It is a potent Charme .
37. On the flourishing of the Gospell . HOw doe our Pastures florish , and refresh Our uberous Kine , so faire , so full of flesh ! How doe our thriving Cattell feed our young With plenteous Milk ; & with their flesh the strong ▪ Heav'n blest our Charles , and he did our late Iames , From Pharohs troubles , and from Pharohs Dreames .
38. On Ioseph's Speech to his Brethren . GOe , ●etch your Brother ( said th' Egyptian Lord ) If you intend our Garniers shall afford Your craving wants their so desir'd supplies ; If He come not , by Pharoes life , y' are Spies : Ev'n as your Suits expect to find our Grace , Bring him ; or dare not to behold my face : Some little food , to serve you on the way , We here allow , but not to feed delay ; When you present your Brother to our Hand , Ye shall have plenty , and possesse the Land ; Away ; and let your quicke obedience give The earnest of your Faiths ; Do this and live : If not ; your wilfull wants must want supply , For ye are Spies , and ye shall surely dye : Great God , th' Egyptian Lord resembles Thee ; The Brother 's Iesus ; and the Suitors Wee .
39. Of common Devotion . OVr God and Souldiers we alike adore Ev'n at the Brink of danger ; not before : After deliverance , both alike requited ; Our God 's forgotten , and our Souldier's slighted .
40. On the Day of Iudgement . O When shal that time come , when the loud Trump Shall wake my sleeping Ashes from the Dump Of their sad Vrne ! That blessed Day , wherein My glorifi'd , my metamorphiz'd Skin Shall circumplexe and terminate that fresh And new refined substance of this flesh ! When my transparent Flesh , dischargd from groan●s , And paynes , shall hang upon new polisht Bones ! When as my Body shall re-entertaine Her cleansed Soule , and never part againe ! When as my Soule shall , by a new Indenture , Possesse her new-built house , come down and enter ! When as my Body and my Soule shall plight Inviolable faith , and never fight Nor wrangle more , ●or alcercat , agin , About that strife-begetting question , Sin ! When Soule and Body shall receive their Doome Of O yee Blessed of my Father , Come ! When Death shall be exil'd , and damn'd to dwell Within her proper and true Center , Hell ! Where that old Tempter shall be bound in Chaynes , And over-whelm'd with everlasting paynes ; Whilst I shall sit , and , in full Glory , sing Perpetuall Anthems to my Iudge , my King .
41. On Death . WHy should we not , as well , desier Death , As Sleep ? No diffrence , but a little Breath : 'T is all but Rest ; 't is all but a Releasing Our tyred lims ; Why then not alike pleasing ? Being burthen'd with the sorrowes of the Day , We wish for night ; which , being come , we lay Our Bodies downe ; yet when our very Breath Is yrkesome to us , w' are affraid of Death : Our Sleepe is oft accompanied with ●rights , Distracting Dreames and dangers of the nights ; When in the Sheets of Death , our Bodie 's sure From all such Evils , and we sleepe secure : What matter , Doune , or Earth ? what boots it whether ? Alas , Our Bodye's sensible of neither : Things that are senslesse feele nor paynes nor ease ; Tell me ; and why not Wormes as well as Fleas ? In Sleepe , we know not whether our clos'd eyes Shall ever wake ; from Death w' are sure to rise : I , but 't is long first : O , is that our feares ? Dare we trust God for Nights ? and not for Yeares ?
42. On the Body of Man . MAns Body 's like a House : His greater Bones , Are the maine Timber ; And the lesser Ones , Are smaller Splints : His Ribs are Laths , daubd o'er , Plaister'd with flesh and bloud : his Mouth 's the Doore : His Throat 's the narrow Entry : And his Heart Is the Great Chamber , full of curious Art : His Midreife , is a large partition Wall , 'Twixt the Great Chamber , and the spacious Hall : His Stomacke is the Kitchin , where the Meate Is often but halfe sod , for want of Heate : His Spleen 's a Vessell , Nature does allot To take the skimme , that rises from the Pot : His Lungs are like the Bellowes that respire In ev'ry office , quickning ev'ry Fire : His Nose , the Chimney is , whereby are vented Such Fumes , as with the Bellowes are augmented : His Bowels are the Sinke , whose part 's to dr●ine All noysome filth , and keepe the Kitchin cleane : His Eyes like Christall Windowes cleare and bright Lets in the Ob●ect , and le ts out the sight : And as the Timber is , or great or small , Or strong or weake ; 't is apt to stand , or fall ; Yet is the likelyest Building sometimes knowne , To fall by obvious Chances ; overthrowne , Oft-times by Tempests , by the full mouth'd Blasts Of Heav'n ; Sometimes by Fire ; Somtimes it wasts Through unadvis'd neglect : Put case , the Stuffe Were ruin-proofe ; by nature , strong enough , To conquer Time and Age : Put case , it should Ne'er know an end , Alas , Our Leases would : What hast thou then , proud flesh and bloud , to boast ? Thy Dayes are ev'll , at best , ; but few , at most ; But sad , at merryest ▪ and but weake , at strongest ; Vnsure , at surest ; and but short , at longest ,
43. On the young man in the Gospell . HOw well our Saviour and the landed Youth Agreed a little while ? And , to say truth , Had he had will and power in his hand , To keepe the Law , but as he kept his Land ; No doubt , his soule had found the sweet fruition Of his owne choyce desires without Petition : But he must Sell and Follow ; or else , not Obtaine his heav'n : O now his heav'ns too hot : He cannot stay ; he has no businesse there : Hee 'l rather misse , then buy his heav'n too deare : When Broth 's too hot for hasty hounds , how they Will licke their scalded lips , and sneake away !
44. On Mans goodnesse and Gods love . GOd loves not Man , because that Man is good ; For Man is sinfull , because Flesh and Blood : We argue false : It rather may behove us , To thinke us good , 'cause God thinks good to love us ▪ Hee that shall argue up from Man to God , Takes but the paines to gather his owne Rod : Who from such Premis●es , shall drawe's Conclusion , Makes but a Syllogisme of his owne confusion .
45. On Mans Plea . MAns Plea to Man , is , That he never more Will begge , and that he never begg'd before : Mans Plea to God , is , That he did obtaine A former Suit , and therefore sues againe . How good a God we serve ; that when we sue , Makes his old gifts th' examples of his new !
46. On Furio. FVrio will not forgiue ; Furio beware : Furio will curse himselfe in the Lords Prayer .
47. On Martha and Mary . MArtha , with joy , receiv'd her blessed Lord ; Her Lord she welcoms , feasts , and entertains : Mary sa●e silent ▪ heares , but speakes no word ; Martha takes all , and Mary takes no paines : Mary's to heare ▪ to feast him Martha's care is ; Now which is greater , Martha's love , or Mary's ? Martha is full of trouble , to prepare ; Martha respects his good beyond her owne : Mary sits still at ease , and takes no care ; Mary desires to please her selfe , alone : The pleasure's Maryes ; Martha's all the care is ; Now which is greater , Martha's love , or Maryes ? T is true ; Our blessed Lord was Martha's Guest ; Mary was his ; and , in his feast , delighted : Now which hath greater reason to love best , The bountifull Invitor , or th' invited ? Sure , both lov'd well ; But Mary was the detter , And therefore should , in reason , love the better ▪ Marye's was spirituall ; Martha's love was carnall ; T 'one kist his hand ; The other , but the Glove : As far as mortall is beneath eternall , So far is Martha's lesse then Marye's love : How blest is he , Great God , whose heart remembers Marye's to Thee ; and Martha's to thy Members !
48. On our Blessed Saviour . WE often read our blessed Saviour wept ; But never laught , and seldome that he slept : Ah , sure his heavy eyes did wake , ●●d weepe For us that sin , so oft , in Mirth , and Sleepe .
49. On Sinnes . SI●●es , in respect of Man , all mortall be ; All veniall , Iesu , in respect of Thee .
50. On Mans behaviour to God . WE use our God , as Vs'rers doe their bands ; We often beare him in our hearts , our hands ▪ His Paths are beaten , and his Wayes are trod , So long as hee 's a profitable God : But when the Money 's paid , the Profit 's taken , Our Bands are cancel'd , and our God 's forsaken .
51. On Mans Cruelty . ANd da●'st thou venture still to live in Sin , And crucifie thy dying Lord agin ? Were not his Pangs sufficient ? must he bleed Yet more ? O , must our sinfull pleasures feed Vpon his Torments ; and augment the Story Of the sad passion of the Lord of Glory ! Is there no pitty ? Is there no remorse In humane brests ? Is there a firme di●ors● Betwixt all mercy , and the hearts of Men ? Parted for ever ? ne'r to meet agen ? No mercy bides with us : '● is thou , alone , Hast it , sweet Jesu , for us , that have none For Thee : Thou hast ●ore-stal'd our Markets so , That all 's Above , and we have none Below : Nay , blessed Lord , we have not wherewithall To serve our shiftlesse selves , unlesse we call To thee , that art our Saviour , and hast power To give , and whom we Crucifye , each hower : W' are cruell ( Lord ) to thee , and our selves too ; IESV forgive's ; we know not what we doe .
52. Mans Progresse . THe Earth is that forbiden Tree that growes I th' midst of Paradise ; Her Fruit that showes So sweet , so faire , so pleasing to the eyes , Is worldly pleasure in a faire disguize : The Flesh suggests : The fruit is ●aire and good Apt to make wise , and a delicious Food ; It hath a secret vertue , wherewithall To make you Gods ; and not to dye at all . Man ●asts , and ●empts the frailty of his Brother ; His Brother eats ; One bits calls on another : His guilty Conscience opes his eyes ; He sees , He sees his ●mpty nakednesse ▪ and flees ; He sti●ches slender Fig-leaves , and does frame Poore Arguments t'●xcuse his Sin , his Shame : But in the cooler evening of his Dayes , The voyce calls Adam : Adam's in a Maze : His Consci●nce bids him run : The voyce pursues ; Poore Ad●m trembles , ere he knowes the newes : Adam must quit the Garden , lest he strive To tast the saving Tree of life , and live ; Poore Man must goe ; But whether is he bound ? Ev'n to the place from whence he came , the ●round .
53. On the two great Flouds . TWo Flouds I read of ; Water , and of Wine ; The first was Noahs ; Lot , the last was thine : The first was the Effect ▪ The last , the Cause Of that foule Sin , against the sacred Lawes Of God and Nature , Incest : Noah found An Arke to save him , but poore Lot was drownd ; Good N●ah found an Arke ; but L●t found none : W' are safer in Gods hands then in our owne : The former flood of waters did extend But some few dayes ; this latter ha's no end ; They both destroy'd , I know not which the worst : The last is ev'n as Gen'rall , as the first : The first being ceas'd ; the world began to fill ; The last depopulates , and wasts it still : Both Flouds ore welm'd both Man and beast together ; The last is worst , if there be best of either : The first are ceas'd : Heav'n vow'd it by a Signe ; When shall we se● a Rainebow after Wine ?
54. On Fuca. FVca ▪ thou quo●'●t the Scriptures on thy side , And maks● Rebec●a patronize ●hy pride ; Thou say'st that she wore Ear-rings : Did she so ? Know this withall , She bore the Pitcher too : Thou may'st , like h●r , we●re Ear-rings , if thy pride Can stoope to what , Rebecca did beside .
55. On Abrahams servant . THis faithfull Servant will not feed , u●till He doe his trust-reposing Masters will : There 's many , now , that will not eat before They speed their Masters work : They 'l drink the more .
56. On Alexander . NO marvell , thou great Monarch , did'st complaine And weep , there were no other worlds to gaine ; Thy griefes and thy complaints were not amisse ; H 'as Griefe enough , that findes no world but this .
57. On rash Iudgement . IVdge not too fast : This Tree that does appeare So barren , may be fruitfull the next yeare : Hast thou not patience to expect the hower ? I feare thy owne are Crabs they be so ●ower : Thy Judgement oft may tread beside the Text ; A Saul to day , may prove a Paul , the next .
58. On Iacobs purchase . HOw poore was Iacobs motion , and how strang● His offer ! How unequall was th' exchange ! A messe of Porrage for Inheritance ? Why could not hungry E●au strive t'enhaunce His price a little ? So much und●rfoot ? Well might he give him Bread and drink to boot : An easie price ! The case is even our owne ; For toyes we often sell our Heaven , our Crowne .
59. On Esau. WHat hast thou done ? Nay what shal Esau do ? Lost both his Birthright , and his Blessing too ! What hath poore Esau left , but empty teares , And Plaints , that cannot reach the old mans eares ? What with thy Fathers Diet , and thine owne , Thy Birthright's aliend , and thy Blessing 's gone : How does one mischiefe overtake an other : In both , how overtaken by a Brother ? Could thy imperious stomack but have stay'd , And if thy Fathers had not bin delay'd , Thou had'st not need have wept and pleaded so , But kept thy Birthright , and thy Blessing too : Had thy unprosp'rous , thy unlucky hand Dispatch'd thy Venz'on , as it did thy Land , Thy sorrowes had not made so great a Heape , That had not bin so deare ; nor this , so cheape : Had thine given place but to thy Fathers will , Th ad'st had thy Birthright ; and thy Blessing still .
60. On the absence of a blessing . THe blessing gon , what do's there now remaine ? Esau's offended ; Iacob must be slaine : The heart of man once emptyed of a Grace , How soone the Devill jostles in the place !
61. On the younger Brother . I Know , the Elder and the Yonger , too , Are both alike to God ; Nor one , nor other Can plead their yeares , But yet we often doe Observe , the Blessing 's on the yonger Brother : The Scripture notes it , but does spare to show A reason ; therefore , I despaire to know .
62. On Kain . BEfore that Monster spilt his Brothers blood , W'●re sure the fourth part of the world was good : O , what a dearth of goodnes did there grow , When the Fourth part was murd'red at a blow !
63. On the righteous Man . PRomise is d●tt : And Det implyes a payment : How can the righteous , then dout food , & rayment ?
63. On Faith , Love , and Charity . BY nature Faith is fiery , and it tends Still upward : Love , by native course , descends : But Charity , whose nature doth confound And mixe the former two , moves ever round : Lord , let thy Love descend , and then the Fire Of sprightly Faith shall kindle , and aspire : O , then , my circling Charity shall move In proper motion , mixt of Faith and Love .
64. On Iacobs Pillow . THe Bed , was Earth : The raised Pillow , Stones , Whereon poore Iacob rests his head , his Bones ; Heav'n was his Canopy ; The Shades of night Were his drawne Curtaines , to exclude the Light : Poore State for Isacks heyre ! It seemes to me , His Cattell found as soft a Bed , as Hee : Yet God appeared there , his Ioy , his Crowne ; God is not alway seene in Beds of Doune : O , if that God shall please to make my Bed , I care not where I rest my Bones , my Head ; With Thee , my wants can never proove extreame ; With Iacobs Pillow , give me Iacobs Dreame .
65. On Faith . FAith do's acknowledge Gifts , altho we have not ; It keepes unseene those Sins , Confession hid not ; It makes us to enjoy the Goods we have not ; It counts as done , those pious deeds , we did not ; It workes ; endowes ; it freely ●accepts ; it hides : What Grace is absent where true Faith abides ?
66 ▪ On Zacheus . ME thinks , I see , with what a busie hast , Zacheus climb'd the Tree : But , O , how fast How full of speed , canst thou imagine ( when Our Saviour call'd ) he powder'd downe agen ! He ne'r made tryall if the boughes were sound , Or rotten ; nor how far 't was to the ground : There was no danger fear'd : At such a Call , Hee 'l venture nothing , that dare feare a fall : Needs must he downe , by such a Spirit driven ▪ Nor could he fall , unlesse he fell to Heaven : Downe came Zacheus , ravisht from the Tree ; Bird that was shot , ne'r dropt so quicke as he .
67. On the Thiefe and Slanderer . THe Thiefe , and Sland'rer are almost the same ; T 'one steales my goods ; the tother , my good name : T 'one lives in scor●e ; the other dies in shame .
68. On Abram● pleading for Sodome . HOw loth was righteous Abraham to cease , To beat the price of lustfull S●doms peace ! Marke how his holy boldnesse intercepts Gods Iustice ; Brings his Mercy downe , by steps : He dare not bid so few as Ten , at first ; Nor yet from Fifty righteous persons , durst His Zeale , on sudden , make too great a fall , Although he wisht salvation to them all . Great God : Thy dying Son has pow'r to cleare A world of sinnes , that one shall no● appeare Before thine angry eyes : What wonder then , To see thee fall , from Fifty downe to Ten !
69. On Mans goodnesse . THy hand , great God , created all things good ; But Man rebell'd , and in defiance stood Against his owne Creation , and did staine , Nay lost that goodnesse which the Beasts retaine ▪ What ●ap ha's Man , poore Man , above the rest , That hath lesse goodnesse left him , then a Beast !
70. On Zacheus . SHort-legg'd Zacheu● ▪ 'T was the happiest Tree That ever mortall climb'd ; I meane , to Thee : Thy paynes in going up , receiv'd the Crowne Of all thy labour , at thy comming downe : Thy Statures lownesse gave thee faire occasion To mount that Tree ; that Tree , to find Salvation : But was 't the Tree , Zacheus ? No , t' was Hee , Whose bleeding Body dy'd upon the Tree .
71. On the Roman , Turke , and Atheist . THe Roman worships God upon the wall ; The Turke , a false God ; Th' Atheist , none at all .
72. On Babels Building . GReat God , no sooner borne , but we begin Babels accurs'd Foundation , by our Sin : Our thoughts , our words , our deeds are ever yeelding The sad materials of our sinfull Building : Should not thy Grace prevent it , it would even Rise , and rise up , untill it reach'd to heaven : Lord , ere our Building shall begin to show , Confound our Language , and our Building too ▪
73. On the Theife and the Lyer . THe Lyer and the Thiefe have one Vocation ; Their difference is but only in their Fashion : They both deceive ; but diversly proceed ; The first deceives by Word ; the last , by Deed.
74. On the Egyptians Famine . MArke but the course the pin'de Egyptians run : When all their coyn , when all their corn is done : They come to Ioseph , and their stomacks plead ; They change their beasts for corn , their flocks for bread , Yet still they want : Observe what now they doe ; They give their Lands , and yeeld their Bodies too : Now they have Corne enough ; and now , they shall Have seed to sow their barren soyle withall ; Provided that the fi●t of their encrease Be Pharoe's : Now their stomacks are at peace : Thus when the Famine of the Word shall strike Our hungry Soules ; our Soules must doe the like : We first must part with , ( as by their directions ) Our Flocks , our Beasts , our Bestiall Affections ; When they are gone , what then must Sinners doe ? Give up their Lands , their Soules , and Bodies too : O , then our hearts shall be refresht and fed , Wee shall have seed to sowe , and present Bread : Allowing but the fift of our encrease , Wee shall have plenty , and our soules have peace ▪ How art thou pleas●d , good God , that Man shold live ! How slow art thou to take ! how free to give !
75. On Zacheus . WEll climb'd , Zacheus ; 'T was a step well given ; From hence toth Tree ; & from the Tree to Heaven !
76. On the Plough-man . I Heare the whistling Plough-man , all day long , Sweetning his labour with a chearefull song : His Bed's a Pad of Straw ; His dyet , course ; In both , he fares not better then his Horse : He seldome slakes his thirst , but from the Pumpe , And yet his heart is blithe ; his visage , plumpe ▪ His thoughts are nere acquainted with such things . As Griefes or Feares ; He onely sweats , and sings : When as the Landed Lord , that cannot dine Without a Qualme , if not refresht with Wine ; That cannot judge that controverted case , 'Twixt meat & mouth , without the Bribe of Sauce ▪ That claimes the service to the purest linnen , To pamper and to shroud his dainty skin in , Groanes out his dayes , in lab'ring to appease The rage of either Buisnes , or Disease : Alas , his silken Robes , his costly Diet Can lend a little pleasure , but no Quiet : The untold summes of his descended wealth Can give his Body plenty , but not Health : The one , in Paynes , and want , possesses all ; T'other , in Plenty , findes no peace at all ; 'T is strange ! And yet the cause is easly knowne ; Tone's at Gods finding ; t'other , at his owne .
77. On a happy Kingdome . THat Kingdome , and none other , happy is , Where Moses , and his Aar●n meet , and kisse .
78. On Gods appearance to Moses . G●● first appeard ●o Moses , in the Myre ; The next time he appeard , h●appeard in Fire ; The third time , he was knowne to Moses eye Vpon mount Sinai , cloath'd in Maiestie . Thrice God appeares to Man : first , ●allowing in His ●oule pollution , and base Myre of Sin ; And like to Pharoes daughter do'es bemone Our helplesse State , and drawes us , for his owne : The next ●ime , he ●ppeares in Fyre , whose bright And gentle flames consume not , but give light ; It is the Fire of Grace ; where man is bound To d'off his Sh●●●s , because 't is holy ground : The last apparance shall be in that Mount , Where every Soule shall render an Account Of good or evill ; where all things Transitory Shall cease ▪ & Grace be crownd with perfect Glory .
79. On Gods Law . Thy Sacred Law , O God , Is like to MO●ES ●od● If wee 〈◊〉 i● i● our hand , It will doe Wonders in the Land ; If wee sleight and throw it to the Ground ; 'T will 〈…〉 A Wound that Flesh and Blood cannot endure , Nor salve , untill the Brazen Serpent cure : I wish not , Lord , thou sholds● ●ithold it ; Nor wold I have it , and not hold it : O ●each me the●● my God ▪ To handle MOS●S Rod.
80. On Pharo●●s b●icke . OVr God 's not like to Pha●o● ; to require His 〈…〉 for Fi●e : His workemen wanted Straw , and yet were lasht , For not performance : We have Straw unthrasht , Yet we are idl● , and we w●●ch , and kicke Against our Burthens , and returne no Bricke : We spend our 〈…〉 the S●abl● , And then we cry ▪ Alas ! W● are not able ; Thinke not on Isra●ls sufferings , in that day , When thy offended Justice shall repay Our labo●● ; Lord ▪ when 〈…〉 Thinke , 〈◊〉 was a Tyrant ; Thou ▪ a ●od .
81. On the insa●iablenesse of Mans heart . THis Globe of earth ha's not the pow'r to fill The Heart of Man , but it desi●rs still : By him that seekes , the Cause is easly found ; The Heart 's Triangular ; The Earth is Round ; He may be full ; but , never to the brim Be fill●d with Earth , till earth be fill'd with him .
82. On Pharoe's ●ard-heartednes . PLag●es after Plagues ? And yet not Pharoh yeeld T' enlarge poore Israel ? Was thy heart so steel'd , Rebellious Tyrant , that it dare withstand The oft repeated Iudgements of Heav'ns hand ? Could neither Mercies oyle , nor Iudgements thunder Dissolve , nor breake thy ●linty heart in sunder ? No , no , what Sun beames soften not , they harden ; Purpos'd Rebellions are asleepe to Pardon .
83. On the change of Pharoe's fortunes . OBserve what peace great Pharo's kingdom found while Ioseph liv'd ; what blessi●gs●round ●round His happy dayes ! Heav'ns plague-inf●icting hand Was then a stranger to his peacefull Land : Peace was ent●yl'd upon his Royall Thron● ; His Land had Plenty , when the World had none ; His full desiers over-flowd their Brim , Favo●rs cam● downe unask●t , unsought by him : His Scepter florish'd , from a God unknown● , No need to tro●ble any of his owne : While Ioseph liv'd , his Blessings had no end ; That God was his , whil'st he was Iosephs Frend : These temp'rall Blessings heav'n doth , often , share Vnto the wicked , at the Good-mans Prayer : But Ioseph dyes : And Ios●phs Sons must fall Beneath their Burthens , and be scourg'd withall ; Whilst Tyrant Pharoh's more severer hand Keeps them laborious Pris'ners in his Land : God oft permits his Children to be hurld Into distresse , to weane them from the world : But Pharohs Blessings alter with his Brow ; The budding Scepter 's turn'd a Serpent now : His Land must groan ; her plagues must still encrease , Till Iacobs Off-spring shall find Iacobs peace ; Gods Children are the Apples of his Eye , Whose touch is death , if beeing toucht , they cry : Now Tyrant Pharoh dares no longer chuse , Israel must goe : Pharoh , repents , pursues ; Pharoh wants Brick ; Pharoh , ere long , I feare , Will find the purchase of his Brick too deare : Moses holds forth his Rod : The Seas divide ; The Waves are turn'd to Walls on either side : They passe secure ; Pharoh pursues them still : God leaves his Children to the brunt of Ill : The Chariot - Wheeles flye off , the Harnesse cracks ; One wants a Nayle ; the next , a Hammer lacks : How Man is cross'd and puzzel'd in that Plot , Where Heav'n denyes successe , and prospers not ! Moses holds forth his Rod : The Easterne wind Calls backe the Tydes : The parted Waters ioynd , And overwhelmd great Pharo and Pharoes Host ; None scap'd to ●ell the newes : All drownd , and lost : Thus thrives Rebellion : Plagues , nor doing good , Oft-times conclude their Ceremony in Blood : Thus hardned hearts grow more and more obdure ; And Heav'n cuts off , when Earth is most secure .
84. On the first born● . THe Fir●● Borne of th' Egyptians all were slaine , From him that holds the Scepter to the Swayne : But all that are First-borne in Israel , be Accepted , Lord , and sancti●ied to Thee : Thy lookes are always turn'd upon the Prime Of all our Actions , Words , our thoughts , our time ; Thy pleased Eye is fixt upon the First ; And from the Womb w' are thine , or else accurst .
85. On baptized Infants . I Dare not judge those Iudgements , ill advis'd , That hold such Infants sa●'d , as dye , baptiz'd . What hinders Life ? Originall hath bin New was●t away ; There 's yet , no Actuall Sin : Death is th' Effect of Sin : The Cause being gon , What ground is lef● for Death to worke upon ? I know not : But of Israels sons 't is found , Moses was sav'd ; I read that none was drownd .
86. On the grumbling Israelites . NO sooner out , but grumble ? Is the Brick So soone forgotten ? 'T is a common trick : Serve God in Plenty ? Egypt can doe thus ▪ No thankes to serve our God , when God serves us : Some sullen Curres , when they perceive a Bone , Will wagg their Tayles and faune ; But snarle , if none .
87. On Mans Rebellion . O , How perverse is Flesh and Bloud ! in whom Rebellion blossomes from the very Wombe ! What Heav'n commands , how lame we are to do ! And things forbid how soone perswaded t● We never read rebellio●s Israel did Bow to strange Gods , till Israel was forbid .
88. On Israel . HAd Israel , in her want , been truely humbled , Isr'el had prayd , & ground to heav'n ; not grumbled : But Isr'el wanted food . Isr'els complaint Could not be servent , Isr'el being faint : Isr'el gets food : Now Isr'el is so full , That her Devotion , and her Zeale is dull : Lord when art thou in season ? When 's the time , To doe thee service ? When 's our Zeale in prime ? 'T is alwayes either not full ripe or wasting : We can not serve our God nor Full nor Fasting .
89. On the Sinners Refuge . HE that shall shed , with a presumptuous hand , The blood of Man ; must , by thy just command Be put to death : The Murtherer must dye ; Thy Law denyes him refuge where to flye : Great God Our hands have slain a man ; nay further , They have commit●ed a presumptuous murther , Vpon a guiltles Man ; Na● , what is worse , They have betraid our Brother to the Curse Of a reproachfull death ▪ Nay , what exceeds , It is our Lord , our dying Saviour bleeds : Nay more ; It is thy Son ; thy only Son ; All this have we , all this our hands have done : On what deare Obiects shall we turne our eye ? Looke to the Law ? O , by the Law , we dye : Is there no Refuge , Lord ? No place that shall Secure our Soules from Death ? A● , none at all ? What shall poore Mortals do ? Thy Lawes are j●st , And most irrevocable : Shall we trust Or flye to our owne Merits , and ●e freed By our good Workes ? I ; there were helpe indeed ! Is there no City for a Soule to flye , And save it selfe : Must we resolve to dye ? O Infinite ! O ( not to be exprest ? ) Nay , not to be conceived by the brest Of Men or Angels ! O transcendent Love ! Incomprehensible ! as farre above The reach of Man , as mans deserts are under The sacred Benefit of so ●lest a Wonder ! That very Blood our sinfull hands have shed , Cryes loud for Mercy , and those Wounds do plead For those that made them : he that pleades , forgives ; And is both God and Man ; both dead , and lives ; He , whom we murther'd , is become our G●arden ; Hee 's Man , to suffer ; and hee 's God to pardon : Here 's our Protection ; Here , our Refuge City , Whose living springs run Piety and Pitty : Goe then , my Soule , and passe the common Bounds Of Passion , Goe , and kneele before his Wounds ; Go touch them with thy lips : thou needst not feare ; They will not bleed afresh , though Thou be there : But if they doe , that very Blood , thou spilt , Beleev 't , will plead thy Pardon , not thy Guil● .
90. On the deposing of Princes . I Know not by what vertue Rome deposes A Christian Prince : Did Aaron command Moses ? If sacred Scriptures mention such a thing , Sure Rome has colour to depose a King .
91. On PETERS Keyes . THe pow'r of Peter does all pow'r excell ; He opens Heav'n ; He shuts the Doores of Hell : The Keyes are his ; In what a ●a●e were they , Should Peters● Successors mist●ke the K●y ?
92. On Offrings . ARe all such Offrings , as are crusht , and bruis'd , Forbid thy Altar ? May they not be us'd ? And must all broken things be set apart ? No , Lord : Thou wilt accept a Broken Heart .
93 On Vsurers . OF all men , Vs'rers are not least accurst ; They robb the Spittle , pinch th' Afflicted worst . In others griefe they 'r most delighted in ; Whilst Givers suffer for the Takers sin : O how unjust a Trade of life is that , Which makes the Lab'rers leane ; and th' idle , fat !
94. On Repentance . CAnst th●● recover thy consumed Flesh , From the well-feasted Wormes ? Or put on fresh ? Canst thou redeeme thy Ashes from the dead ? Or quit thy Carkas from her sheet of Lead ? Canst thou awaken thy earth-closed eyes ? Vnlock thy Marble Monument , and rise ? All this thou mayst performe , with as great ease , As to Repent thee , mortall , when thou please : It is thy Grave , not Bed that thou art in : Th' art not asleepe , but thou art dead in Sin .
95. On Wine and Water . NAture and Grace , who ever tasted both , Differ as much , as Wine and Water doth : This clenses , ( if not grosly stayn'd with Sin ) The outward Man : but scowers not , within : That cheares the heart , & makes the Courage bold , Quickens and warmes dead spirits that are cold : It fires the Blood , and makes the Soule divine : O ●hat my Water , Lord , were turnd to Wine !
96. On Balams Asse . THe Asse , that for her slownesse , was ●orbid To be imployed in Gods service , did Per●orme good service now , in being slow : The Asse received stripes , but would not goe : She bau●kd the way , and Balam could not guid her : The Asse had farre more wisedome then the Rider : The Message being bad , the Asse was loth To be the Bearer : 'T was a happy sloth ; 'T was well for Balam : Had his Asse but tryde Another step , Balam had surely dy'd : Poore Asse ! And was thy faithfull service payd With oft-repeated strokes ? Hadst thou obayd , Thy Lord had bought thy travell , with his blood : Such is Mans payment , often , bad for Good : The Asse begins to question with his Master , Argues the case , pleads why he went no faster : Nay , shewes him Myst'ries , far beyond his reach ▪ Sure , Godwants Prophets , when dull Asses preach : The Asse perceives the Angel , and fals downe ; When Balam sees him not ; or ●ees , unknowne : Nor is 't a wonder : for Gods Spirit did passe From blindfold Balam , into Balams Asse .
97. On some raw Divines . SOme raw Divines , no sooner are Espous'd To their first Wives , and in the Temple hous'd , But straight the Peace is broke : They now begin T' appoint the Field , to fight their Battailes in : School-men must war with School men ; text with text : The first 's the Chaldee's Paraphrase ; the next The Septuagints : Opinion thwarts Opinion ; The Papist holds the first ; The last , th' Arminian ; And then the Councells must be call'd t'advice , What this of Lateran sayes ; what that of Nice : And here the poynt must be anew disputed ; Arrius is false ; and Bellarmine's confuted : Thus with the sharpe Artill'ry of their Wit , They shoot at Random , carelesse where they hit : The slightly studied Fathers must be prayd , Although on small acquaintance , in to ayd , Whose glorious Varnish must impose a glosse Vpon their Paint , whose gold must gild their drosse : Now Martine Luther must be purg'd by them , From all his Errors , like a School-boyes Theame ; Free-wil's disputed , Consubstantiation ▪ And the deepe Ocean of Predestination , Where , daring venter , oft , too far into 't , They , Pharo like , are drownd both Horse and Foot : Forgetting that the Sacred Law enioynes New-married men to sit beneath their Vines , And cheare their Wives : They must not venter out To Warre , untill the Yeare be run about .
98. On Buying of the Bible . T Is but a folly to rejoyce , or boast , How smal a price , thy wel-bought Pen'worth cost : Vntill thy death , thou shalt not fully know Whether thy Purchase be good cheap , or no ; And at that day , beleev 't , it will appeare , If not extreamely cheape , extreamely deare .
99. On the Buying of the New Testament . REader , If thou wilt prove no more Then what I terme thee , ev'n before Thou aske the price , turne backe thine eye ; If otherwise , unclaspe , and buy : Know then , the Price of what thou buy'st , Is the deare Blood of Iesus Christ ; Which Price is over-deare to none , That dares protect it with his owne : If thou stand guilty of the price , Ev'n save thy purs-strings , and be wise : Thy mony will but , in conclusion , Make purchase of thy owne Confusion : But if that guilt be done away , Thou mayst as safely buy , as pay .
100. To my BOOKE . MY Little Pinnace , strike thy Sayles , Let slippe thy Anchor ? The Win●e fayles : And Sea-men oft , in Calmes doe feare That foule , and boy ●●rous ●●ather's neare ; If a 〈◊〉 Storme should rise And bl●●●er from Censorious Eyes , Although the swelling Wa●es be rough , And proud , thy 〈◊〉 sa●e enough : Rest , Rest a while , ●ill ●bbing Tides Shall make thee stanch , and breme thy sides ; When Winds shall serve , hoyst up thy Sayle , And flye before a prosp'rous Gale ▪ That all the Coasters may resort , And bid thee welcome to thy PORT .
The end of the first Booke .
DIVINE FANCIES . The second Booke .
1. To Almighty GOD. LORD , Thou requir'st the first of all our Time , The first of all our Actions , and the prime Of all our Thoughts ; And , Lord , good reason , we , When Thou giv'st all , should give the First to Thee : But O , we often rob thee of thy due , Like Elies Children , whom thy vengeance slue : We pinch thy Offring to enlarge our Fee ; We keepe the Fat , and carve the Leane to thee : We thrust our three-tooth'd Flesh-hook in thy Pot , That only , what the Flesh-hook taketh not , We share to thee : Lord , we are still deceiving ; We take the Prime , and feed thee with our leaving : Our Sluttish Bowles are cream'd with soile & filth , Our Wheat is full of Chaffe ; of Tares , our Tilth : Lord , what in Flesh and Blood can there be had , That 's worth the having , when the best is bad , Here 's nothing good , unlesse thou please to make it ; O , then , if ought be worth the taking , take it .
2. On Gods Dyet . DEare Lord ; when wee approch thy sacred Fire , To burne our Sacrifice , thou do'st require The Heads of ev'ry Beast that dyes ; the Hearts ; Th' enclosed Fat● ; and all the Inward parts : Our Senses and our Memories must be , All set apart and sanctifi'd to Thee ; The strength of our Desires , the best perfections Of our imperfect Wills , the choyce Aflections Of our refined hearts must all conjoyne To seeke thy Glory : They must all be thine : I know thy Dyet , Lord ; Of all the rest , Thou do'st affect the Head and Pur●nance , best .
3. On Moses Birth and Death . WE read ; no sooner new-borne Moses crept Into this vale of Teares , but th' Infant wept ; But , being warned of his Death , his Last , We find it storied , that he sung as fast : These sev'rall Passions found their reason , why ; He dy'd to live , but he was borne to dye : To whom this Transitory life shall bring Just cause to weepe ; there , death gives cause to sing .
4. On Ieptha's Vow . VIctorious Ieptha , could thy Zeale allow No other way , then by a rash-made Vow , T' expresse thy Thanks ? A Vow , whose undertaking Was ev'n a Sin more odious , then the making : 'T was cruell Piety that taught thee how To paddle in thy Da●ghters Blood : But thou , Vnlucky Virgin ! was there none to ●e ▪ Betwixt thy Fathers mortall Brow ▪ and Thee ? Why cam'st thou forth , sweet Virgin ? To what end Mad'st thou such needlesse hast ? Thou cam'st , to lend Thy filiall Triumph to thy Fathers Wreath ; Thou thought'st to meet a Blessing , and not Death : Rash Ieptha ▪ may not thy repentance quit That Vow , when Rashnesse was the Cause of it ? O canst thou not dispence with that , wherein ▪ Thy strict Religion 's a presumptuous Sin ? Is she unhappy , or thou cruell rather ? Vnhappy Child ▪ and too too cruell Father .
5. On Jesus and Sampson . AN Angel did to M●no●hs wife appeare , And brought the news her barren Womb should beare : Did not another Angel , if not He , Thrice blessed Virgin , bring the same to thee ? The Wife of M●no●h ( nine moneths being run ) Her He●v'n-saluted womb brought forth a Son : To thee , sweet Virgin , full of Grace and Heaven , A Child was borne , to us a Son was given : The name of hers was Sampson , borne to fight For captiv'd Israel , and a Nazarite : Thine was a Naz'rite too , and bor●e to ease us From Sathans bur●hens , and his name is Iesus : S●●pson espons'd , and tooke in Marriage her That was the child of an Idolater ; Our Iesus tooke a wife , that bow'd the knee And ●orshipt unknown● 〈◊〉 ; as well as she : Assaulted Sa●pso● me● , and had to doe With ● fierce Lyon ; ●oyld , and 〈◊〉 him too : Our conquering Iesus purchas'd higher fame ; His arme encountred Death ▪ and overcame ▪ 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 〈…〉 But what ! Is Sampson singular in this ? Did not our Iesus doe the like to his ? Sampson propounds a Riddle , and does hide The folded Myst'ry in his faithles Bride : Our blessed Iesus propounds Riddles too , Too hard for Man , his Bride unsought , t' undoe : The Bride forsakes her Sampson ; do's betroth her To a new Love , and falsly weds another : And did not the adult'rous Iewes forgoe Their first Love Iesus , and forsake him too ? Displeased Sampson had the choyce to wed The younger Sister in the Elders stead : Displeased Jesus had espous'd the Younger ; God send her fairer ; and affections stronger : Sampson sent Foxes on his fiery errant , Among their corn , & made their crim●s his warrant : Offended Jesus shewes as able signes Of wrath : His Foxes have destroyd their Vines : Our Sampsons love to Delilah was such , That for her sake poore Sampson suffer'd much : Our Jesus had his Delilah : For her His Soule became so great a s●ff●r●r . Sampson was s●bject to their scorne and shame : And was not Jesus even the very same ? Sampson's betrayd to the Philistians hands , Was bound a while , but quickly brake his bands : Jesus the first , and s●cond day , could be The Graves clos● pris'ner ; but , the third was free : In this they differ'd ; Jesus dying Breath Cry'd out for Life ; but Sampsons cald for Death : Father forgive them ; did our Jesus crye ; But Sampson , Let me be reveng'd and dye : Since then , sweet Saviour , t is thy Death must ease us , We flye from Sampson , and appeale to Iesus .
6. On Elyes double ●ensure . WHen barren Hanna , prostrate on the Floore , In heat of zeale and passion , did implore Redresse from Heav'n , censorions Ely thought She had beene drunk , and checkt her for her fault ; Rough was his Censure , and his Check , aus●ere ; Where mildnesse should be us'd , w' are oft severe . But when his lustfull Sonnes , that could abuse The House of God , making her Porch their Stues , Appear'd before him , his indulgent tongue Compounded rather then rebuk'd the wrong ; He dare not shoot , for feare he wound his Childe ; Where we should be severe , w' are oft too milde : Vnequall Ely ! was thy Sentence iust , To censure Zeale , and not to punish Lust ? Could thy parentall mildnesse but have past The former by as eas'ly , as the last , Or had the last , by just proportion , bin Rated but like the first supposed sin , Perchance thy aged head had found encrease Of some few dayes , and gone to sleepe , in peace : Passions misplac'd are dangerous : Let all Remember Elies Faults , with Elies Fall .
7. On the refining of Gold . HAst thou observed how the curious hand Of the Refiner seekes to understand The inadult'rate purenesse of his Gold ? He waighs it first , and after does infold In Lead ; and then , commits it ●o the Fire ; And , as the Lead consumes , the Gold drawes ●igher To his perfection , without wast or losse Of his pure substanc● , but his waight , his drosse : The Great Refiner of Mans baser Heart Vses the like , nay showes the selfe-same Art ; He weighs it , first , and finding it too full Of Trash and Earth , he wraps it in some dull And leaden crosse , of Punishment , or Sin ; Then , tryes it in Afflictions Fire ; wherein , The Lead and Drosse evaporate together , And leaves the Heart refin'd , and quit of ●ither : Thus though Mans Heart be lessen'd by the Crosse , And lighter ; 'T is but lighter by the Drosse .
8. On Dagon and the Arke . WHat newes with Dagon ? Is thy Shrine so hot , Thou canst not keepe it ? Or has Dagon got The falling sicknes , that his Godship's found On such a posture , prostrate on the Gro●nd ? Poore helplesse God! But stay ! Is Dagon growne So weake ith'hamms : Nor stand , nor rise , alone ? A God , and cannot rise ? T is very odde ! He must have help , or lye : A proper God! Well , Dagon must requier helpe of hands ; Vp Dagon go●s the second time , and stands As confident as though his place had bin His owne , in Fee : Downe Dagon falls agin : But Dagon's shrewdly martyr'd with the jumpe , Lost hands and Head ; and nothing left but stumpe : Sure , all 's not well with Dagon , now a late ; Hee 's either sicke , or much forgot the State , Belonging to so great a God : Has none Offer'd some stinking Sacrifice , or blowne Some nauseous fume into his Sacred Nose , And made his God-ship dizzy ? Or who knowes , Perchance h 'as taken Pett , and will resigne His sullen place , and quitt his empty Shrine : No wonder , a false God should stoope , and lye Vpon the floore when as a true God's by : It was unlikely Dagon should forbeare Respite of Homage , when the Arke was there : If I would worship a false God at all , It should be one that would not scorne to fall Before his Betters : whose indiff'rent arme , If it could doe no good , could doe no harme ; I 'd rather choose to bend my idle knee , Of all false gods , to such a God as Hee , Whose spirit 's not too quick : The fabulous Frogg Found greater danger in the stork , then Logge : And to conclude , I 'd choose him , Dagon-like , Not having Head , to plot ; nor Hand , to strike .
9. On Saul and David . SVre , Saul as little lookd to be a King , As I : and David dreamd of such a thing , As much as he ; when both alike did keepe , The one his Fathers Asses ; t'other , Sheepe : Saul must forsake his Whip : And David flings His Crooke aside ; And they must both be Kings : Saul had no sword ; and David , then , no speare , There was none Conquer'd , nor no Conqu'ror there ; There was no sweat ; There was no blood , to shed ; The unsought Crowne besought the wearers head ; There was no Stratagem ; No Opposition ; No taking parts ; No jealous Competition : There needs no Art ; There needs no sword to bring , And place the Crown , where God appoints the King .
10. On David and Goliah . SAthan's the great Goliah , that so boasts And threats our Israel , and defyes her Hosts : Those smoother Stones couragious David tooke From the soft bosome of the silver Brooke , Are Scriptum ests : The Sling , that gives them flight , Is Faith ; That makes them flye , and flye aright : Lord , lend me Davids Sling , and then I know , I shall have Davids strength and courage too ; Give me but skill to pick such Stones , as these , And I will meet Goliah , when he please .
11. On Sauls Witch . WHen Saul receiv'd no answer down from heav'n How quickly was his jealous passion driven A despr'ate Course ! He needs must cure the Itch Of his extreame desiers , by a Witch : When wee have lost our way to God , how levell , How easie to be found 's the way to th' Divell .
12. On the necessity of Gods presence . WHen thou wert present with thy strengthning Grace , Saul prophesied , and fought : But when , Great God , thou didst with-draw thy face , Murther was in his thought : Thus , as thou giv'st , or tak'st away thy hand , We either fall , or stand .
13. Davids Epitaph on Jonathan . HEre lyes the fairest Flowre , that stood ▪ In Isr'els Garden ; now , in Blood ; Which , Death to make her Girland gay , Hath cropt , against her Triumph Day : Here , here lies Hee , whose Actions pen'd The perfect Copie of a Frend : Whose milke-white Vellam did incurre No least suspition of a Blurre : Here lyes th' example of a Br●ther , Not to be follow'd by another ; The faire indented Counter-part Of Davids Joy , of Davids Heart : Rest then ; For ●ver , rest alone ; Thy Ashes can be touch'd by none , Till Death hath pickt one such another : Here lyes a Flow'r , a Friend , a Brother .
14. On Gods Word . GOds sacred W●rd is like the Lampe of Day , Which softens wax , but makes obdure the clay ; It either melts the Heart , or more obdures ; It never falls in vaine ; It wounds , or cures : Lord , make my brest thy Hive , and then I know , Thy Bees will bring in Waxe and Honey too .
15. On Man . BY Nature , Lord , men worse then Nothing be ; And lesse then N●thing , if compar'd with Thee ; If lesse and worse then Nothing , tell me than , Where is that S●mthing , thou so boasts , proud Man ?
16. On Ahaz●Diall MAns Heart 's like Ahaz Diall ; If it flees Not forward ; it goes backward ten Degrees .
17. On Lust. LVst is an Ignis fatuus , that arises From the base Earth , that playes her wanton prizes , In solitary Hearts , and ever haunts Darke places , whose deceitfull flame inchaunts The wandring steps of the diverted stranger , Still tempting his mis-guided feet to danger : She never leaves , till by her faire delusion , Shee brings him headlong to his owne confusion .
18. On Thamar and Ammon . SHe must be lov'd ; Then courted ; and what more ? Enjoy'd ; then hated ; then expeld the dore : Ammon must be discov'red ; must obtaine License to Feast ; and then , be drunke ; then slaine : O what Repose is had in sinfull Breath , Whose love , in hate ; whose mirth concludes in death !
19. On Love and Lust. THey 'r wide , that take base Lust , for Loves halfe-brother , Yeelding two Fathers , but the selfe same Mother : Lust is a Monster , that 's conceiv'd and bred Of the abused Will ; maintain'd , and fed With sensuall thoughts ; Of nature rude , uncivill ; Of life , robustious ; and whose Sire 's the Devill : But Love 's the Childe of th' uncorrupted Will , Nourisht with Vertue , poys'ned with the swill Of base respects ; Of nature , sweet and milde ; In manners , gentle ; eas'ly knowne ▪ whose Childe ; For , by the likenesse , ev'ry eye may gather , That he 's the Off-spring of a heav'nly Father : This , suffers all things ; That , can suffer nothing ; This , never ends ; That , ever ends in loathing : T 'one loves the Darknesse most : The other , Light : The last's the Childe of Day ; The first , of Night ; The one is meeke ; The other , full of Fyre ; This never laggs ; That ever apt to tyre ; T' one rash and furious ; T'other milde and sage ; That dies with youth ; whilst This survives with age ; The One's couragious ; Tother full of Feares ; That seekes ; The other baulks both eyes and eares : In briefe , to know them both aright , and misse not ; In all respects , t 'one is , what to'ther is not : So farre from Brothers , that they seeme disioyn'd , Not in Condition only , but in kinde : Admit a falshood : that they had one Mother , The best that L●st can claime 's a Bastard Brother ▪ Great God , must thou be conscious of that Name , Which jealous Mortals ●ount the height of shame ? And not thy Nuptiall Bed alone defil'd , But to be charged with the base-borne Childe ? And yet not mov'd ? and yet not move thy Rod ? Hast thou not cause to be a Iealous God ? Can thy just Iealousies , Great God , be grounded On Mans disloyalty , not Man confounded ?
20. On a Tinder-Boxe . MY Soule is like to Tinder , whereinto The Devill strikes a Sparke , at ev'ry blow ; My Heart 's the Flint ; The Steele Temptation is ; And his Suggestions hit , and never misse : His Hand is sure ; My Tinder apt to catch , Soone sets on fier ev'ry profer'd Match .
21. On ACHITOPHEL . SAge were thy Counsels , and as well apply'd , If thou hadst had but Loyalty on thy side : I like thy last Designe ( above the rest ) When thou hadst set thy house in order , best ; In all Exploits , the Rule is not so ample , Not halfe so beneficiall as th' Example : Th' Almighty prosper Christian Crownes ; and blesse All such like Counsels , with the like successe : Confound Achitophel : and , Lord , impart His Head to us ; and to our Foes , his Heart .
22. On Sinne. Vnhappy man ! Whose every breath Is Sin : Whose every Sin is death : SIN , first Originall ; Then our actuall Sin : Our Sins that sally forth : Our Sins that lurk within , Our wilfull Sins ; and worlds of Sins , by chance , Our conscious Sins ; our Sins of darker Ignorance , Our o●t-repeated Sins●never ●never reckon'd : Gainst the first Table Sins : Sins done against the second , Our pleading Sins ; our Sins without a cause : Our gospel - Sins ; reb●llious Sins against thy laws : Our Sins against our vowes ; fresh Sins agin : Sin of infirmity ; and high presumptious Sin : Thus like our Lines , our Lives begin , Continue , and conclude in Sin :
23 ▪ On the Sun and starres . OVr dying Saviour's like the setting Sun ; His Saints , on earth , are like the Stars of night : Experience tels us , till the Sun be gon , The starres appeare not ▪ and retaine no light : Till Sun-set we descerne no Starres at all , And Saints receive their Glory , in his fall :
24. On Absolon and Sampson . SAmpsons defect ▪ and thy excesse of hayre , Gave him his death , oth'ground ; thee , thine i th' ayre ; His thoughts were too deprest ; thine sor'd too high ; As mortals live , so oftentimes , they die :
25. On Gods favour . GOds favour 's like the Sun , whose beams appeare To all that dwell in the worlds Hemispheare , Though not to all alike ▪ To some they expresse Themselves more radiant , and to others ; lesse : To some , they rise more early ; and they fall More late to others , giving day to all : Some soyle's more grosse , and breathing more impure And earthy vapours forth , whose foggs obscure The darkned Medium of the moister aire ; Whilst other Soiles , more perfect , yield more rare And purer Fumes ; whereby , those Beames appeare , To some , lesse glorious ; and to some , more cleare : It would be ever Day ; Day , alwayes bright , Did not our interposed Earth make night : The Sun shines alwayes strenuous and faire , But , ah ▪ our sins , our Clouds benight the ayre : Lord , drayne the Fenns of this my Boggy soule , Whose grosser vapours make my day so foule ; Thy SON hath strength enough to chase away These rising Foggs , and make a glorious Day : Rise , and shine alwayes cleare ; but most of all , Let me behold thy glory , in thy Fall ; That being set , poore I ( my flesh being hurld From this ) may meet thee , in another world .
26. On a spirituall Feaver . MY soule hath had a Fever , a long while ; O , I can neither rellish , nor digest , My nimble Pulses beat ; my veynes doe boile : I cannot close mine eyes , I cannot rest : O , for a Surgeon , now , to strike a Vaine ! That , that would lay my Heate , and ease my Paine : No , no , It is thy Blood , and not my owne , Thy Blood must cure me , Iesus , or else none .
27. On Davids ●hoise . FAmine ? the Sword ? the Pestlence ? which is least , When all are great ? which worst , when bad 's the best ? It is a point of Mercy , yet , to give A choise of death to such , as must not live : But was the choise so hard ? It seemes to me , There was a worse , and better of the three , Though all extreame : Me thinks , the helpe of hands Might swage the first ; The bread of forraine lands Might patch their lives , & make some slender shift To save a while , with necessary thrift : Me thinks , the second should be lesse extreame Then that ; Alas ! poore Israel could not dreame Of too much peace , that had so oft division Among themselves , and forrain opposition : Besides , their King was martiall ; his acts glorious ; His heart was valiant , and his hand victorious ; Me thinks a Conquerour ; a Man o th' sword Should nere be puzzeld a● so poore a word : In both , however , David , at the worst , Might well presume he should not die the first ▪ But oh , the Plague's impartiall , It respects No quality of Person , Age , nor Sex : The Royall brest 's as open to her hand As is the loosest Pesant in the land : Famin ? the Sword ? the Pest'lence ? David free , To take his choice ? and pick the worst of three ? He that gave David power to re●use , Instructed David , in the Art to chuse ; He knew no forrain Kingdome could afford Supply , where God makes Dearth : He knew the Sword Would want an arm ; the arm would want her skill ; And skill , successe , where heav'n prepares to kill : He knew ▪ there was no trust , no safe recourse To Martiall man , or to his warlike horse ; But it is Thou , Great God ▪ the only close Of his best thoughts , and the secure repose Of all his trust ; He yields to kisse thy Rod ; Israel was thine , and thou art Israels God : He kn●w thy gratious wont , thy wonted Grace ; He knew , thy Mercy tooke the upper place Of all thy Attributes ; 'T was no adventure To cast himselfe on Thee , the only Center Of all his hopes ; Thy David kn●w the danger To fall to th' hands of man ; or frend , or stranger : Thus Davids filiall hopes , being anchor'd fast On Gods knowne Mercy , wisely ●hose the last : If thou wilt give me Davids heart : I le voyce , Great God , with David ; and make Davids choyce : But stay ; deare Lord , my tongue 's too bold , too free , To speake of choyce , that merits all the Three .
28. On Mans unequall division . LOrd , 't is a common course ; w' are apt and free To take the Best , and share the worst to Thee : We Fleet the Mornings for our owne Designe ; Perchance , the Flotten Afternoones are thine : Thou giv'st us Silke ; we offer Cammills hayre . Thy Blessings march i th' Front ; our thanks , i th' Reare ▪
29. On Beggers . NO wonder that such swarmes of Beggers lurke In every street : 'T is a worse trade to worke Then begge : Yet some , if they can make but shift To live , will thinke it scorne to thrive by gift ; 'T is a brave mind ; but yet no wise fore●cast ; It is but Pride , and Pride will stoope at last ; We all are Beggers ; should be so , at least ; Alas ! we cannot worke : The very best Our hands can doe , will not maintaine to live ; We can but hold them up , whilst others give : No shame for helples Man , to pray in aid ; Great Sol'mon scornd not to be free o' th' Trade ; He begg'd an Almes and blusht not ; For the Boone He got , was tr●ble fairer then his Crowne : No wonder that he thriv'd by begging , so ; He was both Begger and a Chuser too : O who would trust to Worke , that may obtaine The Suit he beggs , without or sweat , or paine ! O what a priviledge , Great God , have we , That have the Honour , but to begge on thee ! Thou dost not ●right us with the tort'ring Whips Of Bedels ; nor dost answere our faint lips With churlish language ; Lord , thou dost not praise The stricter Statute of last Henries dayes : Thou dost not dampe us with the empty voyce Of Nothing for yee : If our clam'rous noyse Should chance t' importune , turn'st thy gracious eye Vpon our wants , and mak'st a quick supply : Thou dost not brand us with th' opprobrious name Of idle vagabonds : Thou know'st w' are lame , And can●ot worke ; Thou dost not , Pharo-like , Deny us Straw , and yet requier Brick : Thou canst not heare us grone beneath our Taske , But freely giv'st , what we have Faith to aske : The most , for which my large desire shall plead , To serve the present's but a Loafe of Bread , Or but a Token ( ev'n as Beggers use ; ) That , of thy love , will fill my slender Cruse : Lord , during life , I le begge no greater Boone , If at my Death , thou 'lt give me but a Crowne .
30. On the two Children . MY Flesh and Spirit , Lord , are like those payre Of Infants , whose sad Mothers did repayre To Iustice : T 'one is quick ; the other dead : The two promiscuous Parents that doe plead For the live Childe , is Thee and Sathan , Lord : Both claime alike ; Iustice cals forth the Sword , And seeing both , with equall teares , complaine , Proffers to cleave the Children both in twaine ▪ And make them equall sharers in the same That both doe challenge , and what both disclaime : Sathan applaudes tho motion , and replyde ; Nor thine , nor mine , but let them both divide ; And give alike to both : But thou , deare Lord , Dislik'st the Iustice of th' unequall Sword : Rather then share it dead , thou leav'st to strive , And wilt not own't at all , if not alive : The Sword 's put up , & straight condemnes the other To be the false ; calls Thee , the nat'rall Mother : Lord of my Soule : It is but Sathans wilde , To cheate thy bosome of thy living Childe ; Hee 'd have the Question by the Sword decided , Knowing the Soule 's but dead , if once divided : My better part is thine , and thine alone ; Take thou the Flesh , and let him gnaw the Bone :
31. On two Mysteries . A Perfect Virgin , to bring forth a Son ! One , three entyre ; and Three , entirely One ! Wonder of Wonders ! How might all this come ? We must be deafe , when th' holy Spirit 's dumb ; Spare to enquire it : Thou shalt never know , Till Heav'n dissolve , and the last Trump shall blow .
32. A forme of Prayer . IF thou wouldst learne , not knowing how , to pray , Adde but a Faith , and say as Beggers say ; Master , I 'm poore , and blinde , in great distresse ; Hungry and ●ame , and cold , and comfortlesse : O , succour him , that 's graveld on the Shelf Of payne , and want , and cannot help himself ; Cast downe thine eye upon a wretch ▪ and take Some pitty on me for sweet Iesus sake : But hold ! Take heed this Clause be not put in , I never begg'd before , nor will agin : Note this withall , That Beggers move their plaints At all times Ore tenus , not by Saints .
33. On Solomon and the Queene of Sheba . IT spreds : The sweet perfume of Salomons Fame Affects the Coasts ; And his illustrious name Cannot be hid : The unbeliev'd report Must flye with Eagles wings to th' honourd Court Of princely Sheba : Sheba must not rest , Vntill her eye become th' invited Guest Of Fames loud Trumpet ; her impatience strives With light-foot Time , while her Ambition drives Her Chariot wheeles , and gives an ayry passage To'th'quick deliv'ry of her hearts Embassage : True wisdome planted in the hearts of Kings , Needs no more glory then the glory'it brings ; And , like the Sun , is viewd by her owne light , B'ing , by her owne reflection , made more bright : The emulous Queen 's arriv'd ; Shee 's gon to th' Court ; No eye-delighting Masque ? no Princely Sport , To entertaine her ? No , her ●ye , her eare Is taken up , and scornes to see , to heare Inferiour things : Sh'allowes her eare , her eye No lesse then Oracles , and Maiestie : How , empty pastimes doe resolve and flye To their true nothing , when true wisdome's by ! Th' arrived Queene has Audience ; moves ; disputes ; Wise Solomon attends ; replyes ; confutes ; Sh' objects ; he answers ; She afresh propounds ; She proves ; maintaines it ; he decides ; confounds : She smiles ; she wonders , being overdaz'd With his bright beams , stands silent ; stands amaz'd : How Scripture-like Apo●rypha's appeare To common Bookes ! how poore , when Scripture's neare ! The Queene is pleas'd , who , never yet did know The blast of Fame , lesse prodigall , then now ; For now , the greatest part of what she knew By Fame , is found the least of what is true ; We often finde that Fame , in prime of youth , Does adde to Falshood , and subtract from Truth : The thankfull Queene do's , with a lib'rall hand , Present him with the Riches of her Land : Where Wisdome goes before we often finde That temp'rall Blessings seldome stay behinde : Lord , grant me wisdome ; and I shall possesse Enough ; have more , or have content with lesse .
33. On REHOBOAM . COuld dying Parents , at their peacefull death , Make but a firme Assurance , or bequeath Their living Vertues ; Could they recommend Their wisdome to their heyrs ; Could hearts descend Vpon the bosome of succeeding Sons , As well as Scepters doe ; as well as Th●●nes ; Sure Rehobeams Reigne had found increase Of Love and Honour , and had dyed in peace : Kingdomes are transitory : Scepters goe From hand , to hand , and Crownes , from brow , to brow , But Wis●dome marches on another guize : They●● two things ; to be Worldly great , and wise ; It was the selfe same Scepter that came downe From Solomon to thee : The selfe same Crowne , That did encl●se his Princely browes , and thine ; Th● 〈◊〉 same flesh and blood , the next o'th'Line ; The selfe same people were alive , to blesse The prosp'rous dayes ; But not the same successe : Where reste the fault ? what secret mischiefe can Vn-same thy peace ? 'T was not the selfe same Man .
34. On the Prophet slaine by a Lyon . T Was not for malice ; not for want of Food , The obvious Lyon shed this Prophets blood : Where faithlesse man neglects the sacred Law Of God ; there , beasts abate their servile awe To man : When Man dares take a dispensation , By sin , to frustrate th' end of Mans Creation , The Beasts , Oft-times , by mans Example , doe Renounce the end of their Creation too : The Prophet must abstaine : He was forbid ; He must not eate : And yet the Prophet did : Th' obedient Lyon had command to shed That Prophets Blood : and see , the Prophet's dead : O , how corrupt's the nature of Mans Will , That breaks those Lawes which very Beasts fulfill !
35. On Ahab . HOw Ah●b longs ! Ahab must be possest Of Naboths Vineyard , or can find no rest : His tongue must second his unlawfull eye : Ahab must sue : and Naboth must denye : Ahab growes sullen ; he can eat no Bread ; His Body prostrates on his restlesse Bed : Vnlawfull lust immoderate often brings A loathing in the use of lawfull things : Ahabs defier must not be with-stood , It must be purchas'd , though with Naboths Blood ; Witnesse must be suborn'd : Naboth must lie Open to Law ; must be condemn'd ; and dye : His goods must be confiscate to the Crowne ; Now Ahab's pleas'd ; The Vineyard's now his owne ▪ Vnlawfull Pleasures , when they jostle further Then ordinary bounds ; oft end in murther . Me thinkes , the Grapes that cluster from that Vine , Should ( being prest ) afford more blood then wine .
36. On Rehoboam . PEople have Balances ; wherein to weigh Their new-crown'd Princes ; which can soone bewray Their native worth : Some counterpoyse th' allow : Vnhappy Israel had not weights enow , To weigh thy Fingers ▪ Heads can never rest In peace , when their poore members are opprest : Had thy unlucky Fingers weigh'd no more Then thy light Iudgement ; had thy judeement bore But halfe the burthen of thy Fingers weight , Thou hadst bin prosp'rous , both in Crowne , and State : The Lyon's knowne by 's Paw ; The people spends Their Judgement of a Prince by 's Fingers ends .
37. On Leprous Naaman . THe Leper , prompted with his lothsome griefe , Seekes to the King of Israel for reliefe : But Naaman's vayne desiers could not thrive ; Israel's no God ; to hill , or make alive : The Morall Man is of too meane a Stature , To reach his hand above the head of Nature : The willing Prophet undertakes the Cure ; The Leper must goe wash , and be secure From his Disease : He must goe paddle straight , In Iordan's water : 'T is a faire Receipt : And why in Iordan ? Have our Syrian streames Lesse pow'r then Isr'els ? sure the Prophet dreames : How hard it is for Mortals to rely On Faith ! How apt is sense , to question , why ? The Cure perpl●xes more then the Disease ; Prophets prescribe no better meanes then these ? I lookd his Ceremonious hand should stroke The place ; I look'd the Prophet should invoke : Some men would faine he cleane , if God would stay Their times , or would but cure them their owne way : The techy Leper is displeas'd ; hee 'l hence : The Iordan Prophet dallyes against sense : His wiser servants urge their hasty Lord To Iordan's streames : He washes ; is restor'd ▪ How good a God have we , whose grace fulfils Our choyce desires oft-times against our wills ! The Leper's clens'd ; And now he dos applaud Not Isr'els streames alone , but Isr'els God : The Prophet must have thanks , and Gold beside ; The thanks are taken , but the Gold 's deny'd : Who would not deale with Thee , that are not nice , To sell such Pen'worths at so small a price ! Naaman , in lieu of his refus'd reward , Vowes the true God ; provided , when his Lord Shall serve i th house of Rimmon , if he bow For fashion-sake , he may secure his Vow : Some will not stick to lend their God a house , Might they reserve one roome for their owne use : Gehazi thinks the Cure too cheape ; He soone Oretakes the Lepers Chari●t , asks a Boone I' th' Prophets name : But marke what did befall ; He got his Boone ; but got his plague withall : Vnlawfull gaines are least what they appeare , And ill got Gold is a alwayes bought too deare : Lord , I did wash in Iordan , and was cur'd ; My Flesh , that false Gehazi , hath procur'd A sinfull purchase , having over-run The clensed Naaman of my Soule : What 's done By false Gehazi , let Gehazi beare ; Let Naamans Leprosie alone stick there ; O , clense them both , or if that may not be , Lord , strike Gehazi ; and keepe Naaman free ,
38. On Chamber-Christians . NO matter whether ( some there be that say ) Or goe to Church , or stay at home , if pray : Smiths dainty Sermons have , in plenty , stor'd me With better stuffe , then P●lpets can afford me : Tell me , why pray'st thou ; Heav'n commanded so : Art not commanded to his Temples too ? Small store of manners ! when thy Prince bids Come , And feast at Court ; to say , I 've ●●at at home .
39. On the Widowes Cruse . LOrd , I 'm in debt , and have not where withall To pay : My score is great ; my wealth but small ; My house is poorely furnisht , and my Food Is slender ; I have nothing that is good : Lord , if my wasted Fortunes proove no better , My Debt is ev'n as desp'rate as the Detter : All the reliefe thy servant this long while , Hath had , is but a little Cruse of Oyle ; There 's none will give of Almes : I neither get Enough to satisfie my wants , nor debt : Lord , if thee please to show the selfe same Art Vpon the slender vessell of my Heart , The Prophet did , upon the Widowes Cruse , I shall have Oyle to sell , have Oyle to use ; So shall my Debt be paid , and I go free ; No Debt is desp'rate , in respect of Thee .
40. On the swimming Axe . THe borrow'd Axe fell in : 'T was lost ; lamented ; The Prophet moov'd ; the Workman discontented ; A Stick he ●ne downe ; and by the Prophets hand , Throwne in ; the Axe did float , and came aland : And why a Stick ? Had that the pow'r to call The massy ●ron up ? Sure , none at all : Moses must use his Rod ; Moses I doubt it , Had beene but lame , but impotent without it ; Nor could that Rod have scourged Pharoes Land , Had it beene waved by an other hand : God often workes by meanes , and yet not so , But that he can , as well without them , too . God can save Man without the helpe of Man , But will not ; Wils not alwaies that he can : Something is left for us : we must not lye I th' ditch , and cry , And if we dye we dye : We must not lye like Blocks , relying on The workmans Axe ; There 's something must be done : The workmans Axe perchance had never bin Recald againe , if not the sticke throwne in : We must be doing , yet those Deeds , as our , Have no more native vertue , nay , lesse power To save us , then that sticke had , to recall The Axe from the deepe bottome of his Fall : I will be doing ; but repose in Him ; Throw I in sticks : hee 'l make my Iron swim .
41. On Baals Priests . IEhu's crown'd King ; Iehu the King must fall To Ahabs Gods : Iehu must worship Baal : The gods-divided people must goe call Baals sacred Priests : Iehu must worship Baal : None must be left behinde ; They must come all ; Iehu must burne a Sacrifice to Baal : The Priests come puffing in ; both great and small Must wait on Iehu that must worship Baal : Baals house is fill'd and crouded to the wall With people , that are come to worship Baal . What must there now be done ? what Offring shall Perfume Baals nostrils ? ev'n the Priests of Baal : Baals holy Temple 's now become a Stall Of Priestly flesh ; of fleshly Priests for Baal ; How would our Gospell flourish , if that all Princes , like Iehu , would but worship Baal !
42. On the Tempter . HOw dares thy Bandog , Lord , presume t' approach Into thy sacred pre●ence ? or incroach Vpon thy choyce possessions , to devoure Thy sporting Lambs ? To counterfeit thy po'wr , And to usurpe thy Kingdome , ev'n as He Were , Lord , at least , a Substitute to Thee ? Why dost not rate him ? why does he obtaine Such favour to have liberty of his Chaine ? Have we not Enemies to counterbuffe , Enow ? Is not the Flesh , the World enough To foyle us ? this abroad , and that at home ; But must that Sathan , must that Bandog come T' afflict the weake , and take the stronger side ? O , are there not enow , enow beside ? Is there not odds enough , when we have none But mighty Foes ; nay , Rebels of our owne , Beneath a false disguise of love and peace , That still betray us ? Are not these , all these Sufficient , to encounter and o'rthrow , Poore sinfull Man ; but must that Bandog too , Assault us , Lord ? We dare not cast our eyes Our timorous eyes to Heav'n , we dare not rise From off our aking knees , to plead our case , When he can commune with thee face to face ; Nay more , were it but possible to doe , Would draw thee , Lord , to his bold Faction too . Lord , lend me but thy power to resist What Foes thou sendst , and send what Foes thou list : It is thy Battaile : If thou please to warme My blood , and find the strength , I le find the Arme ; March thou i' th' Front , I le follow in the Reare ; Come then ten thousand Bandogs , I le not feare .
43. On a Cypher . CYphers to Cyphers added , seeme to come ( With those that know not Art ) to a great sum : But such as skill in Numeration , know , That worlds of Cyphers , are but worlds of show : We stand those Cyphers , ere since Adams fall ; We are but show : we are no summe at all : Our bosome-pleasures , and delights , that doe Appeare so glorious , are but Cyphers too : High-prized honour , friends , This house ; The tother , Are but one Cypher added to another : Reckon by rules of Art , and tell me , than , How great is thy Estate , Ingenious Man ? Lord , be my Figure , Then it shall be knowne That I am Something : Nothing , if alone : I care not in what place , in what degree ; I doe not weigh how small my Figure be : But as I am , I haue nor worth , nor vigure : I am thy Cypher ; O , be thou my Figure .
44. On Haman and Mordecay . THe King wold fain take rest ; But thought denies To pay her nightly Tribute to his eyes : The Persian Chronicle must be brought , to set His eyes in quiet , till they 'r payd the debt : He turnes the leaves ; The first he lights upon , Is the true service Mordecay had done : Heav'n often works his ends , at such a season , When Man has will to banish sense , and Reason : His loyall service must be now recall'd To blest remembrance : Haman must be call'd To Councell ; question'd , but not know the thing The King intends : He must advise the King , What Ceremony must be us'd , what Cost , What Honor , where the King shall honor most ; Observe but in the Progresse of this Story , How God turnes Factor for his Servants glory : Haman perswaded that such honour can Fit none but him ; ne'r questions , Who 's the Man ; His more ambitious thoughts are now providing A Horse of State , for his owne Princely riding ; In briefe ; his Iudgement is , That such a One , Must lack no Honor , but the Royall Throne : How apt is Man to flatter his owne heart ! How faire a Debter to his false desert ! The royall Horse is ready , all things fit , That could be broach'd by a vain-glorious wit : Haman expects his answere ; His Ambition Spurrs on , wants nothing but his large Commission : Haman must haste with all the speed he can , And see it done : But Mordecay's the man ▪ God often crownes his Servants at their Cost , That hate their persons , and disdaine them most : Lord , if thou please to make me but thine owne , I shall have Honour , spight of Honours frowne .
45. On Jobs Temptations . GOd questions Sathan : Boasts his Iobs desert , In the perfection of a Simple Heart : Iobs Faith was servent ; Sathan was as chill To yeeld it ; but must yeeld against his will ; Condemnes it to be Servile , to be bought With Gods own coyn ? Does Iob ●erve God for nought ? It is a common trick , the Tempter uses , The Faith he cannot conquer , he abuses . Alas , that Faith requires not so much praise , 'T is a good Faith , as Faiths goe now a dayes : Is it not strengthen'd by thy indulgent hand , That blest his Labours , and inricht his Land ? Puffe out the Fire : his Faith will quickly chill : Sathan puffe thou ; nay Sathan puffe thy will : Nor Ebbe nor Floud of small , or great estate , Are certaine Badges of Gods love or Hate : What 's now to doe ? Poore Iob must be bereaven Of all his stronger Herds ; Fire , sent from Heaven , Must burne his fruitfull Flocks , that none remaine ; His houses fall ; and all his Children slaine ; And yet not ●●rse ? Alas , poore Iob adresses His thoughts to heav'n ; he worships God & blesses ▪ The lively Faith that can retaine her God , May groane ; but seldome rav● beneath the Rod. But what sayes Sathan now ? The hedge is broke , That fenc'd my Servant Iob : What further Cloke For his uprightnesse hath he ? what pretence For his continued Love and Innocence ? Has not thy malice had her owne desire ? 'T was soundly puff'd ; thy Puffs have blown the ●ire : Gods Tryals are like Bellows : Sathan's Blower , Blowes out false Faiths , makes true ones blaze the more . True Lord ; His Raith is tough : But Snailes as well Can thrive without , as live within their Shell : To save a life who would not lose some skin ? Touch but his Hornes ; O how hee 'l draw them in Sathan I give thy malice leave , be free To peele the Barke , but spare to touch the Tree . Feare not ye little flocke : The greatest ill Your Foes can doe's to scratch ; They cannot kill . What now 's th' exployt ? Afflicted Iob does lye , A very Hospitall of misery : I thinke , that all the Vlcers that have bin In Egypt cu●'d , are broken out agin In his distempered Flesh ; yet Iob is still The very same , nor charg'd his God with ill : A Faith that lodges in a double Brest , May stand the touch ; None but true Faiths the Test : If these be Flames poore man must swelter in , He needs a World a patience , not to sin .
46. On bauling Curres . I Feard the world and I were too acquainted ; I hope my feares are , like her Joyes , but painted : Had I not bin a Stranger , as I past , Her bauling Curres had never bark'd so fast .
47. On DAVID . STands it with State , that Princely David , who Did weare the Crown , should play the Harper too ? He playes and sings ; His glory ne'r disdaines To dance , and to receive a Crowne for 's paines : T is no disparagement , 't is no misprision Of State , to play before the Great Musitian .
48. On ABRAHAM . THe word is out : Poore Abr'am must be gon ; Must take his Isaak ; take his onely Son ; The Son of his Affection ; him , from whom , From whose blest loynes so many Kings must come : Ev'n him must Abr'am slay , Abr'am must rise , And offer Isaac a burnt Sacrifice . God scornes the Offals of our faint desires ; He gives the best , and he the best requires . Abr'am forbeares to question ; thinks not good To reason , to advise with Flesh and Blood ; Begs not young Isaacks life , nor goes about T'object the Law of Murther ; makes no doubt : He rises , rises early , leads his Son ; Hasts where this holy Slaughter must be done : Where God bids Goe , that very Breath's a warrant : We must not linger there : Haste crownes the Arrant . His Servants must no further : They must stay : Private Devotion claimes a private Way : They must abide with th' Asse , whilst th' aged Syre In t 'one hand takes the knife : in t'other , Fire : The sacred Wood of Offring must be pil'd On the young shoulders of th' obedient Childe : O here mine eye must spend a teare to see Thee beare that Wood , great God , that , since , bore Thee : Mistrustles Isaac seeing the wood , the fire , The sacrificing Knife , begins t' enquire , But where 's the Sacred Lambe , that must be slaine ? Resolved Abr'am ( lest the flesh should gaine Too much of Nature ) sayes not , Thou my Son Art he : but , The Almighty will provide ●s one : Where God commands , 't is not enough t' effect , But we must baulk th' occasion of neglect . The faithfull Abra'm now erects an Altar : Orders the wood : what tongue can chuse but falter , To tell the rest ? He layes his hands upon His wondring Isaac , binds his only Son : He layes him downe , unsheath's his Priestly knife : Vp-heaves his arme , to take his Isaacks life . True faith is active : Covets to proceed From thought to action ; and from will to deed : Before the strengthned stroke had time to fall , A Sudden voyce from Heav'n cryes hold : Recall Thy threatning Arme , and sheath thy ●oly Knife , Thy Faith has answer'd for thy Isaac's life ; Touch not the Childe ; thy Faith is throughly showne , That has not spar'd thine owne , thine onely Son : How easie is our God , and liberall , who Counts it as don , what we haue will to doe !
49. On Censorio . CEnsorio takes in hand , by sharp reproofe , To mend his Brothers errror , and to snuffe His darkned Flame ; and yet Censorio's crimes Are rankt among the foulest of the Times : Let none presume , Censorio , to controule Or top the dim light of anothers Soule , If not more pure then him , that is controll'd : The Temple-Snuffers must be perfect Gold .
50. On Mordecay and Haman . TWo Steeds appointed were by Hamans hand ; The one at Grasse ; The other Steed did stand In Persia's Mues : The former was providing For Mordecay : the last for Hamans riding : But since , in order , last things prove the worst , Hamans ambition drove him to the First : But see , proud Hamans prouder Steed did cast His glorious rider , whilest the Iew sits fast : What matter Haman ? Fortu●● , though no Friend Of thine , first brought thee to thy Iourneyes end .
51. On three Fooles . THe Wise man sayes , It is a Wise mans part , To keepe his tongue close pris'ner in his heart ; If he be then a Foole , whose thought denies , There is a God , how desp'rately unwise , How more then Foole is he , whose language shall Proclaime in publike , There 's no God at all ! What then are they , nay Fooles , in what degree , Whose Actions shall maintain 't ? Such fooles are we .
52. On miserable Man . ADam , the highest pitch of perfect nature , And lively image of his great Creator , Declin'd his God ; and , by one sinfull Deed , Destroy'd himselfe , and ruin'd all his seed : How wretched , then , how desp'rate's our Condition , Whose ev'ry minute makes a repetition Of greater sins , against both light of Nature , And Grace , against Creation and Creator ! Alas ! we claime not by descent , alone , But adde by hourely purchase of our owne : There is no breach of Loyalty , no sin We are imperfect , and unpractis'd in ; Shall not a world of Sins bring ruine , then , To One ; when one Sin slew a world of men ?
53. On Mans two enemies . TWo potent Enemies attend on Man ; T' one fat and plump ; The other leane and wan ; T 'one faunes and smiles ; The other weepes as fast ; The first Presumption is ; Despaire , the last : That feeds upon the bounty of full Treasure ; Brings jolly newes of Peace , and lasting pleasure : This feeds on want , unapt to entertaine Gods Blessings : Finds them ever in the waine : Their Maximes disagree ; But their Conclusion Is the selfe same : Both jump in Mans Confusion : Lord , keepe me from the first , or else , I shall Sore up and melt my waxen wings , and fall : Lord , keepe the second from me ; lest I , then , Sinke downe so low , I never rise agen : Teach me to know my selfe , and what I am , And my Presumption will be turn'd to shame : Give me true Faith , to know thy dying Son , What Ground has then Despaire to worke upon ? T' avoid my shipwrack upon either Shelfe , O , teach me , Lord , to know my God ; my selfe .
54. On Queene ESTER . ILlustrious Princesse , had thy chance not beene , To be a Captive , thou hadst bin no Queene : Such is the Fortune , our Misfortune brings ; Had we not first bin Slaves , w'ad ne'r beene Kings .
55. On Slanders . HAve sland'rous tongues bin busie to defame The pretious Oyntment of my better name ? Or hath censorious basenesse gone about With her rude blast to puffe my Taper out ? They have : And let their full mouthd bellowes puffe : It is their Breath that s●inks , and not my Snuffe : I , let them snarle and burst , that I may smile , Doe , let them jerk , and I will laugh the while : They cannot s●rike beyond my patience ; No , I le beare , and take it for an Honour too ; The height that my Ambition shall flye , Is only to deserve their Calumny : O , what a Iudgement 't were , if such as they Should but allow my Actions , and betray My'endangered ●ame , by their maligne applause , To good Opinion , That were a just Cause Of Griefe indeed ! but to be made the Story Of such base tongues , it is my Crowne , my Glory : I , let them spend their Dust against the winde , And bark against the Moone , till they be blind , And weary ; Let their malice not forbeare To baule at Innocence , to wound and teare An absent name , whilst their un●allowed tongues Make me a glorious Martyr in their wrongs : I beg no Favour : Nay , my hearts desire Is still to be calcin'd by such a Fyre : That , in conclusion , all men may behold A faire gilt Counter , from a Crowne of Gold . Great God , I care not this , how foule I seeme To Man ; May I be faire in thy esteeme : It matters not how light I seeme to be To the base world , so I be weight to thee .
56. On NABVCHADNEZZER . WHat lucklesse Accident hath bred such ods Betwixt great Babels Monarch , and his Gods , That they so oft disturbe him , and affright His broken slumbers with the Dreames of night ! Alas , what hath this Princely Dreamer done , That he must quit the Glory of his Throne , His Royall Scepter , his Imperiall Crowne ? Must be expeld his Honour , and come downe Below the meanest Slave , and , for a Season , Be banisht from the use , the Act of Reason ? Must be exil'd from humane shape , and chew The cudde , and must be moistned with the dew Of heav'n ; nay , differ in no other thing From the bruit beast , but that he was a King ? What ayle thy Gods , that they are turn'd so rough , So full of rage ? what , had they meat enough To fill their golden Stomacks ? Was thy knee Bent oft enough ? what might the reason be ? Alas , poore harmelesse things ! it was not they ; 'T was not their wills : I dare be bold to say , They knew it not : It was not they that did it ; They had no pow'r to act , or to forbid it : Deserv'st thou not , Great King , the stile of Beast , To serve such Gods , whose Deities can digest Their servants open wrongs ? that could dispense With what they'endure , without the least offence ; Illustrious Beast , methinks thy better'd state Has no great reason to complaine of Fate : Thou art more neere to him thou didst adore , By one degree , then ere thou wert before : ●Tis some promotion ; That there is lesse ods ‛ Betwixt thy Nature , and thy senslesse Gods .
57. On PARTIO . HAst thou forsaken all thy Sinnes , but One ? Beleeve it , Partio , Th' ast forsaken None .
58. On Ignorance . THe greatest Friend Religion hath t' aduance Her glory's unaffected Ignorance : The burning Taper lends the fairest light , And shines most glorious , in the shades of night .
59. On a great Battaile . WHen my rebellious Flesh doth disagree With my resisting Spirit ; me thinks , I see Two mighty Princes draw into the Field , Where one must win the Day ; the other , yeeld : They both prepare ; Both strike up their Alarmes ; Both march ; Both well appointed in their Armes ; They both advance their Banners : T 'one displayes A bloody Crosse : The other Colours blaze A Globe terrestriall : Nature carries one , And Grace the other : Each by 's Ensigne's knowne : They meet , encounter , blowes exchange for blowes : Dart is returnd for Dart : They grapple , Close : Their Fortune 's hurryed with unequall Sailes , Somtimes the Crosse ; somtimes , the Globe prevailes . We are that Field ; And they that strive to win us , Are God and Sathan ; Those , that warre within us , The Flesh , the Spirit : No parting of the Fray , Till one shall win : the other , lose the Day : My God , O weaken this rebellious Flesh , That dares oppose : O , quicken and refresh My dull and coward Spirit , that would yeeld , And make proud Sathan Master of the Field : Deare Lord , the Field's thy own ; thou thoughtst it good To purchas 't with my dying Saviours Blood : 'T is thine , Great God , by title , and by right ; Why should thou question , what 's thy owne , by fight ? Lord , keepe possession thou , and let th' accurst And base Vsurper doe his best , his worst .
60. On the World . THe World 's an Inne ; and I , her Guest , I eate , I drinke , I take my Rest : My Hostesse Nature , do's deny me Nothing , wherewith she can supply me : Where , having stayd a while , I pay Her lavish Bills , and goe my way .
61. On the Sabbath . AWay my thoughts : Away my words , my deeds ; Away , what ever nourishes and feeds My frayle delights : Presume not to approach Into my presence ; dare not once t' encroach Vpon the hallowed Temple of my Soule ; Ye are not for this Day , y' are all too foule : Abide yee with the Asse , till I goe yonder , And cleave the Isaac of my heart in sunder : I must goe sacrifice : I must goe pray , I must performe my holy vowes , to day : Tempt not my tender frailty : I enjoyne Your needfull absence ; y' are no longer mine : But if it may not be , that we must sever Our yoakt affections , and not part for ever ; Yet give me leave , without offence , to borrow , At least , this day , although we meet to morrow .
62. On Prayer . IN all our Prayers , th' Almighty do's regard The Iudgement of the Ballance , not the Yeard : He loves not Words , but Matter ; 'T is his pleasure To buy his Wares by Weight , and not by Measure .
63. On FIDO . FIndst thou no comfort on this fickle Earth ? No Joy at all ? No Obiect for thy Mirth ? Nothing but Sorrow ? Nothing else , but toyle ? What , doe thy dayes shew nothing , worth a smile ? Doe worldly pleasures no contentment give ? Content thee , Fido , Th' ast not long to live .
64. On CHARISSA . WOldst thou , Charissa , wish thy fortunes better , Then , by thy act , to make thy God thy Detter ? I le teach thee how to doe 't : Relieve the poore , And thou mayst safely set it on Gods Score :
65. On RAYMOND SEBVND . I Wonder , Raymond , thy illustrious Witt , Strengthned with so much learning , could commit So great a Folly , as to goe about , By Natures feeble light , to blazen out Such Heav'n-bred Mist'ryes , which the hearts of Men Cannot conceive , much lesse the darkned Pen Expresse ; such secrets , at whose depth , the Quire Of blessed Angels tremble , and admire : Could thy vaine-glory lend no easier taske To thy sublime Attempt , then to unmaske The glorious Trinity , whose Tri-une face Was ne'r discovered by the eye of Grace , Much lesse by th' eye of Nature , being a story Objected only to the Eye of Glory ? Put out thy light , bold Raymond , and be wise ; Silence thy tongue , and close thy'ambitious eyes : Such heights as these , are Subjects far more fit For holy Admiration , then for Witt.
66. On Sinnes . MY Sinnes are like the hayres upon my head , And raise their Audit to as high a score ; In this they differ ; These doe dayly shed , But , ah , my sinnes grow dayly more and more : If , by my Hayres , thou number out my sinnes , Heav'n make me bald , before that day begins .
67. On the Gospell . OVr Gospell thrives the more by forreine Iarres ; It overcomes in outward opposition : But O , it suffers still , in Civill Warres , And loses Honour by a home-division : If thou assist , I care not , Lord , with whom I warre abroad , so I have peace at home .
68. On the dayes of Man . LOrd , if our dayes be few , why doe we spend And lavish them unto so evill an end ? Lord , if our dayes be evill , why doe we wrong Our selves , and Thee , to wish our Day so long ? Our dayes decrease ; but , still , our evils renew ; Great God , we make them evill ; Thou mak'st them few .
69. On Sinnes . MY Sinnes are like the Sands upon the shore ; Which every Ebbe layes open to the Eye : In this they differ ; These are cover'd ore With ev'ry Flood ; My sinnes still open lye : If thou wilt make mine Eyes a Sea of teares , O , they will hide the sinnes of all my yeares .
70. On KAIN and DAVID . THeir Sins were equall ; Equall was their guilt : They both committed Homicide ; Both spilt Their Brothers guiltles blood : Nay , of the twayne , The first occasion was lesse foule , in Kain : 'T was likely Kains Murther was in heate Of blood ; There was no former grudge , no threate : But Davids was a Plott ; He tooke the life Of poore Vriah , to enjoy his Wife : Was Iustice equall ? Was her Ballance even ? Kain was punisht : David was forgiven : Both came to tryall : But good David did Confesse that Sin , which cursed Kain hid : Kain bewaild the punishment ; wherein , His Sin had plung'd him : David wayles his Sin : If I lament my sins ; Thou wilt forbeare To punish , Lord ; or give me strength , to beare .
71. On PLAVSVS . PLausus of late , hath rais'd an Hospitall , Repay'rd a Church ; Founded a Colledge Hall : Plausus hath built a holy Temple ; vow'd it To God : Erects a Schoole , and has endow'd it : Plausus hath given , through his abundant pity , A Spittle to the blind , and lame o' th' Citty : Plausus allowes a Table for the poore O' th ●Parish ; besides those , he seeds at doore : Plausus relieves the Prisons ; Mends the Wayes ; Maintaines a Lecture , on the Market dayes : Plausus , in briefe , for bounty beares the Bell ; Plausus has don much Good ; but nothing , Well .
72. On Sinnes . MY Sinnes are like the Starres , within the skyes ; In view , in number , ev'n as bright , as great : In this they differ : These doe set and rise ; But ah , my Sinnes doe rise , but never seit : Shine Son of glory , and my sins are gon , Like twinkling Starres , before the rising Sun .
73. On change of Weathers . ANd were it for thy profit , to obtaine All Sunshine ? No vicissitude of Raine ? Thinkst thou , that thy laborious Plough requires Not Winter frosts , as well as Summer fires ? There must be both : Somtimes these hearts of ours Must have the sweet , the seasonable Showres Of Teares ; Sometimes , the Frost of chill despaire Makes our desired sunshine seeme more faire : Weathers that most oppose to Flesh and Blood , Are such as helpe to make our Harvest good : We may not choose , great God ; It is thy Task : We know not what to have ; nor how to ask .
74. On PROSPER . TAke heed , thou prosp'rous sinner , how thou liv'st In Sin , and thriv'st ; Thou , that dost flourish in thy heapes of gold , And summes untold ; Thou , that hadst never reason to complaine Of Crosse , or paine . Whose unafflicted Conscience never found Nor Check , nor Wound . Beleeve it , Prosper , thy deceitfull Lease Allowes thee neither wealth , nor Ioy , nor Peace . Thy golden heapes are nothing but the price Of Paradise ; Thy Flattering pleasures , and thy ayrie ●oyes , But painted Toyes ; Thy peacefull Conscience is but like a Dogge , Tyed in a Clogge ; Beleeve it , Prosper , thy deceitfull Lease Allowes thee neither Wealth , nor Ioy , nor Peace : Thy heapes of Gold will stand thee in no steed , At greatest need ; Thy E●pty Pleasures , will convert thy laughter , To groanes , hereafter . Thy silent Conscience , when enlarg'd , will roare , And rage the more : Beleeve it , Prosper , thy deceitfull Lease , Affords thee neither Wealth , nor Ioy , nor Peace .
75. On the Sight of a Plague bill . FIve thousand in a weeke , in one poore City ? Because it was thy Pleasure , t was no pity ; Why should thou pity us , Just God , when we Could never finde a time to pity thee ? Thou never strik'st without a reason why , Nor often , then : We easily cast our eye Vpon the punishment , but blinde to th' sin , That farre transcends the judgement it calls in : O , if the weekly Bills of our Transgression Could but appeare , and make as deepe impression In our sad hearts , to make our hearts but know As great a sorrow , as our Plague-bills doe ; No doubt , no doubt but Heav'ns avenging hand Would turne a Stranger to our prosprous Land O , if that weekly Catalogue of Si● Could , with our City Bills be brought but in ; And be compar'd wee 'd think our Bills not high , But rather wonder there are men , to dye .
76. On Theaters . SIx dayes were made for work ; the seventh , for rest ; I read of none , that Heav'n ordaind for Play ; How have our looser Theaters transgrest The Decalogue , that make it ev'ry Day : Me thinkes that they should change their Trade for shame , Or honour 't with a more laborious name ,
77. On Players and Ballad mongers . OVr merry Ballads , and ●ascivious Playes Are much alike : To common censure , both Doe stand or fall : T 'one sings ; the other sayes ; And both are Frippries of anothers Froth : In short ; They 'r Priest and Clark of Belials Altar ; T 'one makes the Sermon ; T'other tunes the Psalter .
78. On God and the King . OVr God and Prince ( whom God for ever blesse ) Are both , in Mercy , of a Constitution : Both slow , till meere necessity shall presse , To put their penall Lawes in Execution : And marke , How in a like successe they joyne ; At both we grumble ; and at both , repine .
79. On the life and death of Man . THe life of Man is but th' imperfect Story Of his Adventure , towards future Glory ; For death to finish : Who will sticke to say , A glorious Ev'n foretells a glorious Day ?
80. On FOX . THere was a time , ( wo-worth that heavy time ) When rav'no●is Foxes did devoure the prime , And choyce of all our Lambs : But Heav'n did raise A more ingenuous Fox , in after dayes , Whose high immortall Pen redeem'd their breath , And made those Lambs revive , in spight of death : To see , how mutuall Saintly Favours be ! Thou gav'st them life , that now give life to thee .
81. On the Booke of Common Prayes . THe Booke of Common Pray'r excels the rest ; For Pray'rs that are most Common are the be●● .
82. To MVNDANO . WOldst thou Mundano , prove too great , too strong For peevish Fortunes angry brow to wrong ? Renounce her power : Banish Fortune hence , And trust thee to the hands of Providence ; The poorest heart that ever did importune Heav'ns ayd , is farre above the frownes of Fortune .
83. On Romes Sacrifices . IT cannot be excus'd : It is a wrong Proceeding from a too-too partiall tongue , To say , The profer'd service of false Ro●● Had no good savor , and did never come Toth ' gates of Heav'n ; Eye , poore Rome's belyde ; For when our Troopes of glorious Martyrs dy'd , In that warm age , who were their Priests ? By whom Was their blood shed ? Was 't not by holy Rome ? Such sweet Perfumes , I dare be bold to say , Rome never burnt before , nor since that day : A sweeter Incense , save his dying Son , Heav'n ne'r accepted since this World begun .
84. On a dead Man . IT is a common use to entertaine The knowledge of a great man , by his Trayne : How great 's the dead-man then ? There 's none that be So backt with troopes of Followers , as He.
85. On corner Sinners . SVch men are like to Owles ; They take delight , To make the night their day ; their day , the night , They hate the Sun , and love dark corners best ; But they shall houle , when day-birds are at rest .
86. On the Kite . MArke but the soaring Kite ; and she will reade Brave rules for Diet ; teach thee how to feede ; She flyes aloft ; She spreads her ayrie plumes Above the reach , above the nau●ious ●umes Of dang'rous earth ; She makes her selfe a stranger T'inferiour things , and checks at ev'ry danger ; At length , she stoopes ; and , with a brave disdaine , She strikes her prey , and mounts her up againe ; By her example , learne to use the earth , And thou shalt find lesse mischiefe , and m●●● mirth .
87. On FORMIO . FOrmio bewailes his Sins , with the same heart , As Frends do Frends , when they 'r about to part , Beleeve it , F●rmio will not entertaine A merry Thought , untill they meet againe .
88. On bosome sinnes . HOw loath is Flesh , to yield ! the Spirit , to win The glorious Conquest of a Bosome sin ! O , how th' ingenious Flesh will pleade ! abuse The height of Wit , to argue , or excuse : At length , it yeelds : O , give it leave to stay A yeare , a moneth ; a weeke ; at least , a day ; And if not so , yet let my breaking heart But hugge it once or twice , before we part ; Let me but take my leave , my thoughts shal bind me From the least touch ; let me but looke behind me : Nay sin , Gehezi●like , will have a blow At cleansed Naamans bounty , ere she goe .
89. On the Eccho . AN Eccho's nothing , but a forc'd rebound , Or airy repercussion of a Sound , Proceeding from some hollow place , well knowne To have to Bulk , no Beeing of her owne : It is no Substance ; nothing , but a Noise ; An empty sound ; the picture of a voyce : Such is my Courtly Friend , At my request , Hee 'l breath his service from his hollow brest , And Eccho-like for every word that 's blowne Into his eares , returnes me two , for one ; But when they come to th' Test , alas they 'r found More light then Ayre , meere shadowes of a Sound ; I le trust my God ; His bounty still af●ords As many deedes , as my false Friends do words .
90 On a Water-Mill . THe formall Christian's like a Water-mill : Vntill the Floodgate's open , he lyes still : He cannot work at all ; he cannot dreame Of going : till his wheeles shall finde the streame .
91. On PAVL and APOLLOS . T Is not , what this man , or what that man saith , Brings the least stone , toth'building of my faith ; My eare may ramble , but my Conscience followes No man : I 'me neither Pauls , nor yet Apollo's : When Scripture gold lyes by me , is it just To take up my Salvation , upon Trust ? My Faith shall be confin'd to no mans Lists ; I le onely follow Paul , as Paul is Christs .
92. On MORVS . IF a poore timorous Hare but crosse the way , Morus will keepe his chamber all the day ; What Evill●ortends ●ortends it , Morus ? It does show , That Morus is not wise , for thinking so . But Morus keepes his Chamber : There will be , Morus , one Foole the lo●●e abroad by Thee .
93. On some Faiths . SOme Faiths are like those Mills , that cannot grind Their C●rne , unles they worke against the Wind :
94. On the Temporizer . HE seemes to be a Man of Warre ; His sayle Being fill'd and prosper'd with a foreright Gale , Makes speedy way ; and , with her Keele , divides The sparkling furrowes of the swelling Tides ; Or if the wind should slacke , or ●●ase to blow , Can make a shift to Tide it to and fro ; But if it prove a Storme , or the wind cro●●e , His wavering Bottom soone begin● to tosse Vpon the troubled ●aves , without r●gard Of either stear● , or yet the sea-mans ●ard ; His prouder Courage quailes , & the rough weather Transports his wandring keel , he knows not whither ; Till , after many a ruine-threatning knock , He 's overwhelmd or splitt upon a Rock .
95. On our sins . IT is an Errour even as foule , to call Our sins too great for pardon , as too small .
96. On the Hypocrite . HEe 's like a Christmas Candle , whose good name Crowns his faire actions with a glorious flame ; Burnes cleare and bright , and leaves no ground for doubt To question , but he stincks at going out ; When Death puf●s out his Flame , the snuff will tell If he were Waxe or Tallow , by the smell .
97. On Secret mungers . HE , that at Secrets , shall compose his aime , Is like the Flie that sports about the Flame ; He never leaves to buzze , untill he brings Hi●selfe to ruine ; or at least , his wings : And like a desp'rate Fly , though he has bin Once schorcht , hee 'l venture at the Flame agin .
98. On a Flye . THe Sun-delighting Flye repayres , at first To the full Cup , onely to quench her thirst ; But , oftentimes , she sports about the Brinke , And sipps so long till she be drownd in drinke : When wanton leysure shall present thine eye With lavish Cups , Remember but the Flye .
99. On Scripture and Apocrypha . WHen as the Scripture opens to mine eyes , I see my Lord in 's Bed : But when I meet Th' Apocrypha at th' end , me thinks it lyes , Like his well countnanc'd Page , at the Beds feet ; Who wears his Lords old Cloths , made lesse ; & sayes His owne Inventions in his Masters Phrase .
100. To my BOOKE . HEre comes a Criticke ; Close thy Page : Thou art no Subject for this Age : And censure , oftentimes , yee know , Will strike the Dove , and spare the Crow : But hold ; Thy Guilt does not require That thou shouldst lurke , or yet retyre ; Be open as the Eye of Noone : And let Dogs barke against the Moone : Thou hast no Luster of thy owne , But what 's deriv'd from Heav'n alone : Feare not : Thy Heav'n-instructed Page , Will either please , or teach the Age.
The end of the second Booke .
DIVINE FANCIES . The third Booke .
1. On old Wine and new . OLd crazy Casks are not designd to hold New-Wines ; nor yet new Vessells , for the Old : Old must , with Old ; and new , with new , be filld : Else will the vessels breake , and Wine be spilld : These empty Vessels are thy heart and mine ; The Law and Gospell represents the Wine : The new's the Spirit , and the old 's the Letter ; With reverence to the Text , The new's the better .
2. On ZACHARIAS and the blessed Virgin . HIs tongue requir'd a Signe , which might afford A cleerer Evidence , then the Angels word ; And had it too : Vntill those things shall come To passe , his faithlesse lips are stricken dumb : Our blessed Virgin , at her Salutation , Seemd ev'n as faithles , on the selfe same fashion Her lips reply'd : And how can these things be ? Hard Iustice ! why he punisht , and not she ? The Reason's easie to be riddeld out ; Hers was the voyce of Wonder ; His , of doubt .
3. On a Picture . SOme Pictures , with a fore-right eye , if seene , Present unto the view some beauteous Queene ; But step aside , and it objects the shape ; On this side , of an Owle ; on that , an Ape : Looke full upon the world , It proves the Story , And beauteous Picture of th' Almighties Glory ; But if thy change of posture lead thy sight From the full view , to th' left hand , or the right , It offers to thine eye , but painted Toyes , Poore antick Pleasures , and deceitfull Ioyes .
4. On SERVIO . SErvio's in Law : If Servio cannot pay His Lawyers Fee , Servio may lose the day , No wonder , formall Servio does trudge So oft to Church : He goes to Bribe his Judge .
5. On PETERS Cocke . THe Cocke crow'd once , And Peters careles eare Could heare it , but his eye not spend a teare : The Cocke crow'd twice , Peter began to creepe To th' Fyer side , but Peter could not weepe : The Cocke crow'd thrice : Our Saviour turnd about , And look'd on Peter ; Now his teares burst out : 'T was not the Cock , It was our Saviours Eye . Till he shall give us teares , we cannot crye .
6. On AMBIDEXTER . GOd keepe my Goods , my Name , they never fall Into the Net of Ambidexters Lawes ; But , for a Cause , he seldome prayes at all ; But curses , evermore , without a Cause : I 'de rather have his Curses , all the day , Then give his Conscience the least cause to pray .
7. On Lazarus , the Damosell , and a sinner . LAz'rus come forth ? why could not Laz'rus plead , I cannot come , great God , for I am dead : Dam'sell arise ? when Death had closd her eies , What power had the Damsell to arise ? Sinner repent ? Can we as dead , in sin , As Laz'rus , or the Damsell , live agin ? Admit we could ; could we appoint the hower ? The Voyce that calls , gives , and gives then the power .
8. On Sinne. HOw , how am I deceiv'd ! I thought my bed Had entertaind a faire , a beauteous Bride : O , how were my beleeving thoughts misled To a false Beauty , lying by my side ! Sweet were her Kisses , full of choyce delight ; My Fancy found no difference in the night . I thought they were true Ioyes , that thus had led My darkned Soule , But they were false Alarmes ; I thought I 'd had faire Rachel in my Bed , But I had bleare ey'd Leah in my armes : How seeming sweet is Sin , when cloathd with Night ; But , when discover'd , what a loathd delight .
9. On Repentance . T Is not , to Cry God mercy , or to sit And droope ; or to confesse , that thou hast faild ; T is , to bewaile the sinnes , thou didst commit , And not commit those sinnes , thou hast bewaild : He that bewailes , and not forsakes them too , Confesses , rather , what he meanes to doe .
10. On Man . MAn is a mooving Limbeck , to distill Sweet smelling waters ; where withall to fill Gods empty B●ttle : Lord doe thou inspire Thy quickning spirit ; Put in thy sacred Fire ; And then mine eyes shall never cease to droppe , Till they have brimd thy Bottle , to the Toppe : I can doe nothing , Lord , till thou inspire : I 'm a cold Limbeck , but expecting Fire .
11. On the pouring out of our hearts . T Is easie to poure in : But few , I doubt , Attaine that curious Art , of pouring out : Some poure their hearts , like oyle , that there resides An unctions substance still , about the sides : Others , like Wine ; which , though the substance passe , Does leave a kinde of savour in the Glasse ; Some pour their hearts like Milk , whose hiew distaines Though neither Substance , nor the sent remaines : How shal we poure them , then ; that smel , nor matter , Nor colour stay ? Poure out your hearts like water .
12. On Friends . GOd sheild me from those friends , I trust ; and be My firme defence from such , as trust not Thee .
13. On the Hypocrite . HEe 's like a Bul-rush ; seems so smooth , that not The eye of Cato can discry a knot : Pill but the Barke , and strip his smoother skin , And thou shalt find him spungie , all within : His browes are alwaies ponderous as Lead , He ever droopes , and hangs his velvet head : He washes often ; but , if thou enquire Into his depth , his rootes are fixt in myre .
14. On SERVIO . SErvio would thrive ; and therefore , do's obay Gods Law , and shuts up Shop o th' Sabbath day : Servio would prosper in his home affaires , And therefore dares not misse his Dyet-Prayres . Servio must put to Sea , and does implore ; Toth'end , that he might safely come ashore . Servio's in Suit , and therefore must be tyed To morning prayre , untill his Cause be tryed : Servio begins to loath a Single life , And therefore prayes for a high-portion'd Wife : Servio would faine be thought religious too , And therefore prayes as the Religious doe : Servio still prayes for Profit , or Applause ; Servio will seldome pray , without a Cause .
15. On the Devils Master-Piece . THis is the height the Devils Art can show , To make man proud , because he is not so .
16. On our Saviours Fishing . WHen as our blessed Saviour tooke in hand To be a Fisher ; Marke the rule he keepes ; He first puts off a little from the Land ; And , by degrees , he launchd into the Deepes : By whose example , our Men-fishers hold The selfe same course ; They do the same , or should .
17. On Mans greatest Enemy . OF all those mortall enemies , that take part Against my Peace , Lord , keep me from my Heart .
18. On the Hypocrite . HEe 's like a Reed , that alwaies does reside , Like a well planted Tree , by th' water side ; Hee beares no other fruit , but a vaine bragge Of formall sanctitie ; A very Flagge : Hee 's round , and full of substance , to the show ; But hollow hearted , if enquir'd into : In peacefull seasons , when the weather 's faire , Stands firme ; but shakes , with every blast of Aire .
19. On the holy Scriptures . WHy did our blessed Saviour please to breake His sacred thoughts in Parables ; and speake In darke Enigma's ? Whosoere thou be That findst them so , they were not spoke to Thee : In what a case is he , that happs to run Against a post , and cries , How dark's the Sun ? Or he , in Summer , that complaines of Frost ? The Gospell's hid to none , but who are lost : The Scripture is a Ford , wherein , t is said , An Elephant shall swim ; a Lambe may wade .
20. On Mans heart . NAture presents my heart in Ore ; Faire civill cariage gilds it o're ; Which , when th' Almighty shall behold With a pleas'd eye , he brings to gold : Thus chang'd , the Temple Ballance weighs it ; If drosse remaine , the Touch bewrayes it ; Afflictions Furnace , then refines it : Gods holy Spirit stamps and coynes it : No Coyne so currant ; it will goe For the best Wares , that Heav'n can show ,
21. On Drunkennesse . MOst Sins , at least , please Sense ; but this is treason Not only 'gainst the crowne of Sense , but Reason .
22. On a Kisse . ERe since our blessed Saviour was betrayd With a Lip-Kisse , his Vicar is affraid : From whence , perchance , this common use did grow To kisse his tother End ; I meane his Toe .
23. On the Alchymist . THe patient Alchymist , whose vaine desire , By Art , is to dissemble natures Fyre , Imployes his labour , to transmute the old , And baser substance into perfect Gold : He laughs at unbeleevers , scornes and flouts Illiterate Counsell ; neither cares , nor doubts : Vntill , at length , by his ingenious Itch , Hee 's brought most poore , in seeking to be rich : Such is the Civillman ; that by his even And levell actions hopes to merit Heaven ; He thinks , by help of Nature , to acquire , At least to counterfeit the Sacred Fire Of saving Grace , to purge and to refresh His base desires , and change his stone , to flesh : He spurnes at Counsell ; He derides and jerks Those whining Spirits that renounce their works ; Till , too much trusting to their doing well , In seeking Heav'n , they find the flames of hell ,
24. On the ten Lepers . TEn Lepers clensed ? And but one , of ten Returne the Clenser thanks ? Vngratefull Men ! But Ten i' th' Hundred ? ' That 's a Gaine that we Receive or Sue , yet oft deny it Thee .
25. On the last Epigram . HOw , how , am I deceiv'd , that speake to thee Of Interest , when the purchase was in Fee ! Thou mad'st a cleane Conveyance to the Ten , And ne'r expectd'st the Principall agen : Lord , we must reckon by another Rate : They gave not one yeares Purchase for th' Estate : Lord , how we palter with thee ! We pretend A present Payment , till w'obtaine our End : And then we crave , and crave a longer Day , Then pay in Driblets ; or else , never pay .
26. On the Boxe of Oyntment . IT is no wonder , he , above the rest , Whom thirty pieces tempted to betray The Lord of Glory to his death , profest The Boxe of Oyntment was but cast away : He that dare murther at so small a cost , May eas'ly thinke the charge in Buriall , lost .
27. On MARY and JVDAS . MAry did kisse him : Iudas kist him too , But both their aymes were coverd in a mist ; Both kisse our Saviour ; but their kisses doe Differ as farre as did the Parts they kist : There 's danger still , where double hearts doe steale The forme of Love , or weare the cloake of Zeale .
28. On our Saviour and his Vicar . ME thinks thy Vicar Gen'rall beares the Keyes , And executes thy Place , with greater case . And in one Iubile , enjoyes more mirth , Then thou , my dying Lord , didst from thy Birth , Alas : Thou hadst not , wherewithall to fill Thy craving stomack : He has Cates at will : Thy empty Costers had not to defray Thy Tribute charge : To him Kings Tribute pay ; Foxes haue holes ; Thou hadst not , whereupon To rest thy wakefull head : He snorts in Downe : In short , Thy life was nothing but the Story Of Poverty ; and his , of Princely Glory : When tempting Sathan would have giv'n thee all The wealth and glory of the World , to fall And worship him ; at thy refusall , Lord , Thy Vicar tooke the Tempter at his word ; So came thy wants so great ; so great his store ; The Vicar so-so rich ; the Lord , so poore .
29. On the great Prelate . OVr Saviours Feet were kist : The people doe The very same to thee , great Prelate , too ; O , who will seale but such another Kisse Vpon thy Lips , our Saviour had on his !
30. On Idolatry . CAn common madnes find a thing , that 's more Repugnant to the very Lawes of Nature ; That the Creators Image should adore The senslesse Image of a sensuall creature ! If such be Gods ; if such our helpers be , O , what are Men ! How more then Beasts are we !
31. On the Tables of Stone . THat stony Table could receive the print Of thy just Lawes ; Thy Lawes were written in 't : It could be hew'd , and letters grav'n thereon ; Sure , Lord , my Heart is harder then that Stone .
32. On Mans three Enemies . THere 's three , that with their fiery Darts , do level Against my Soul , the World , the Flesh , the Devil . Lord , give me patience , if not strength ; For there Are Three t' afflict me ; I 'm but One , to beare .
33. ☞ On DINAH . ☜ WHen Dinahs careles Eye was grown too lavish To entertaine , Sechem found time to ravish : It is no lesse then silent invitation , Although we scorne the Sin , to give th' occasion : Sure , Dinahs Resolution was too strong , Or to admit , or not resist a Wrong , And scornes to stoope to the Adult'rers armes ; We often burne , intending but to warme's : She went but out to see , Perchance , to heare What Lust could say : What harme to lend an eare ? Anothers Sin , sometimes , procures our shames : It staines our Bodies ; or , at least , our Names .
34. On FIDO . MArk , when the good man prospers with his Plot , Hee 's still envy'd ; despis'd , if prosper not ; The Wicked have no peace with God ; And , then , How canst thou , Fido , look t' have peace with men ?
35. On JACOB . HOw Iacob's troop'd : Laban pursues with one Great Troope ; and Esau meets him with another . Laban resolves to apprehend his Son : Esau , to be reveng'd upon his Brother : Me thinks I see how Jacob stands supplide , Like Vertue with a Vice on either side : Laban pursues him , to regaine his Gods : Esau , t' avenge his Birth-right and his Blessing : What hope has Iacob now ? 'Twixt both , 't is ods , There will be either Death or Dispossessing : God takes delight to turne our helper , then , When all our helps and hopes are past with men . Laban encounters Iacob : He requires His Gods : And Esau's neare at hand , by this : Laban's appeas'd ; and quencht are Esaus Fyres ; T 'one leaves him ; T'other meets him with a Kisse ; Iacob's in league with both : The Soule that shall Have peace with God , has League and peace with all .
36. On Drunkennesse . IT is a Thiefe ; that , oft , before his face , Steales Man away , and layes a Beast in 's place .
37. On a Tenis-Court . MAn is a Tenis-Court : His Flesh , the Wall : The Gamesters God , & Sathan . Th' heart's the Ball : The higher and the lower Hazzards are Too bold Presumption , and too base Despaire : The Rackets , which our restlesse Balls make flye , Adversity , and sweet Prosperity : The Angels keepe the Court , and marke the place , Where the Ball fals , and chaulk out ev'ry Chace : The Line 's a Civill life , we often crosse , Ore which , the Ball not flying , makes a Losse : Detractors are like Standers-by , that bett With Charitable men : Our Life 's the Sett ; Lord , In this Conflict , in these fierce Assaults , Laborious Sathan makes a world of Faults ; Forgive them Lord , although he ne'r implore For favour : They 'l be set upon our score : O , take the Ball , before it come toth'ground , For this base Court has many a false Rebound : Strike , and strike hard , but strike above the Line : Strike where thou please , so as the Sett be thine .
38. On Abels Blood . ABel was silent , but his Blood was strong , Each drop of guiltles blood commands a tongue , A tongue , that cryes ; 'T is not a tongue , implores For gentle Audience , 'T is a tongue that rores For hideous Vengeance : 'T is a tongue that 's bold And full of Courage , and that cannot hold : O , what a noyse my Blessed Saviours Blood Makes now in heav'n ! how strong it cries ! how loud ! But not for Vengeance : From his side , has sprung A world of drops ; From ev'ry drop , a Tongue .
39 On the Memory . DOes thy corrected Frailty still complaine Of thy disloyall Mem'ry ? do'st retaine Nothing that 's Good ? And is the better part Of what thou hear'● , before it warme thy heart , Snatcht from thy false Remembrance ? Is the most Of what th' inspired Prophets tell thee , lost In thy unhospitable eares ? And not To be recall'd ? Quite buried ? Quite forgot ? Feare not : Thou hast a Chanc'lour in thy Brest , That keeps th' Exchequer , and hoards up the least , The poorest Summe : No , no , thou needst not feare , There 's nothing will be lost that 's taken there : Thinkst thou , that thou hast lost that piece of Gold That 's dropt into a fairer Heape , untold ? Or canst thou judge that Fier , clos'd about With rak'd up Embers , 'cause not scene , is out ? Gold , lost in greater summes , is still thine owne ; And rak'd up Embers will , in time , be blowne To Flames : Beleeve 't the Words thine eares have lost , Thy heart wil find , when thou shalt need them most .
40. On the Babel-Builders . SVre , if those Babel-Builders had thought good To raise their heav'n-high Tower before the flood , The wiser sort of people might deride Their Folly , and that Folly had salv'd their Pride ; Or had their Faiths but enterpriz'd that Plot , Their hearts had finisht what their hands could not ; 'T was not for love of Heav'n : nor did they ayme So much to rayse a Building ; as a Name : They that by Works shall seeke to make intrusion To Heav'n , find nothing but their owne Confusion .
41. On ESAV and JACOB . ESau goes forth ; strives , with his owne disquiet , To purchase Ven'son for his fathers Diet : Iacob abides at home ; and , by his Mother , Is taught the way , how to supplant his brother : There 's some that hunt , like Esau , sweat and toyle , And seeke their Blessing by their owne Turmoyle ; Whilst others crave assistance , and bewray Their wiser weakenes , in a safer Way : O , if the Church my Mother will instruct me ; Make savory Meate , and cloath me , and conduct me Into my Fathers Armes , these hands shall never Trust to the poorenesse of their owne Endevor : Bring I a Kid but of my Mothers dressing , 'T will please my Father , and procure my Blessing .
42. On severall Sinnes . Grosse Sinne. IS like a Show'r , which ere we can get in Into our Conscience , wets us to the skin : Sin of Infirmity . IS like the falling of an April Shower ; 'T is often Raine , and Sun-shine , in an hower . Sin of Custome . IS a long Showre , beginning with the Light Oft-times continuing till the Dead of Night . Sin of Ignorance . IT is a hideous Mist , that wetts amaine , Though it appeare not in the forme of Raine . Crying Sin . IT is a sudden Showre , that teares in sunder The Cope of Heav'n , & alway comes with Thunder . Sin of Delight . IS like a fethered showre of Snow , not felt , But soakes to th' very skin , when ere it melt : Sin of Presumption . DOes like a Showre of Hayle , both wet and wound With sudden Death : or strikes us to the Ground . The Sin of Sinnes . IT is a sulph'rous Shower , such as fell On Sodom , strikes , and strikes to th' Pit of Hell .
43. On these Showers . GOod God! what Weather 's here ! These soules of our Have still the luck to travell in a Shower : Lord , we are cold and pitifully drencht ; Not a dry thrid ; And all our Fyer's quencht : Our very Blood is cold ; Our trembling knees Are mutuall Andvils ; Lord , we stand and freeze : Alas we find small comfort from the Eye Of Heav'n ; These showring clouds , our sins , doe flye Betwixt the Sun and us : Wee dry no more , Then if the Sun had giv'n his office o'r : Nay Lord ; if now and then those Beames do chance To breake upon 's , and lend a feeble glaunce Vpon our reeking soules , ere we begin To feele the warmth , w' are dous'd and drencht agin : In what a case are we ! Our nightly damps And daily storms , have fild our Soules with Cramps , With wav'ring Palseyes , and our hoarser tongues Can doe thee service , nor in Prayers , nor Songs : Our Zeales are Aguish ; hot and cold : They be Extreamely hot to th' World , as cold to Thee ; Our Blood has got a Fever : Lord , it must Be set on fire with every wanton Lust : What worlds of mischiefes are there , that prevaile not Vpon our fainting Soules ? What is 't we ayle not , That Wet and Cold can bring ? Yet have no power To keepe us in , but dable in the Shower : Shine forth , bright Sun of glory ; Be as feirce , As these eclipsing Clouds are blacke ; Disperse And cleare them with thy stronger beams , that thus Dare interpose betwixt thy Glory ' and us : Reflect on my distempered Soule ; Refine This vap'rous Earth , this sinfull Flesh of mine , That , tho some Drops m●●● fall , I may have power , Shelter'd by thee , t' avoyd the down right Shower ; O let my dabled Spirit still retyre To thee , and warme her by thy Sacred Fyre ; That having ravill'd out some weary howers , She may arrive where 's neither Clouds nor Showers .
44. On DIVES and LAZARVS . DId ever Iudge more equally proceed To punish Sin ? so right , in kind , and nature ? Poore Laz'rus was refus'd a Crum of Bread ; And Dives was deny'd a Drop of Water : Children are oftentimes so like the Mother , That men may eas'ly know the one , by th' other .
45. On two Suitors . THe Soule is like a Virgin ; for whose love Two jealous Suitors strive : Both daily move For Nuptiall favour ; Both , with Lovers Art , Plead for the Conquest of the Virgins heart : The first , approaching , knockt , and knockt agin ; The Doore being op'ned , at his entring in , He blushd ; and ( as young bashfull Lovers use ) Is more then halfe discouraged , ere he sues : At length , that love , that taught him what to feare , Gave resolution to present her eare With what he hop'd , and in a lovers fashion , He oft repeates the Story of his Passion : He vowes his Faith , and the sincere perfection , Of undissembled , and entyre Affection ; He sues for equall mercy from her Eye ; And must have love , or else , for love , must dye : His present meanes were short : He made profession Of a faire Ioynture , though but small possession : And in word , to make his passion good , He offers to deserve her with his Blood : The other boldly enters : with the strong And sweet-lip'd Reth'ricke of a Courtly tongue , Salutes her gentle eares : His lips discover The amorous language of a wanton Lover : He smiles and faunes , and now and then le ts flye Imperious glaunces from his sparkling Eye ; Bribes her more orient neck with pearl ; with charms ▪ - Enclosing Bracelets decks her yvory Armes ; He boasts th' extent of his Imperiall Power , And offers Wealth and Glory for a Dower : Betwixt them both the Virgin stands perplext ; The first Tale pleas'd her well , untill the next Was told : She lik'd the one , the other ▪ Loth To make a choyce : She could affect them Both : The one was Iocund , full of sprightly mirth : The other , better borne ; of nobler birth : The second su'de in a compleater fashion ; I , but the first show'd deeper wounds of Passion : The first was sadly modest : And the last More rudely pleasant : His faire lookes did cast More am'rous flames ; But yet the tothers eye Did promise greater Nuptiall Loyalty : The last's more rich ; yet Riches , but for life , Make a poore Widow , of a happy Wife : The first 's Estate 's but small , if not made good By Death : Faire Ioyntures comfort Widow hood : Whom shal this Virgin 〈◊〉 Her thoughts approve The last , for present wealth , the first , for love : Both may not be enjoy'd : Her heart must smother Her love to one , if she affect the other : Ah , silly Virgin , Is the choyce so hard In two extreames ? Can thy weake thoughts reward Two so unequall , with a like Respect ? Knowst thou not which to slight , & which t' affect ? Submit to better judgement , and advise With thy best Friend : O trust not thine owne eyes : This last , that seemes so pleasant , so acute , Is but a Slave , drest in his Lords old Suite : He brags of Glory , and of Princely Power , When he is kickt and baffled every hower : The Treasure that he boasts is not his owne , He basely stole it , and the Theft is knowne ; For which , he is arraign'd , condemn'd to th' paines Of death ; His sentence is , to hang in Chaines : His plott's to bring thee in as deepe as He ; Beleeve 't ; It is thy Blood he seekes , not Thee : The Bribes he gave thee , are but stolne : Fond Girle , Discard those Bracelets , and disclaime that Pearle : The first , whose oft repeated knocks did crave Admittance , was the Lord to that base slave : His Faith is loyall , and as firme his Vow : To him , his life 's not halfe so deare , as thou : That wealth , that honour , that dissembled power , That pleasant Pesant offer'd as a Dower , Is that faire Lords : Nor peace , nor pow'r●or ●or wealth Can any challenge from him , but by stealth : Match there , my Soule , and let thy sacred Vowes Plight holy Contracts with so sweet a Spouse : His left hand 's full of treasure ; And his right ; Of peace , and honour , and unknowne delight : Hee 'l give thee wealth ; and in that wealth , content , For present meanes ; And ( when thy Glasse has spent Her latest Sand , that Time untransitory Thy dayes ) a Joynture of Eternall Glory .
46. On the old and new Garment . NEw Garments being brought , who is 't that would Not scorne to live a Pris'ner to the Old ? Yet though our bo●nteous Saviour , at his cost , Presents us new , we love the old ones most : Alas , they pinch us ! O , they sit too strait ! They are too combersome ! too great a waight ! No , no ; the old were too too light , too great ; So we have ease , we care not to be neat : Like tyred Jades , our better wils repayre To a foule Stable , then t' a Rod● that 's faire .
47. On Mans co-operation . WE are not Blocks : We must expect the Call ; And , being cal'd , must move , and rise withall : The Voyce were needlesse , and as good be dumb , As , with the Call , not give the pow'r to come : Deserves hee food , that thinkes it vaine to gape ? Christ takes his Spouse by Contract , not by Rape .
48. On the old and new Tables . THe former Tables of the Law were broken , And left no Monuments of themselves , no token , No Signe that ever such things were : But marke , The later were kept holy in the Arke : Those Tables are our Hearts . Can we be bold To looke for new , and yet not breake the old ? Or can the ruines of the old find place In th' Arke of Glory , not repayr'd by Grace ? Dismount , O blessed Moses , and renew Those Tables thou hast broken , or make new .
49. On a Crucifixe . WHy not the Picture of our dying Lord , As of a Friend ? Nor this , nor that 's ador'd : Does not th' eternall Law command , that thou Shalt ev'n as well forbeare to make , as bow ? Not to so good an end ? T' advance his passion ? The Gold being pure , what matter for the Fashion ; Take heed : The purest gold does often take Some losse , some prejudice , for the fashions sake : Not to a Civill end ? To garnish Halls ? To deck our windowes ? To adorne our Walls ? Shew-bread must not be common : And the Cruse Of holy Oyle admits no Civill use : No , no ; the beauty of his Picture lies Within ; T is th' object of our Faith , not Eyes .
50. On praying to Saints . NOt pray to Saints ? Is not the Warrant ample , If back't with Scripture ? strengthen'd with example ? Did not that sweltring Dives make complaint For water ? was not Abraham a Saint ? Why should reformed Churches then forbid it ? 'T is true : But tell me ; what was He , that did it ?
51. On Confession . EXperience tels , That Agues are about To weare away , when as our Lips breake out : In Spirituall Fevers , there 's the same expression Of Health , when lips breake forth into Confession : But mark : These hopefull Symptomes never doe Confirme the Ague gone , but faire to goe : They doe not alwayes worke , what they portend ; Confession profits not , unlesse we mend .
52. On SOLOMONS Rejoyce . YOung man Rejoyce : What jolly mirth is here ? Let thy heart cheare thee : What delicious Cheare ? In thy young dayes ; Thy Cates will relish sweeter . Walk thy owne wayes : Thy Cares will passe the fleeter : Please thine own heart : Carve where it likes thee best : Delight thine eyes : And be a Joyfull Guest : But know withall , The Day will come , whereon Thy Iudge will doome thee for the deeds th' ast done : O what a Feast ! O what a Reckning 's here ! The Cates are sweet ; The Shot 's extreamely deare : Lord , I have been , and am a dayly Guest ( Too oft invited ) at the Young mans Feast : The Reckning 's great ; Although I cannot pay , I can confesse ; Great God , before this Day , I had been dragd to the redeemlesse Iayle , Hadst thou not pleas'd t' accept my Saviours Baile ; Lord , he must bear 't I doubt : For I can get Nor Coyne to pay , nor labour out the Debt : I cannot digge , my Ioynts are starke and lame , But I can begge , although I beg with shame ; I have no Grace in begging ; can receive The first repulse : I have no Faith , to crave : If th' entertainments of the Feast be these ; Lord give me Famine ; take the Feast that please :
53 On Bread . TAke up that bit of Bread : And understand , What 't is thou holdest in thy carelesse hand : Observe it with thy thoughts , and it will reade thee An usefull Lecture , ev'n as well as feed thee ; We stirre our Lands , or give directions how ; But God must send a season for the Plough : We sow our Seede ; But sowe our seed in vaine , If Heav'n deny the first , the later Raine ; Small proofe in Showrs , if heau'ns pleas'd hand shall cease To blesse those showrs , nor crowne than with encrease . The tender Blades appeare , before thine eye , But , uarefresht by heav'n , as soone they die : The infant Eares shoot forth , and now begin To corne : But God must hold his Mildewes in : The Harvest 's come : But Clouds conspire together Hands cannot work , til heav'n shall clear the weather : At length 't is reap'd : Between the Barne and Furrow How many Offices poore Man runs thorow ! Now God has done his part : The rest we share To Man : His providence takes now the care : No ; yet it is not ours : The use alone , Not bare possession makes the thing our owne : Thy swelling Barnes have crownd thy full desire ; But heav'n , when Mows should sweat , can make them I , but the Sheaves are thrasht , & the heap lies In thy full Garnier . He that sent the Flyes fire ; To Pharees Court , can , with as great an ease , Send thee more wastfull vermin if he please : Perchance 't is grounded , kneded : and what though ? Gods Curse is often temper'd with the Dough ; Beleeve 't the fruits of all thy toyle , is mine , Vntill they be enjoy'd , as much as thine : But now t' has fed thee : Is thy soule at rest ? Perchance , thy stomack 's dainty to digest . No , if heav'ns following favour doe not last From the first Furrow to the very Tast , Thy labour 's lost : The Bread of all thy travill , Without that blessing , feeds no more then Gravill : Now wastfull Man , thou mayst repose againe That Modell of Gods Prov'dence and thy paine : That bitt of Bread ; And if thy Dog should fawne Vpon thy lappe , let not so deare a Pawne Of greater plenty be contemn'd and lost ; Remember how it came , and what it cost .
54. On Faith and Reason . TRue Faith and Reason , are the Soules two Eyes : Faith evermore lookes upward , and discryes Objects remote ; but Reason can discover Things onely neere ; sees nothing that 's above her ; They are not Matches ; Often disagree ; And sometimes both are clos'd , and neither see : Faith viewes the Sun ; and Reason , but the shade ; T 'one courts the Mistresse ; t'other wooes the Maide : That fees the Fire ; This , only but the Flint ; The true-bred Christian alwayes lookes asquint .
55. On Carnall Mirth . WHo seeks to quench by help of Carnal frends Those fiery Errants that the conscience sends , Redeemes his Peace , but with a further spoyle ; Drinks in a Fever : quenches Fyre with Oyle . Lord , if thou strike my Conscience ; and that , Me : I will expect , and trust no Friend , but Thee .
56. On Prayer . PRayre's like a Vapour fum'd from earth ; that flyes To th' Gates of Heav'n : It never rotts i th' Skyes : If Faith and it be joyn'd , it will obtaine , And melt into a first and later Raine ; If Faith forsake her , and they part in sunder , It falls in Thunderbolts ; at least , in Thunder .
57. On ANNA . WHat faithfull Anna by her Teares had done Deserv'd the double duty of a Son : She was a double Parent ; pleas'd to doe A double Office ; bore , and got him too : Thus Samuel was ( It was lesse strange then rare ) Borne of her Body , gotten by her Prayer .
58. On a Gift . NO losse to give to thee ; the gift is more Our owne , being giv'n , great God ; then 't was before .
59. On my selfe . IF Righteous Ely was not vengeance-free , How shall I scape ! He was a Saint , to me : Nay , Lord , how would my heart & comfort faile , If I should weigh thy Mercies in our Scale !
60. On Iustification and Sanctification . LOrd , thou hast promis'd , in and for thy Christ , To sanctifie where ere thou Iustifi'st : Lord , all my Evils are Iustifi'd in thee ; Lord , let those Evils be sanctifi'd to me .
61. On Mans Love . WHen think we , Lord : on thee ! & when we doe , How feeble are our thoughts , & sinfull too ! How basely doe our crooked Soules engage Themselves to heav'n ? We make thy Glory , Page To our Salvation : Mans more servile heart Loves what he 'd have thee , Lord , not what thou art : This is the very best of Man ; wherein W' are apt to think we merit more , then Sin . But there 's a baser Love : Our chiefe respects Have meere relation to our owne Defects , Like Dogs we fawne upon our Masters Lapps , With dirty feet , and only love for Scrapps . But there 's a baser yet : We love for feare , Finding , like Kain , more then we can beare , And , were it not for shame , our hearts would be As warme to Sathan , as , great God , to Thee : But there 's a baser yet : And baser none : We love thee , to be lov'd of man alone : We force a Zeale ; usurpe the name of Pure ; That we may sin more closely , more secure , We love thee onely to abuse thee , just As Whores love Husbands , but to cloke their lust : How art thou martyr'd in our lustfull Fyres ! How made a Stale to catch our wilde desires ! Lord , I will love as farre as lyes in me , Thee for thy selfe , and all things else in Thee :
62. On filiall love and servile . THey 'r not alike , although alike appeare : T 'one feares for love : The other loves for Feare .
63. On Grapes . IT is receiv'd , That seed of Grapes being sowne , Brings forth degenerate Clusters , or else none : But Stocks being grafted prove a fruitfull Vine , Whose pleasing Berries yeeld a generous wine ; We are thy Vineyard , Lord ; These Grapes of our , By Nature , are degenerous and sower ; But if thou please to graft us , we shall beare Delicious fruit ; which being prest , shall cheare The hearts of Angels , and that blessed Trine Of perfect glory with their sprightly Wine .
64. On Ioy and Griefe . LOrd , if my Griefes were not oppos'd with Ioy , They would destroy : And if my Mirth were not allaid with Sadnesse , It would be Madnesse : While this , with that , or that , with this contends , They 're both my Friends : But when these happy Wars doe chance to cease , I have no peace : The more my earthly Passions doe contest , The more my heavenly ' Affections are at rest .
65. On Doves and Serpents . WE must have Doves and Serpents in our heart , But how they must be marshall'd there 's the Art ; They must agree , and not be farre asunder ; The Dove must hold the wily Serpent under : Their natures teach what places they must keepe , The Dove can flye , the Serpent onely creepe .
66. On Christ , and our selves . I Wish a greater knowledge , then t' attaine The knowledge of my selfe ; A greater Gaine Then to augment my selfe ; A greater Treasure Then to enjoy my selfe ; A greater Pleasure Then to content my selfe : How slight , and vaine Is all selfe-Knowledge , Pleasure , Treasure , Gaine ; Vnlesse my better knowledge could retrive My Christ ; unlesse my better Gaine could thrive In Christ ; unlesse my better Wealth grow rich In Christ ; unlesse my better Pleasure pitch On Christ ; Or else my Knowledge will proclaime To my owne heart how ignorant I am : Or else my Gaine , so ill improv'd , will shame ; My Trade , and shew how much declin'd I am : Or else my Treasure will but blurre my name With Bankrupt , and divulge how poore I am ; Or else my Pleasures , that so much inflame My thoughts , will blabb how full of fores I am : Lord , keepe me from my selfe ; 'T is best for me , Never to owne my selfe , if not in Thee .
67. On Man . AT our Creation , but the Word was said , And we were made : No sooner were , but our false hearts did swell With Pride , and fell : How slight is Man ! At what an easie cost Hee 's made and lost !
68. On Death . WE all are going to the selfe same Place , We only differ in our Way , our Pase : One treads the common Roade of Age : Another Travels , directed by the hand os's Brother : Some crosse the Waves , perchance the neerer way ; Some by the winged Shaft that flyes by Day ; Some ride on Feavers ▪ others beat the hoofe , With horses in their hands , and make a proofe Of their owne strrngth ; Others more fairely pase On beds of Downe ; some ride a speedy race On hot-mouthd Surfeits , emulous for the Cup : Some hotly mounted fiercely gallop up . On spurgal'd Broyles , whose Frantick motions send Their hasty spirits to their Iournies end : Some ride upon the racking Steeds of Treasure ; Others false-gallop on the backs of Pleasure : All journey forwards to the selfe-same Place ; Some , the next way ; and some , the faster pace : All post an end ; till beaten out of Breath , They all arrive at the great gates of Death ; Lord , in this common Roade , I doe not care What pase I travell , so my Way be faire .
69. On the life of Man . OVr Life is nothing but a Winters Day ; Some onely breake their Fast , and so , away : Others stay Dinner , and depart full fed ; The deepest Age but sups , and goes to bed : Hee 's most in debt , that lingers out the Day ; Who dyes betimes , has lesse ; and lesse to pay .
70. On Gods Image . IT was a dainty piece ! In every part , Drawne to the life , and full of curious Art : It was as like thee as a shadow could Be like a substance ; There was none but would Have known thee by 't : There needed then no name , No golden Characters , that might proclaime Whose Picture t' was : the Art was so divine That very Beasts did reverence , as thine : But now , alas , 't is blurr'd : the best that we Or they can judge , is this , 't was made for thee : Alas'tis faded , soyl'd with hourely dust , Sullyed , and shadow'd with the smoke of Lust ; So swarthy as if that glorious face of thine Were tawnyed underneath the torrid Line : How is thy Picture altred ! How ill us'd By our neglects ! How slubberd ! How abus'd ! Her Cedar Frame 's disioynted , warp'd and broke ; Her curious Tablet's tainted with the smoke : The Objects both offensive , and the savor ; Retaining neither Beauty , nor thy Favour : Lord , let not thy displeased eye forsake Thy handy-worke ; for the bad keepers sake : Behold it still ; and what thou seest amisse , Passe by : Thinke what it was ; not what it is : What though her beauty and her colours fade ? Remember ; O , 't was like thee when 't was made . There is a great Apelles that can lim With thy owne Pencell ; we have sought to Him : His skilfull hand will wash off all the soyle , And clense thy Picture with his sacred Oyle : Hee 'l mak 't more faire then 't was ; at least , the same ; Hee 'l mend the Tablet , and renew the Frame : Till then ; be pleas'd to let thy Picture be Acknowledg'd thine : 'T was made for none but Thee .
71. On the Penny . HE that endur'd the Tyranny of Heate ; The Morning-sorrowes , and the Midday-sweat ; The Evening-toyle , and burthen of the Day , Had but his promis'd Penny for his pay : Others , that loyter'd all the Morning ; stood I th' idle Market , whose unpractis'd blood Scarse felt the warmth of labour , nor could show A blush of Action , had his Penny too . What Wages can we merit , as our owne ? Slaves that are bought with price , can challeng none , But onely Stripes : alas , if Servants could Doe more , then bid , they doe but what they should ▪ When man endeavours , and where heav'n engages Himselfe by promise , they are Gifts , not Wages , He must expect : We must not looke t' obtaine Because we Run ; Nor doe we run in vaine : Our Running showes th' effect , produces none : The Penny 's giv'n alike to every one , That works i th' Vin●yard : Equall price was shar'd T'unequall workes : Therefore no Reward : Lord , set my hands a worke : I will not serve For Wages , lest thou give what I deserve .
72. On a Christian. THe Generous Christian must as well improve I th' quality of the Serpent , as the D●ve ; He must be Innocent ; affraid , to doe A wrong ; And crafty , to prevent it too : They must be mixt , and temper'd with true love ; An Ounce of Serpent , serves a Pound of Dove .
73. On Gods bountie . GOd freely gives ; as freely we receive ; It is not , Doe ; but Ask , and thou shalt have .
74. On Sinnes . MY Sinnes are like to Mountaines , that arise Above the Clouds , & threat the threatning skyes ; Lord , give me Faith ; and let that Faith be prov'd , In leaving not a Mountaine unremoov'd .
75. On the life of Man . A Thousand yeares , with God ( the Scriptures say ) Are reckon'd but a Day ; By which accompt ; this measur'd Life of our Exceeds not much an hower ; The halfe whereof Nature does claime and keepe As her owne debt for sleepe : A full sixt part or what remaines , we ryot In more then needfull Dyet : Our Infancy , our Child hood , and the most Of our greene youth is lost : The little that is left , we thus divide ; One part to cloathe our Pride ; An other Share we lavishly deboyse To vaine , or sinfull joyes ; If then , at most , the measur'd life of Man Be counted but a Span , Being half'd and quarter'd , and disquarter'd thus , What , what remaines for us ? Lord , if the Totall of our dayes doe come To so-so poore a summe ; And if our shares so small , so nothing be , Out of that Nothing , what remaines to Thee ?
76. On the Childrens Bread . THy strengthning Graces are the Childrens Bread , Which maks thy thriving Children strong & able Honour , and Riches are the Crummes that feed The D●ggs that lurk beneath their Masters Table : Lord , if thy gracious pleasure will allow But Bread , I 'am sure I shall have Crums enow :
77. On Trust and care . OVr Trust in God , for Riches ; neither must Exclude our Care ; nor Care exceed our Trust.
78. On RVSCVS . ILliterate Ruscus heard Pedantius preach ; Admir'd the Church mans learning , & commended Such things alone , that were above his Reach ; But meanly slighted what he appprehended : What hinders then to thinke that Ruscus hath At least the twi-light of a Bastard Faith ?
79. On the receiving of the Lords Supper . MEn take the Sacred Seales of their Salvation , As some doe Physick , not for health , but fashion : The Day preceding , and the following Day , There 's none so strict ; none so reform'd as they : They curb the fury of their wanton Ryot , And call their Surfets to a stricter Dyet : The Time expir'd , the first Assault that haps , Prevailes , and strikes them to a worse Relaps ; Like Doggs to vomits they returne agin , As though they'ad past a Patent now to sin : Let such Day-Christians , on the very toppe Of all their mirth , remember Judas Sopp
80. On Faith . TH' oft shaken Tree growes faster at the root ; And faith 's most firm , that 's somtimes urg'd with Doubt .
81. On the Story of Man ? THe word was spoke ; And what was Nothing , must Be made a Chaos of confused Dust : The word was spoke : The Dust began to thicken To a firme Clay : The Clay began to quicken : The grosser substance of that Clay thought good To turne to Flesh : The moyster turn'd to Blood : Received Organs : and those Organs , Sense ; It was imbellisht with the Excellence Of Reason : It became the Height of Nature , Being stampt with th' Image of the great Creator : But , Lord , that glorious Image is defac'd : Her Beautye's blasted , and her Tablet's raz'd : This Height of nature has committed Treason Against it selfe : Declin'd both Sense and Reason ; Meere Flesh and Blood , containing but a Day Of painted Pleasure , and but breathing Clay : Whose Moysture , dry'd with his owne sorrow , must Resolve , and leave him to his former Dust ; Which Dust , the utter object of our loathing , Small time consumes , & brings to his first Nothing : Thus , from this Nothing , from this Dust , began Thus Something , turnd to Dust , to Nothing ; Man .
82. On ANANIAS . THe Land was his : The land was his , alone ; 'T was sold , And now the Money was his owne : The powre remain'd in the Possessors hand , To keepe his money , or have kept his Land : But once devoted to the Churches good , And then conceald , it cost his life , his blood : If those that give , may not resume agin , Without a Punishment , without a Sin , What shall become of those , whose unjust power Dispoyles the widdowed Temple of her Dower : Who take her Profits , and in stead of giving Encrease to her revenues , make a living Vpon her Ruines , growing plump and full Vpon her Wants , being cloathed in her Wooll ; While she sustains th' extremes of cold and hunger , To pamper up the fat Advousion-monger ; Who thrust their Flesh-hooks in their thristy Pot , And only leave her what they value not : The whilst her sacred Priests , that dayly tread Their slighted Corne , must begge their early Bread ; Or else , be forc'd to purchase easie shares With the deare price of their ungranted Prayres : Let such turne backe their sacrilegious eyes , And see how breathlesse Ananias lyes : Behold the Wages that his sin procures , That was a Mole-hill , to these Alpes of yours : He tooke not from the Church : Did but conceale Some part he gave ; But your false fingers steale Her maine Inheritance , her owne Possession ; His was but bare deceipt , yours bold Oppression : O , if no lesse then the first death was due To him , what death d' ye think's prepar'd for you ? So often as your pamper'd Eyes shall looke On your Estates , thinke on the Flying Booke .
83. On pious Vses . THey that , in life , oppresse , and then bequeath Their Goods to pious uses at their death , Are like those Drunkards , being layd to sleepe , That belch and vomit what they cannot keepe : To Gods and Mans acceptance , I presume Their severall Actions send the like perfume .
84. On SOPHRONIA . THe chast Sophronia knowes not how to scape Th' inevitable danger of a Rape ; Cruell Sophronia drawes her hasty knife And would relieve her Chastity with life : Doubtfull Sophronia knowes not what to doe , She cannot keepe the one , and t'other too : Sophronia's in a strait ; One eye is fixt O' th' seventh Commandment ; t'other , on the sixt ; To what Extreames is poore Sophronia driven ! Is not Sophronia left at Sixe and Seaven ?
85. On the knowing Man . HEe 's like a lusty Soyle , whose Moysture feeds , If not a world of Corne , a world of Weeds .
86. On Romes Pardon . IF Rome could pardon sins , as Romans hold , And if such Pardons might be bought for Gold , An easie Iudgement might determine which To choose : To be religious , or else Rich ; Nay Rome does pardon : Pardons may be sold ; Wee 'l search no Scriptures , but the Mines , for Gold .
87. On the World . THe World , compos'd of heaven & earth , 's the story Of Gods Eternall , and Mans Temp'rall Glory .
88. On formall Devotion . MEn doe God Service with the same devotion , As the soule Body takes his loathed Potion : They stay and stay , then gulp it downe in hast , Not for the pleasure , but to have it past : Whose druggy Tast goes so against their minde ; That , oft , the better part is left behind , And what is taken , 's taken but in vaine , It either works not , or comes up againe .
89 On heavenly Manna . O What a world of heav'nly Manna falls Within the Circuit of our happy Walls ! With how great Ioy wold neighb'ring lands receive The Fragments of those Fragments , that we leave ! Our furnisht Markets flourish all the yeare : We need no Ephaths , nor yet Omers here : We take , unmeasur'd , from the bounteous heape ; Thanks never were so deare : not that , so cheape : We never hoard , but tosse from hand to hand , As if that Famine had forsworne the Land ; Our satiate stomacks are so lavish fed , That we ev'n sleight , and wanton with our Bread : Ah Lord ! I feare when carelesse children play With their spoyl'd Bread , 't is time to take away .
90. On naturall Sins . TO murther Parents , or our selves , has bin , Though falsly , counted an unnaturall Sin : By Nature , we are apt to fall into 't ; I rather think 't unnaturall not to doe 't : If heav'n should but forsake us , 't were agin . The very course of Nature , not to sin .
91. On the Arke . IF Flouds of Teares should drown my world of Sin , Alas , my floating Arke retaines within , A cursed Cham to store the World agin : What then ? so long as holy Sem vouchsafeth But to divide a Tent with bashfull Iapheth .
92. On SOPHRONIA . SOphronia chooses rather to commit Selfe Murther , then by violence , to submit Her ventur'd honor to th' injurious trust Of the eye sparkling Tyrants furious Lust : What means Sophronia ? Dare her conscience frame , To act a Sin , but to prevent a Shame ?
93. On a faire Prospect . LOoke up ; And there , I see the faire abode And glorious Mansion of my gracious God : Looke downe ; In ev'ry garnisht corner lyes Favours objected to my wondring eyes : Looke on my right hand ; There , the sweet encrease Of Joyes present me with a joyfull Peace : Looke on my left hand ; There , my Fathers Rod Sublimes my knowledge , from my selfe , to God : Looke forward ; There , I see the lively Story Of Faiths improvement and of future Glory : Looke backward : There , my thankfull eye is cast On Sinnes remitted , and on Dangers past : Looke inwards ; And mine eye is made partaker Of the faire Image of my glorious Maker : Looke up ; or downe ; About , above , or under ; Nothing but Objects of true Love and wonder .
94. A Resolution . IF thou hast giv'n me Wealth , great God , I crave Content ; and Grace to have the goods I have ; If otherwise ; thy will be done : I crave not So much , to have , as use the goods I have not : Lord , make me Thine : And then I shall appeare , If not thy Almner , yet thy Beads-man , here .
95. On the worlds Welcome . EArths Entertainments are like those of Iael , Her left hand brings me Milke ; Her right , a nayle .
96. On our Meditation upon God . WHen thy ambitious knowledge would attempt So high a Taske as God , she must exempt All carnall sense ; Thy Reason must release Her pow'r ; Thy Fancy must be bound to th' peace ; Thy Spirits must be rapt ; They must exile Thy flesh , and keepe a Sabbath for a while ; Thou must forget thy selfe , and take strong Bands Of thy owne Thoughts , and shake eternall hands With thy rebellious Lusts ; discard and cleare Thy heart of all Idea's ; Then , with Feare , And holy Reverence , thou must thinke of One , As though he were not to be thought upon : Conceive a Spirituall , a most perfect Beeing , Pure , simple ; At the selfe-same instant , seeing Things Present , Past , and Future ; One , whose Might , Whose Wisedome , Iustice , Mercy , ( in a height Above Exceeding ) is Himselfe , being Great Without a Quantity , and most Compleat Without Degrees ; Eternall without space Of time : At all times Present , without Place : Think thus : And when thy thoughts can sore no higher , Stay there , Stand humbly silent , and admire .
97. On Faith . HE that wants Faith , and apprehends a Griefe Because he wants it , hath a true Beliefe . And he that grieves , because his griefe 's so small , H 'as a true Griefe , and the best Faith of all .
98. On Mans Folly . IDeots , and Sense-bound Lunaticks discerne 'Twixt Salt and Suger ; very Babes will learne To know a Counter from the currant Coyne ; Bruit Beasts , by ' Instinct of Nature , will decline Th' alluring Bait , and sense-beguiling Snare ; Though that seeme ne'r so sweet ; this , ne'r so faire : Yet Man , heav'ns greatest Master-piece will chuse , What Fooles , and Mad-men , Beasts , and Babes refuse : Delights in dangerous Pleasures , and beneath The name of Ioyes , pleases himselfe to death .
99. On Glory . THat Saint , in Heav'n , whose Glory is the least , Has ev'n as perfect Glory , as the best : There 's no Degrees ; but in a finite Treasure : No difference 'twixt Pauls glory & mine , but measure .
100. On Reward . WHen holy Scriptures mention the Rewarding Of works , we read not , For , but stil According .
The end of the third Booke .
DIVINE FANCIES . The fourth Booke .
1. A Good Morrow . T Is day : Vnfold thine Armes ; Arise , and rouze Thy leaden Spirits , and pay thy Mcrning Vowes ; Send up thy Incense ; Let her early smoke Renew that League thy very dreames have broke ; Then mayst thou worke or play ; Nothing shall be Displeasing to thy God , that pleases thee .
2. A Good-night . CLose now thine eyes , and rest secure ; Thy Soule is safe enough ; thy Body sure ; He that loves thee , he that keepes And guards thee , never slumbers , never sleepes . The smiling Conscience in a sleeping brest Has onely peace , has onely rest : The musicke and the mirth of Kings Are all but very Discords , when she sings : Then close thine Eyes and rest secure ; No Sleepe so sweet as thine , no rest so sure .
3. On a Printing-House . THe world 's a Printing-house : our words , our thoughts Our deeds , are Characters of sev'rall sizes : Each Soule is a Compos'ter ; of whose saults The Levits are Correctors : Heav'n revises ; Death is the common Press ; from whence , being driven , W' are gathered Sheet by Sheet , & bound for Heaven .
4. A Dialogue betweene GABRIEL and MARY . GABRIEL . HAile blessed Mary : MA , What celestial tongue Cals sinfull Mary blessed ? GAB : It is I : MA. Who art thou ? GA. I am Gabriel that belong To the high Quire of Heaven : MA. I faint , I dye . GA. Feare not sweet Virgin ; all the Earth shall be Son Made debters to thy Womb , and blest in Thee . MA. How Lord ? GA : Thy Virgin womb shal beare a That shal redeem the world . MA. My Lord , how can Such wonders come to passe ; such things be done By a poore Virgin , never knowne by Man ? GA. The holy Ghost , at his appointed howre , Shall make thee pregnant by his sacred powre : MA. Wonder of wonders ! GA. At whose height the Quire Of heav'n stand ravisht , tremble , & admire . MA. O may it be according to thy Word : GA. Before that twice five Moons compleated be Thou shalt be knowne the Mother of our Lord , And thou shalt dance thy Saviour on thy knee . MA. Both heav'n & earth shall triumph ; & the frame Of hell shall tremble at Maria's name : GA. All Ages past , and present , and to come , Shall joy in Mary , and in Marye's wombe .
5 On RHEMVS . IF Heav'n would please to purge thy Soule as well As Rome thy purse , thou needst not feare a Hell .
6. On the life of Man . MAns day 's a Song , compos'd by th' great Musition , Full of harmonious Ayres and dainty choyce ; But spoyld with Discords , and too much Division ; Abus'd and lost for want of skill , and voyce : We misse our Rests , and we neglect our Graces ; Our life the Trebble , and our death the Base is :
7. On MARY . FOure Marye's are eterniz'd for their worth ; Our Saviour found out three , our Charls , the fourth .
8. On the Church . LEt not thy blacknesse moove thee to despaire , Black Women are belov'd of men that 's faire : What if thy hayre , her flaxen brightnes lack ? Thy face is comely , though thy Brow be black .
9. On the two Essences . GOds sacred Essence represents the bright And glorious body of the greater light : 'T is perfect ; hath a Being of her owne , Giving to all , receiving light from none : Mans Essence represents the borrowed light And feeble luster of the Lampe of night : Her Rayes are faint , and her Reflection thin , Distain'd with nat'rall blemishes within ; Inconstant , various ; having , of her owne , No light at all ; or light , as good as none : When too much earth shall interpose , and slipps Betwixt these Lights , our soules are in th' Eclips .
10. On our Saviours Passion . THe earth did tremble ; and heav'ns closed eye Was loth to see the Lord of Glory dye ; The Skyes were clad in mourning , & the Spheares Forgat their harmony ; The Clouds dropt teares : Th' ambitious Dead arose to give him roome ; And ev'ry Grave did gape to be his Tombe ; Th' affrighted heav'ns sent down elegious Thunder ; The Worlds Foundation loos'd , to lose their Founder ; Th' impatient Temple rent her Vaile in two , To teach our hearts what our sad hearts should do : Shall senslesse things doe this , and shall not I Melt one poore drop to see my Saviour dye ? Drill forth my Teares ; and trickle one by one , Till you have p●irc'd this heart of mine , this Stone .
11. On PETER . WHat luck had Peter ! For he tooke a Fish That stor'd his purse , as well as fill'd his dish ; Whose bounty did inrich , as well as feed him ; But they are better Fishers that succeed him : He catcht by chance : These catch the like by skill : He catcht but once : These catch them when they will : They cast their Angles into better Seas ; Their bayts are only for such Fish as these : Brave sport , and full of curious pleasure ! Come , There is no Fishing to the Sea — of Rome .
12. On HERODIAS . I 'Le tell thee , Light-skirts , whosoever taught Thy feet to dance , thy dancing had a Fault : Thou 'lt find it deare , Herodias , if thou do'st Compare thy pen'worth with the price it cost .
13. On Faith and Hope . HOw much the stronger , Hopes on life relye , So much the weaker is my Faith , to dye .
14. On Water and Wine . THe happy diff'rence and sweet change of life , When a chast Virgin turnes a loyall Wife , Our blessed Lord , in Cana did divine , And turnd cold Water into lusty Wine .
15. On Age. HOw fresh blood dotes ! O how green Youth delires ! It most disdaines the thing it most desires .
16. On a Figg-tree . A Christian's like a Figg-tree , that does beare Fruit , greene , or ripe , or blossomes all the yeare : No wonder then , our Saviour curst that Tree ; Figg-trees are alwayes dead , where no Figgs be .
17. On RHEMVS . RHemus , upon a time I heard thee tell , A Wall divideth Purgatory ' and Hell ; And that a gold-bought Masse will cleare th' offence That brought us thither , and redeeme us thence : Ah Rhemus , what demented Soule would spare To ruine Wife , or to dis-land an Heyre , Rather then feele such torments , you pretend , That equall Hell in all but Time , and end : Ah Rhemus , If the power of Gold be such , How dare you be so bold to dye so rich !
18. On JACOB . NE're boast thy Bargaine , Iacob : For poore wee Have made a better contract far , then thee : We envy not his Land thou didst inherit ; Our Brother tooke our Flesh ; gave us his Spirit .
19. On SIMON MAGVS . SImon , bring Gold enough ; and I will tell thee , Wher thou shalt buy what Peter wold not s●l thee : Repaire to his Successors ; They are free And frolick Gamsters ; not so strict as Hee : Nay , if thy Gold be weake , they will not stand To sell good Pen'worths at the second hand : They 'l sell good cheape , but they 'l not give to any ; No , Pater-noster where there is no Penny : No , if thy purse be like an empty Shell , They will not give , what Peter would not sell.
20. On the Bishop of Rome . ADmit , great Prelat , that thou wert that Rock Wheron the Church was founded ; coldst unlock The gates of Heav'n ; and , with thy golden Key , Make Hel thy Pris'ner , and the Fiends obey , Thy Papall dignity would far be greater , If thou wert Simon , but as well as Peter .
21. On MILO . DO ; strive to enter Milo , though the Gate Be narrow , and the rugged passage straight ; Lessen thy selfe , and fast thy carkas thin ; Take in thy Flesh , 't will get thee easier in : Look up to heav'n , t will raise thy body'uprighter ; Give lib'rall alms , t will make thee tread the lighter : Sweat forth thy base corruptions , and inherit Thy promis'd Crowne ▪ halfe lost for want of spirit ; Let not thy destard , and dull thoughts disdaine Those works which cold despaire mistakes , as vaine ; Take heed ; Let not thy queazy Soule repine Against those Actions which are none of thine : Heav'n bids thee shine ; what if thy Rayes be dim , Doe thou thy best ; leave the successe to Him : Follow thy Worke ; And when thy Soule shall be Gather'd from hence , thy Works shall follow thee .
22. On Rome . GOod Workes abound in Rome : 'T is well they doe , 'T is the best string they chalenge to their Bow : But ev'ry Hee 's no Monck , that weares a Hood , 'T is well , if they 'r well done , as well as good : When wandring Passengers have lost their way , No sort of men that ride so fast as they .
23. On three dayes and nights . THou knowst our dying Saviour did repose On Friday ; On the Sabbath , he arose ; Tell me , by what account can he be said To lodge three dayes and nights among the dead ? He dyde for all the World : what wanted here , Was full supply'd in t'other Hemisphere .
24. On TOBITS Dogge . WHat luck had Tobits dog ! what grace ! what glory Thus to be Kenel'd in th' Eternall Story ! Vntill th' Apocrypha and Scripture sever , The mem'ry of Tobits dogg shall live for ever :
25. On the Gospell . WHen two Evangelists shall seeme to vary In one discourse , they 'r divers , not contrary ; One Truth doth guide them both ; One spirit doth Direct them ; doubt not , to beleeve them both .
26. On SERVIO . SErvio , 'T is scarcely worth thy paines , to smother Or to subdue one Sin , and hugge another : Beleeve it Servio , he that is in thrall To one , is a potentiall Slave to all .
27. On FORMIO . FOrmio will keepe the Sabbath , read and pray , His lips are seal'd from oaths upon that day ; Formio is clad in black , and will absent His fleshly thoughts , this holy time of Lent . Thinkst thou that Formio's shaking hands with Sin ? No , t is but giving hands to meet agin .
28. On IOHN and IESVS . IOhn was the Morning-starre that did fore-run The long-wisht rising of our Glorious Sun : The first word that Iohns preaching lips expressed Was this , Repent : Our Saviours first , was , Blessed : Iohn makes th' incision ; Iesus makes it sound ; Iesus nere cures , where Iohn ne'r made a wound .
29. On dispossessing . WE read , A broyled Fishes heart will scare A frighted Devil from a troubled brest : We read againe , By Fasting , and by Prayre The fierce Demoniack's only dispossest : What this affirmes , that flatly does deny ; With reverence to the Text , The t' one's a Lye .
30. On HERODIAS . I Have a young Herodias lives within me , That never leaves to dance , untill she win me To grant her Suit ; will never cease to plead Vntill I give her my Iohn Baptists head : O then my sorrow would be past her date , And I , like H●rod , should repent too late .
31. On MALFIDO . SAthans Injections are like Weeds that fall Into thy Garden , darted ore the Wall , Whose loathsom smel unscent thy sweeter Flow'rs ; But grow not there , unles we make them ours : They 'l dye , neglected ; If thou lend them roome , They 'l stink ; But eas'ly thrown from whence they come : Feare not , Malfido ; those they be that spoyle Thy Flow'rs , that suck their substance from the soyle .
32. On Slanders . WHen undeserv'd report distaines my name , It shames not , but perchance prevents a Shame .
33. On Law and Gospell . THe Law is rough ; The Gospell milde and calme ; That launc'd the Bile ; & this powres in the Balme .
34. On abosome Sin . THat Sin that finds more credit then the rest , That is thy Darling , leanes upon thy brest ; That , in the B●some of thy heart does lye ; That dips within thy dish , Sayes , Is it I ? That gives thee kisses ? that 's the Sin that slayes thee , O that , O that 's the Iudas , that betrayes thee .
35. On the World . THe World 's a Booke , writ by th' eternall Art Of the great Maker , printed in Mans heart ; 'T is falsly printed , though divinely pend , And all th' Erratas will appeare at th' end .
36. On my Soule . MY weather-beaten Soule long time has bin Becalm'd , and tiding in the Sea of Sin ; But now afflictions Storme does drive and tosse Her batter'd Keele : The wind is loud and crosse : Feare fills her tatterd Sailes , & doubts doe drive her , She knowes not where ; and of all hopes deprive her : Thus , thus transported by the troubled Ayre Amongst the swallowing Quick-sands of despaire , If not prevented by a greater power , She looks for wreck and ruine ev'ry hower ; O , that mine eyes could raine a Showre of Teares , That , that would lay the Storme of all my Feares .
37. On the Cuckoe . THe idle Cuckoe , having made a Feast On Sparrowes Eggs , layes downe her owne i' th' Nest ; The silly Bird she ownes it , hatches , feeds it ; Protects it from the weather , clocks and breeds it ; It neither wants repose nor yet repast , And joyes to see her Chicken thrive so fast : But when this gaping Monster has found strength To shift without a helper , she at length Not caring for that tender care that bred her , Forgets her parent , kills the Bird that fed her : The Sin we foster in our bosome , thus Ere we have left to feed it , feeds on us .
38. On TOBIT . WAs it not time to send his sonne to Rages , For mony , when his wife spun hard for wages ? Was 't not high time for him to post away , That for an Angell paid a Groat a day ?
39. On DAVID . WHo ever sung so high , so rapt an 〈◊〉 As David prompted by heroick Clio ? But when thy more divine Vrania sung , What glorious Angell had so sweet a tongue ? But when Melpomene began to sing , Each word 's a Rapture , or some higher thing : Sweet were thy triumphs ; sweet those ioyes of thine ; O , but thy Teares were more then most Divine .
40. On a Monument . SEest thou that Mon'ment ? Dost thou see how Art Does polish nature to adorne each part Of that rare Worke , whose glorious Fabrick may Commend her beauty to an after day ? Is 't not a dainty Pe●ce ? And apt to raise A rare advantage to the Makers praise ? But knowst thou what this dainty Peece encloses ? Beneath this glorious Marble there reposes A noysome putrid Carkas , halfe devour'd By crawling Caniballs , disguiz'd , deflour'd With loath'd Corruption , whose consuming sent Would poyson thoughts , although it have no vent : Ev'n sucha Peece art thou , who ere thou be That readst these Lines : This Monument is Thee : Thy Body is a Fabricke , wherein Nature And Art conspire to heighten up a Creature To summe Perfection , being a living Story And rare Abridgement of his Makers Glory ; But full of loathsome Filth , and nasty mire Of lust , uncurb'd Affections , base desire ; Curious without , but most corrupt within A glorious Monument of inglorious Sin .
41. On PLAVSVS . PLausus has built a Church : And lest his Glory Should dye , has boasted his vain-glorious Story Vpon the painted Wall , and built to Fame A large Memoriall of his doubtfull Name : Plausus , 't is bravely done ; Thy Deeds make knowne Thou either seekst Gods glory , or thy owne .
42. On CENSORIO . THou blam'st the Age , condemns the daies of crimes , If thou wouldst mend thy Faults , 't would mend the Times .
43. On fooles of both kinds . SOme scorne the Crosse , whilst others fall before it : Some sit and take the Bread , and some adore it : Some are too bold , and others too too nice : Fooles act a Sin whilst they decline a Vice .
44. On the name of JESVS . IT is the common course of man to double The name of Iesus in the times of Trouble : The name of Lord is not a stile to please us ; Iesu's no Lord with us ; if Lord , no Iesus .
45. On the Woman with the Issue . HOw could thy Soule , fond Woman , be assur'd Thy long disease could be so eas'ly cur'd ? What ? couldst thou think the touch of cloth was good To dry the Fountaine of thy flowing Blood ? Or was 't because our blessed Saviour wore it ? Or why ? I read not , that thou didst adore it : He nere so much as ownd thee , Woman : Sure , Thy Faith , and not his Garments wrought the Cure
46. On our Redemption . WE were created at a Word , a Breath ; Redeemed with no lesse then Blood & Death : How much greater labour is it , than , To wash a Sinner , then to make a Man !
47. On Gods Arme. T Was not , that he was weake ; or thou so strong ; He dy'd so soone , or that thou liv'st so long : The head-strong Oxe is haled to the slaughter , When the poore worm crawls many a Summer after : When Heav'ns victorious arme shal please to strike , The Gyant and the Pigmey are alike .
48. On our blessed Saviour . O Thou that wert the King of heav'n and earth , How poorely wert thou attended at thy Birth ! A Manger was thy Cradle , And a Stable Thy Privy Chamber , Marye's knees thy Table ; Theeves were thy Courtiers , & the Cross , thy Throne ; Thy Dyet , Gall ; A wreath of Thornes , thy Crowne : All this , the King of Glory endur'd , and more , To make us Kings that were but Slaves before .
49. On CORDVPLO . KEepe in thy Actions , and maintaine the Fences Of thy clos'd lipps , Corduplo , and thy Senses ; Thou shalt deceive both Man and Devill too , And mayst be damn'd , and yet they never know ; The Devils power of knowledge never delves Into our hearts , till we proclaime our selves .
50. On Dreames . WHo dreams a Sin , & not his dreams forbid it An entertainment , sins , as if he did it ; Which if thy slumbring Soule could not prevent , Th' art safe , if thou hast dreamd thou didst repent .
51. On ADAM . How soon , poore Adam , was thy Freedome lost ! Forfeit to death ere thou hadst time to boast ; Before thy Triumph , was thy Glory done , Betwixt a rising and a Setting Sun : How soon that ends , that should have ended never ! Thine eyes ne'r slept , untill they slept for ever :
52. On Sins and Blessings . WE write thy common Blessings , Lord , upon A sliding streame ; no sooner writ , but gon : Thy more illustrious Favors we entrust To the dry Sand , defac'd with ev'ry Gust : But , Lord , our Scrowle of Sins are written downe On during Marble , or some harder stone ; And our extreame mis-doings are thought good To be inscrib'd , like Draco's Lawes , in blood : Lord , let us change our Tables , or our Story , And we shall have more Comfort ; Thou , more Glory .
53. On CELIA . CElia complaines , her Heart cannot be well ; Nor will not , Celia , till it cease to swell ; 'T is too-too proud with blood , perverse and stout ; It must be launc'd to let the humour out : Alas no launce can pierce it ; It is growne More hard then Raunce , or th' Adamantine stone . Then Celia , like an Adamant , thou must Make the incision with her owne made dust .
54. On PVSILLVS . PVsillus can be jocund , never whines When he is full , but still , in want , repines ; And , like a bad-nos'd ●ound , that hunts not true , Hee 's at a Fault , if not the Game in view : Be well advis'd Pusillus ; Heav'n may chance , To pipe no more , if thou give ore to dance .
55. On Beliefe . THe Divels doe beleeve ; I know they doe ; But their Beleefe does make them tremble too .
57. On CRASTINIO . PAst time is gone , the Future is to be ; Crastinio , say , which most belongs to thee ? The first , thou further goest and further from ; And thou mayst dye before the last shall come : The first , Crastinio's now growne out of date ; Perchance the last may come , but come too late : The last's uncertaine , and the first is gone , The present then Crastinio's thine , or none .
58. On an Hower-glasse . MAns life is like an Hower-glasse , wherein Each sev'rall sand that passes is a Sin : And when the latest sand is spent and run , Our Sinnes are finisht , as our lives are done .
59. On KAIN . KAin , 't is true : It was , and did appeare A Punishment too great for thee to beare : If thou hadst had a Faith , and couldst have bin As much opprest and loaded with thy Sin , Thy greater patience either might out-worne it , Or found more able Shoulders to have borne it .
59 On TICIO . TIcio stands gaping for the clouded Sun To be inform'd how fast the howers run ; Ah , foolish Ticio , art thou sound in minde , To lose by seeking , what thou seekst to finde ?
60. On SORTIO . SOrtio , that makst a Trade of gaming , know Thou breakst two great command'ments at a throw : The third thou break'st by thy abuse of Lot ; Thou breakst the Tenth , that bids thee Covet not : Now tell me , Sortio , whether sins most high , He that playes faire , or he that helps a Die ?
61. On RAYMOND SEBVND . HOnour to high-brain'd Raymond , And no lesse To thy renowned Scholler , great Du Plesse : Your high attempts object to our dull Sight The God of Nature , by dull Natures Light : But what has Raymond , and Du Plessis done ? They light but two bright Tapers to the Sun .
62. To HENRY Earle of Holland . T Is not the Sun-shine of great Cesars Eye , Nor our Opinion makes thy Honour flye So faire a pitch ; Nor need thy Glory claime Assistance from thy Blood , t' enrich thy Name : But what it is that mounts thee up so high , The World shall tell thee , Henry , and not I : Blood gives no Vertue ; nor Opinion , Glory ; And Princely Favors are but Transitory ; Heav'ns Act is mingled with great Cesars Eye : Heav'n gave thee wings , and Cesar bids thee flye .
63. On Drunkards and Idolaters . WHich is the greater Sin , and which the lesse ? Which finds the sharper ? which the milder Rod ? To turne Gods glorious Image to a Beast , Or turne the Image of a Beast to God ? Thrice happy is that soule , and more then thrice , That buyes no knowledge at so deare a price .
64. On dying . HE that would dye once well , must often trye ; Practice does bring perfection how to dye : The Law 's our Tutor ; and the World our Schoole , Wherein w' are taught by ' example , as by Rule : The Rods Afliction , which being laid away , The Gospell comes , and begs us leave to play .
65. On Ravens and Lilies . ARe not the Ravens , great God , sustaind by Thee ? And wilt thou cloth the Lilyes , and not me ? I 'le nere distrust my God , for Cloth , and Bread , Whilst Lilyes flourish , and the Ravens be fed .
66. On degrees of Sin . CVrses proportion to the Sins degree : Adam had one ; Eve , two ; the Serpent , three .
67. A last Will . MY Life 's my dying day ; wherein I , still , Am making , alter , and correct my Will : My Soule I doe bequeath to God ; provided Some smaller Legacies may be divided Among my Friends : Item my Sins I giue To my deare Iesus , whether dye or live : Item , I give the World , that did refresh The tender frailty of my feeble Flesh , My lesser Cares : I doe bequeath moreover , To my poore body , home-spun cloath , to cover And hide her shame , and Food for needfull diet ; Some Sleepe , but not immoderate , to quiet Distemper'd Nature , and in her Vacation , Some lawful Pleasures for her Recreation ; My Charity , to my poore helples brother , I give ; my Prayers to the true Church my Mother ; Whose watchfull eyes I must desier , still , To be the Over-seers of my Will.
68. On our JESVS . HEe 's like a Rock , which when we strive to shun We are in danger to be wreckt upon ; But when our wide-spred Armes seek Refuge there , It will secure us from the harmes we feare .
69. To King CHARLES . THe Common wealth is like an Instrument ; The divers sorts of people represent The strings , all differing in degrees , in places ; Some trebles , and some Meanes , and some are Bases : The potent Rulers the Musitians are ; The musicke , sometimes peace , and sometimes warre ; The Lawes are like the Ruled Bookes that lye Before their eyes , and which they practice by : Play on great Charles ; Heav'n make thy strings as strong , And true , as thou art skilfull : Ravish long The worlds wide eares , with thy diviner Ayres , That whosoever to thy Land repayres , May thence returne amazd , and tell the Story Of Brittains Triumph , in great Charles his Glory .
70. A Riddle . THe Goods we spend we keepe ; and what we save , We lose , and only what we lose , we have .
71. On GLORIOSO . NEro vaunt Glorioso , that thou oft reliev'st The poore ; Glorioso , t is not thine , thou giv'st : Boast what 's thy own ; Thou art the poor mans Sive ; Thy wealth was giv'n thee , with a Clause , to give ; Put case it were thy owne thou gav'st ; what then ? Thy owne Applause hath paid thy own agen .
72. On JVDAS : TWo hundred pence ! What 's that to thee ? But say That so much Oyntment had beene cast away ; The coyne that paid for 't , Iudas , was not thine ; O Iudas , that 's the cause thou didst repine .
73. On IMPROPRIATOR . LOrd , how he swells ! as if he had , at least , A Common wealth reposed in his brest : A Common-wealth ? ●Twas shrewdly guest , I tell ye ; He has a Leash of Churches in his Belly .
74. On the same . PRodigious Stomacke ! what a cruell deale It can devoure ! whole Churches at a meale : 'T is very strange that Nature should deliver So good ● Stomack to so bad a Liver .
75. On LVCRO . LVcro , it is beleev'd , thy Conscience , either Is very wide , or made of stretching leather : Me thinkes thy Conscience rather seemes too small ; So farre from large , I feare th' ast none at all .
76. To GOD. IF thou shouldst strike a blow for every slipp That mortalls make , or spurre for every tripp , Within a moments space , here would be found No place left free t' inflict an other wound : Hackneys and spur-gall'd Iades would happier be , And in condition , better farre , then Wee .
77. On Sleepe and Death . IT is receiv'd , that Sleep's the elder brother ; I see no reason for 't ▪ I thinke , the other : Though Sleepe does now usurp the upper hand , I 'am sure that death do's sweepe away the Land .
78. To RHEMVS . THy Conscience tels thee , that to make debate Twixt Prince and People ; to subvert a State ; To violate a Truce , to murther Kings Are lawfull ; nay , are meritorious things : Thou hast a Freedome more then we , wherein To doe against thy Conscience , and not sin .
79. On GLORIOSO . HE that relieves his brother in distresse , And seeks no 〈◊〉 Applause , do's nothing lesse Then lend to his Redeemer , laying downe A worthlesse 〈◊〉 , to take up a Crowne : But if vain-glory prompt thy tongue to boast , It is not lent , Glorioso ; 'T is but lost .
80. To GOD. I Wonder , Lord , thou shouldst so much desire Our yonger dayes , when as the greene-wood fire Of feeble Nature is but newly blowne ; When ev'ry Roome 's unfurnisht ; and not one Fit for the presence of so great a Guest ; None trim'd with Art ; no , not so much as drest With common sense ; when as th' unburnisht print Of thy faire Image , taken from the Mint But now , has not the least imbellishment Of heav'nly knowledge : Lord , what hast thou ment , To make such choyce , to choose a time so ill , When we have neither meanes , nor yet a will To entertaine ? Would not our deeper Age , Wherein the Toyes of Child-hood , and the rage , The fire of lustfull Youth shall be abated , Wherein our riper Soules shall be estated In richer Knowledge , and the strength of Reason ; O might not , might not this bin thought a season , A time more aptly chosen of the twaine , For thee to come ; and us , to entertaine ? No ; thou , great God , that art our wise Creator , Wert better read in our rebellious Nature : Thou knewst the Bow of our corrupted will Stood bent to mischiefe , would be drawne to ill By every Arme ; Thou knewst that every hower Gave new encrease to strength , and double power To draw those sinfull Shafts that shoot at heaven ; Thou knewst our easie Nature would be driven By ev'ry Breath , and that our thoughts would fall From bad to worse ; from worse , to worst of all ; Thou knowst that growing Time wold more unlevell Our rugged Wills , and tookst the best of evill : Lord , take it , and betimes ; that , being possest Of that , thou mayst prescribe for all the rest .
81. On PARTIO . THou sayst thy will is good , and glory'st in it , And yet forgetst thy Maker ev'ry minit : Say Partio , was there ever Will allow'd When the Testators mem'ry was not good ?
82. On an evill Conscience . WHat hells of Horror , an evill Conscience brings . What strange Chimera's ! what prodigious things ! A pregnant womb of wonders ! Ev'ry minit We Sin ; but least , when most we sin agin it .
83. To MVNDANO . NEre thinke , Mundaeno , that one Roome will hold Thy God , and all thy gold ; If ere they chance to meete within a heart , They 'l either fight , or part ; So long as Earth seemes glorious in thine eyes , Thy thoughts can never rise ; Beleeve 't Mundano , by how much more neare Thou getst to Heav'n , the lesse will earth appeare .
84. To my Friend . WOuld'st thou be prosp'rous , tho the bended brow Of Fortune threaten thee ? He teach thee how : Call home thy dearest wishes , and recall Thy hopes ; Expect the worst that can befall : If come ; thy heart will be the more secure , The lesse amaz'd , and abler to endure : If it come not , Expectance is no losse ; Perchance it armes thee for another Crosse : Thus wisely sheltred under this reliefe , Thy Ioy shall be the lesse ; and lesse , thy Griefe .
85. To Malfido . CHeare up Malfido , Lay thy thoughts more level ; Make sure of Grace , and ne'r suspect thy Food : He that is Good , can give a thing that 's evill No more , then thou , being evill , canst wish a good : He better knowes to give , then thou , to begge ; Thou whin'st for Stones , and grumblest at an Egge : O , let his better will suspend thy wish , And thou shalt find no Scorpion ; if , no Fish .
86. On CRVCIO . THou stil complainst that sorrowes do attend thee , And that their savours do so much annoy thee : Mistake not ; they are weapons , to defend thee ; They be not Engins , Crucio , to destroy thee ; Wilt thou mislike thy Cropps of swelling Corne , Because th' are trencht , & fenc'd about with thorn ?
87. To RHEMVS . T Is true ; we are but dust ; but wormes ; nay men , That are more base then either ; And what then ? Shall wormes , or dust , or men be well advis'd , To goe in person ( where we have despis'd ) Before a God , a glorious God ? I doe ; Who bids thee Come , will bid thee Welcome too : Rhemus , when call'd in person , you appeare By Proxy , tell me where 's your manners , there ? 'T is better to be wisely bold , then make Thy selfe unmannerly , for manners sake : Some ill-bred Clownes there be , that , being loath To foule a Napkin , draw a filthy Cloath .
88. To MACIO . DRoope not beneath thy wants , as if forlorne , Thou must be made a Iewell , to be worne In Abrams bosome : Macio , he that comes To Abrams bosome , finds his way , by Crumms .
89. On Reproofe . T Is not enough to strive agin the Act , Or not to doe 't ; we must reprove the Fact In others too ; The Sin , being once made knowne To us , if not reprov'd , becomes our owne : We must disswade the Vice , we scorne to follow ; We must spit out , as well as never swallow .
90. On CVRIO . TWo Eares to let in Knowledge ; Nature gave ; To entertaine true Faith , one heart we have ; Why so ? I le tell thee Curio , in briefe , Our knowledge twice exceeds our halfe beleefe .
91. On ZELVSTVS . ZElustus thinks , his paines are worth his labour If he love God , though he traduce his Neighbour : His hot-mouth'd Zeale false-gallops on so fast In the first Table't tyers in the last : Art thou a faithfull Steward of Gods store , Zelustus , that spendst Sixe , and keepst but Foure ?
92. On Philautos . PHilauto's Charity is like a Mouse That keepes at home , and never leaves the house , Till it be fir'd : It stirres for no mans cause , Vnlesse to feed on Crumms of vaine Applause : Take heed , Philautos , lest thou heed too late ; The Mouse , in time , will eate up thy Estate .
93. On Dubius . DVbius , Thy eares are two , Thy tongue but one ; Heare God and Priest , Confesse to God alone .
94. To Sir Julius Cesar , Master of the Rol●es . THe high Perfections , wherwith heav'n do's please To crowne our transitory dayes , are these ; Goods well possest ▪ and not possessing thee : A faithfull Friend ; equall in love , degree : Lands fruitfull , and not conscious of a Curse : A boastlesse hand , a Charitable purse : A smiling Conscience , A contented Mind ; A sober knowledge , with true Wisedome , j●ynd : A Brest , well temper'd ; Dyet without Art , Surfeit , or want ; A wisely-simple Heart . Pastimes ingenious , lawfull , manly , sparing ; A Spirit not contentious rash , but daring : A Body healthfull , found , and fit for labour ; A House well order'd , and an equall Neighbour : A prudent wife , and constant to the roofe ; Sober , but yet not sad , and faire enough ; Sleepe seasonable , moderate , and secure ; Actions heroicke , constant , blamelesse , pure , A life , as long as faire ; and when expir'd , A glorious Death , unfeard , as undesir'd .
95. On LVCRO . LVcro , how poor thy Tyrant-wealth has made thee ! How miserable poore ! It has betrayd thee To thy owne seeming selfe ; And it is growne As little , thine , or lesse then thou , thy owne : Alas , poore Lucro , how thy fruitfull pawnes Abuse thy Stomacke , that so often yawnes . For a good Morsell , whilst thy Saint does rome , Like a D●coy , t' entice evill Angels home , Whose more imperious presence must controule And fright the peace of thy perplexed Soule ! Lucro , be slave no longer to thy pelse ; Sub due thy Gold , and make thy selfe , thy selfe : But if thy Saint be growne too strong for thee , He tell thee Lucro ; Turne thy Saint to me .
96. On MENDAX . FAire-spoken Mendax , on the least occasion , Sweares by his Faith , and by his owne Salvation ; Is rash●brayne Mendax , well advised , then , To pawne his Faith in God , for Faith with Men ? Sure , small 's thy Wit or Credit , to be drawne For Wares so poore , to leave so great a Pawne .
97. On BLANDVS . WHen ere I wish my Blandus a Good mor●ow He is my Servant : If I come to borrow , Or but salute my Blandus passing by , I am your Servant , Blandus does reply : If court my Blandus , I must understand , He is my Servant , and does kisse my hand ; Discourse with Blandus , ev'ry Clause shall be I am your Servant : If he drinke to me My Servant does it ; I returne his Love , My Servant pledges : If my lips doe move A Suit , he is my Servant ; Though I doe Abuse my Blandus , hee 's my Servant too : How blest am I , his service should be such To me ! He never told his God so much : How much , dear Blandus , hast thou bound me thine , That art his Servant , not so much , as mine !
98. On Rebellio . THe stout Rebellio , scourged by his God , Slights his Correction , and ne'r ownes the Rod ; Take heed , Rebellio ; Be not stout too long ; Neglected Stripes doe oft returne more strong ; A stubborne Silence more ill nature showes , Then Sobbs of Stomack , and deserves more blowes .
99. On God and Gold . MY God and Gold cannot possesse one heart : My God and I ; or Gold and I must part .
100. To JAMES Archbishop of Armagh . REnowned Prelate , I nor know nor care What secret vertue 's in Saint Patricks Chayre ; If any ; I dare boldly say , 't is more Since thou satst there , then ere it was before : Goe on , great Patriarck ; If thy higher Story ( As sure it will ) shall drowne S. Patricks Glory : Iërna will , ( as now Iërna vaunts ) Be knowne , as well as cal'd , The Isle of Saints .
101. On a waking Conscience . THere is a kind of Conscience some men keepe , Is like a Member that 's benumb'd with sleepe ; Which , as it gathers Blood , and wakes agen , It shoots , and pricks , and feeles as big as ten .
102. On our Affections . O How prepostrous our Affections burne ! We serve the world , love God , to serve our turn .
103. On ZELVSTVS . ZElustus weares his clothes , as he were clod To frighten Crowes , and not to serve his God ; As if the Symptomes of Regeneration Were nothing but a Christian out of Fashion .
104. On REBELLIO . WHat ? ever whining ? Evermore alike , Both when heav'n strikes & when he leaves to strike ? Not stroke thy stomacke downe , when as thy God Is friends with thee , and throwne aside the Rod ? Take heed , Rebellio , heaven doe not replye Vpon thy Sobbs , and he that made thee crye For thy owne Good , reward not thy repining With a new Rod , & scourge thee worse for whining .
105. On ZELVSTVS . NOt thy Geneva Ruffe , nor steeple Hat With flagging Eaves , or Cepresse out of date ; Thy nock-shorn Cloake , with a round narrow Cape ; Thy Russet hose crosse-garterd with a Tape ; Thy Antick Habit , of the old Translation , Made for the purpose in despight of Fashion ; T is none of these , Zelustus , that can bring Thy zeale in credit ; none of these can wring The least applause from heav'n : Heav'n never ment A Christians Conscience should be bound or bent To shapes ; Zelustus , we can scarce divide An Affectation from a secret Pride .
106. On CONSCIO . ARt thou revil'd , and slandred ? and yet whine ? I feare th' art guilty : Is that heart of thine So faint ( if guiltles ) that it cannot stoope Beneath so poore a Burthen , and not droope ? He that has fire at home may well refraine To blow his singers , Conscio , or complaine The weather 's cold abroad : Make sure within , And let them censure , let them snarle agin : Thou mayst appeare , but not be this , the worse ; If Conscience blesse thee , Doe , let Shemei curse .
107 To GOD. THy sacred will be done , great God , To spend , or to suspend thy Rod : If possible , my will 's to misse it ; If otherwise , to stoope , and kisse it .
108. On Devotion . WE must not onely be to God , but shew To Man ; Pauls Cloak must be remembred too
109 On the Christian. T Is not enough that the Kings Daughter should Be faire within ; She must be clad in Gold ; The curious Needle cloathes her whiter skin ; Shee 's rich without , and glorious all within : The true borne Christian , must , as well , be clod With lives to men , as lin'd with hearts to God .
110. On Mercy and lustice . GOds Mercy and his Iustice is the same ; T is but the Obiect that divides the Name .
111 On AVLICVS . BEfore that Aulicus was made a Lord , He was my Friend ; we might exchange a word , As well as hearts ; He could be never weary Of my society ; was jocund , merry ; Ingenious , and as jealous to offend ; He was enjoyd , He could enjoy his friend : But now he swells , looks big , his Favours change , A● well as Fortunes : Now his eyes are strange : His thoughts are Councels , curious webs of State ; And all his Actions must be wonder'd at ; His Speeches must be Lawes , and every word An Oracle , to be admir'd , ador'd : Friendship must now be service : A new mold Must have new Matter , melted from the old : O Aulicus , 't were well , if thou couldst doe The very same in spirituall honour too .
112. To RHEMVS . FAith must be joynd to works : Rhemus , I wonder , What God has joynd , thou dar'st presume to sunder !
113. On TORTVS . T Is not the bearing of the Crosse , or Cup Of thy Affliction ; Thou must take them up : Nor is t the taking up , alone , will doe ; Tortus , thou must take up , and follow too .
114. On GRACCHVS . GRacchus so often did repeat a Lye , Past on , with Credit , from his very youth , That now his Conscience has forborne to crye Against it , and perswades him 't is a Truth : T is well for Gracchus ; He has gaind thereby ; He now may tell the same , and never lye .
115. On PHARES . THou sayst , it is a Supper , and is fit To use the Posture of a Meale , to sit : Can thy Discretion , Phares , or thy zeale Give carnall Gestures to a spirituall Meale ? A heav'nly Supper and a fleshly Heart ? Thy Posture has discover'd what thou art .
116. On the same . YOu 'l take it sitting : Pray ; and no man know it : You 'l doe , and yet you will not seeme to doe it : You 'l bow your Heart , although you bend no Knee : 'T is like your Selfe ; You seeme , not what you be .
117. To my BOOKE . SO ; Now , 't is time to waine thee from my brest ; Thy Teeth grow sharp , my Babe , It will be best For both : Thy hasty Nurse is come to take thee From my fond arms : ne'r whimper ; he wil make thee A dainty golden Coate : Let it suffice thee , Thou art mine stil : how ere ; Thy Nurse will prize thee For his own sake and thine : When thou art strong , And sure of foot , hee 'l let thee sport among Thy fellow●children ; He will let thee see The World , which thou hadst never seene , with me : Thou mayst doe well ; if Fortune strike thee lucke , And faire Opinion ; Thou didst never sucke But one good Friday , and thou mayst improve As well in Merit , as in pop'ular love : Thou hast sixe Brethren ( borne as well as thee Of a free Muse ) legitimate and free ; Pages to Cesar , and in Cesars Court , Besides an Ishmael , that attends the Port Of a great Lord , an Honourable Peere Of this blest Realme : If ere thou wander , there . They 'l bid thee welcome , at the times of leasure , Perchance , and bring thee to the hand of Cesar : Thou art but young , and tender , ( for who knowes The paths of Fate ? ) perhaps , and one of those Whom Clotho favours not ; perchance , thy Twine May be produc'd ( for thou art halfe divine ) To after Ages , to the utmost date Of Time ; who knowes ? but we subscribe to Fate : Perchance , thy Fortune 's to be bought and sold ; Was not young Ioseph serv'd the like of old ? Thy Bondage may , like his , be made perchance , A steppe to Honour , and a meanes t' advance Thy higher Fortunes , and prepare thy hand To ease a dearth , if dearth should strike the Land : But I transgresse , my B●be : 'T is time to part ; The Lawes of Nature breake the Rules of Art ; Once more farewel : Let Heav'ns high blessings shine On my poork Babe , as my poore Babe has mine .
The end of the fourth and last Booke .