The Frontispiece.
SPare Hours, spare Minutes, Leisure, did incline
My Head to study Poetry Divine:
Who spare some time, to read what I did write,
They both my Pains and Studies best requite.
But Candid Readers, where You see me halt
In these my first Fruits, pardon my default:
This I acknowledge; that I had a will
To Versify, although I wanted Skill;
Which contradicts a Proverb, 'cause I find
Verse smoothly made, hard to my willing mind.
On the License of this Book.
April the Twelfth, its License will appear,
The Sixteen Hundred Seventy Seventh Year:
And on the Thirteenth day, if that you look,
'Twas Entred in the Stationers Hall-Book.
An Advertisement.
AN Author of my Name, hath lately writ
A Sacred Book in Verse, and some thought it
To be my Study; and their reason why,
Because mine Poems were, and Piety.
But to content the World, I dare it tell,
This Author's Writings mine may much excell:
Moreover, thus I differ from that Man,
He's Cornwal born, and I am Cardigan:
And likewise in our Age, we disagree,
I am near Thirty; he near Sixty three.
POETICAL PIETY: OR Poetry made Pious, By rendring into its Method Obesrvations arising from various Divine Subjects, useful for these Prophane and Enormous Times.
To which is added, A Brief Alphabetical Expositor; Explaining the most Intricate Words made use of in this Book, to the Conception of a mean Reader; And may serve as a Remembrancer to the Imperfect Memory.
By WILLIAM WILLIAMS, a respecter of Piety, and Pious Poetry.
Psal. 30 4. Sing unto the Lord O ye Saints of his, and give thanks at the Remembrance of his holiness.
Psal. 104 33. I will sing unto the Lord as long as I live: I will sing praise to my God, while I have my Being.
Vouchsafe, whose Aspect on this Title look, To bar your Censure, till you read the Book.
London, Printed for W. Williams at the White Swan in Black-Fryers near the Kings Printing-house. 1677.
To the Honourable, but my most Honoured, most Obliging, and most Beloved Friend, Sir THOMAS PRYSE of Go-gerthan, in the County of Cardigan Baronet,
W. WILLIAMS wisheth all Temporal Blessings here, and hereafter Eternal Blessedness.
Honoured Sir,
GReat and many are the Obligations (since Providence so order'd it) that moved me to request your Patronage of these Poems, as I might thus variously instance. First, in that Nature so far befriended my Birth, as to be a Native, both of your Neighbourhood, and County; Likewise upon [Page]that acquaintance, (and if I may so far presume, I might stile if the intintate acquaintance) that I had with your Honour in the days of Infancy, and Minority of my Age; the renovation of which acquaintance in my Maturity or riper Years impos'd an Obligation upon me to Reverence, and Regard your Honourable Person, especially when I had Intelligence of your late approach to London, and the Honour of your Courteous Visit at my Habitation, before I had Information of your Abode; besides these Obligations, I have a regard to some others in a more peculiar manner; namely those Virtuous Qualifications which manifested, and still do manifest themselves in the whole course of your Sober Conversation, (to wit) Meekness and Familiarity: with these foremention'd motives; More I might still nominate, as touching your Candid Deportment towards my Parentage, and that Affection and Amity my Father continually enjoy'd from the Bounty of your Noble Progeny; all which were main Inducements, provoking my Ambition to shelter my slender Conceptions under the Ornament of your Patronage; and to further my attainment in this attempt, I observed the Caution of the wise man in Pro. 27. v. 10. Thine own Friend and thy Fathers Friend forsake not, or as I might fitly add, forget not; and to Reverence your Noble Name, to whom I am a Debtor in respect of Service, Affection and Gratitude, I conjectur'd it [Page]expedient to be the Memorial of this Dedication, by reason the first Fruits of my Intellectual Productions, flowing from a Divine Instinct, both in this; and the ensuing method: I must needs acknowledge it to be my great Encouragement and Satisfaction, in that I am Honoured with so worthy a Patron as your Generous and Ingenious self, whose Virtue, Candor, and Affability, doubles your Honour, while others exalted to a higher degree, by Pride maculate their Promotion. May your Honour, as you are my Patron, be pleased to peruse these ensuing Poems, and may these Poems, be worthy your perusal: The best Apology J can make in mine or their defence, is only this: That there are variety of Inferences, drawn from variety of Subjects, comprehended in this little Volume; some whereof may be smoother polished than others, and thereby the more approveable: In case that if any be found knotty and unevan, I hope they may be the more dispensible, if observ'd as deriving from a Novice in the Potent Science of Poetry.
I am dubious that your Discerning eye may find Imperfections in their Perusual. But I had rather lisp and stammer forth the Praises of my God, than be bruitishly silent; yet must acknowledge the Theme deserved an abler Poet, and I fear may in some places seem Maculated by my ruder Pen: Wherefore I am Importunate in the Imploration of your Candor, to Connive at my Misdemeanours in [Page]all respects, and vouchsafe my Pardon from your Clemency for the presumption of this Address, and those Expressions that stand in need either of Gravity or Gratitude in reference to your Parts and Person: Thus Craving your Honour to accept of my Will for the Deed; the which shall impose upon my self a further Obligation, entituling me to remain acccording to the stile of this my sincere Subscription,
SIR,
Your Honours most Humbly Devoted and Submissive Servant to Command. WILLIAM WILLIAMS.
An Encomium on the Honourable Sir Thomas Pryse Baronet.
TO speak your Fame, your Merit, and your Praise,
Befits a Lawreat Poet, deck'd with Bayes:
Not such as I, who never gain'd the Skill,
To Court the Muses on Parnassus Hill;
My Rustick, and Domestick Genius yields,
No charming Rapture of Elizian Fields;
Allows me not the prospect of such things,
Nor yet to taste of Heliconian Springs,
Abjures all Fiction, (though the Poets due;)
And prompts me these fair stories are not true,
Perswading my belief, they cannot be,
Or it would tollerate my leave to see:
Then to request these things I shall omit,
And praise you as my Fancy thinks most fit:
Vouchsafe me Sir, although my pen be slow,
To pay your Honour that respect I owe:
Your just Encomiums duly, to Rehearse,
Unto a Volume soon would swell a Verse;
But time, and tediousness for to omit,
I'le speak in brief, what I conjecture fit;
Who would compleat your Praise by due Applause,
Much to enlarge shall find there is a Cause;
But my slow Tongue, finds tedious to begin,
That Noble Narrative, what you have been:
Therefore I pardon crave, from this to start,
And for the whole, to manifest a part:
This is observ'd wherever you resort,
With Love, and Meekness, there your self Comport,
Natures Ambition, and her vaunting pride,
Your humble Spirit, ever lay aside.
Thus would your goodness never hold in scorn,
No more the Beggar, than the higher born:
As knowing well, mans nature is the same,
Though Riches make a difference in the Name;
Methinks your Disposition in this thing,
Resembles Philip's Macedonia's King;
You see all mortal, every thing to pass,
Like as the sand in humane natures glass.
Which makes Promotion unto you no more,
Than that enjoyment you possest before:
Thus have you still the Courteousie you had,
Which doubtless, much should to your Virtue add
'Tis known your Country Eccho forth that fame
Embellishing your true Britanick name:
The which I more Respect, because that mine,
Likewise is British, from Britanick Line;
And in a stricter sense your Countrey man,
Whose Birthright Stiles, a Cardiganian.
And could my Plummet that vast Ocean sound,
I in my Countryes praise, should more abound,
Where Noble men and Senators were found.
So rarely qualifi'd in every thing,
True to themselves, their Countrey, and the King;
Learned, Religious, Loyal, for Renown,
Meek to the Miter, Courteous to the Crown,
Such worthies as deserv'd the Scarlet Gown.
Of whom surviving you are thought, a man
Belov'd through all the Coasts of Cardigan.
Now Noble Sir, your Clemency I Crave,
To pardon my Expressions if not Grave;
I know my County it's due, I scarcely gave.
'Tis not for lack of Themes my Tongue declines
My Counties praise, both Lead, and Silver Mines
Have there been found, and to this day remains;
Deep in the Ground, and under Hills in Vaines,
For Englands profit, and Wales greater Gains.
Be pleas'd t' accept my Will, my Deed is less,
Your deeper Judgment spies my shallowness.
Your Honour may find mean, what I distill
From my own Brain, and Issues from my Quill:
I question not, but your discerning Eye
Spyes me a Poet in his Infancy;
Vouchsafe kind Sir, in goodness to connive
At my defects, and 'twill my hopes revive:
And may your Condescention stoop so low,
As to Ingratiate one that Service owe
To God, the King, and unto your Command,
While life permits his Service in the Land:
God save the King, vouchsafe him long to Reign,
And such as you, his Honour to maintain:
Prolong Charles life, and your Life for Charles sake
So shall your Countrey of true Peace partake;
And Cause our Land, to render God the praise
For Jubilees, and such Halcyon dayes:
The which God of his Mercy grant we may;
Thus shall Charles Subject, and your Servant pray.
W. W.
The Contents of the ensuing Poems.
- SUbject I. page 1. Of God and his Eternal Being.
- Subj. II. page 7. Of the Incomprehensible Eternity:
- Subj. III. page 15. Of Time and Death, with the Certainty and Ʋncertainty of them both.
- Subj. IV. page 29. A Prospect of the Glorious Creation, and the Creator understood by the Creatures.
- Subj. V. page 38. The model of the marvellous Creation; (to wit) the Heaven and the Earth, and all the Hosts of them, with their accomplishments inthe space of six dayes.
- Subj. VI. page 54. A Reflection on the wonderful Creation, with the Formation of Adam and Eve, their Happiness in the state of Innocency; as also the Institution of Marriage.
- Subj. VII. page. 60. Of the Temptation and fall of man.
- Subj. VIII. page 68. On the fall of Lucifer, and the Apostate Angels.
- [Page]Page 75. An Appendix to the fall of Angels.
- Subj. IX. page 77. A brief Narration of the second Adam, intimated by the Womans seed in Gen. 3. v. 15. as in repairing the loss of the first Adam, &c.
- Subj. X. page 95. The right Description of a true Christian, and those Quallifications pertinent to this Believer in his state of Grace and Christianity.
- Subj. XI. page 100. A discovery of the faithful and devout Christians Quality and Conversation.
- Subj. XII. page 106. Supremacy and Subordination considered, both as to the Legality of Soveraignty, and the loyalty of Subjection, from the impartiality of our Saviours Expression to the Jews, concerning the Tribute Money in Mat. 22.21. Render therefore unto Caesar the things that are Caesar's, and unto God the things that are Gods.
- Subj. XIII. page 111. Tribute and Custome are commanded by God to be rendred the Ministers of Christ, because their due as well as their lawfull Magistrates; observ'd from Rom. 3. v. 6, 7. For this cause pay you Tribute also, for they are Gods Ministers, attending continually upon this very thing. Render therefore to all their dues, Tribute to whom Tribute is [Page]due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour.
- Sub. XIV. page 114. Gods love to mankind, and the Terms of Salvation, considered from Joh. 3.16. God so loved the World, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
- Subj. XV. page 117. A Meditation on Isa. 55. v. 6. Seek the Lord while he may be found, and call upon him while he is near.
- Subj. XVI. page 121. A Contemplation on Job 20. v. 5. The Triumphing of the wicked is short, the Joy of a Hypocrite is but for a moment.
- Subj. XVII. page 123. A reflection on Eccles. 7: v. 4. The heart of the wise man is in the house of Mourning, but the heart of Fools is in the house of Mirth.
- Subj. XVIII. page 125. A reflection on Psal. 49. v. 20. Man that is born in Honour, and understandeth not, is like the Beasts that perish.
- Subj. XIX. page 128. An Observation on Prov. 22. v. 22, 23. Rob not the poor because he is poor, neither oppress the afflicted in the Gates, for the Lord will plead their Cause, [Page]and will spoil the Soul of them that have spoiled him.
- Subj. XX. page 131. An Extraction from Isa. 5. v. 11. Wo be to them that rise up Early in the Morning to follow Strong Drink, that continue till night until Wine enflame them.
- Subj. XXI. page 134. An Observation from Mat. 5. v. 33. Thou shalt not forswear thy self, but shall perform unto the Lord thine Oaths.
- Subj. XXII. page 138. On Luk. 12. v. 47, 48: And that Servant which knew his Lords will, and prepared not himself, neither did according to his Will, shall be beat with many Stripes. But he that knew not, and did things worthy of Stripes, shall be beaten with few Stripes.
- Subj. XXIII. page 141. A Contemplation on Mat. 6. v. 24. Ye cannot serve God and Mammon.
- Subj. XXIV. page 144. A Pause upon Prov. 12. v. 2. When Pride cometh, then cometh shame; but with the lowly is Wisdom.
A Table of the observable Instances in these Poems, hinted by the Marginal Notes.
SOadmirable is God, that no one can display what he is should he require so many days to study him as Simonides did page 3. *
God Created some things in the space of time, which shall in duration exceed some other things, though from all Eternity p. 18. *
Some things there are that have neither beginning nor end, as God himself p. 19. *
Death varies oft, and is full of uncertainties p. 20.
It is hard for a man to foresee what manner of Death is ordained for him, p. 22.
The wisdom of God created man an Epitome of the great World; and made man the great Ruler of it p. 28. *
God may be understood by every Creature. Ibid *
God is the efficient cause of all causes p. 29.
Nature is a second cause p. 30. *
If the Stars govern men, God governs the Stars p. 34. *
The opinion of the Atheist, & the confutation thereof Ibid *
Reason allows the creation of Angels to be on the first day p. 39. *
It may be supposed that Hell was Created on the first day p. 40. *
Man was made the Image of God p. 50. *
Adam gave names to all Creatures according to their kind p. 58. *
The Serpent tempts Eve, p. 60. *
Eves reply to the Serpents temptation Ibid †
The Serpents reply to Eve p. 61. *
The woman possest with the Serpents temptation Ibid †
Eve beholds the forbidden Tree, through Avarice takes of its Fruit, eats thereof her self, gives Adam of the same, and both sin alike Ibid *
The Devil told truth p. 52. *
Adam and Eve hide themselves from Gods presence Ibid †
God calls upon Adam p. 53. †
Adams excuse Ibid *
None knew but God whick was worst, Adam, Eve, or the Serpent p. 64. *
The woman must conceive in sorrow p. 65. †
Adam must eat bread in the sweat of his face, till he returns to the ground p. 66.
On Luciser and his confederate Angels p. 96.
The Angels ambition p. 71. *
The names ascribed to the Devil, and the distinction of Devils Ibid.
None called Angels in Hell but those that fell with Lucifer. Ibid
Lucifer Tempted Adam and Eve in Paradice p. 73.
Since the Devil must remain in Hell, he would have all in his condition p. 74.
The difference betwixt Lucifer and Adams ambition p. 76.
Every Soul alive may be capable of Salvation p. 78. *
Christ dy'd for every Soul alive. Ibid
The damn'd might be saved could they but repent p. 81. *
This side the Grave the vilest wretch may be freed from sin. Ibid *
Mans election considered, Ibid.
Predestination, and Gods rigorous decree qualified p. 82.
The Arguments drawn from the strictness of election and reprobation. Ibid *
An objection arising from the position of Gods decree, and the Solution thereof. Ibid
All mankind fell in Adam p. 83. *
The elect must be sinners by nature, as well as others.
For all sinn'd without exception Ibid *
An opinion of the Heathen World, as how judged and how saved p. 85. 1
God stampt a law in mans heart, which is the law of nature. Ibid 2
God made a Law of works and delivered it to Moses, writ in Tables of stone p. 86. 1
Faith the Tenor of the Gospel Ibid 2
Gods Covenant with Abraham p. 87. 2
Whom the Law convicts, [Page]the Gospel will reprieve Ibid 2
Some derive ill consequences from the doctrine of predestination p. 88,
Cain no Reprobate, by positive decree p. 89. 1
Esau no Reprobate by predestination p. 91.
Election and Reprobation depending on Mans penitence, or his presumption p. 93. 1
God intended the Salvation of all, by the mission of Christ p. 94. 1
The Christian his behaviour towards God p. 96. 1
His deportment towards Man p. 97.
His decency towards himself p. 98. 1
His carriage towards the World. Ibid 2
The Christian resembles the Publican p. 100.
He will not bring forth Fruit to himself p. 102. 1
He hath content in every State. Ibid 2
He hath nothing yet possesseth all things Ibid 3
His life is hid with Christ in God p. 103. 1
No weapon formed against him shall prosper p. 104.
Monarchy Metamorphosed to Democracy p. 108.
Obedience deniable to the Ʋsurpers of Authority p. 109.
Ministers ought to be paid their Tribute p. 112.
Man ought to be really holy and not so thought of p. 122.
A Brief Table of additional observations, pertinent to this Book.
DIvine Ejaculations or pious breathings p. 154.
A spiritual Hymn to the praise of God p. 147.
The various significations of the word World in Scriptures p. 156.
On the words Exploration, Deploration, Imploration Ibid
On the words Easeless, Endless, and Remediless. Ibid
On Faith, Hope and Charity p. 157.
On God, the King, and the Church. Ibid
Of God, viz. the Father, the Son, and the Holy Ghost, Ibid
Of Gods afflicting man for evil p. 158.
Of Gods not regarding sometimes the prayers of his own Servants. Ibid
On Mat. 6.33. But seek ye first the Kingdom of God p. 159.
On the the word Amen, and its significations. Ibid
On the happiness of him that truly fears and serves God. Ibid
On Servitude and Freedom p. 160.
An Inference touching Mortality, drawn from the temporality of the Popes Holiness. Ibid
PARADOXES.
On the righteousness of man in Christ. p. 161.
Of death either in sin, to sin, or for sin.
On mans Birth, Death and Buriall, as naturally and spitually considered. Ibid
On Gen. 31.5. And Jacob sware by the fear of his Father Isaac.
On the words of David in Psalm the 47. v. 8. Awake up my glory. Ibid
Ʋpon this expression of the Prophet Jeremiah, Jer. 51.16. Thy words were found and I did eat them. Ibid
The conclusion p. 163.
ERRATA.
Nemo sine Crimine vivit.
When no man living, can from Faults be free,
Then many Errors may be found in me:
My Readers with your Pens, please to correct
Faults Literal, or Faults through my defect.
PAge 1. line 4. read ought, p. 3. l. 21. r know, p 16. l. 1. r. finite, p. 31. l. 4 r. Cause p 41. l. 15. r. divided, p 43. l. 12. r. admits, p. 47. l 9. r Stars, p 49 l. 15. r. did, l. 29. r jum, p. 51. r. be in l. 15. before found in l. 16. p. 69. l. 14 r. a Witchcraft, p. 74. l. 10. r. them, p. 76. l. 8. r Lures, p 92. l 6. r. brake, p. 98. l. 9. r. time, p. 104. l. 1. r. Christians, p. 115 l. 21 r. Souls, p. 122. l. 3. r. that they. p 130. l. 5 r. is, p. 137. l. 3. r. his, p. 142. l. 15. r. most, p. 145. l. 21. r. the, p. 160. l. 7. r. tho.
Admire not, Friends, if Errors you do see,
Besides these in my Book, when more in me:
I am the faulty, let the faultless man
Cast the first stone, and hit me if he can.
POETICAL PIETY, OR Poetry made Pious.
SUBJECT I. Of GOD, and his Eternal Being.
God is a Spirit, 'biding evermore,
Whom Man in Truth and Spirit should adore.
WHat shall I think! how shall I thee define?
Indefinite thou art, and so Divine,
Not apprehensive to this heart of mine.
Thee to describe so ample as I thought,
Exceeds the Finite means that I have sought.
This Rule I'le take, and by this Rule enquire
What I can't apprehend, that I'll admire,
Thus dread to Dive in thy blest Deity,
By some inquisitive fond scrutiny.
Because a curious search may prove my shame,
And the Dishonour of thy Holy Name.
Not one retains thy Knowledge save in part,
Thou canst not be conceiv'd Lord by mans heart
A God so pure and perfect as thou art.
Who search thy Essence, Thee to know aright,
Do in effect, but lose their Faith and Sight:
Absurd are those who seek this Depth to sound,
In Justice God their Judgments might confound.
Some have enquir'd as thinking it no crime,
What's God! and where was he e're space of time?
Or doing what! before He did Create
The World? are Questions strange and Intricate:
And whether God Decreed or fram'd a Hell
Before a Heav'n, Scripture will not tell.
Whereby we may percieve God takes it ill,
Of those that prie into His secret Will,
And aim to search His Councel by their skill.
Gods Will reveal'd sufficient is to Man,
The mind of God in needful things to scan;
And farther than he hath his Will reveal'd,
It is his pleasure it should be conceal'd:
All curious questions ought to be forgot,
Since their Solutions to be found are not.
What God keeps secret we must not desire
To search into, but rather it admire.
Thy Will reveal'd (Lord's) our Directory,
Wherein at large thou dost thy self descry
to be a God Eternal, and therefore
Existing of thy self for evermore:
A Being of all Beings, and from thee
Sprang all Beginnings whatsoever Be,
I crave thy leave one higher step to clime,
And view a scantling of thee, though sublime;
Not curiously to search into the same,
But to admire thy Nature and thy Name:
Thy Nature for its Sanctity so bright;
Thy Name as the Immortal God of Might.
So Wonderful thou art, who can display
What is the Lord, should he require a day.
Well may'st thou be most wondrous unto me,
That didst him puzzle who required Three,
* Symonides, his Tongue was ty'd by thee.
This I foresee, and this thou hast foreshown,
Hereafter Man shall know thee as Man's known.
I know thee but in part, the which therefore
Makes me ambitious for to know thee more:
The more I know thee, more I do admire;
Yet in admiring more, I still desire,
Till Heaven makes my Knowledge more entire.
I lose my self in searching after thee,
Since Comprehensive thou art not to me.
O manifest thy self unto me more
Hereafter, then thou hast done heretofore;
That I may know thee, as thou may'st be known,
Of those that do themselves thy Servants own.
I would Importune more, but fear I should,
(Who am a Worm) be with my God too bold:
In being too familiar, some thereby
Create Contempt through familiarity.
Lo then my Muse, let's for a while be mute,
Admiting God in every Attribute:
As in his Wisdom, Goodness, Justice, Might,
Love, Mercy, Meekness, let us take delight;
And all he makes apparent to our sight.
In all Transactions still on him depend,
That neither had Beginning, nor has end,
Whose Knowledge as he is, Mans Thoughts transcend.
It is too high a Theme, this God to know
Essentially by Mortals here below,
Whom Angels do admire, may men adore;
That ever liv'd, and lives for evermore.
Know God essentially, no Creature can
Within this world, that is a living man.
For God, he is a Spirit; and therefore
In truth and Spirit men should him adore.
To know him as he is, man is deny'd,
The sight's too glorious till mans gloryfi'd.
Abraham's, Isack's, Jacob's God is he,
One undivided, and in Persons Three.
The Father, Son, and Holy Ghost, each one,
Of these Three Persons, make but God alone.
The Essence is but one; none can divide
The Godhead where Three Persons do abide.
Though this mans Reason cannot comprehend,
To this belief man must his Faith extend,
Till death unvails this hidden mistery,
By mans translation to Eternity.
Mean while may men beware, lest they should make
An Idol God, and the true God forsake.
Some things there are ador'd as Gods, the same,
Bear no relation, to God save the name,
Therefore to worship such, is sin, and shame.
Though there be Idol Gods, the God of might,
From Heathen Gods, I thus declare the right.
God is my God, and God my God shall be;
No God but God, the God of Gods is he
Three Persons in one Godhead that agree.
Of the Consubstantiality of the Trinity of Persons in the Ʋnity of the Divine Essence.
These Trinity of Persons be,
For Nature, Co-essential,
Co-equal each for Dignity,
For Time, they 're Co-eternal.
The Father's God, the Son is God,
The Holy Ghost, likewise,
Is not a person, that is odd,
But both these equalise.
To Father, Son, and Holy Ghost,
The Godhead, appertains;
Who's Lord of the Caelestiall Host,
Eternal that remains.
SUBJECT II. Of the Incomprehensible Eternity.
There is no Subject save our God so high,
To treat upon, as is ETERNITY.
Observation I.
WHat head, what heart, what tongue of mortal man
Imagine, apprehend, or utter can
The meainng of this word Eternity?
In it's extensive latitude that prie;
What it imply's, not one aright can tell,
Unless he were in Heaven, or in Hell.
Observation II.
Some things there are whereby it is descry'd
As though by these it should be signifi'd.
But few comparisons that can descry,
It's boundless, bottomless, profoundity.
When these cannot be Fathom'd I declare,
It is superlative, and not t'compare.
Observation III.
Some in their shadows of Eternity,
Present a wheel, the same to signify.
This signature is endless; and therefore
Do's represent Eternity the more.
It's being endless, like a wheel or Ring,
Pourtrays Eternity, some wheeling thing.
Observation IIII.
By wheels and Rings, the Antients did of Old,
Eternity as endless then behold;
All things Orbicular in their esteem;
Like to Eternity it self did seem.
They thought of it when they themselves turn'd round,
And by their making Circles on the ground.
Observation V.
These Metaphors are helps to signifie,
The things that be obscure to mortal eye.
But not the things as in themselves they are,
What's signifi'd by signs are not t'compare.
For Instance, when mans Pictures drawn by Art
Though 'tis mans Picture, cannot act mans part.
Observation VI.
No Sphere, nor Globe, nor round Circumference,
Can represent the magnitude, Immense,
Of boundless, bottomless Eternity,
For aye continuing in its constancy.
Without all doubt there is no emblem fit,
Whereby resemblance may be made to it.
Observation VII.
Of all the temporal things mine eyes have view'd,
I Have not seen its true similitude.
Some to describe it, did proceed thus far,
That it resembles what's Orbicular.
If to their thoughts herein we condescend,
The Reason is, because it has no end.
Observation VIII.
Circles, and Rings, Sphears, Globes, the Sun and Moon
Eternity foreshews, like night the noon.
The night so gloomy that, it vails our sight,
The noon so glorious by Meridian light;
Thus what's Eternity not one can tell,
On this side Heaven, nor on this side Hell.
Observation IX.
Number the Sands that on the shoar do lie.
The Grass o'th Fields, or Stars i'th Azure skie,
All creeping, flying, and all swimming things,
All Gravel, Stones, and all the watry springs.
As these, mans apprehension do excell,
So what's Eternity no man can tell.
Observation X.
Yet some resemblance thus to it is made,
As if we meant the Sunshine by the shade:
Or like a thing hid by some noted mark;
That's seen by day, but groap'd for in the dark.
By glimering light somtimes we chance t'espy,
The duskish shadows of Eternity.
Observation XI.
* is a night of Sorrow,
And such a night as never knows a morrow
This side the grave, what mortals Estimation,
Admits of it's nocturnal Termination:
Let him conjecture it in Hell remaining,
For evermore remain without refraining.
Observation XII.
* Eternity is such a day of Pleasure,
As everlasting and immense for measure,
Such endless joy, and such surpassing glory,
As farr transcends the reach of humane story,
Of which these Characters may well be given,
If but considered as it is in Heaven.
Observation XIII.
* Eternity is sorrow, dread, and sadness,
Eternity again is joy, and gladness:
In Hell 'tis grief, 'tis horror and damnation;
In Heaven glory, Honour, and Salvation.
And thus you see by this my breviate story,
'Tis Hells dishonour, and 'tis Heaven's glory.
Observation XIII.
No mortal man can in his heart or brain,
The meaning of Eternity contain.
So great will be mans weal, so great mans wo,
None ever did, or shall on Earth it know.
Exceeding mind, surpassing memory;
Transcending reason is Eternity.
Observation XV.
What metaphor or figure can be found,
Whereby Eternity for to expound.
Save Sun and Moon, Globes, Circles, Sphears and Rings,
Lustres Olimpaids, Jubile's, which things,
Are all uncertain, that none can descry,
By transcient things, what is Eternity.
Observation XVI.
Eternity does evermore abide,
And there are no Eternities beside.
For were there more Eternities to be,
Time with Eternity would thus agree:
Beginning, and of end, it would admit,
But it is only one that's Infinit.
Observation XVII.
Thus much is said, and now I know no more
To say, unless what I have said before.
Of this Grand Subject which secludes mans heart,
Deluding, Humane Reason, Wit and Art:
To search its nature where confusion's found;
Impossibilities so much abound,
Observation XVIII.
Eternity, some knowledge now I have
Of thee, thou dos't reside beyond the grave:
Thou art not to be found this side the same,
Thy natur'es there, although we have thy name.
Thou art mens Portion, they must thee possess,
Beyond the grave in wo, or happiness.
Observation XIX.
Terrour thou art to some, to others joy,
Aud thus thou canst both comfort, and annoy.
Because thou dost for ever more abide,
Where sorrow, and where solace is beside.
Where sorrow is, thou dost augment the grief,
And that is Hell, from whence is no relief.
Observation XX.
Of vast Eternity I this can tell,
What thing it is not, that I know full well.
But what it is my Reason do's extend,
Its boundless limits do my thoughts transcend.
Though 'tis resembled oft, to this, or that,
Its true resemblance is, I know not what.
SUBJECT III. Of Time, and Death, with the Ʋncertanty, And the Certanty of them both.
Both Death and Time, are certain things to be,
Yet make my life uncertain unto me.
WHen God began all Creatures to Create,
The space of Time did these Anticipate,
Or else God could not properly begin,
For to Create, had no beginning been;
And this beginning was the very prime,
Or first production of the space of time.
This modicum of Minutes, Hours and Dayes,
God made for to perpetuate his praise.
And for the greatest Creation he requir'd:
But six dayes space the more to be admir'd;
Accomplishing what things himself thought best;
In these Six dayes, the Seventh day to Rest.
Time is an Infinite thing; for time began
Not long to be e're God Created man,
And has a termination to decay,
With man again at Gods great Judgements day;
Without permission to endure for aye:
Time is that space or circumstance wherein,
Angels and men, acquaintance got with sin.
'Twas in this space both Heav'n and Earth did err.
That Adam fell, and lofty Lucifer.
All good and evil, acted is in Time,
Which will diminish, or increase mans Crime;
This time, although a pittance, or a span,
Yet 'tis a mercy lent to mortal man:
When man in Time against God did rebel,
He might have turn'd Man, from Time to Hell:
But God who did Eternally decree;
The great Messiah of mankind to be,
Forbore this rigour, and exalted Man,
The universal Metropolitan;
And gave man means whereby he might repent:
And through Repentance to be Innocent.
Thus for this end this interim of time:
Enjoyes fall'n man to make him more sublem;
But so uncertain's Time, not one can say
With safety he shall see another day;
Time steals away, and takes its flight with speed
Of transient Time may Mortals take more heed;
It is a Thought, a Shadow, and a Dream:
A Bubble that soon glides along the Stream.
So short is Time, its length is but a Span,
And yet of greatest consequence to Man;
God oft sollicits man, Time to redeem:
As if Time precious were in Gods esteem,
From which we might derive this inference,
Time is regain'd by double diligence:
That is, by taking care, and minding more,
The things of God hereafter then before;
He that does thus, no doubt but every crime
By him committed, perish with his Time:
And when the Term of Time, Man thus expires;
Eternity compleats all his desires.
What's Time but Finite, and do's soon decay;
As when the Sunshine drives the shade away:
With some declining thing I might it stile
To be, and yet is not within a while;
Minntes and Hours, Dayes, Weeks, Months, Years
It spends it self, and yet has not to spare. declare
And when it's fully spent, no more appears,
This season to supply the place of years:
Methinks the true description of Time is,
A circumstance in a (Parenthesis.)
It seems to be beset as in this kind,
Eternity, before it, and behind;
And yet the stile remaining still the same
Eternity nor Time, will bear the Name:
* Though God in Time did every thing Create,
Some things with Time shall never terminate;
As Angels and Mens Souls these shall exceed,
What God from all Eternity decreed.
Some things God did before Times space ordain,
Which after Time, were never to remain;
There were decrees e're time which did relate
To man in Time, with Time to terminate,
For instance, God appointed Christ (to be)
Mans great Messiah, by Divine Decree,
For sin to suffer on a Cursed Tree.
His merits may be pleaded, during Time;
But afterwards they expiate no crime;
Marriage ordain'd has been e're Time began,
But there's no Marriage after Time for man:
And thus I prove some things to be decreed
Eternally, yet shall not Time exceed.
* Again some things there are, and these admit;
Of no beginning, nor of end (to wit,)
As God himself Eternally to name,
From everlasting, evermore the same:
Eternity it self is God alone,
He no beginning had, nor end has none:
And hence we learn, time's temporality,
Bears no proportion to Eternity.
But is so short a space describ'd to man,
Its Longitude, and Latitude, a span.
And this small Circumstance of Time has bin,
The stage of mans transactions, and mans sin.
And will be while that mortals do traverse,
The great Theatre of this Universe;
By wilful Sports, and Comick Tragedies,
Or other mischiefs, which from sin arise;
Until the final fatal overthrow,
By Death and Time, of mankind here below;
Death is uncertain, and 'tis sure no doubt;
Times torch-light wasts, and quickly will be out;
Both Death and Time, unconstant are to men,
In every Circumstance, how, where, or when;
That still at unawares men are bereav'd
Of life, and so by Time, and Death deceiv'd;
* As for example, he that is but Young
So surely dyes, as he that lived long;
And thus we see mortality presage,
Our Infancy, Youth, Manhood, and old Age.
Somtimes our sinful Lives we do expire,
In floods of waters or in flames of fire;
Somtimes for horrid deeds we recompence,
Our selves by doing wilful violence:
Somtimes Gods Judgments for mans sins are found
Like Pharohs Hoast it'h Oacen men to drownd:
Some wicked men the Lord comits in Ire,
With Nadab and Abihü to the fire:
Others there are whom Death doth thus deprive,
Like Sechems men are Swallow'd up alive;
Others again like Sisera were brought
To death, by Starrs, which in their courses fought.
And some we read another way are Dead,
By Houses overwhelming on their head;
Which Sampson and Job's children did devour,
With those Eighteen interr'd by Shiloams Tower
Some with wild Beasts there are in pieces torn,
As were those scoffing boyes, in Bethel born;
And some are found like Achan ston'd to Death.
That's presently bereft of mortal Breath:
Again we find, that Justice often times,
Hangs men like Haman, for malignant crimes:
And there are men by their acquaintance slain,
As Abner, or as Abel was by Cain;
For Abel, as he walked in the Field,
Through Cain's assault, his life to death did yeild:
To shew the uncertainty of Death the more,
It slew old Eli sitting at his door,
To Eglons Summer Parlor death retird,
And Eglons life by strange surprise requir'd;
Betwixt the Temple and the Altar, Death
Met Zachary, there him depriv'd of Breath:
Senacharib, of life likewise was Rob'd,
By Death in Nisrah's house, though 'twas his God
Again 'tis said, whils't sleeping Isboseth:
In his Bed-Chamber, was surpriz'd by Death;
Death the Philistines smote, in their resort:
To the Theatre, there themselves to sport.
And stately Herod, he within a Trice:
After Deaths Summons, was destroy'd by Lice;
An Archer from his Bow, did let to flie
An Arrow which Josiah's caus'd to die
A Prophet of the Lord, we find again:
Was by a Lyons Teeth both torn, and slain.
The falling of a Stone, did break the head;
Of stout Abimeleck, and made him dead:
And cruel Jezabel as strangely dy'd,
Entomb'd by Dogs for her accursed pride.
Zimri and Cozby, for their wicked Fact,
Were slain by Phineas, in the very Act:
Two Captains with their fifties bore Gods Ire,
And were consum'd by his Caelestiall Fire;
Curst Ananias and Saphira dy'd,
Because against the Holy Ghost they Ly'd.
Thus Judas, who betray'd his Lord, that Elf
Withdrew from Christ, went forth & hang'd himself
To Period these examples, who from hence:
* Is't can derive the proper inference;
Of his own death; fith these mutations are
So incident to men in them to share;
Thus may the question be resolved then,
Those that fear God shall die like Godly men;
That is a timely death in mans full Age,
Or when some sickness does mans death presage;
There is a certain Time for man that's born,
Like Harvest season for the Shock of Corn;
And ther's a death untimely that doth lop:
Mans life like to the Ears of Corn, men crop;
And there's a Lingering death which seems to be
A Prison to the Soul, till it gets free;
So there's a sudden death which gives a blow,
Without its warning, and this death is wo;
There is a tranquil death to die in peace,
As not perceiving of the souls Release;
And there's a death attended with distress,
As raving, raging and unquietness;
What man is he, that can the knowledge have
Which of these deaths, shall bring him to his grave
Thousands of deaths there are that men befall,
And yet no man can tell which of them all
Belongs to him; these Issues do depend,
On God alone the lives of Men to end;
Thus all transactions acted from the prime,
Of mans Creation, periods death and time;
As touching man, both time & death might wel
In some opinions thus run Paralell. —
Yet Death and Time, from Paralells have ran:
In a (Parenthesis) to limit man.
Time past behind him, Time to come before,
Where death arrests him to pay natures score;
But not to leave till render'd Time its due,
Great benefits to men herein ensue;
If that but seriously we recollect,
What God for mans salvation did effect.
The accomplishment of every thing was done,
By Gods Incarnate word, (or Christ his Son)
The best production of the space of Time,
Was mans Redemption from each mortal crime;
By our (Emanuel) which cherisheth
A christians heart, and gives him life in death:
So that he's willing to dismiss, Times Span,
Since life Eternall purchas'd is for Man.
As much as in us lyes, let's all apply,
Our hearts in time, to gain Eternity.
I mean this present space, although that some
Will say: if time is past, there's Time to come,
But when the time to come, likewise is past,
Through carelesness, great proves the loss at last;
If we regard our Time but Righteously,
Our sure reward will be Eternity;
Neglect we Time Eternity we gain,
In everlasting torments to remain;
Improve we Time, and doubtless we shall find
Joyes to Eternity remain behind.
Thus of a Truth Eternity rewards
Him that esteems it, or it disregards;
Sith thus it is I am resolv'd therefore,
Betimes in Time, the grace of God t'implore.
That after Time I may my soul supply,
With life and joy, in blest Eternity;
Of which through mercy may all men partake,
When Time's no Time, for Mans Messiah sake.
SUBJECT IV. A prospect of the Great Creation, And the Creator, understood by the Creatures.
All living Creatures most apparently,
A God that is Omnipotent descry.
O What contrivance I behold,
When seriously I gaze;
On Gods Creation wrought of old,
Such as my mind amaze.
II.
Methinks Gods wisdom did fore-run,
His might when as I see,
Above, and eke beneath the Sun,
Such wondrous works to be.
III.
The Lord did by his prudence frame,
And by his word has wrought,
All things to Glorifie his name,
And fram'd the same of nought.
IV.
All things that are, once nothing were,
Which nothing, every thing
At Gods command was made to bear,
What he to pass should bring.
V.
Then how might mortal men admire,
The wisdom of the Lord;
Who at his pleasure and desire,
Made all things by his word.
VI.
The Earth which is, through wisdom was
Made uniform in frame.
Of that Rude Lump, confus'd, when as
It from the Chaos came.
VII.
So was the world although so wide;
Of nothing made to be,
So great a Bulk 'tis not deny'd;
By God, and none but he.
VIII.
* Which Macrocosm, was since comprizd
Or modeliz'd to man,
This Microcosm Epitomiz'd;
Its Metropolitan.
IX.
Lo here's prudence most profound;
Discretion to behold,
And understanding to a bound,
By wisdom manifold.
X.
These are Gods works, and they do seem
Most wond'rous in the sight
Of Prudent man, and his esteem,
That ponder's them aright.
XI.
* God may be seen in every thing,
All Creatures comprehend,
Some sign of God from whom they spring,
And on whom they depend.
XII.
Created beings rational,
Nay sensible as Brutes,
And Vegetables likewise, shall
Display Gods Attributes.
XIII.
Behold his Wisdom in their frame,
His Power to appear
In the Enlivening of the same,
His Providence them chear.
XIV.
Man, Beast, Fish, Fowl, and every thing
Created, does explain;
Its species sprang from such a Spring,
None could but God ordain:
XV.
* The efficient Cause of all Effects,
Is God, and only He
In either of these two respects;
Creation, or Decree.
XVI.
Ascribe lets not, to Nature, what
Do's properly belong,
Unto the God of Nature, that
Were a Blasphemous wrong.
XVII.
* For Nature, is no otherwise
Than as an Officer,
A Second cause which does arise;
From God the cause of her.
XVIII.
And hence we are Informed then,
No Science, Skill, nor Art:
Nor Nature wond'rous were to Men;
Should God not Act his part.
XIX.
For God first moves, and whithout doubt,
Gives motion to the rest;
He brings in order things about;
Although by these exprest.
XX.
Though Nature, Science, Art and Skill,
Occasion, mens applause,
More these admire than God, do ill,
Who's their primordial causes.
XXI.
Nay let men but conjecture this,
'Tis God that gives man wit,
For to accomplish and not miss
What else he could not hit.
XXII.
Unless it be when as that Man
Do's project, and do's Plod,
With all the cunning Plots he can,
Regardless of his God:
XXIII.
This is not wisdom, which derives
From God where goodness dwell,
'Tis madness which the Devil drives;
Within Mans heart from Hell.
XXIV.
There are which be reputed wise,
But in mischevious Acts;
Such as in falshood, excercise
Themselves, or such like facts.
XXV.
As for the wisdom from above,
'Tis sacred and secure
'Its relatvies, are Grace and Love,
So peaceable, so pure.
XXVI.
But all the wisdom from below,
Absurd to God dos seem,
And those that know it most, do know
The least in Gods esteem.
XXVII
'Tis Pious prudence Elevates,
Mans mind when seriously,
He Gods Creation contemplates,
For his complacency.
XXVIII.
He gains both knowledge and delight,
That ponders oft upon
The objects which delight mans sight,
Of Gods Creation.
XXIX.
Behold the Earth, the Sea, the Sky,
The Rivulets that run
From Sea, to Sea, continually
Keep course like to the Sun.
XXX.
As swift as do the Rivers glide,
So swift the Sun and Moon,
In motion are for Time, and Tide,
These slip away so soon.
XXXI.
God made the Sun the Lamp of day,
To render mortals light,
The Moon a Lanthorn to allay
The dimness of the night.
XXXII.
The darkness and the light do seem,
To God as if the same,
The night is bright in his esteem;
That both of these did frame.
XXXIII.
The luminaries of the Skie,
Those sparkling Stars so bright,
Display on Earth although so high,
Their Influence and light.
XXXIIII.
Such influence from Stars derive,
Astrologers do hold
As governs every one alive,
Poor, Rich, or Young or Old.
XXXV.
* Suppose that Stars do thus Rule men,
And over them bear sway,
God Rules the Stars, he's Ruler then,
Whom Stars and men obey.
XXXVI.
The which do's plainly intimate,
The Rule and Government,
Of every Creature to relate;
To God Omnipotent.
XXXVII.
And this may serve for to convince,
* The Atheist, who maintains
The world to make it self, long since
By chance, and so remains.
XXXVIII.
If thus, 'twas chance that did inform,
Just Noah to prepare
An Ark, to Lanch the delluge storm,
Himself, and his to spare.
XXXIX.
But otherwise 'tis understood,
God, Noah gave command;
To build an Ark, and float the Flood
Which should surmount the Land.
XL.
Then Noahs God, not Atheist's chance,
Informed Noah's mind
To build an Ark, the same to Lanch:
With Creatures of all kind.
XLI.
It is an Odium to relate
What Atheists have reveal'd,
As how did chance, the world Create:
Of Atoms small congeal'd.
XLII.
And since that chance has took the pains,
To frame so large a space,
They have a course, which now remains
For to supply Chance place.
XLIII.
Thus are they grown so politick,
Not God in Heaven does dwell,
The Devil by some cunning trick,
They would deprive of Hell.
XLIV.
Now course is made for to succeed,
What chance afore did frame,
All comes by course, they have agreed
To nullifie Gods Name.
XLV.
Denying both, and Attribute
To chance what does belong
To God, that all did constitute,
Whom Atheists should not wrong;
XLVI.
Of things seen, and unseen, the cause
Jehovah is indeed
All for his Pleasure and applause
Were made, and not for need;
XLVII.
God never stood in need of one
Created Creature, he
God all sufficient was alone,
E're one was made to be.
XLVIII.
One Cubit to his stature add,
No Creature is that can,
When as it is not to be had
From Angel, nor from Man.
XLIX.
For both these Creatures did excel
All others in degree,
None but these Twain, were made to dwell
With God, like God to be.
L.
But not like God in every thing,
For he did both Create,
That the Creator might be King
Of Angels, and Mens state.
SUBJECT V. The Model of the Mravelous Creation, (To wit) the Heaven and the Earth, And all the Host of them, with their Accomplishments in the space of Six Dayes.
THE PROLOGUE,
All things that are, of nothing God did frame
In Six Dayes space, to magnifie his Name,
Save, him, no Actor ne're could Act the same.
A Scene of the First Days Creation.
I Thus might speak, and think it proves no crime
Eternity, conceiv'd, and brought forth time.
Time, now appears a space which was decreed
By God himself, all living things to breed.
Thus God alone, from all Eternity,
Design'd a time, and what should time supply,
E're time began, there was no form nor place,
But a confused Chaos was the Case;
Of Heaven and Earth, until by Gods decree:
Their true Materialls should Created be,
And these compriz'd, for to enlarge his praise
Within the bounds; and limits of six dayes,
When God determin'd this, he did begin
To frame the Heav'ns; what he pleas'd therein.
* By consequence the Heavens to possess,
Now Angels fram'd, gave them this happiness:
We have no witness, neither can we say,
They of a Truth, Created were this day.
But yet we may assurely this scan,
They had Creation e're God formed man;
Pardon me Reader, if herein I erre,
E're Adam was, a Hell found Lucifer;
And by this Plea, we seem to intimate,
That Hell was one thing, God did first Create.
* Heaven was First, did First, gainst God Rebel,
And this Implies, the Second fram'd was Hell;
To damn those Angels, which from Heaven fell.
But since there is no mention made as when,
I leave this seruple to be Judg'd by men.
And will according to Gods word proceed,
To what he has Created, or decreed.
Behold! the formless Earth, confus'd and void,
Its matter, and formation now enjoy'd,
This time the darkness, that did vail the face,
Of the great Abbisse, found its proper place;
Which deep, no doubt the waters were, whereon
Gods breathing Spirit, had his motion:
His Spirit on these waters surface mov'd,
By which the watry Element, was prov'd;
And made productive, that therein might breed,
Those various Broods for aye should thence proceed
This Element, does not alone produce,
Supply for food, but is it self of use;
To heal Diseases, this will do beside,
Since by Gods Holy Spirit, qualifi'd.
Note those effusions that from hence do flow,
And those extractions, God gave men to know,
From Chimick misteries, in things below.
But to return to what should follow next,
Let's take a view of what lies in the Text;
'Tis not amiss to look a little back,
The Text implies, of light there is a lack.
And God who did Eternally foresee,
The need of light commands that Lamp to be,
Who in this manner said, let there be light,
And it appear'd in presence of his sight;
It seems that God no sooner this had said,
But lightimme diately his voice obey'd.
Such was the ruling power of his word,
That every thing could but obey the Lord,
And with his pleasure presently accord.
God saw the light that it was good, and he
From darkness, made the light divined be,
Which light he called day, it's glorious sight
Render'd the darkness to be named night;
By this time light, and darkness; both display
The Evening and the Morn of the first day.
One act is acted, God leaves this aside,
Nights Curtain draws, the Terrene stage to hide.
A Scene of the Second Days Creation.
AGain God said (whose pleasure did invent
'Twixt Heaven and Earth, a fixed Firmament)
Amid'st the waters, or betwixt them let
The Firmament my word has fram'd, be set.
And to regard command, we find the skie
Render submission to his potencie,
To shew subjection gains sublimity.
Thereby exalted unto that degree,
The highest thing, that mortal eye can see,
Wich firmament created was apply'd,
The waters; from the waters, to divide.
That is, by its attraction do's retain
The Clouds, sometimes permits them not to rain.
Upon these lower springs, which would increase
Our floods too great, but as its greatness cease;
And thus we find the showers congeal'd to Snow,
Or unto Hail, not long prevail below:
God having made this sirmamentall frame
Above it, waters were beneath the same.
Likewise were waters, as God had decreed,
At the Creation, and 'twas so indeed.
The water that's above the firmament,
Is mixt with fire, sometimes in its descent.
When thus 'tis seen, the Heavens seem to shake,
Their voice of thunder makes the Earth to quake.
Till consternation, mankind over take.
Thus Water seems for to wage war with Fire,
While trembling mortals at their sound admire;
The noise so loud, as if design'd to rent
In sunder the Caelestial Firmament.
Which firmament, admits an other Name;
And that is Heaven, thus God calls the same.
What I have said, with Scriptures will accord;
Which Oracles, most magnifie the Lord,
And thus I have endeavour'd to explain,
What on the Second day God did ordain;
Until the Evening from the Morning Tide,
Clos'd up the day, and drew this Scene aside.
A Scene of the Third Days Creation.
NOw God was pleas'd who all things did design
For his own Praise the waters to confine.
And gather these together to one place,
Which by appointment in a little space;
Effected was, and at the Lords command,
Immediately appeared the dry Land.
To this dry Land God did ordain a Name,
The which is Earth; from its Terrestial frame;
To th'gathering of the waters he did please,
As he knew fit, to give the Name of Seas:
Which deluge rage, his power did since appease.
So God himself, saw that all this was good,
And pleased him, as may be understood.
He gave command that Earth should bring forth grass
At whose command, the Earth brought it to pass.
All things obeying him who had decreed,
From evermore the Herb to yeild its seed;
The Fruit Tree, to yeild Fruit, each in his kind:
To the fulfilling of his will Inclin'd.
Whose Seeds in these remain, and have their birth
In them to propogate upon the Earth;
This barren Earth, thus Fruitful now became,
Through their supply replenishing the same,
And since thus fertile every thing is found,
According to his kind, in't to abound;
It brings forth grass to satisfie the need,
Of what God should Create on Earth to breed
That is, all Creatures which threon should feed.
Thus bounteously did God give every thing,
Its proper species, that from Earth do's spring;
Likewise the Herb, did render of its Seed;
And so the Tree according as decreed.
And this was good in God Almighties eye,
When he reviewed all things with their supply,
These are the works of God, and safely may,
Be said t' have been Created the third day,
And now the Morning and the Eve restore,
This days Perfection as the dayes before;
Thus wise this Scene seems to dismiss our sight,
Vail'd by the sable Curtain of the night.
A Scene of the Fourth Days Creation.
AGain God pleas'd to dictate thus, and said,
Let there be lights, and lights themselves displaid
Which lights fixation, in the firmament
Of Heaven; was design'd for this event,
The separation of the day from night;
Or if you please the darkness from the light:
And these were constituted by decree,
For signs, for Seasons, Dayes and Years to be.
These Luminaries God was pleas'd to fet
In the Caelestial firmament, and let
Them render brightness on the Earth, and be
Light to all things, God should Create, to see.
For nothing more can satisfie the sight,
Than from the darkness to distinguish light;
And to behold its glory, when most bright.
When to Create the light, our God enclin'd;
Some passages observable I find.
This for a Truth methinks I might relate,
God did command, and his command Create.
He never did command the least of things,
But presently from him its fountain springs
Immediately from nothing some thing brings,
This Author of the Great Creation, he
Made two great lights; and makes them rulers be,
To Rule the Day, appoints the greater Light;
Commands the lesser for to Rule the Night;
Thus having made the Sun, and Moon, now he
Proceeds to make the Starrs; which in degree,
Exceed each other, as in Influence,
So in proportion there's a difference.
Who reads the Scriptures Astrologick story,
Will find them likewise differ in their glory;
In his Caelestiall Orbe, the God of might,
Did fix these shining Lamps on Earth to Light.
Which Lights God gave unto a power to sway,
Not only o're the Night, but o're the Day:
And to divide the Darkness from the Light,
Which thing was good in the Almighties sight.
And thus the Evening and the Morn again,
Compleats that work, the Fourth Day did explain.
And now this Scene so splendid, and so bright,
God drew behind the Curtain of the Night.
A Scene of the Fifth Days Creation.
GOd spake, whose words the Thunder do's outvie
Let th' waters now bring forth aboudantly
The moving Creatures that have life to move,
And Fowl which may take flight, and soar above
The Globe of Earth, in the ope firmament,
Of Heaven as the place of their Assent.
With these great Whales, Created God, and all
Live Creatures that have motion great and small,
Which by the waters were abundantly,
After their kind brought forth to multiply;
And every winged Fowl in his own kind,
Obey'd his Maker, sought to please his mind,
Wherefore he every Creature had design'd
When he renew'd his works, we find, that he
Affirmed the sight was good which he did see.
By reason good, we find him recommend
To them his blessings, which did then descend.
Upon these Creatures, unto which, said he,
Replenish, Multiply, and Fruitful be.
With plenteousness the waters of the Seas,
Ye Fishes fill; and on the Earth increase,
Ye winged Fowls, that for a full supply,
Your species may produce most plentiously.
At your Creation, this was my intent,
Then gender in your liquid Element;
Be still increasing to a greater store,
You had Creation to supply the shore.
Thus to be Fruitful, seems to intimate
That Creature Man, whom God was to Create;
The Inhabitants of the great Ocean,
God did Create, to serve the Creature man.
Without dispute 'twas only for Mans use,
He caus'd the Seas so flush, Fish to produce;
In these productions aid the God of might;
Rejoyce, they were his raptures of delight
Deriving from his Wisdom and his Might.
The Evening and the Morning now display,
The Sun of Gods Creation, the Fifth Day;
This Evenings darkness, dims its Mornings dawn,
And thus the Curtain o're the Scene is drawn.
A Scene of the Sixth Days Creation.
THe great commander speaks and constitutes,
The Earth for to bring forth all living Brutes,
Each one according to his species; and
The groveling thing that creepeth on the Land.
The Beast of the Earth, and Cattel, he confin'd
To be brought forth according to their kind;
And so it was, which words do here attest,
The verity of what God hath exprest.
Again we find by powerful command,
The Beasts, the Cattel, what creeps on the Land
Each after his own kind he made, and lo,
All this was good, for God did find it so,
Which Epithete he us'd his mind to show.
He gave the word once more and spake it thus,
(As in Plurality, sayes God let us,
* Make man according to our Image, he
After our likeness, shall Created be.
And let them have Dominion; where I find
The Plurall Number, note what God design'd.
E're this Dominion was conferr'd on Man,
Over the Fish in the great Ocean;
Or o're the Fowl i'th Air, or had command
O're Cattel, or what creeps upon the Land,
We find the blessed Trinity consult;
Here Mans Creation, what could the result.
Of this so wise a consultation be?
But to make Man, next Angels in degree;
Thus in his likeness God Created Man,
Both Male, and Female, Metropolitan.
And Universal Potentate to Reign,
O're all in Earth, in Air, or in the Main;
To whom his Blessing he did not deny,
That they should Fruitful be, and multiply:
Replenish all the Earth, herein be abound,
That plenteousness in it for Man found;
The which unto Gods Glory should redound.
Again to speak we find the Lord began,
And say behold; unto this formed Man;
I give you every Herb that beareth seed,
Which on the surface of the Earth do breed.
Likewise the Fruit of every seeding Tree,
To you for meat, appoint I it to be:
To every Beast of th'Earth, each Fowl that flies
Up in the Air, beneath the lofty skies;
To every thing that on the Earth doth crawl,
Wherein is life, are given even all.
Green Herbs; and these to be their proper meat,
For them to feed themselves therewith, and eat.
So God looks back on every thing which he
Created, and of nothing made to be;
And when he these review'd, he understood,
And said, that all his works was very good;
Again the Evening and the Morn attest,
What God the Sixth day fram'd that he might rest.
* This Sixth and last Scene now I do present,
And hope herein spectators to content;
Expert the Actor is, it was but Play,
With him to Act Creation every day.
Doubtless, delightful this had been to view,
When every day, God did this Play renew.
Six dayes the Lord, his pleasure did ingage,
To Act Creation, on Time's transient Stage.
God had a certain Scene for every day,
Or new additonals, unto the Play,
Which was but his command, and all obey.
Creation, Recreation needs must be,
To him that had design'd it by decree.
But God to clear the Stage did not refrain;
To draw the Curtain o're the Scene again,
And thus the Evening darkness did allay,
The Morning Light, and Lustre of the day;
Three persons Acting every Act, I've shown,
And yet no Act, was Acted, save by one.
SUBJECT VI. A Reflection on the wonderful Creation, With the Formation of Adam and Eve, Their happiness in the state of Inocency As also the Institution of Marriage.
This pleasant story, plainly do's relate
In Paradice how happy was Mans state.
THus were the Heav'ns & the Earth compleated
And all their Hosts, in their right stations seated
And on the Seventh day from the Creation,
God fix'd a Period, and a termination;
Unto the Six dayes works, and for a closure:
Upon the Seventh took his blest reposure.
From all the things that he before Created,
And from all Creatures, which he animated.
Thus-wise the Heavens had their generation,
And thus the Earth, when all had their Creation.
The very day when they of God were fram'd,
The Heavens, and the Earth, they then were nam'd
Of him, by these for ever shall be fam'd,
To every Plant, God Planted in the Fields,
And every Herb its flower, and Seed that yields.
He gave production, that thereby might grow,
And appellation, by which men all know;
Though when God planted these, their growth was slow.
To nourish which, his wisdom found away,
Whereby to moisten, Earths obdurate clay,
Cause these to root, & afterwards to spring;
Their gendring Seeds, and gay flowers forth to bring
This means God us'd, the Lord caus'd it to rain?
The which these Vegetables would sustain,
And make them to increase and grow amain.
But yet one thing most needful, was not found,
And that was Man, for to manure the ground;
Yet God Almighty, would not form the same,
Without a liquid matter in his frame,
He from the Earth, a mist made to ascend,
The which dssiolv'd in Dew, and for this end,
The Superficies of the ground to wet,
That God the mould to make this man might get.
And now methinks we easily might scan,
That from this Earthly slime God formed Man,
Made him a perfect substance of this slime,
And then inspires him, so became sublime,
When God mans substance, to mans shape did frame
In this he breath'd so man alive became.
And thus this man was made a living Soul,
Who once o're Gods Creation did controul;
When thus he was perfected, God did seem
To have this object Man in great esteem.
Whose pourtraiture he was to represent
His Maker, in his inward liniament.
God in his Image now takes great delight,
And plants a Garden, pleasant to his sight;
East ward in Eden, where he plac'd the man
Whom he had form'd, through which a River ran,
A glorious River, that did rarely glide,
To water Edens banks on either side:
Even Euphrates, thus Paradice supply'd;
These silver streams, by their fertility,
This pleasant Garden made to fructifie.
That from the ground, the Lord God caus'd to grow,
Even every Tree, that pleasant was for show.
Unto mans sight, and likewise that was good,
Not only to his sight, but for his food.
I'th midst of this fair Garden was the Tree
Of Life so stil'd, a glorious sight to see;
And th'Tree of knowledge both of good & evil,
Where man first grew acquainted with the Devil.
Thus-wise God pleac'd the man in happiness,
Even in this Eden, it to keep and dress;
Where God informs him, and thus wise said he
Eat freely that thou may'st of every Tree;
But of the Tree whence knowledge does derive,
Of Good and Ill, eat not if thou wilt live;
The day thou tasts thereof assuredly
Shall fatal prove, and by it thou shalt die,
Beware O man t'incur this destiny.
Now God conjectures with himself; sayes he,
It is not good for man alone to be;
First God considers what course he should take;
And then a help meet for this man did make,
But from the ground the Lord God he did frame
Each Beast o'th Field, each Fowl, and brought the same.
To Adam, whom we find by name to be
Related to his Earthly Pedegree.
Before whom all the Creatures great & small,
God brought to know what Adam would them call
What ever Adam every thing did Name,
Remain'd the appelltion of the same,
What kind soever, whether wild or Tame.
* But though he did behold variety,
Of Creatures, none was found for his supply;
Untill that God Almighty caus'd a sleep,
To fall on Adam, and the same was deep.
So fast he slept, he could by no means wake,
Till God a Rib out of his side did take;
And close the Flesh instead thereof, e're he
From so profound a sleep could waked be,
And of this Rib that God from man did take,
A woman was the help meet he did make,
For Adam, and when she to him was brought,
He knew that of his Rib; 'God had her wrought.
For when he did behold her thus, said he,
Bone of my Bones, Flesh of my Flesh is she,
Made of my side a Bride to comfort me;
To call her woman, Adam now began,
Because that she was taken out of man,
As much this woman did to Adam seem,
Himself; as was himself, in his esteem.
* Thus Marriage was ordain'd by God alone,
In Paradice to make of twain but one,
Therefore this obligation must remain,
That nothing sever these united twain.
A man must now his Father leave, and Mother,
And cleave unto his wife, and not another,
And they for ever after must remain,
Both as one flesh; and no more termed twain:
Till death; from seneration to abstain.
Both these were naked, yet they had no shame;
Their Innocence thus farr kept both from blame.
Hereto mans History of happiness,
Consists; unhappy further to express.
SUBJECT VII. Of the Temptation, and fall of Man.
The Subtile Devil in a Serpents shape,
On Adams Innocence did cast a Rape.
WE now shall treat of the most subtil Creature
And that's the Serpent which defil'd mans Nature
How by his wily stratagems invented,
Deceived man, to sinfulness assented;
* As may appear by that it's disputation,
With Eve by Serpentine Interrogation?
Who question'd, thus said God ye should not eat
Of every Tree that's in the Garden set?
† To which the Woman answered and said,
As at the Serpent nothing yet dismay'd:
Eat of the Fruit that is on every Tree,
Within the the Garden liberty have we,
But of the Tree in Edens center plac'd,
The Lord allows us not its Fruit to taste;
Ye shall not eat of it, he does deny
To taste it, or to touch it, least we die.
* Again the Serpent to the woman said,
Ye shall not surely die, be not affraid;
For God doth know that in the day when ye
Do eat thereof, your eyes shall open'd be,
And then as Gods, you shall the knowledge gain
Of good and evil; eat, do not abstain.
† The woman now possest with this Temptation,
And with this Serpentine Insinuation.
* Beholds the Tree, and view's it where it stood,
Perceiving that its fruit, for food was good;
A Tree that was most pleasant to the eyes,
A Tree desirable to make one wise.
Puffs up the woman with Ambition, she
Through Avarice adventures on the Tree.
Supposing it for every thing compleat,
Took of its Fruit, whereof her self did eat;
And gave unto her Husband of the same,
Who far'd with her, and shar'd with her in shame
And now because they both did thus transgress,
Their eyes were ope to see their nakedness.
* And here we find the Father of all lies,
Told them the truth, by opening of their eyes;
That both of them were naked. They did know,
And to prevent disgrace, fig-leaves did sow
Together, for a covering to their shame,
And apron-wise, 'tis said they sow'd the same,
But yet alas; these aprons were too thin,
And farr too scant for to conceal their sin,
The shady Trees, nor yet the Paths untrod:
Could not obscure their sin and shame from God,
Now God in Eden walks, and they should hear,
His angry voice, the which pierc'd them with fear
† And made them conscious, so that both retire,
To hide themselves from the Almighties Ire;
* And likewise from his presence, thus they made
The Trees their refuge, and their shield the shade
Tohide them from his wrath would both invade
† But God the Lord upon the mancalls now,
And sayes unto him, Adam, where art thou?
And Adam startling gave, God this reply,
Thy voice within the Garden hear did I,
And was afraid, because that nakedness
Was now my cloathing, and no other dress;
* Therefore I from thy presence went to hide
My self, for fear thou should'st me smartly chide.
† Who told thee Adam that thou naked-wast,
Didst eat the Fruit forbidden, tell me; hast?
The man repli'd again, repli'd so large,
That with his sin, he God himself did charge;
* For thus unto the Lord his God said he,
The woman thou thy self, didst give to me,
Gave me to tast thereof, and I did eat
The same in Innocence, she was the cheat.
* What hast thou done! thus God his mind displaid
Unto the woman, and the woman; said,
That Creature which the Serpent thou dost stile
† Gave me to eat, and so did me beguile,
'Twas its Temptation did us both defile.
* As for the Serpent God the same accurst,
None knew but God, which of these three were worst
The Serpent in beguiling, or the twain;
By it beguil'd their maker to disdain,
However God did first his wrath display,
Upon the Serpent, cause it did betray
This man and woman to degenerate,
And thus relapse from this their happy state;
Gods curse upon the Serpent fell out so,
That on the Belly it should ever go;
And by the Lords appointment also must,
During its life each day eat of the dust;
Betwixt thee and the woman Enmity,
I'l place, sayes God, for this thy Treachery.
* And so betwixt your seed thus God did speak
Such envy, as the Serpents head may break.
For truth, thou Serpent, shalt this hatred seel,
To bruise thy head, when thou dost bruise mans heel
† God said unto the woman, now will I
Thy sorrow and conception multiply;
Henceforth with grief thou shalt thy children bear
And of him that's thy Husband stand in fear;
Though thy desire be towards him, yet he
Shall notwithstanding bear rule over thee,
Obedient to thy Husband thou shalt be.
Again to Adam, his Creator said,
Because that my command was disobey'd
By thee, and thou dids't listen to the voice,
Of her that is thy wife; and hast made choice,
To take and taste of the forbidden Tree:
The which even I my self commanded thee
Thou shouldest not; therefore the ground I make
To be accurst for thy Rebellion sake;
In sorrow thou shalt eat thereof always,
And in laborious grief wear out thy days;
Thistles and Thorns, these shall it bear to thee,
And th'Herb, o'th field likewise thy food shall be
* For such O man, is now thy wretched case,
Thou shalt eat Bread, but with a sweaty face;
And thus to do by my command art bound,
Until thou do'st return unto the ground;
Earth is thy Origin, thence taken wast,
Art dust shalt, unto dust return at last.
Thus-wise, was sinful Adam doom'd to die;
And in his loyns, all his posterity,
Death to himself, and his, this was the all,
That Adam purchas'd by his wilful fall;
He made all Satans slaves, to undergo
The warth of God, in misery and wo,
Destruction was the Portion of us all;
Had not the womans seed us freed from thrall,
He interposing, did Gods wrath abate,
Reduc'd our cursed, to a blessed state;
How we possess a better for a worse,
I leave until a following discourse,
And will fall back to Adams state, till I
First period his unhappy History;
Again, this is observ'd in Adams life,
How he impos'd a name upon his wife.
His wife by name, he did call Eve, 'cause she
The mother of all living was to be,
And unto Adam, and his wife; did God
Make coats of skins, with which they both were clad.
And to the Councel of his will speaks thus;
Behold the man's become as one of us;
Both good and evil, he doth understand;
And now least that he should put forth his hand,
To take from the Tree of life, and taste
Its fruit, and live for ever, God made hast
To send him forth from Paradice, to till
The ground; from whence he came for doing ill.
Thus-wise from Edens garden, God exil'd
Adam, and Eve, because by sin defil'd;
And at the East Edens pleasant land,
Caelestiall Cherubins, he plac'd to stand,
Gave these a flaming Sword, all times to sway,
The Tree of life, defending every way;
Thus wretched Adam, never could regain,
His Paradice, but must exil'd remain.
SUBJECT VIII. On the fall of Lucifer, and the Apostate Angels.
Declare how Angels fell, in brief I shall;
From Heavens bliss, to Hell's infernal thrall.
* CReated Creature, what can I suppose
Blew thy Ambition great as God to be?
Thy wise Creator, thought it were to lose
The orb Caelestiall, which he fram'd for thee,
Unless thy Glory Puft thy fond conceat,
Greater to be, though none but God so great.
II.
In thy Creation thou did'st far excell
All Creatures, thy Creator did Create;
His goodness plac'd thee with himself to dwell:
In Heavens bliss, this glorious happy state,
Was thy endowment, where thou might'st remain
For evermore, did'st thou from pride abstain,
III.
I wonder since such glory was enjoy'd
By thee, thou should'st ambitious be for more,
Thy avarice of glory made thee void
Of that too much thou did'st enjoy before,
Which ornament of thy Angellick name;
God took away, & cloath'd thee with thy shame.
IV.
What Lucifer could'st thou like no degree,
Save that comparative with God alone?
Wa'st not enough superlative to be,
Above all Creatures, when like thee not one?
This did afford thy loftiness the ground
Of arrogance, and thereby thee confound.
V.
* Thou Lucifer to wo did'st find a way,
For thy rebellion, like witchcraft, sin
More Angels did delude, and them betray
To thy confusion and thy shame; wherein
Both thou and they for ever must remain,
Wailing and Howling in uncessant pain.
VI.
Caelestiall Spirits, what Infernall Ghosts
Are ye become, since Heaven you forsook,
The habitation of the Lord of Hosts;
With your disorder, could not justly brook,
Ye sin'd against a Justice could not spare,
For your destruction Tophet to prepare.
VII.
When God Created Heaven, he design'd
The best of Creatures should the same possess;
Which Angels were of nature more refin'd,
Than Earthly Man, as touching holiness;
But having freedom, some of them have fell
To bondage, in the horrid place of Hell.
VIII.
I question not but the supernatural Realm,
Was fram'd of God as large as it had need,
For lack of Room he did not overwhelm;
From thence the Angels, with so swift a speed,
To be all Gods, through Pride they did aspire:
For which God made them Devils in his Iro.
IX.
* They aim'd for Heaven, either all or none,
As Governours therein, to rule and dwell;
They envi'd God who sate upon his Throne,
Till Lucifer their Prince, he thron'd in Hell,
To be the Prince of Devils, that's his name,
The Prince of darkness does imply the same.
X.
No more than what by Lucifer is meant,
These noted names, do only fignifie
The Prince of Devils; or their President:
Those that Inferior are to his degree,
His Devilish Angels, Imps, and Fiends must be.
XI.
* As I conceive his Angels are no more,
Than those with him at first from Heaven fell;
The name of Angels, they enjoy'd before.
Confer'd by Heaven, not impos'd by Hell;
And since that Heaven, canoniz'd the name
Of Angels; Hell cannot Create the same.
XII.
Tho Hell cannot Create, it can confound
Those Angel Spirits that have fallen therein;
Whil'st they in their ambition did abound:
Foresaw not this the consequence of sin;
Until experience did by wo convince,
Them of their doom, with Lucifer their Prince.
XIII.
Dismall their case that from so happy state,
Were Damn'd Eternal, to Infernall flame;
Kindl'd in wrath, as their deserved fate,
That through presumption thus accurst became
Objects of hatred, Captives chain'd to wo,
In Hells Dark Region with those flames below.
XIV.
Proud Lucifer fell to the lowest pit
Of sorrow, from the highest place of Joy,
'Twas loftiness made him descend to it;
Where consternation does the damn'd annoy;
When they conceive how endless is their grief,
And how remediless is their relief.
XV.
* His subterranean and sub-marine Court,
Is Hell's Infernall fiery liquid Lake,
Th'admitted Subjects there to him resort?
Are those that Heavens Monarch do forsake,
Where all do envy men on Earth, and hate
Angels, that still keep their Caelestiall state.
XVI.
* Prince Lucifer it was that cast a rape
On Adams Innocence, and that of Eve;
This Satan did assume the Serpents shape
In Paradice, both parties to deceive;
Perswading them that they should gain the skil
Of God, as Gods, to know both good and ill.
XVII.
I steadfastly believe he cannot err,
Who sayes that Adam tempted was to fall,
And that his Tempter was this Lucifer,
God demoniz'd, whom we a Devil call,
His fraud through Envy Treachery and Spite,
Rob'd Adam of his Innocence and right.
XVIII.
* This Angel now infernall, envies those
Caelestiall Angels that remain in bliss
He can no comfort to himself propose,
But misery, since mercy he did miss;
Which adds unto his malice; so that he
In his condition covets all to be.
XIX.
Nor is his malice towards these alone,
But as unlimited, it do's abound
To Adams Race of mankind; every one
Should God permit, he would then all confound,
For like a Roaring Lion, seeking prey:
The world he ranges, duly, night and day,
XX.
But to conclude, and to encourage man;
The Devils chain'd by Gods Immortall might;
His force and power overcome, none can,
Unless to do his will they take delight;
Which some attempt, as if of reason void,
Dread no destruction, till they are destroy'd.
A brief Appendix, to the fall of Angels.
AS for these damned Spirits that have fell;
Through Sin from Heaven, or from Earth to Hell
They are confin'd for ever there to dwell.
There Lucifer can never more regain,
A place in Heaven, him to free from pain,
He's bound there Captive, by Eternal chain.
To manifest a real truth; in brief,
Hell shall deliver all, not for relief;
But at the Judgement to augment their grief.
Pride and ambition did the Angels sway,
Unto Rebellion 'gainst their God, and they
Gain'd condemnation, vengeance was their pay.
Though these from Heaven unto Hell did fall,
Their case did caution Adam not at all,
He through presumption throw's himself in thrall.
When God made Adam Innocent, and free
From sin, almost an Angel in degree;
Like Lucifer, this man, a God would be.
* But here the difference lies betwixt these twain;
Proud Lucifer, Gods power sought to gain;
Fond Adam, aim'd Gods knowledge to obtain.
One did the other tempt, this that bewray'd
'Twas Lucifer alone his lewres display'd.
For Adam and his Innocence betray'd.
And since that both did thus alike transgress,
God executes on both his righteousness,
Both sin'd, both suffer'd, Justice to express.
SUBJECT IX. A Brief narration of the Second (Adam) Intimated by the Womans (Seed) in Genesis 3.15. as in repaying the loss of the first Adam, and purchasing Heaven for his posterity; who in the Loins of Adam had forfeited the same, by his Prevarication in Paradice.
The first man Adam sin'd; in him men fell,
The Second Adam, men redeem'd from Hell.
ADam's destroy'ds the Woman him mis-led,
The Serpent poyson'd Eve, his Seed are dead;
But yet her Seed shall bruise the Serpents head.
Of all Gods promises this is the prime,
Of mans Redemption, in the space of time,
From death and Hell, incur'd by Adams crime.
Though death from this first Adam did derive
To all his Seed, and all of Life deprive,
The Second Adam can make all alive.
In case that any should of me demand;
Do I mean those, who are already damn'd?
I answer no, all that on Earth shall stand.
Believ'd I not this Doctrine, then too blame
I were, since under Heaven found no name,
Save Jesus, and salvation by the same.
* I Question not but every Soul alive,
Might gain Salvation that will truly strive
To know his Saviour, and in grace to thrive.
* The Universe so great, so large, so wide,
Can in no secret place obscure, or hide
One single Soul, for which Christ has not di'd.
But yet it follows not, because that he
Thus di'd for all, that all should saved be,
Faith and Repentance, must to this agree.
On this condition Christ saves all from wo,
He saves not whether that we will or no,
To save he's all-sufficient, saves none so.
Salvation then was render'd on this-wise;
Christ made himself an humble Sacrifice,
That humble sinners, might his Saints arise.
When the offender has through his offence,
To the offended offer'd violence;
He shall be freed through Faith and Penitence.
That freely sin'd, as freely should confess,
All his offences, be they more or less,
If he be Righteous, by Christs Righteousness.
A Christian man himself learns to deny,
That Christ is all in all for him did die;
Is his profession and Christianity.
A Christiain is a man that's full awake,
His eyes do see the care that God did take;
To find a Saviour, him should not forsake.
This Saviour lacks no power to save all,
If all repent, they all be saved shall;
Presumption leads through Justice, unto thrall.
Acknowledge Justice we sincerely must,
And of a truth confess it is but just
To punish those Christ's merits do distrust.
He has repair'd our loss by Adans sin,
Through his obedience mankind Heaven win;
Or Adams race had ever wretched been.
When Adam dy'd his seed in him did die,
Death was his Portion to posterity;
Till Christ from death, brought life and liberty.
If all did die, all may be made alive,
By him that did our life from death retrive,
The Second Adam, Adams seed revive.
All shall be made alive, this (all) is meant,
An (all) so wide, and large in its extent,
As Adams (all) shall die since Christ was sent.
Christ was Gods (word) incarnated, decreed,
T' assume mans flesh, conceiv'd a womans seed,
To suffer both for mans and womans deed.
This God and man, or this Emanuel,
Did conquer death, likewise the Grave, and Hell,
That all true Christians might in safety dwell.
But to explain what I have said before,
All shall be made alive, implies far more
Than these true Christians, that this Christ adore.
This all imports the men that ever were,
Since Christ on Earth, that are or shall be here;
But not the damn'd in Hell, confined there.
* They should come thence, if they could but repent
There grace is wanting, & this does prevent
Their freedom, makes them more impenitent.
* This side the grave, the vilest wretch may be
By true repentance, Friends with God, and he,
From all offences, quitted fully free,
* Which brings me to consider what's impli'd,
By mans Election, since Gods Son ha's di'd,
And how mans reprobation to decide.
Election then I understand by those,
Whom God in Christ, unto Salvation chose
Before the world, when neither Friends nor Foes
* Predestination seems t' have this event,
To save the just and unjust that repent;
Else to what end was Christ, Mans Saviour sent
If God did limit by a strict decree,
A certain number that should saved be;
What are the merits then of Christ to me?
* If I am found but one of Gods Elect,
For his names sake, his mercy will accept
Of me, my Soul and body to protect.
Again, if I am found a reprobate,
For my repentance 'twill be found too late;
Unto Eternity God will me hate.
And neither of these cases do rely
On Christ his merits, since that misery,
And mercy, God decreed Eternally.
* Suppose that God by positive decree,
Ordained men both sav'd and damn'd to be,
What Souls are they, Christ from defaults do free.
To answer this objection thus I say,
God Christ design'd to save men Souls that stray,
I mean those Souls out of Salvations way.
But first, I shall be cautious, and take care,
For to enquire and know whose Souls they are,
In Adams sin that had, and have their share.
As foremost, then with Adam I begin;
Who was the fountain, source, and origin;
Of that distemper Epidemick Sin.
This root was rotten, we the branches all
Did fade, our leaves of Holiness did fall,
Because our Bud, and Blossom brought forth thrall.
* We all alike in Adams fall have fell,
The best and worst, did equally rebel;
Gainst God in him, that all deserved Hell.
In sin's and tresspasses, by nature dead,
Is every man, since Adam forfeited
His Innocence, for which Christs blood was shed.
* If dead without exception every man,
Through Adams sin by nature, who is't can
Prove Gods elect, free from all mankinds, ban.
From sin originall, they were not free,
If that from actuall, they so could be
Therefore, not righteous by divine decree.
Elections limit doubtless does include,
All persons with Gods grace should be endu'd,
Before, and since, Christianity ensu'd.
As well the Penitent that has transgrest,
As he that legally his life exprest;
To be religious, and therefore was blest.
And this depending by divine decree,
On Christ his merrits which God did foresee;
On mans account, most needfull things to be.
Let us make man, sayes God, Christ was in place,
Though not incarnate, yet as God the case
Of Uncreated man, foresaw most base.
He who beheld the matter, and the frame
Of Adams substance, did assume the same,
And so a man like other men became.
Mankind's election doubtless did relate,
To Christ, before God Adam did Create;
Else why should Christ in wo participate.
All Adams seed, God of a truth design'd,
Unto Salvation, thus was he enclin'd;
Or who Christ's mission could have right defin'd.
Since Adam sin'd, the Scriptures say that none
Of Adams Race are Righteous, no not one;
Save Christ according to the flesh alone.
The sacred Records give out this Report;
Of Adams seed, they sin'd in such a sort,
That of Gods glory, all mankind came short.
Since all thus sin'd in Adam, all have need
Of Christ his merits, if they would be freed;
From that destruction due to Adams deed.
* But of the Heathen world, some thus might say
These know no Christ, in what a case are they:
That have no Faith, nor Gospel to obey.
* This query I thus briefly answer then,
God stampt a (Law) within the hearts of men;
Commands in nature not the moral Ten.
In Adams heart God did create a Law,
To keep his Soul and conscience in such aw,
That from his God he might dread to withdraw.
And this the Law of nature we do name,
Whereby some shall be judg'd to suffer shame,
Some justifi'd that have omitted blame.
1 Another (Law) deliver'd God alone,
To Moses hand in Tables made of stone;
A Law of works fulfill'd entire by none.
2 Mercy to many God did freely give,
According to this Law, (do this and live)
But now thou shalt be sav'd (if thou believe.)
E're God to men the Gospel tidings sent:
Not many knew, who the (Messiah) meant,
Patriarks and Prophets, these knew Gods intent.
Abram rejoy'd Messiah's day to see.
And Job foreknew who should his Saviour be,
Whereto the Prophets by consent agree.
1 With Abraham God made a Covenant,
And with his Seed, that none of them should want
Through Faith, Salvation, that from sin recant.
The Angel of this Covenant is he,
Whom Abrahams seed, their only Saviour see;
Through that belief, requir'd in them to be.
For to comprise the Gospel scope in brief,
Repentance from all sin, and true belief
In Christ his merits, are mens Souls relief.
2 He whom the Law condemns let him but grieve
No doubt the Gospel, will find a reprieve;
For such if but the Gospel he'l believe.
Although Gods justice does mans deeds require,
Gods mercy will accept of his desire;
Therefore Gods mercy, should all men admire,
Since mercy thus Gods justice do exceed,
Let none suppose God evermore decreed;
Mans reprobation that repents his deed.
Nor yet that mans Election stands secure,
Because he some temptations may endure;
Sin's mans infection, penitence his cure.
I am afraid too many men defin'd,
Election stricter than God e're design'd;
By his decree, concerning humane kind.
God by predestination left a space,
Wherein Christs merits might for man take place
Since evermore he saw mans wretched case.
Election thus consider'd, does repaire
Mens hopes & prompts them unto frevent prayer,
And proves their Antidote, against despair.
But when deliver'd in a stricter sense,
It has Created fear, and diffidence;
By its possessing men, with negligence.
1 How many Persons now a days declare,
Who be Elected, such sure saved are;
Let them sin on, Election will them spare.
Again one man will to another say,
Some hear Sermons every Sabbath day;
I hear none, am sav'd as well as they.
For ought I know the Preacher may be one
Design'd of God for reprobation,
What need of Preachers, Sermons will save none.
Thus will the vulgar and Illiterate men
Dispute the case, and argue now and then,
Enquiring who are sav'd, who not, or when?
Which thus Creates destruction in the brain,
Some bless'd as Abel are, some curst as Cain
To those damn'd by decree, Devotion's vain.
1 Who can affirm, or for a truth dare tell,
Cain by decree, was reprobate of Hell;
When God would him accept had he done well.
Mercy was offer'd unto Cain, when he
Had Abel slain; sayes God shalt thou not be
Accepted, if thou dost but well by me.
To say that God did Cain commiserate;
And prove that Cain was then a reprobate,
Seems from Gods justice much to derogate.
Cain in his wrath, did first his Brother kill,
And cause his blood upon the Earth to spill;
Then vengeance overtakes him for the Ill.
From which I might attract this inference,
Just Abel dy'd, was sav'd through Innocence,
And Cain condemn'd, for his Impenitence.
Had Cain repented of his crime and sin,
This homicide, and fratricide had bin
An object doubtless should Gods favour win.
Therefore his Condemnation I believe
Was not so strict, but mercy might reprieve
His Life from death, did he repent and grieve.
My reason is, because I no where find
His doom, precede his deed; but come behind
His Brothers murther, whereto he inclin'd.
If Cain was reprobated ever more,
Should mercy say, that sin lay at his door;
Since so decreed, he could have not forbore.
'T would seem Injustice in our God, should he
First damn this Cain, then him Create to be,
A man of mischief; from sin never free.
This circumstance proves God the Origin,
And fountain of corruption, whence mans sin
Since Adams days, derivative has bin.
1 Let's take a view of cursed Easau's state,
and see if God this Creature would Create;
To be an everlasting reprobate.
This inconsistent, doubtless needs must be
With him that's mercy, in the high'st degree;
Then for damnation, none Created he.
God by his life hath sworn, that his delight
Is not in sinners death; but that they might
Return, and live religious in his sight.
He would have all men to be sav'd, and they
To understand the truth, and it obey;
Thereby salvation to secure for aye.
Jacob I lov'd, and Esau did I hate,
These words some wrest, and wrongfully translate
To mean this Esau, born a reprobate.
Of Easau's reprobation by decree
I never read; nor of his doom, till he
To Jacob sold his Birth-right for a Fee.
No more then of Cains, doom before he slew
His Brother Abel, which doom did ensue
The murther, as the stipend that was due.
The Potter he hath power o're the clay,
This is a truth, that no man need gain-say;
But who made Pots, design'd to cast away.
'Tis like the Potter may somtimes mistake
In temp'ring mould, and so a vessel make
Fit for no use, or in its forming break.
But God admits of no mistakes, for he
Was all-sufficient when he did decree
What matter and formation man should be.
Now for to honour God, and reprehend
Their Judgement, who to know Gods will pretend,
Yet bound his boundless mercies without end.
Mercy and Meekness, Justice, Truth and Grace,
Could not admit, not in the least embrace
Damnation, for his un-born Creatures case.
This is foreseen if prudetnly men pause,
God will not execute without a cause,
All his commands are true, and just his Laws.
But yet this truth is not by me deny'd,
By mans damnation, God is glorifi'd,
By mans salvation more, and more beside.
The one God from his presence does expell,
For his transgressions to the pit of Hell;
The other suffers, with himself to dwell.
And both these persons represent his might,
That goes to Hell, where's everlasting night:
To Heaven this, where is eternall light.
And thus I have endeavour'd to express,
Gods Acts of mercy, and his righteousness,
The harmless state, and their state that transgress.
Predestination's danger to allay,
Pass lightly o're this bogg thou canst not stray;
Faith and Repentance, miss not Heavens way.
I know I shall be either damn'd or sav'd,
And shall be Judg'd as I my self behav'd;
Yet hope for mercy which I ever crav'd.
I'le Judge my self, and will my self condemn,
My frailties urge me to it now and then,
Not damn my self least God should me contemn.
1 Mans Reprobation, and Election, dreams
Appear to some, to others strictest theams;
To me a medium 'twixt these two extremes.
My reason prompts me, that all persons may
Obtain salvation, that repent and pray;
In faith to God, through Christ their crimes t'allay.
1 Salvation to all mankind was Gods aim,
In sending Christ, the Appostles do proclaim,
Christ has a balm for each believers maim.
Then blessed Jesus who for man didst die,
Grant me thy grace for ever to relie
Upon thy death; until I live thereby.
So shall I render praise for evermore,
To thee whom I in spirit do adore,
With heart and voice according to my Lore.
SUBJECT X. The Right description of a true Christian, and those qualifications pertinent to this believer in his state of Grace, and Christianity.
A Christian is a man that is sincere,
And honour's God with reverentiall fear;
One who believes in Christ as crucifi'd
For his transgressions, all his sin's to hide:
One that declares he nothing does possess,
As rightly his, save what's unrighteousness;
One that stark naked to himself does seem,
Yet cloath'd with Righteousness in Gods esteem,
One of his worth and merit, never brags;
But strips himself of his unrighteo us rags.
He makes himself as naked as was Job,
For Christ to cloath him with his righteous robe
And thus you see the Christian man is one,
That would be righteous either all or none.
Although to this he has a willing heart,
He's never righteous here, but in part;
He on the one hand, will himself deny,
Thereby his God the more to glorifie,
And on the other hand, he will confess;
That Christ is all in all, his righteousness,
One thinks him rich enough whilst he can plead,
His Saviours merits and that Christ was dead.
1 The Christian man foresees it him be fit,
When God commands he should to God submiti
Let God rebuke him, then will he not faint,
Nor yet of his correction make complaint;
When vile temptations seek to do him wrong.
He sheilds himself with faith and so is strong,
He ever dreads he shall himself disgrace;
Thus to the Devil, never will give place;
He Souldier like keep-Guard, does watch & pray
In these is exercis'd, both night and day,
Through Christ his merits, still he recommends
To God his Soul, and God his Soul defends;
He alwayes trembles at the Almighties Rod,
Which makes him more religious towards God.
All his deportment does derive from grace,
Whose love and meekness mercy will embrace;
His duty towards God discern I can,
But what's this Christians duty towards man?
1 His carriage towards man, is just and true,
For he will render to all men their due,
He hates contention, and the cause of strife,
Loves Peace and Friendship, as he loves his life.
Of quietness, he does so much approve,
He would have all things to be done in love;
He bears in mind no bitterness, nor gall
To none, but pure affection towards all;
He is not willing Gods commands to break,
Therefore will use forbearance with the weak.
He honours others, does himself debase;
Gives them the better, keeps the worser place
Of others sins, by no means will partake;
But warily, these and their guilt forsake;
And thus his carriage towards men you see,
In all respects is from offences free;
Yet some would know, since that it may be known
What's his decorum to himself alone.
1 Truth to declare he does in very deed,
At all times to himself, take care and heed;
Is alwayes sober, and does duly watch,
That no temptations unawares him catch,
Since Christianiz'd he holds it fit, that he
His sins of Youth, and Youthful lusts should flee:
Christ is his Captain, Devils him despite;
With whom Faiths battel he's ingag'd to fight,
Though Devils aim his strength, and force to blast,
He questions not to overcome at last,
He's found in Armour, fears no stab nor scar,
During the manage of his holy War;
He knows this is well doing, is not tir'd,
In hopes his warfare will be soon expir'd,
His youthfull Time he now seeks to redeem,
Which he found lost in his, and Gods esteem;
With wickedness resolves he to contend;
Till God shall bring his life unto an end,
Which times he knows shall gain so great renown,
God will himself reward him with a Crown.
2 His carriage to himself we saw, would see,
What yet might to the world, his carriage be,
Within the world he Circumspectly walks,
With whom herein converse's wisely talks.
He views the world which is by him forgot,
And seems to use it, as if us'd it not,
Himself he fashions not, nor will he frame;
Like to the world because he shun's the same;
Nor with the cares thereof will he like some,
That are unwise, be likewise overcome,
Nor lay up treasure on the Earth where rust;
And moth corrupt mens riches unto dust,
Content he's with the tallent, God him gave;
For to maintain his life this side the grave;
He meddles with no business but his own,
For he would not a meddling Fool be known,
During his life in this world all his care;
Is how for life Eternal to prepare,
To God, to Man, himself, the world, thus I
In brief have writ the Christians History,
Which may all ever practice till they die.
SUBJECT XI. A Discovery of the Faithful and devout Christians, Quality, and Conversation.
A Christian by belief, those things obtains,
Promis'd in Time, and after Time remains.
DEad was this man that's now alive,
His death from Adam did derive,
In Adams sin he lay as dead,
Till Christ awak'd his drowsy head.
No sooner did this man awake,
But presently he does forsake
His bed of sin, wherein he lay,
And to the Temple goes to pray.
1 The gesture of the Christian man,
Is like that of the Publican;
Who thinks himself to be so base,
Not worthy there, of the worst place.
He villisies himself, that he
The chief of sinners thinks to be,
And seriously will it confess;
Christ is alone his Righteousness.
He's meek in Spirit, and is Poor,
Therefore will pray hard by the door;
T'approach the Altar, fears affront,
Till he does pennance at the Font.
There falling down upon his knee,
O Lord be merciful to me,
A sinner prayes, 'tis not deny'd,
And by this prayer is Justifi'd.
Now since his Maker made him just,
In his Redeemer put's his trust;
To whom he bears an upright heart,
Till death his Soul and body part.
He's now alive, and dead to sin,
When the dull world, lies dead therein,
But he while living lives to God,
And fears his wrath, to shun his rod.
1 He'l not be found that fruitless Elf,
Like many one lives to himself;
By him shall Christ be glorifi'd,
To him will live, for whom he dy'd.
2 In every state to be content,
He learn'd all dangers to prevent,
The Christian can for truth relate;
He has content in every state.
3 He nothing has yet does possess
All things, because Christs Righteousness:
And should he not possess the same,
He all things else would (nothing) name.
He seems to sorrow, and to joy,
Enjoys both comfort, and annoy,
He's like a Ship by waves that's tost;
Somtimes all his Intents are crost,
He's oft cast down like one forgot,
And yet we find him Perish not;
Sometimes to fall God gives him scope:
To rise again by Faith and Hope.
Likewise he seems for to decay,
Yet is renew'd that very day;
So that no man on Earth can know,
The Christian's state by outward show.
He's poor, but rich can many make,
That of his Councel will partake,
Whose Treasure's there; where is his bliss;
In Heaven's Kingdom, not in this.
One that's in darkness to our sight,
But in this darkness find's the light;
'Tis he of whom the Scripture saith,
He lives by Bread, but more by Faith.
One will converse on Earth in love,
While's Conversation is above.
His Treasure's there, where is his heart;
We have him hear but in part.
1 His life is hid with Christ in God,
Who when chastis'd, will kiss the Rod;
The Christian life I thus descry,
To be a hidden mistery.
He is but weak, yet has the might;
To do all things in others sight,
For Christ upholds him by his hand,
And gives the Christian Strength to stand.
But what he doth through Christ his strength,
Shall to Gods glory tend at length;
For he would not enjoy the same,
Unless to glorifie Gods name.
He knows that God alone did give
Unto him life, thereby to live;
And if to live, to live aright,
He of a truth find's Gods delight,
The Christian man to none does wrong,
Yet meets somtimes an envious tongue;
The noise of which does him annoy,
Least God should justly it destroy.
1 He knows no weapon prosper shall,
'Gainst him that's form'd, nor cause his thrall.
His life with Christ in God is hid,
To malice can defyance bid.
Yet would with mercy be involv'd,
Therefore desires to be dissolv'd,
That he a Mansion might obtain,
For aye in Heaven to remain.
Where now I am resolv'd to leave,
Him whom the world could not deceive;
An Heir of glory he was born,
And therefore held the world in scorn.
Though he at first was born in sin,
And for a time lay dead therein;
His Second or new birth to grace,
Gave him true glory to embrace.
No doubt he now this happiness,
In Heaven's Kingdom does possess;
Which may all Christian men partake,
With him for Christ our Saviours sake.
SUBJECT XII. Supremacy and subordination considered, both as to the legality of Soveraignty and the loyalty of Subjection, from the impartiality of our Saviours expression to the Jews, concerning the Tribute Money in Mat. 22.21. ‘Render therefore unto Caesar, the things which are Caesars, and unto God the things that are Gods.’
Kings in their Kingdoms, God do represent
They're Potentates, next God Omnipatent.
WHo to the Crown of glory will be true,
Must give God's Crown & Caesars Crown their due
Our Saviour Christ inform'd us there are things,
Pertain to God, and appertain to Kings.
As fear and honour, both which do relate
To God himself, and to the Kings Estate;
Kings Gods Vice-gerents are, he them inthron'd
Because as his their power should be own'd,
'Twas God alone these powers did ordain;
Whose cause as lawful Subjects should maintain,
Since God ordain'd the King, thus to controul;
Be Subject then to him let every soul,
Who dare dispute this Power do but plod,
How to resist the ordinance of God,
Who thus resolve, the Scriptures say, shall gain
Damnation: a just Pension for their pain;
The thoughts hereof methinks should much suppress
Sedition and Rebellions wickedness;
All Subjects of their errors should convince,
To fear their God, and reverence their Prince;
Factious Rebellion of a truth has bin,
Found in effect to be a witchcraft, sin,
A sin in Royal crimson deeply dy'd,
An evil of that nature 'tis deny'd,
None save the same makes man a Regicide.
Curst his intent that wickedly will Arm,
Himself to do the Lords Anointed harm,
Kings are ordain'd these factious men to aw,
By Regal justice, and the Kingdoms Law.
I say their Regal power in a word,
Is not in vain to bear the Kingdoms Sword;
Which to the evil vengeance should afford.
As for the Sword 'tis clearly understood,
To terrifie the bad, and not the good;
Since thus design'd then is it not a shame,
To see the Subjects quarrel at the same,
As heretofore did Englands regal Foes,
Who King, from Kingdom, Crown, and Head depose.
1 That unexpected Englands Monarchy,
Was Metamorphos'd to Democracy;
And Govern'd by usurping Tiranny,
Which Government we found, not long remain,
Till God restor'd our Kingdom's King again,
He who exil'd was from his regal Throne,
Return'd to the enjoyment of his own.
Thus God himself did all his foes withstand,
Brought home in Peace; the regend of our Land.
The Kingdom, subject made to his command.
No doubt but Gods deliverance in this thing,
Should caution men for to obey the King.
1 And unto those obedience to deny,
That are Usurpers of Authority,
God thrones the King, when Rebels take him down
Confusion wracks the Kingdom with the Crown
Peace is disturb, scarce one shall stand in aw,
But Plead their will, and conscience is their Law,
Too true our late experience this hath found,
When Treachery and Treason did abound;
Till furious rage and cruel worth accurst,
Did without mercy murther Charles the First;
God grant our Charles the Second long to Reign,
In peace the true Religion to maintain;
Make those his friends that were before his foes,
Whose wilfulness his Power did oppose,
And if Gods pleasure, may he rectifie,
Our Nonconformists, with conformity;
That Union and Communion may be found,
Unto the glory of our God redound,
Till all with glory shall of God be Crown'd.
Preserve this Kingdom, bless the Church and State,
Increase our Love, and nullifie our hate;
Vouchsafe that all who shall succeed the place
Of Charles the Second, may his Faith embrace;
The Faith great Charles maintains, may more defend
Until the world, and Generations End.
SUBJECT XIII. Tribute and Custom are commanded by God, to be rendred the Ministers of Christ, because their due, as well as their Lawfull Magistrates observed from Rom. 13. vers. 6.7.
For this case pay your Tribute also: for they are Gods Ministers, attending continually upon this very thing.
Render therefore to all their dues, Tribute to whom Tribute is due, Custom to whom Custom, Fear to whom Fear, Honour to whom Honour.
God doth allow a Tribute to this end,
Those to maintain, his Altar that attend.
GOd this commands, therefore must be his will
What he commands all should seek to fulfill
Who his commands neglect, no doubt do ill.
The reason why it is, because that he
Made these commands, and them observ'd to be:
In brief, you see the question thus reply'd,
Where Tribute's due it must not be deny'd;
And God thereby is also glorifi'd.
1 To Ministers God would have all be true,
In paying Custom, where the Custom's due,
Fear to whom fear, and honour to the same,
Where honour's due, this gain's an honest name
And shelters man from spite, contempt & shame.
And from all scandalls, will a man release,
Make him belov'd, and then shall live in peace;
Of Tenths and Tithes the Preacher must partake,
Gods laws allow it, and for conscience-sake;
Then those that scruple payment needs must err
Felloniously they rob the Minister,
Not him consider as Gods Messenger.
Dishonour God that gave it to maintain,
The Preacher as his Payment for his pain;
Them to defraud no doubt our God will Ire,
The labourer is worthy of his hire,
And God his due, will at our hands require;
O let us not detain the Preachers mite,
Since Gods commands, confirms the same his right,
But with his Tribute freely to impart,
To him as his (not ours) with all our heart,
For he takes pains and so 'tis his desert.
So Honour to whom Honour, every thing,
Commanded from the Beggar, to the King,
As loving Subjects, then God will us own,
Both to this Crown, and that of Heavens throne
And shall adopt us children of his own.
Implore we then his grace to live thereby,
While here on Earth in Love and Amity;
Endeavoring and daring to be true,
And to our power render all their due,
Pleasing our God, and bearing right regard
To his commands, that will us sure reward:
SUBJECT XIV. Gods love to mankind, and the Terms of of Salvation, consider'd, from John 3.16. ‘God so loved the World; that he gave his onely begotten Son: that whosoever believeth in him should not perish, but have everlasting life.’
Man sin'd, Hell gain'd, and Heaven was his loss,
Christ to save men from Hell: dy'd on the Cross.
GOds goodness did behold mans wretch'd case
Since Adams fall in sin, and void of grace,
This mov'd his mercy to commiserate,
Poor mans condition, in so curst a state,
When welt'ring in his blood, through sin he lay,
Gods bowels yearn'd, that he consults a way,
For his salvation that so vile did seem,
In his pure eyes and how him to redeem;
From that so base a case in Gods esteem.
The means whereby he mans redemption wrought
Was by his death, mans life, that dearly bought,
And that was God himself becoming man,
Who made Eternity, to seem a span;
For God incarnate did himself behave,
As man [excepting sin] unto the grave,
Whose sinless nature, never did deprave;
Christ was his name, to death was crucifi'd
Upon a cross, and thus as man he dy'd,
To save believers that in him abide,
By vertue of whose death, men life obtain,
Christ bore the loss, and man enjoy'd the gain,
He suffer'd torments he endur'd the grief,
And sacrific'd himself, for our relief,
Betwixt two malefactors, as a thief.
The way, the truth; the life, he since was found
By those believers, sin their souls did wound,
In him all these find mercy to abound.
We all things have in Christ, and Christ is all,
And every thing, to those on him that call,
For instance, when our sins, our Soul make sick,
Physitian-like does search us to the quick,
By lancing our corruptions, so that we,
From sinful Ulcers are by him set free;
He pow'rs the Oil and Balm in every wound
Of sin sick souls, to cure and make them sound,
And now no more mans duty than belief
In Christ, repenting all his sins with grief;
And when this service is perform'd, then he
Shall to his Masters joy admitted be;
Will seem to God without a spot of sin,
As not defil'd by Adams Origin,
Christs blood and his repentant tears did flow,
To wash his Leprosie, as white as Snow,
His crimson crimes, no more their redness show.
SUBJECT XV. A Mediation on Esay the 55. vers. 6. ‘Seek the Lord while he may be found, call upon him while he is near.’
In seeking God, by Prayer Invoke his Name,
And when he's found O man extoll the same.
INquire, my soul, search earnestly, and seek
For him who is most mighty, and most meek;
Use all the means thou canst till thou dost find
Who is most mighty, and most meek, most kind.
Pursue thy search, and doubtless thou shalt see,
who's mighty most, most meek, most kind to thee.
And when thou shalt this truth experience,
'Twill quit thee of thy fear and diffidence;
By framing in thy heart a larger scope,
For faith to Act, than was requir'd by hope,
Faith is that powerful grace whereby the soul,
Do's over all despondencies controul,
And does its self upon Christs merits roul.
But hope is oft assaulted by despair,
Somtimes dejections does poor hope impare,
Yet 'tis renew'd again by fervent prayer,
Faith joyn'd to hope, or hope in Faith to rest;
Are buckler's of such Armour-bearers brest,
These fortifie his courage, so that he
Will conquer, more than conqueror, shall be.
Whereas if he had neither of these twain,
Nor faith, nor hope, no conquest could he gain,
But Esau-like, the Lord his God might seek,
With cares and fears, and tears, upon his cheek,
And yet in searching, not find him at all,
Or finding of him in effectuall,
Because that love the best Grace of these three
Within his Bosom is not found to be
Where is true hope, O there true Faith begins,
For love to cover multitude of sins,
This hope to no man does create a shame,
But rather renders credit to his name,
Then cease we not to seek God virtually,
Till sound through faith and hope, and charty.
This is the day of grace wherein he ought,
For to be found, and by his Servants sought,
Now is the accepted time, when this is past,
No search for him, no finding him at last,
Seek God my soul, whilst thou canst not him see,
Least when he's seen he'l not be found of thee,
Seek him by hope, and thou shalt find him near,
By Faith this day of grace, though he appear
Not to the eye of sense, to see him clear;
All shall behold him at the Judgement day,
But those far off, his Laws did disobey,
And others near, to save their souls for aye;
If that we would not seek the Lord in vain,
We must seek him in Truth once, and again;
Yea often-times, or rather constantly,
Till with his presence he our souls supply,
Let us not seek an other thing to find,
Instead of God; but God whom we design'd,
Nor any thing besides God wish in heart,
Nor yet for any thing from God depart,
And since that God is neer; this day of grace,
Then let us seek the presence of his face,
With right regard to him, and reverence,
Declining not this search dy deligence,
In Truth and Love then, let us seek God ever;
Until we find him, and when found let's never
Cleave unto what from him, our souls may sever.
SUBJECT XVI. A Contemplation on Job 20. vers. 5. ‘The triumphing of the wicked is short, the joy of a Hypocrite is but for a moment.’
An Hypocrite is not within devout,
All his Devotion's visible without,
LO how he Tirumphs, now puft up with pride
Whose time is as uncertain as the Tide,
One day unto his dayes he cannot borrow,
To day he Triumphs, tumbles down to morrow;
From goodness and from virtue he will vary,
Although he knows his time, but momentary,
Thus then his Character to amplifie,
This is the Hyprocrites Hypocrisie,
'Tis said of Hyprocrites, their Congregation;
Shall be destroy'd by certain desolation,
Good reason why? the just is more in danger,
Of him although his neighbour than a stranger,
For with his mouth he flatters and dissembles,
And in this case the Devil he resembles;
The Scripture tells us they have a leaven,
Of which we must beware, or forfeit Heaven,
They heap and treasure wrath against that day,
When God his wrath will on their wrath display.
They in their youth do die, their life is found,
To be amongst the unclean, and unsound;
The Hypocrites cannot those things approve,
Which they themselves profess, nor can them love
What they in words pretend for to maintain,
The same they in their practice do disdain;
Which makes their guilt the more, because hereby
They make pretensions unto Piety,
Thus seem what they are not unto mans eye.
And yet they hope to have a good repute,
Although their works their words all times confute
1 May we endeavour rather as we ought
For to be Holy, than be Holy thought,
What profit is it, if to men we seem,
To be what we are not, in Gods esteem?
This is debasing of mans nature more,
Than was the baseness of it self before,
To counterfeit true holiness no doubt,
Is as unholy as to be without.
SUBJECT XVII. A Reflection on Eclesiastes Chap. 7. vers. 4. ‘The heart of the wise man is in the house of mourning, but the heart of fools is in the house of mirth.’
Mirth is a feast, and Fools thereon do feed,
Mourning a fast, the Wise do find of need.
THe wise mans heart is in the house of sadness,
The unwise mans, is in the house of gladness,
There is his heart because there is his treasure,
Of Avarice, Lust, Luxury and Pleasure;
His wonted wantoness, delight and laughter,
Seem but to feed him, for the day of slaughter,
Wise Solomon, once said in sober sadness,
Of laughter, that it was but meerly madness,
And as for mirth, gave this narration of it,
That it is vain, what doth a vain thing profit,
The heart in laughter is through sorrow troubl'd
And thus is mirth with heaviness redoubl'd;
Pleasure is but an Airy inclination,
To some unlawful objects acceptation;
What from a mind corrupted is productive,
Allur'd with sweetness, sinful and destructive,
Who most delight in sin, find most conviction,
Both of the weight, and burden of affliction;
How great therefore must be those persons folly.
Who do defie all dangers to be Jolly,
He that in sin till death makes perseverance,
Shall at the Judgement, pay for his appearance,
When sinful pleasures vanish, guilt remains,
And punishment Eternal is the gains,
But sacred pleasures, never will anoy,
They are fore-runners of Eternal Joy,
Such as the pleasure is, such is the Pay,
If good, 'tis weal if bad then wo for aye;
God grant us all those joyes reserv'd in store,
At his right hand, remaining evermore.
SUBJECT XVIII. A Reflection on Psal. 49. vers. 20. ‘Man that is born in honour: and understandeth not, is like the Beasts that Perish.’
Men highly born; that is of a noble Birth,
And void of Knowledge, are as Beasts on Earth.
WHat's mans high birth, and to be nobly born?
If Foolish, he's the object of mens scorn,
A Noble man of understanding void,
Is man Ignoble, nere true worth enjoy'd;
Honour cannot adorn him in the least,
Whom indiscretion renders like a Beast,
Vain are his vaunting thoughts whose arrogance
Prompts him, 'tis wisdom when vile ignorance,
Pride and ambition, are those captious Schools,
Or Universities of perverse Fools;
These nurseries teach many to enquire
Their own demerits, their deserts t'admire;
For men to search their glory is not found,
To be their glory, nor thereby renown'd,
Who dive's within himself to know his worth,
Should be asham'd to tell, or bring it forth,
What is mans right as man, but what's within
The root and branch of every blooming sin,
All other things in every man alive,
Are not their own but God's from him derive,
May no man glory in himself nor boast,
Of man, but God, and by the Holy Ghost,
May not the wise man in his wisdom joy,
Least God that wise mans wisdom should destroy,
May not the mighty man rejoyce in might,
Least justly justice should his joy requite;
May not the rich man glory in his wealth;
Least that he lose his riches and his health;
But may all glory thus with one accord,
That they do know and understand the Lord;
May no man be desirous of vain glory,
It is a sin, for sin men should be sorry:
The worlds vain glory is a sweet deceat,
A labout that's unfruitful; or meer cheat,
A fear which is perpetuall, a slavery,
A danger in a counterfeited bravery,
Most void of providence, when it began,
Without repentance finish'd oft by man,
He that desires true honour to obtain,
Let him despise it, and 'twill be his gain,
Who honour slights as triviall that man shall
Without dispute be honored of all,
He that makes transcient honour the reward,
Of his good works, has God in small regard,
He that will glory, but not in Gods name,
'Tis fear'd God will his glory turn to shame,
Remember then O man, all men among,
Thou art a Brother to the dirt and dung,
When as ambition pride and lust sway thee,
Gonsider then thy shameful Pedigree;
Be humble, and humility shall raise,
A Pyramide of fame unto thy praise,
And men shall find the truth of this short story,
In thy translation hence, from Grace to Glory.
SUBJECT XIX. An observation from Proverbs 22. vers. 22.23. ‘Rob not the Poor because he is Poor, neither oppress the afflicted in the Gate, for the Lord wil plead their cause, and spoil the Soul of them, that have spoiled him.’
I fear that man who plunder will the poor,
Robs Christ, and 'gainst his soul shuts Heavens door.
ROb not the Poor because his poverty
Requires thy pity, not thy Robbery;
Beware least thou his little should'st make less,
In doing thus thou do'st unrighteousness.
Oppress not thou the needy man, least he
By Innocence, Incures a curse on thee,
God pleads his cause whose judgement will recoil
Upon their Souls, the indigent that spoil,
We by our Nationall unrighteousness,
Do rob the poor, and daily them oppress.
'Tis Fellony to keep the poor mans right
From him, when God allot's it in our might,
There is an overplus for him design'd,
In Bags, and Barns, and Grainaries confin'd;
The poor's revenews God gave men in trust,
On this condition not to mould nor rust;
Appointing distributions to the poor,
According as he should increase mans store,
And to encourage men this truth them told,
That gives in love, receives an hundred fold,
No reason Charity should be so could.
Then let us not who can, withhold the hand,
But be obedient unto Gods command;
'Tis he who past his word to see us paid,
And shall we give as of returns, afraid.
No, let us not, may Faith enlarge each heart,
With what's the Portion of the Poor impart
He gives as much, who gives the widows Mite;
As if he gave all Treasures in Gods sight,
And thus 'tis better, than receive, to give
Unto the Poor, although we poorly live.
Of Fatherless and Widows God takes care,
To do these violence, let men beware:
Likewise the stranger not born in our land,
Should be maintain'd sayes love, and Gods command
There is a way for men to pay respect,
To these poor objects, yet not to neglect
The due regards, which to our selves belong,
For else these objects, or our selves we wrong;
Perhaps by giving more than what we can,
Or less than ought unto the needy man,
The surest way is first to mind our store,
Then ope our Gate, and give unto the Poor,
He that is merciless, and not inclin'd
To others, shall from God no mercy find;
But he that's merciful, by him has found,
Mercy from God, compassion to abound,
Such gives the Poor with joy, and will impart
Of his increase to those with all his heart.
But he dishonours God, who will not lend
To him his coyn, nor be the poor mans Friend,
He gains that gives unto the needy man,
That gives him not, shall lose, do what he can.
SUBJECT XX. An extraction from Esay 5. vers. 11. ‘Wo be to them that rise up early in the Morning to follow strong drink, that continue till night untill, Wine enflame them.’
When men o're-charge themselves, with drink or Wine
They are transform'd so bruitish as the swine.
THere are that take delight to Bib, but know;
To drink, & Wine there does pertain a wo
And 'tis to such that in the Morning rise,
To render Bacchus early sacrifice,
Continuing till Wine do them enflame,
To pay their Homage unto Bacchus name,
Thus persevering from the morning light,
Until the same is veil'd with sable night,
Desirous still of more, in more delight.
There is a kind of Magick found in Wine,
It seems to mock, to laugh, to smile and whine;
And thus likewise strong drink is said to rage,
As challenging who would with it ingage;
* Which some attempt, & these hereby deceiv'd,
Are of five senses, all at once bereav'd.
For those then that will in the morning rise,
To follow these till night, they are unwise;
Th' Appostle twice this caution does repeat,
With him that is a Drunkard not to eat;
And Solomon in his Proverbiall Book,
Says, such companions should be quite forsook
'Cause God their conversation cannot brook;
Such are the qualities of Drink and Wine,
They will transform Men to the shape of Swine;
The Drunkard swallow's Glasses fill'd to th' brim
With Wine, and yet the Wine does swallow him,
God disregards him, Angels do him shun,
Men they deride him, as he's vice's Son;
Virtue declines him, thus he is betray'd,
Unto the Devil there's his wages paid,
Drunkeness the vice, of vices needs must be,
When mother of all evil stil'd is she,
The matter of all mischief, and the Well,
Whose spring of vices takes its rise from Hell;
The trouble of the senses, and among
The rest, it is the tempest of the tongue;
A vice that much mens consciences do wrong.
What is it more I can of it descry,
Unless the Shipwrack of pure Chastity.
'Tis times consumption, and from this to vary,
It is a madness which is voluntary;
Corruption of good manners such a thing,
Where from no goodness but all evil spring,
That much discomfort to the Soul do bring;
The Body and the Soul it does annoy,
Distempers one the other will destroy,
Consider then, who will his strength afford;
To Wine that ever scorn'd to fear the Sword;
Who have as yet, I wish they may at length,
Reserve for God, and not for wine, their strength
Expell extravagance and so decline,
The superfluity of Drink and Wine,
These are the means to make mans life Divine.
SUBJECT XXI. An observation from Math. 5. vers. 33. ‘Thou shalt not forswear thy self, but shalt perform unto the Lord thine Oaths.’
To swear and forswear, is a vice so base,
No sin more sinful, nor breeds more disgrace.
THree ways there are whereby a man forswear
Himself may doubtless, if he he does not fear;
First swearing that which proveth false, and he
Himself foreknows the same most false to be,
Though God his thoughts, his words, & works do see
And secondly when swearing what is true
Mean while in thoughts of falsehood to ensue.
And thirdly, swearing what proves but a lie,
The very time he holds its verity,
Which thing incurs the guilt of perjury. 1
Of these two former Oaths let men beware,
Abominable, and absurd they are;
In conscience Court, the third proves not a sin,
One's cogitation conceives truth therein;
Which is the reall reason render'd, why
Man may swear false; and yet not swear false-ly,
Great is the danger then no doubt when man
To swear, and forswear, doth the most he can,
In this he does defie God to the face;
Though more then half in Hell's condemn'd case,
To stile the swearer (man) almost is evil,
Because he's worse; in somethings than the Devil:
For instance, at Gods frowns the Devil trembles,
The swearer does not thus, he but dissembles;
Yet of the swearer for to speak the best,
He is a man the Devil has possest,
But least some chide me for my willful railings,
I mean not those who often have their failings;
Nor such as swear, when lawfully requir'd,
But who presume to swear, when not desir'd;
And this I term the wilful common swearer;
Forewarn'd by God and men, yet is no fearer
To take the name of God in vain by Oath,
And by a curse, or as somtimes by both.
Is such as horrid sin, not one can be
Without repentance; from its guilt set free;
Much more then when 'tis lightly took in vain.
Void of a curse, or Oath, yet guilt remain,
Swear not at all, sayes God to every one;
No not by Heaven, for it is Gods Throne;
Nor by the Earth to swear do thou accord;
Because it is the footstool of the Lord;
May mens communication be therefore;
Yea, and yea, nay, nay, and no more;
Yea, for truth to nullifie an Oath,
Nay, for deniall, there's the scence of both.
It's well God has forbidden man to swear,
Least that by custom man would not forbear;
Apt to mistake somtimes we are hereby,
And so incur the guilt of Perjury,
Which is a desperate Iniquity.
There's none can safely swear but God, 'cause he
Is not deceiv'd, which mortal man may be,
'Tis best not t' swear at all, least by the same,
Men should attain facility of shame,
And to a custom from facility,
And from a custom into Perjury;
Who often swears, somtimes forswears no doubt
To shun the danger, men should be devout;
Who gives the reins too much to's own tongue,
May chance his name & reputation wrong.
By speaking that, which may create his shame,
And make him blush in silence for the same,
For Oaths and curses past, may men repent,
'Twill make oaths guiltless, & may oaths prevent
This is most true, try this experiment.
SUBJECT XIV. On Luke 12. vers. 47.48. ‘And that Servant which knew his Lords Will, and prepared not himself, neither did according to his will, shall be beaten with many stripes.’
But he that knew not, and did commit things worthy of stripes, shall be beaten with few stripes.
That man who know's Gods will, dos't not, and he
His will that knows not, these shall beaten be.
WHo knows Gods will, and does it dis-regard
I find that many stripes are his reward,
That knows it not, yet renders God the wrong:
Again, I find few stripes to him belong,
How vain is't then for men, themselves t'excuse,
In either of these cases God abuse,
Who knows, his Masters will, and does it not
'Tis just that many stripes fall to his lot
That's Ignorant thereof, and will begin
To plead his Ignorance, that's found a sin.
Then let none think, whose Ignorance abuse
Their God, this sin will others sins excuse.
Yet 'tis Gods will that man should be so mild;
And Innocent as is the harmless child,
That is like these in malice, but what then!
In understanding would have all be men;
To know himself he would have all to learn,
And 'tis their shame, that cannot him discern.
Mens Ignorance excuses, will deny,
When they exceed the days of Infancy,
Youth, Manhood, and old Age, if these neglect
To mind their God, how can he them protect,
That never cordially did him affect.
Justice must have its course, in the event,
On these no mercy crav'd, nor did repent;
Thus some mens understanding are so dim,
Tell them of God, and they care not for him,
If scriptures we peruse the cause we find,
Is Ignorance, that makes their hearts so blind.
'Tis good much to discern, and to live well,
Is found that good the other do excell;
In case that men, cannot them both attain,
True Piety e're wisdom let them gain,
Though without Knowledge, Piety seems vain.
The knowledge of all things, none happy makes,
Nor is he blest because of these Partakes,
A life Religious towards God 'tis this
That makes a man participate of Bliss:
Of all that may be known, that knowledge's best
Which makes us better, till of God we are blest;
And ignorance shall not excuse an elf,
Because that ignorance is sin it self;
Then 'tis his duty that doth know Gods will
As much as in him lies this to fulfill.
By his obedience to Gods pleasure still.
And 'tis his duty that knows not the mind
Of God to seek, untill the same he find;
Who loves not, that men alwayes should be blind
SUBJECT XXIII. A Contemplation on Math. 6. vers. 24. ‘Ye cannot serve God and Mammon.’
Mammon's man's friend, but God's a greater one,
When God hates Mammon, let's love God alone.
WHo would serve God, must Mammon set a part
For he affects not mans divided heart.
My Son give me thy heart: God does require
The giver, to give him this gift entire;
For man has nothing worthy to bestow
On God, save, this yet this to him does ow,
As very clear the sacred Records show.
God render'd this to man, that man might give,
The same to God, that gave him life to live;
Then ought it not on any thing be set,
Too much, least it Gods goodness should forget.
'Tis full of Avarice, does this express,
By coveting more wealth, with greediness;
Triangular's mans heart, the world is round,
Therefore to fill its Corners is not found,
God fram'd it such a thing, that no supply
Might satiate it, unless the Trinity,
Yet covets most those things it cannot gain,
Or must, could they be got, not long remain.
Then covet not fond man, from this abstain,
Man with all diligence should keep his heart,
That no temptations cause it to depart,
From God that made it such a wondrous thing,
From whence the Issues of mans life do spring;
Blessing and cursing, good and bad do flow
From this receptacle of weal or wo.
Blessing and good, when loving God entire;
Cursing and bad, when Mammon must desire.
Thus God and Mammon never will agree;
Therefore not lodg'd within one heart can be
No more than greatest, in the least degree,
God either all or none requires mans heart,
A Piece to Mammon he will not impart,
Since God therefore cannot be satisfi'd
Without it all, let Mammon be deni'd;
No doubt the Mammonist would give his wealth
To God, did God deprive him of his health.
Wealth is but grief and trouble to enjoy,
When God the comfort does of health destroy,
Confider this and let it be your care,
To make you friends that may of Mammon share;
That when you fail, & when your health do cease
They may receive you where's e'relasting peace.
I mean all poor, blind, lame, sick, weak, young, old,
Are Mammons friends, to feed & keep from cold;
Then harbour these they will you entertain,
To habitations that for aye remain,
Mansions of glory doubtless will reward,
Their Souls, who for Christs sake the poor regard
And Heavens Gates 'gainst such shall neer be bar'd.
SUBJECT XXIV. A Pause upon Proverbs 11.2. vers. ‘When Pride cometh, then cometh shame, but with the lowly is wisdom.’
When Pride approaches, strife doth it attend;
From which humility will men defend.
IF shame's the destiny that will betide
Conceited man, what reason is for Pride?
Why may not this vain thing be set aside?
Who would be haughty, arrogant, and proud,
Since God with shame this sin does threat so loud.
What's loftiness, or to aspire the place
Of Lucifer when gaining but disgrace,
Too oft experience teaches this to know,
Who pride exaults, Gods justice brings him low.
That's proud in heart, the Scripture will accord,
This mans Abomination to the Lord,
That's arrogant, his justice will reject,
That's meek his grace and mercy will protect,
This is that truth, 'gainst which none need except
By others harms, henceforth may men beware
Of Pride least they in its destruction share;
For pride it is an elevated thrall,
So sure as it stands high, so sure must fall,
Like to those Angels that for this have fell;
From th' highest Heaven, to the lowest Hell;
That pride themselves those doubtless God does hate
In this the Devil they do imitate;
If not remidi'd in a devillish state;
Men fall most desperate, when they do aspire,
The highest pitch, they can themselves admire;
The higher mens presumption climb, they shall
Without dispute the greater find their fall;
But for the lowly, humble, meek and wise,
When others fall, God fails not these to rise,
They seem most lovely in his purest eyes:
Then of a Truth, to those that lie most low,
To greater exaltation God will show;
For he himself that humbles, shall embrace
Gods glory, that exalts himself, disgrace.
Thus then you see as by a Touchstone tri'd,
What are the Fruits, and the effects of pride;
It soares on high, and bears a lofty name,
But in the sequel, nothing's found but shame
And that affect it most, are most too blame,
Then shun we pride because a shamefull evil,
That hath its derivation from the Devil,
So base a thing is pride, wise men it know;
T' have brought the proud to want from want, to wo.
A Spiritual Hymn, to the praise of God, who is Omnipotent, Omniscient, and Omnipresent,
Lord frame my tongue.
To sing a Song.
O Could I sing
To Sions King,
A Song that would him please;
No doubt but he
Would pity me,
And my griev'd heart soon ease.
Teach Lord, my King,
My tongue to sing.
To God alone,
Besides him none,
I'le make my moan, that he
May mercy take,
For his Sons sake,
On such a wretch as me.
I would thee praise,
My God alwayes.
I am defil'd,
Sin me beguil'd;
So wretched is my case;
Since Adams fall,
That I, and all
Gods Image did deface
May I begin,
Lord to hate Sin.
God did Create,
Man in a state
Of blessedness at first;
In Edens land,
Plac'd him to stand,
Where he became accurst.
O Lord do thee
From sin me free.
In Paradice
Did Satan tice,
Man to transgress Gods Laws,
Forbidden fruit,
There like a Brute,
Accepts, his sin's the cause.
Lord, from the Devil
Sprang all evil.
Man did rebell,
Deserved Hell;
But God to help mans need,
Procur'd a Friend;
Should man defend,
Of Adams womans seed,
Gods love descends,
Christ makes amends.
O! here is news,
Let none refuse,
The message that is sent,
Mans Saviour's found,
May praise redound,
To God Omnipotent.
God from above,
Shew'd men his love.
(Messiah) blest,
Gave man kind rest,
By restless agonies
Man to restore,
Gods wrath Christ bore,
And on a Cross he dies.
Christ on the Cross
Repair'd our loss.
Joy to all men,
Abounded when
Their Saviour Christ was born,
The Angels prais'd
Their God that rais'd
A King whose Crown was thorn.
An Angels voice
Made th' Earth rejoyce.
Glory above,
And on Earth love;
This Song did Angels sing,
With one accord
Unto the Lord;
And Christ their new born King.
Glad tidings came
With Christ his name.
Christ dy'd for those
That were his foes,
This was exceeding love;
Which far excells
All paralells,
Men in compassion move.
For's foes Christ dy'd,
None so beside.
God him commends
That loves his friends;
And with his friends his foes,
Though such as he,
may chance to be:
Not many are of those
Man will deny,
For's Friend to die.
Man for some end
Affects his friend,
This I have seen most plain,
His love is set,
In hopes to get
Some benefit or gain.
Save God above,
Few have true love.
Love is a cheat,
Or meer deceat,
As now a dayes 'tis us'd,
This but in part
's lodg'd in the hear;
Which makes it thus confus'd.
Love oft-times skips
From heart to lips.
Gods seeing eye
's ubiquity.
And his omiscience can,
know by his might
And present sight
The Inward thoughts of man.
God mans intent
Knows, and how bent.
Thrice blessed then
Be God of men,
O Praised be his name,
For evermore,
Let's him adore
That sees and knows our frame.
Amen say I
Eternally.
Divine Ejaculations, or Pious breathings.
O Lord prepare my Soul to seek
Thy self, and make my Spirit meek.
O Thou preserver of mankind,
May through thy grace; my heart,
Will, Conscience, Spirit, Soul, and mind,
From what's impure depart,
Lord cleanse my heart, and make it thine,
Then without doubt thou wilt be mine.
O rectifie each faculty,
That to my Soul pertains;
And every member bodily
Redress from sinful stains.
O shew some token Lord on me,
That I am wash'd from sin by the.
That in thy sight as Innocent,
And sinless I appear;
Possessing mercy to prevent;
The Judgement drawing near.
My Soul being freed from sin, I say
Will make me joy at Judgement day.
Because that then all works of men,
To Triall shall be brought;
As acted, how, and where, and when,
Both good and bad they wrought.
All works I did, Dooms-day shall try;
Lord pardon my iniquity.
There to receive their recompence,
And stipend of reward,
According as with Reverence,
To God they had regard.
If my good works out-poise my bad,
O this will make my conscience glad.
They that obediently did serve
The Lord, in Heaven shall dwell;
That disobediently did swerve
From God, shall go to Hell.
If that my evil works out-weigh
My good, I am undone for aye.
The significations of the word World, in Scripture.
A formed world, deform'd, reform'd again,
I find a truth, Scriptural proofs maintain;
Form'd first of God, deform'd through Satan next
Reform'd through Christ, this tenet proves the text
Form'd free from blame, deform'd through shame & sin,
Reform'd from faults, as if they'd never bin.
On the words Exploration, Deploration, Imploration.
Explore, Deplore, Implore, these words contain
Three certain grounds which proves the Christians gain:
First Exploration, to search out his crimes;
Next deploration; these bewail betimes.
Then Imploration, to invoke, or call
On God for absolution from them all.
On the words Easeless, Endless and Remediless.
Easeless and Endless, and Remediless
Are Hells amazing Torments to possess;
Easeless, because no respite of the grief;
Endless, in that no period for relief;
Remediless, 'cause sinners would not turn
From sin, for which they chose for aye to burn.
On Faith, Hope and Charity.
Faith, Hope and Charity, three Virtues are
So transcendental, none with these compare;
Faith flies to Heaven by Caelestial wings;
Hope waits till Faith from thence some comfort brings,
But Charity both Faith and Hope excels;
Man's Heav'n on Earth, is love, wherein God dwels.
On God, the King, and the Church.
God and the King to rule the Church agree,
Though th' King bear rule, God rules the King & she;
First God inclines the King to rectifie
The Church-deformers with Conformity;
The Church enjoyes her union by this thing,
From that Communion, of God, and the King.
On the Personality of God, to wit, Father, Son and Holy Ghost.
The Father, Son and Holy Ghost, all three
To make man in Gods Image, did agree;
The Father did command the Son Create;
The Holy Ghost this Image animate;
Thus man was made next Angels in degree
By God, that's Three in One, and One in Three.
Though God afflicts man for evil, yet Gods afflictions to man are not evil.
The evils of chastisements, truly are
No evils, nor with Evil things compare,
For from the chiefest good, even God, they flow,
Lead to the chiefest good, this God to know;
And in the chiefest good likewise are found,
Even Jesus Christ abundantly t'abound.
Sometimes God will not hear, nor regard the Prayers of his own Servants.
The Lord will not bow down his sacred Ear;
Nor will the Prayers of his own Servants hear
When they ask, either things in nature bad,
Not good for them, nor by them to be had;
Or things right good for some malignant ends,
Such gifts as these bestow, God ne're intends;
The Scriptures say according to his will,
Soshould we pray, if God our prayers fulfill.
On Matthew 6.33. But seek ye first the Kingdom of God, and his righteousness, and all these things shall be added unto you.
Gods Kingdoms and his righteousness these ought,
The very first things in mans life be sought,
First, in each day of mans mortallity,
First in each business of each day, and why?
'Tis Gods command that these should be the prime
Of all mans enterprises during time.
On the word Amen, and its signification.
Amen, this word may mortall men admire,
Amen's a witness, and Amen's desire;
Amen's a Truth that never will decay,
Amen concludes Petitions when we pray;
Amen procures Gods blessing or his Ban,
Amen shall Seal the wo, or weal of man.
Happiness will be his Portion, that truely fears and serves God.
O happy he that serves his God in truth,
Thrice happy he so serves him from youth,
Unhappy he that happens happiless,
For hapning short of this sure happiness.
On Servitude and Freedom.
Thrice happy he from Servitude that's free'd,
Yet what is Freedom if not free indeed;
The freest Freedom's to be free with them,
By a new Birth of new Jerusalem.
The dayes of the mightiest Monarch on Earth, are but the dayes of a mortall man, hence I inferred an observation from the Temporality of the Popes Holiness.
The Pope his Period has, the mightiest man,
Dame natures date, Points him his mortall span,
And when his span's expir'd, what is the Pope
More than the meanest, beyond natures scope.
The mightiest and the meanest thus you see,
Though not in Earth, yet in Earths womb agree.
On the Righteousness of man in Christ.
I am Unrighteous, but my Righteousness,
In Estimation is of worth no less
Than best deserving Honour and Reward,
If Righteously I Righteousness regard,
When as not right in raged Righteousness,
Then am I Righteous in a righter dress.
Of Death either in Sin, to Sin, or for Sin.
I have been dead, but am a live again;
Yet needs must die, or else in death remain;
For would I live, and not desire to die,
My doom were death to all Eternity,
Both death and life I highly do esteem;
Though this to some a Paradox may seem,
Of mans Birth, Death and Buriall, as naturally and Spiritually considered,
Twice born, twice dead, twice buried would I be,
The living, dying death, of death to flee;
One birth, one death, one buriall common are,
In two of each I hope to have my share;
Twice born to live is man, once born to die,
The life or death, that dures Eternally.
On Genesis the 31. ver 5, And Jacob sware by the fear of his Father Isack, (viz,) The God of his Father Isaac.
I am a fraid because I dread to bear
What's Pertinent unto my cause of fear;
I fear my fear, yet not, as though not true,
But least I fear my fear, less than fears due,
My fear requires my fear at fears command;
Who fears a right, these fears shall understand.
On the words of David in Psalm the 47. vers. 8 Awake up my glory; namely his tongue.
Awake my glory, hast to glorifie
Thy glorious glory in sincerity;
That glories, and is glorying in my fear,
If fruits of glory plentiously I bear;
And glorifying cannot be deny'd,
Because Gods glory mortals glorify'd.
Upon the expression of the Prophet Jeremiah Jer. 15.16. Thy words were sound, and I did eat them, and thy word was unto me the joy and rejoycing of my heart.
By me thy words were found, who did them eat,
Internally the same oft to repeat;
And 'tis my hope with these not to depart,
The Joy and the rejoycing of my heart,
To me they are since I the same retain,
Within my Bosom as my greatest gain,
THE CONCLUSION.
Thus far arriv'd my pious muse, and I
Delighting Scripture verse, to versify;
'Tis pity then that I should not peruse,
And practice what's the precepts of my muse,
For she design'd, that all she writ might tend,
Unto Gods glory e're she made. —
AN END.
A Brief Alphabeticall Expositour, explaining the most difficult words, made use of in this Book.
This Table's Trivial in the Seholar's eye,
Yet serves the mean, and that want's, Memory.
A
- ABoade A dwelling place
- Abound To Increase
- Absolute Perfect
- Absurd Foolish
- Abstain To forbear
- Abiss A bottomless pit
- Actual What is done or committed
- Activate To make active or lively
- Admit To allow of
- Affect To love
- Affirm To prove a thing true
- Affabillity Kindness or curteousie
- Allay To over power a thing
- Allure To entice by love
- Alphabeticall Belonging to the 24 letters of the Alphabet
- Ambitious Desirous of a thing
- Amity Love or Friendship
- Ample Full or large
- [Page]Amplitude Largeness
- Angellick The likeness of, or belonging to an Angel
- Annoy What offendeth one
- Anthems Divine verses
- Anticipate To take place before another thing
- Animate To enliven or encourage
- Applause To clap hands in ones praise
- Apology What man speaketh in his own behalf
- Apprehend To understand
- Appellation To give things their proper names
- Approach To draw near
- Approvable What may be liked of
- Arrogance Pride
- Argue To reason the case or hold an argument
- Ascribe To impute or apply a thing to him that deserves it.
- Astrologick Belonging to Astrology or the study of Stars
- Assume When one thing takes to its self the nature of another
- Assaulted One that's follow'd with hatr'd
- Attribute To ascribe or impute
- Attraction To draw unto
- Attest To witness a thing
- [Page]Attempt To aim at, or adventure on some notable thing
- Author The first that invents or maketh any thing
- Augment To make greater
- Authentique What is well esteemed of
- Avarice Coveteousness
- Awe Fear or dread
B
- Baccus A title given the God of wine
- Ban A curse
- Basis A foundation
- Bereave To deprive or leave one destitute of somthing
- Benediction A blessing
- Bibbe To drink often
- Bliss Blessedness
- Bounty Goodness
- Boundless Without bounds or closure
- Bottomless Without a bottom
- Brief Little or short
- Breviate A lesser thing made of a greater
- Brittish Belonging to Wales, or Britain
- Brittanick The same as British
- Bruits Beasts or Cattel
C
- Candour Courtesie
- [Page]Canonized One declar'd to be a Saint
- Capable Able
- Capacity Abillity
- Captious Fantastical or quareling at others words
- Cardiganian Belonging to the County of Cardigan
- Caution A watch-word to take heed of a thing
- Caelestial Belonging to Heaven
- Censorieus A person that finds faults when he cannot mend them
- Characters Names or descriptions
- Charm To delude or allure
- Chaos Confusion
- Chastised One corrected or afflicted
- Christianis'd One made a Christian
- Circumference A Circle or Compass
- Circumstance A space of time or an argument
- Clemency Mercy or gentleness
- Cleave To Close unto
- Cogitation A thought or thinking
- Comprehend To conceive in mind
- Comprehensive What may be received in the mind
- Complacent Delightful
- Compil'd What's fram'd or set together
- Commiserate To take pity
- Communication A partaking in talking
- Competent Convenient
- [Page]Comprize To contain or comprehend
- Composing Framing of a thing
- Commentary'd Notes made on Scriptures to explain their meaning
- Condescention To be humble or meek
- Confer To reason together
- Confine To limit or put in bounds
- Confute To disprove one
- Converse To discourse
- Controul To bear rule or sway
- Conversation Carriage or beheaviour
- Connive To wink at a fault
- Conviction Guiltiness
- Conjecture To think or suppose
- Consist To contain
- Contempt To dispise
- Contemplate To mediate
- Constitute To appoint
- Consternation Great fear or a mazement
- Consequence What must needs follow athing
- Contemn To hate or dispise
- Contension Stife or debate
- Crime A fault
- Critick One highly learned in Books
- Correspondency The agreement of things together
- Cubit Half a yard
D
- Debase To make base or vile
- Decree Gods Eternal purpose
- Decline To avoid or shift of a business
- Deck To adorn or make beautifull
- Decorum Decency or good order
- Define To describe a thing
- Defiled Corrupted or made bad
- Defy To dare or challenge
- Default A fault or crime
- Degenerate To wax out of kind
- Deity The being of God or his Godhead
- Dejection A casting of one down in dispair
- Delude To deceive
- Demonized One made a Devil
- Deprive To take away a thing from one
- Deplore To lament
- Deportment Beheaviour
- Derrivative What is derived from a thing
- Derogate To take away
- Describe To tell the manner of a thing
- Descry To shew a thing
- Deside To put a case in order
- Despite To be spitefull
- Dispondency A despairing
- Detest To loath or abhor
- Determine To appoint
- Diffidence Distrust
- Discern To perceive
- [Page]Disdain To shun a thing
- Dismal Sad or heavy
- Display To spread abroad
- Dispencible To dispence with a thing or make the best of it
- Dubious Doubtful or uncertain
E
- Eccho An answering voice
- Effect What derives from another cause
- Efficient The first cause of others
- Effusion A shedding abroad
- Election A making choice
- Elevate To lift up
- Elfe Properly a Fairy, but oft used for a Fool
- Elizian The Poets Paradice
- Emanuel God with us
- Embellish To make beautifull
- Emblem The shape of a thing
- Eminent High or Honourable
- Encomium A song made in ones praise
- Enmity Hatred or strife
- Enormous Very wicked
- Ensue What followeth after a thing
- Enterprize Some great undertaking
- Entire Wholly or altogether
- Epidemick What is very catching
- [Page]Epilogues Speeches made at the conclusion of some matters
- Essential What belongeth to the essence or first principle of a thing
- Event The end of a matter
- Excess Which exceedeth or is too much
- Excisting Remaining in being
- Exemplar An example
- Expedient Convenient or necessary
- Expell To drive away
- Experimental Full experience
- Expire To end or decay
- Expiate To pacifie or appease
- Explanation Explaining or making clear a thing
- Expose To set forth or set a broad
- Expositor An explainer, or that makes plain
- Extend To stretch forth
- Extensive What is stretch'd forth
- Extraction A drawing out one thing from an other
F
- Facility Easiness
- Faculty Power or ability
- Fallibility A failing or deceiving
- Fame Good report
- Fathomed Deep waters or pits measured by a line and plumet
- [Page]Fellonious Theevish
- Fertile Fruitfull
- Fiends Evil spirits
- Finite What is Temporal or may be understood
- Fixation Fastning
- Floate To Swim or bear above water
- Formless Without fashion
- Fortifie To Strengthen or make strong
- Fratricide One that kill'd his Brother
- Fructifie To bear fruit
G
- Gall Bitterness
- Generous Virtuous or one of a brave Spirit
- Genious One's natural inclination
- Gender To increase in kind
- Gesture Beheaviour
- Glide The passage of a River's clear stream
- Ghost Spirits
- Globe What is round like the World
- Grave Wise or disceet
- Gravity Discreetness
- Gratitude Thankfulness or thanks
- Granaries Store houses for grain
- Grovelling A lying on the ground
- Guiltless Not guilty
H
- Halsyon dayes Peaceable days
- [Page]Heliconaean Belonging to the springs of Helicon
- Homage A servile duty
- Homicide A Man-slayer
- Hymns Divine verses
- Horror Great fear
I
- Illiterate Unlearned
- Impoverish To make poor
- Impose To lay on
- Imputation A layng something to ones charge
- Importunate To be very earnest
- Imploration A beseeching or intreating
- Impair To put out of order
- Imps Evil Spirits
- Impenitent That cannot repent
- Impartiall Just or righteous
- Imply To signifie
- Immense That cannot be measured
- Imitation A doing as another did
- Immortall Everlasting
- Incur To get guilt
- Indefinit What cannot be defined or made to appear what it is
- Indigent Poor or needy
- Infuse To put in
- Iniquisitive One that is full of Inquiry
- Intricate Hard to be understood
- Instance An example
- [Page]Intermin Mean while
- Inference An observation drawn from a Subject
- Influence A power flowing from Stars
- Incident What happens to a thing
- Incumbent What is necessitated
- Intimate To signifie
- Inspire To breath into
- Inform To give notice
- Interrogation A question
- Insinuation To put a thing cuningly in ones mind
- Ire Anger
- Infernal Belonging to Hell
- Inferior Lower or more base
- Incarnate Made flesh
- Include To shut in
- Ingratiate To get in ones favour
- Insist To continue
- Indiscretion Without wisdom
- Institution An appointing
- Inducements Things which bringeth or draweth in
- Intellectuall Belonging to the understanding
- Instinct Asecret prompting in ones mind
- Invade To assault or set upon
- Jubilees Years of joyfulness
L
- Latitude The breadth of athing
- [Page]Laureate Crowned with Laurell
- Legall Lawfull
- Libertine A loose liver
- Line A Stock or Family
- Lineament The form or draught of a thing
- Limits The compassings or bounds of things
- Liquid What is watery
- Lofty High
- Longitude The length of a thing
- Loyal Respective and true to the King
- Lore Learning or knowledge
- Luminaries The lights of the skie
- Lures Traps or snares
- Lustras Every fourth year kept by the Romans for their pleasure & recreation
- Luxury Lust or wantoness
M
- Main The waters of the Sea
- Maim A wound
- Magick Sorcery or witch-craft
- Magistrate A Ruler or Governour
- Malignant Evil or wicked
- Macculation A staining or blotting
- Mammon Wealth or Riches
- Matter The substance of a thing
- Maturity Ripeness of age
- Manage To follow a business
- Mansion A dwelling house
- [Page]Manure To till the ground
- Manifest To shew or make plain a thing
- Macrocosme The great World
- Memorize To remember
- Method The manner or form of a thing
- Merits Deserts for good deeds
- Meeter Verses or Rythmes
- Metaphors Helps to make rare expressions
- Meridian The Noon
- Memoriall A rememberance
- Messiah Christ
- Metropolitan The chief Ruler in a place, or chief place
- Minority Youthfull years
- Mirour A looking glass
- Microcosme The lesser World, or man
- Mission A sending forth
- Modicum A minute
- Modelize To put in form or order
- Modern Living now in our age
- Monument A thing built to remember what was noted
- Motives Motions causing a man to do this or that
- Morall Manners or good behaviour
- Muse On of the Poets Godesses of Poetry
- Mute To be silent
- Mutually Agreeing together
N
- [Page]Native Natural
- National Belonging to the nation
- Nay A denial
- Nocturnal Belonging to night or nightly
- Nominate To name a thing
- Novice A young learner
- Nullifie To bring a thing to nothing
O
- Objects Things placed before men eyes
- Objections Doubts, or charging men with some noted things
- Obligation A binding by some strong tie
- Oblivion Forgetfullness
- Obscure Dark or Gloomy
- Obdurate What is hard
- Ocean The great Sea
- Odium An hatredor hatefull thing
- Olimpiads Taken by the Greeks for the space of four years
- Omit To leave a thing undone
- Omnipotent Almighty or all sufficient
- Omniscient Knowing all things
- Omnipresent Present in all places
- Orb A round thing
- Orbicular What is round
- Ornament A making brave or beautifull
- Oracles The sacred Scriptures
- [Page]Orthodox Belonging to the true faith or the true Religion
- Overplus More than enough
- Outpoise To whgh hevier
- Outvy To exceed the sound of an other thing
P
- Parentage Belonging to a Father or Mother
- Paratlel What is equal with an other thing or lines made thus =
- Parenthesis A saying in writing that may be read, or not read, and the sence remaining marked thus ()
- Participate To partake
- Paraphraise A translation or interpretation of a thing
- Patron A great friend that supports one
- Patronage A defence
- Paradoxes Hard sayings not understood as they are writ
- Permit To allow of
- Presevere To continue or be stedfast
- Prepetuate To make Eternal
- Period The end of a thing
- Perjury A false Oath
- Pertinent Meet, or convenient
- [Page]Piramide A Pillar built in remembrance of something past
- Pitance A little space of time
- Pollished Made smooth or shining
- Potent Mighty or strong
- Poetique Belonging to Poetry
- Pourtray To draw a Picture
- Pourtrayture A shape or picture
- Ponder To mediate
- Potentate A Prince or great Ruler
- Posterity Those that live on Earth after the death of others
- Positive Expressly or down right
- Practick What is practised
- Presage To fore tell a thing
- President A chief judge or ruler
- Predestination An appointment before hand what shall follow
- Prevalency An increasing or prevayling
- Prevaritation Deceat or false dealing
- Prime The morning or space of time
- Primordiall The most primitive or first thing
- Principall The chifest
- Production A brining forth
- Proverbiall Belonging to a Proverb
- Progeny A stock or Family
- Prologues Prefaces or fore-speeches
- Profaness Wickedness
- Profoundity The depth of a thing
- [Page]Propagate To increase or breed
- Proportion The conveniency of one thing with an other
- Propose To set forth or to offer
- Prospect A place where one may see a far way, or a large sight
- Promotion An advancing or lifting up
- Prye To search into
- Psalmist A maker, a writer, or singer of Psalms
- Publique To make a thing common
- Pursue To follow a thing close
Q
- Qualifie To make apt or fit, to appease, or spacisie
- Qualification Fiting, appeasing or pacifying
- Qualities Tempers or constitutions
- Query A question
R
- Rape A violent ravishing
- Raptures Joyes
- Reassign To give a gain
- Recantation Repentance
- Recoile To fly back
- Remote Far off, all-alone
- Reside To abide or continue in a place
- Retire To apply one self
- Recollect To gather again or call ones wits together
- [Page]Relatives Things that belong and are related to others
- Rectifie To direct or to make streight
- Replenish To fulfill
- Result To redownd or to leap back
- Reposare Rest
- Reply To answer
- Relaps To back-slide
- Resort To frequent or meet at a place
- Reprobate One past grace and Salvation
- Reprobation To make graceless
- Reprive To delay Prisoners Execution
- Reprehend To reprove
- Reverentiall One that is mannerly or reverent
- Rebuke To check or chasten
- Recommend To commit or commend
- Reflection A looking back on a thing
- Reduce To restore, or bring back
- Restriction A restraining or bringing back
- Repute To esteem or account
- Reputation Esteemation
- Revenews Yearly rents or payments
- Request A desire
- Renovation A renewing
- Remediless What cannot be remedied
- Riceptacle A place of receit or a vessel to receive a thing in
- Refrain To abstain or keep from
- Rivulets Little Brooks or Rivers
- [Page]Rigour Harshness or hardship
S
- Sable Blackness
- Sacred Holy
- Sanctity Holyness
- Sanctuary A place of Divine worship
- Science Knowledge
- Scan To prove
- Scrutiny A search or inquiry
- Scene A division in a play
- Seclude To shut against
- Sever To part a sunder
- Serpentine Belonging to a Serpent
- Sentinel One that keeps watch & ward
- Sencorious One that censures what is done by another
- Senators Councellours or wise men
- Signature The sign of a thing
- Similitude The likeness of a thing
- Slime Mould or Clay
- Sollace Comfort
- Sollicit To urge or move
- Soare To fligh
- Source An head or the Original beginning of a thing
- Solutions Expositions or explainings
- Spher A round Circle
- Stature Heighth
- [Page]Stations Resting places
- Stratagems Subtile devices
- Sublime High or lofty
- Surpassing Exceeding or going beyound an other thing in greatness or goodness
- Superficies The out-side of every thing
- Surface The outside or face of a thing
- Surmount To surpass or exceed
- Surmise To grudge or grumble
- Supernal What is above
- Subteranean What is under the Earth
- Submarine What is under the Sea
- Surviving The over-living of another
- Superfluity More than needs be over-much
- Sequel That which followeth the matter following
T
- Termination The end of a thing
- Terestiall Earthly
- Theorick The inward knowledge of a thing
- Theame A sentence or argument to speak of or to write upon
- Thral Misery
- Theater A place made for Plays and Games
- Tolleration To give leave or liberty
- [Page]Transport It is properly to send over by Ship
- Transcend To exceed or go beyond
- Transient What is passing away or decaying
- Transactions Deeds or actions
- Traverse To march up and down
- Tranquil Peaceable
- Triviall Base vile of no estimation
- Tribute A certain payment
- Twain It signifieth two
V
- Vacant Void or wast
- Vast Big or great
- Vaunting Proud or high-minded
- Vege tables What liveth and groweth as plants do
- Veild Covered or hid
- Verity Truth
- Verifie To make true
- Vindicate To maintain a vouch or defend a thing
- Ʋnexhausted A Fountain cannot be drawn dry
- Vollum The size or bigness of a Book
- Voluntary Willful
- Ʋniverse The whole world
- Ʋniversall Belonging to the Universe, or the World
- Ʋnlimit Without bounds or limits
- [Page]Ʋsurping A taking willful possession of anothers right
- Ʋsurpers Wrongfull men
- Ʋulgar What is common
W
- Warily Carefully or heedfully
- Weal Hear it fignifies happiness
- Wily Subtile or crafty
- Wiles Cuning devices
- Wrabble To sing sweetly or to quaver
May not the unlearn'd and forgetful vary
With him, for them writ this small Dixtionary.
FINIS.