REESE LIBRARY 
 
 OF THK 
 
 UNIVERSITY OF CALIFORNIA, 
 
 , igoo . 
 Accession No. *$ 3 <U / . Class No. 
 
^hc Jmllcr dffltoihiejs' pbtnm 
 
 THE 
 
 POEMS 
 
 OF 
 
 THOMAS WASHBOURNE. TU> 
 
 EDITED WITH 
 
 BY THE 
 
 HEY. ALEXANDER B. GROSART, 
 
 ST. GEOEGE'S, BLACKBURN, LANCASHIRE. 
 
 PRINTED FOR PRIVATE CIRCULATION. 
 
 1868. 
 
 156 COPIES ONLY. 
 
MEMORIAL-INTRODUCTION. 
 
 JF it be true and few who really know the 
 facts, will be found to dispute it that 
 many generations had to pass before 
 either biographic justice or historic recognition, 
 was rendered to the mighty and true men of The 
 Commonwealth of England who were as really 
 as ' of old ' the ' Sword of God ' for stern and ter- 
 rible work equally must it be admitted, that 
 names of kindred greatness and venerableness and 
 trueness, on 'the other side', have partaken of the 
 tarnish and the shame indelibly belonging to that 
 sorrowful period of The Restoration of 1660. It 
 is well that at this ' later day ' 
 
 ' when Time hath furled 
 
 The skirts of mist, and to our vision cleared, 
 In luminous distinction, all unsphered, 
 The adverse circles of the Church and World ' 
 the foremost Thinkers and Writers irrespective 
 of party have come to recognize what of Brain- 
 power and Heart-worth, were on either side : and 
 to concede to each the usual mixture of lofty and 
 
 B 
 
10 ICEMORIAL-rNTEODTrCTIOSr. 
 
 mean, pure and stained, single-eyed and self -seek- 
 ing. 
 
 * Puritan ' applied earlier and later haslongbeen 
 emptied of its scorn and cleansed of its opprobium : 
 and, in turn, the generalization of * The Boyalists ' 
 no longer hides from us that there were within 
 their ranks in State and Church, men, ay and 
 women if ' lady ' were more honouring I should 
 give it freely of fine patriotism, and beautiful 
 allegiance to conviction, and peerless integrity, and 
 heroic self-sacrifice, 
 
 " Who dreamed of honour, and had heart to die 
 For their own bravo and glorious dream." 
 That they loved * not wisely ' but ' too well ' 
 that the objects of their splendid loyalty were 
 falser and so baser, than ever heathen-knee bowed 
 to abates nothing of our homage, if it thrill to 
 wonder and deepen our sorrow. 
 
 Of the many Families, all of the ' ancient days ', 
 who staked and. lost uncomplainingly, ancestral 
 wealth and position and * good name ' for the King 
 if not * the Kingdom, ' that of the WASHBOiniNEsis 
 of the foremost ; and the oblivion that has hitherto 
 fallen on the ' Divine Poems ' of a scion of this 
 renowned c stock, ' is largely to be explained by the 
 shadow that lay broad and black over the ' losing 
 cause * at the period in which the modest little 
 
MEMORIAL-INTRODUCTION. 1 1 
 
 \ 
 
 volume made its first shy appeal ' to the ingenuous 
 reader '. 
 
 When the right man appears to perform for * THE 
 EOYALISTS ' something finer and deeper than the 
 ' State-Worthies ' of LLOYD whether in the ori- 
 ginal slender folio or the more recent two duodecimos 
 edited by "Whitworth (1766) or than even the 
 ' mighty line ' of CLARENDON : and surely it is not 
 creditable that the meaner ' LOYALISTS ' of America 
 should have found adequate memorial from LORENZO 
 SABINE, while England's nobler and prouder names 
 have only fragmentary record ? the WASHBOURNES 
 will claim and reward fullest research and lovingest 
 workmanship. There are living representatives of 
 the Family who might be worse occupied than in 
 preparing such a Memorial- volume of the name, 
 as from year to year reach us from the United 
 States concerning their mother-Country names and 
 lineage. There are WASHBOURNES of repute in 
 America, so that I am not without hope of home- 
 neglect being atoned for by trans- Atlantic love and 
 reverence.* Meanwhile, after all diligence and 
 
 *I may recal the scholarly and excellent Rev. Dr. E. A. 
 Washburn, Rector of Calvary Church, New York : and 
 the strong-brained member of Congress of the name. All 
 the American Washburns spring from our Washbournes. 
 
12 MEMORIAL-INTRODUCTION. 
 
 persistence of inquiry in likely quarters, the result 
 is inconsiderable. But it is to be noted that if our 
 Memoir be slight and brief, it is relatively large 
 and substantive, inasmuch as the name will be 
 looked for in vain in the usual biographic authori- 
 ties; even the omniverous ANTHONY A-Wooo 
 furnishes little more than a few College dates. He 
 outlived THOMAS FULLER : and hence could find 
 no place in his ' Worthies ' : but it is tantalizing 
 to come on abounding notices of other WASH- 
 BOURNES, and their innumerable inter-marriages, 
 in the ' County ' Histories of NASH and ATKYNS 
 and their compeers : and not a line on our ' sweet 
 singer '. 
 
 The WASHBOURNES reach back not by mere 
 boastful tradition, but by extant 'records' and 
 muniments to before the Conqueror. 
 
 In his immortal ' Britannia ' Camden thus 
 eulogizes them : ' ' Under these BREDON hills south- 
 ward, you see two villages named WASHBORNES 
 whence came the surname to a very ancient and 
 worshipfull Family in this tract." : or as elsewhere 
 "a very ancient and illustrious family in these 
 parts" * Similarly NASH observes "little 
 
 *English edition, 1G10, p. 577 : and Gough't) Camdcn, 
 (3 vols. folio, 1789) Vol n, 353. 
 
MEMORIAL-INTRODUCTION. 13 
 
 WASHBORNE, anciently WASSEBORNE It is 
 
 sometimes called KNIGHT'S WASHBORNE from the 
 knightly character of the WASHBORNES, who took 
 their surnames from hence : for men generally 
 have their names from towns and not towns from 
 men " : and further " of this family were Sir 
 ROGER and Sir JOHN WASHBORNE before the reign 
 of EDWARD III, as appears hy a record which Mr. 
 HABINGDON saw in the possession of Sir RICHARD 
 Sx GEORGE : in their coat-armour they quartered 
 the arms of ZOUCH, CORBET, WYSHAM, WALSHE and 
 BLOTJNT : they bore likewise the arms of the earl 
 of WARWICK'S second son, perhaps only as kinsmen 
 or clients to that mighty earl."* 
 
 It were easy to multiply heraldic ' boastings ' of 
 this type : and to tell of wise and brave, gentle 
 and fair, scions of this preeminently ' blue blood ' 
 House : but those who are curious for such lore 
 will not grudge to ' search ' the folios of JL^ASH and 
 ATKYNS : and so I simply name the MTJSARDS and 
 POHERS (or POERS or POWERS) and STAPLES and 
 SALWEYS and D' ABITOTS and THROMWINS, and other 
 ' great ones ', whose family- trees shew grafting, 
 and planting and transplanting, through many 
 generations, and with change and interchange of 
 
 * NASH' s ' Worcestershire' (2 vols. folio) Vol n, 263, seqq. 
 
14 MEMORIAL-INTRODUCTION. 
 
 many a ' fair Estate ' with the WASHBOURNES ; and 
 conversely emerging later in the FOLEYS (of 
 RICHARD BAXTER'S ' Reliquce ' ) and the WINNING- 
 TONS of Stanford Court so admirably represented 
 in the present cultured * lord of the manor. ' * 
 
 It would seem that that the WASHBOURNES have 
 all sprung from "WORCESTERSIIIRE and GLOUCESTER- 
 SHIRE. " They married " according to CAMDEN 
 " in the 15th century into the family of POHER at 
 WICHENFORD in this county [of Worcestershire] to 
 which they removed."! NASH says "WICHEN- 
 FORD COURT came about the time of Henry IY to 
 NORMAN WASHBORNE " J 
 
 ' To this day ' the Estates of the WASHBOURNES 
 remain, to attest the former renown and splendour 
 of the Family. With WYCHENFORD for centre, and 
 a circumference stretching into neighbouring coun- 
 ties, you have in them fine old Mansions, moated 
 and parked, and presenting every variety of sylvan 
 
 *See NASH, as supra and ATKYN'S 'Gloucestershire' 
 [folio 1712: 2nd edit.] 
 
 fAs before, edn. by GOUOH, Vol n. 369. The removal 
 was not very distant, as while Great Washbourne is in the 
 border of Gloucestershire, Little Washbourne is in Wor- 
 cestershire. 
 
 % As before, Vol n 458. 
 
MEMORIAL-INTRODUCSION. 15 
 
 tmd meadow beauty, and all lustrous with ancient 
 memories. Now however the Estates are divided 
 and subdivided and portioned. The chancels of 
 the Churches of WYCHENFORD and STANFORD, and 
 all round, have marbles and brasses bearing names 
 and arms of WASHBOURNES. Our ' Worthy ' was 
 son if I do not misread the somewhat intricate 
 roll of WASHBOTJRNES of the JOHN WASHBOURNE 
 of the following tablet-inscription which is still to 
 be seen in WYCHENFORD CHURCH : 
 
 * This monument is erected by JOHN WASHBOURNE 
 Esq., in pious memory of his Father, ANTHONY 
 WASHBOURNE Esq., as also of himself and his two 
 wives : the first, Mary, daughter of Frances Savage, 
 of Elmley Castle Esq. : the second, ELENOR, daugh- 
 ter of RICHARD LYOON, of MADRESFIELD Esq., 
 descended from one of the co-heiresses of the LORD 
 BEAUCHAMP of POWYICK, the said John Washbourne 
 being at the time of this inscription of tho age of 
 84 years.' * 
 
 * The time ' here referred to is given by NASH as 
 
 *I am indebted to the present Incumbent for these in- 
 criptions. There follows above 'Restored A. D. 1863, by 
 WILLIAM MONEY KYRLE, Esq., of HOMME HOUSE, Here- 
 fordshire, great-great grandson of ELIZABETH WASHBORNE 
 of WICHENFORD who was married to FRANCIS MONEY, Esq. 
 A.B. 1723.' 
 
1 6 MEMOKTAL-INTKODTTCTION. 
 
 ' 1632 '* : and of this < John ' Mr. HABINGI)OX 
 a contemporary attests, he was 'the best continual 
 house-keeper and the best beloved gentleman in 
 this county.'f ^-is mother must have been the 
 second Mrs. JOHN "WAHSBOTTRNE, viz., ' ELENOE ' of 
 MADEESFIELD. He was born at WYCHENFOED 
 COTJET in 1606.J He had probably brothers and 
 sisters by both marriages. An elder half-brother 
 died while he was in his 10th year as this other 
 WYCHENFOED-tablet tells : 
 
 * In memory of JOHN WASHBOURNE Esq., grandson 
 of Anthony Washbourne Esq. (and also of Ms wife 
 and children) who departed this life 25th Septr. 
 1615, aged 48.' 
 
 As before, pp. 458-60. 
 
 JThe Wychenford ' Registers ' only reach back to 1690 : 
 BO that there is no way of arriving at the birth-date except 
 through the death-date 1687, when he was aged 80 : which 
 takes us back to 1606-7 
 
 There follows here, as in the other, ' Restored A. D. 
 1863 by WILLIAM MONEY KYRLE, Esq., of Homme House, 
 
 Herefordshire,' It seems proper to state that this 
 
 gentleman who has shewn such respect to these memorials 
 of his Family, possesses an original portrait of Dr. Thomas 
 Washbourne, who holds in his hand a copy of his l Divine 
 Poems. ' It is to be hoped that Mr. Kyrle will causo this 
 portrait to be engraved worthily. 
 
MEMORIAL-INTRODUCTION. 1 7 
 
 Thus well-born, there can be no doubt Master 
 THOMAS would have all the advantages of his 
 position, at home and in his education. I like to 
 think of him drawing his after, fine, Royalism from 
 the lips of his chivalrous Father and venerable 
 Grandfather, the ' good ' Anthony. The Hunt with 
 the ' goshawk ' was not gone out : neither, many 
 of the stately old ways of the * time of Queen 
 Bess ' when he was a boy : and he could not fail 
 to partake of the elder inspiration. His loyalty 
 to the Throne was hereditary. But there were 
 mutterings of the coming ' contendings ' and 
 changes when he first 'gan see the light. Two 
 representative men were born as he was leaving 
 his ' nurse's arms ' , to wit, JOHN MILTON and 
 THOMAS PULLER both in 1608. 
 
 I cannot determine the public * School ' to which 
 Master WASHBOURNE went : but from its convenience 
 to his home, and the fame of its master HENRY 
 BRIGHT we shall not err perhaps in assuming that 
 it was the ' Free School ' of WORCESTER. Thither 
 went SAMUEL BUTLER, and JOHN TRAPP the rich 
 and quaint Commentator on all the Bible, and 
 keen-thinking EGBERT HARRIS, the Puritan, and 
 FRANCIS POTTER and ROGER MANWARING.* 
 
 *For fuller details of this celebrated ' School ' see ray 
 
18 MEMORIAL-INTRODUCTION. 
 
 He passed from School to OXFORD. His College 
 was ' Baliol . These dates from the FASTI give 
 his progress : 
 
 Batchelorof Arts: Feb. 13th: 1625. 
 Master of Arts : June 25th : 1628. 
 Batchelor of Divinity : April 1st: 1636.* 
 
 These bring us to 1636. How long he was 
 
 resident in Oxford does not appear. In 1640 
 he is entered by Biglandf as Kector of DUMBLETON 
 in Gloucestershire, which ' living ' he held through 
 1 good and evil report ' for life ; but not without 
 those trials it maybe, undistinguishing ill-usage 
 that fell upon those who ranged themselves for the 
 King rather than the Nation. J 
 
 The Church of DUMBLETON has a venerable and 
 
 Memoir of JOHN TRAPP, prefixed to recent reprint of his 
 * Commentary ' 5 vols. royal 8vo. (Dickenson, London.) 
 pp vni-ix. 
 
 * Wood's 'Fasti' (by Bliss) i. 422, 439, 489...^.. 
 
 f " Collections " for 'Gloucestershire' Vol i. pp 601 : 
 Atkyns, as before, leaves the date unfilled. 
 
 : Walker in his ' Sufferings ' (2nd part, p 33) blunders as 
 usual with him. (1) He dates the presentation to Dumble- 
 ton at the Kestoration in 1660 instead of 1640 : (2) Ho 
 assumes his 'predecessor' in the 'Prebend' to have 
 ' suffered ', whereas he ' resigned ' apparently by ' arrange- 
 ment ' with W. himsolf : one of many devices to multiply 
 his ' Sufferers * 
 
MEMORIAL-INTRODUCTION. 1 9 
 
 interesting Story : but I do not know that under 
 its richest marbles and proudest-inscribed brasses, 
 there lies more precious dust than that of the 
 ' Ejected ' pastor of EVESHAM saintly GEORGE 
 HOPKINS : and knowing that WASHBOURNE was at 
 the time its Rector, it is pleasant to read that this 
 good man on retiring from EVESHAM as leal to 
 conscience, and residing at DUMBLETON, " con- 
 stantly frequented the parish-church and public 
 prayers and holidays."* 
 
 Preferment followed on DUMBLETON : but as it 
 would seem stealthily. He was ' presented ' to a 
 ' Prebendary-ship ' in GLOUCESTER Cathedral, in 
 1643. BUDGE thus narrates the appointment : 
 " THOMAS WASHBOURNE, A. M. was nominated to 
 succeed GILBERT OSBORNE in 1643, who resigned. 
 He was again presented in 1660 having been, as 
 it is supposed, kept out of possession, till that 
 time. There is a tradition that when he first ob- 
 tained a grant of this Prebend from King CHARLES 
 I, he was forced to be installed into it in the night, 
 and not let it be known he had been at GLOUCESTER ; 
 
 *Atkyns, as before, 213 ; cf. CALAMY and PALMER. 
 Dumbleton in 1650 was sold by Parliament but reverted 
 to its original owners at the Restoration, Cf. Atkyns, 
 as before. 
 
20 MEMORIAL-INTRODUCTION. 
 
 which looks as if there had been some private 
 treaty between him and OSBORNE : and that to 
 prevent all dispute of his title, he took out a new 
 presentation at the Restoration : and became 
 regularly installed."* 
 
 Besides his Prebend, Dr. WASHBOURNI: created 
 <D.D.' on August 16th, 1660, " by virtue of the 
 chancellor's letters, which say that he is a learned, 
 pious and orthodox person " fwas Vicar of St. 
 MART de LODE, the Mother-church in GLOUCESTER, 
 from 1660 to 1668.J 
 
 These are the outward Facts of our Worthy's 
 Life save that he married date unknown a 
 daughter of the famous Dean FELL, by whom he 
 had a large family. He died on 6th May, 1687, 
 aged 80 : and sorrowing reverence and love placed 
 this memorial (a brass) in the Lady-Chapel, Cathe- 
 dral of Gloucester : 
 
 * History and Antiquities of Gloucester. .. .By Thomas 
 Budge, B.D., s. v. (8vo.) 
 
 fWood's Fasti, n. 241. 
 
 JDr. Washbourn of Gloucester: letter to me, March 
 31st, 1868. 
 
 Seo allusions to his father-in-law and wife and children 
 in letter to Sanderson given onward. 
 
MEMORIAL-INTRODUCTION". 21 
 
 [ARMS] 
 Charissimis (necnon fraternis) immiscet cincres 
 
 (Eheu!) 
 
 Theologus ver& Christianus vere Primitivus 
 Thomas Washbourne S.T.P Eccl. Cath. Glouc. 
 
 per annos 44 Probendarius. 
 Suum hoc humili titulo inscribens monumentum 
 ' Primus peccatorum, Minimus Ministrorum Dei ; 
 
 Plenus dierum, liberorum, curarum, 
 Non ita (semper enim calcavit) Divitiarum 
 
 Anno salutis 1687 eetatis 80 
 
 Spiritum in manus Creatoris tradidit 
 
 Gloriosam in Christo expectans resurrectionam 
 
 ob : 6 Maij. 
 
 One's eyes fill over the modest, abasing < Chief of 
 sinners ' ' Least of Ministers ' thus charged to bo 
 inscribed on his Tablet.* 
 
 *Fosbrooke in hia 'History of the City of Gloucester ' 
 (folio, 1819) gives above, but not accurately. He also gives 
 with like inaccuracy, another which marks the grave of a 
 younger brother of our Washbourne. It may find a place 
 hero: 
 
 [ARMS.] 
 
 Sacrum MemoriaB 
 
 Viri admodum Eeverendi 
 
 Guliclmi Washbournc Art. M. 
 
 eccl. Cath. Glouc. dignissimi Prebendarii : 
 
22 MEMORIAL-INTRODUCTION. 
 
 Throughout it is assumed that our WASHBOTJRNE 
 in common with his family adhered to the King 
 in the great crisis of events. The heir of WYCH- 
 ENFORD was JOHN WASHBOTJRNE, son of the JOHN 
 who died in 1615 : and he appears in the list of 
 the gentlemen taken prisoners by the Parliamentary 
 forces and who were obliged to compound.* 
 He fought at the Battle of WORCESTER, and took 
 with him every man who could shoulder a musket : 
 and the Historian adds "A great part of his 
 estate ,was spent in the cause of his King, and 
 he compounded with the Parliament for the 
 
 Coll. Orielensis, Oxon. socii ct ornamonti 
 Qui post vitam sumina cum animi 
 
 erga 
 
 Dcum piotato Ecclesiam Anglicanum 
 Fidemque Catholicam constant!^ 
 
 Amicos Fidelitate 
 Egenos minimo mendicantes charitato 
 
 Omnes candoro transactam 
 
 Precibua magis quam morbis laborans 
 
 Genibus flexis Deo spiritum emisit 
 
 .ffitatis 60 
 Novemb. 28 anno 
 
 Salutis 1G75 
 
 'Nash, as before, p. c.vi ; Appendix Vol. n. 
 
MEMORIAL-rNTEODFCTION. 23 
 
 remainder."* 
 
 The * Divine Poems' reveal that Dr. THOMAS 
 "WASHBOUENE was out-and-out a Royalist and a 
 Churchman. His was the fine loyalty to principle 
 that transfigured the monarch with its radiance, 
 and made sacred the man in the King. He was 
 none of your hungry, greedy, self-seeking abjects, 
 who crawled to the foot of the Throne on the 
 Restoration : and ' magnified ' their own deserts at 
 the cost of truer if less loud men. 
 
 I know scarcely anything more winsome with 
 its touches of arch playfulness than the 'Epistle 
 Dedicatory ' to the King, of one of only two ' Ser- 
 mons ' that Dr. WASHBOTJENE published. The 
 ' Sermon ' is in itself a somewhat thin and empty 
 one : but the ' Epistle ' is very valuable in the 
 self-revelation of its shy, timid, meek Writer a 
 well as interpretative of his Royalism. Here it is : 
 
 " To the High and Mighty Monarch, Charles the 
 Second, By the Grace of God, King of Great 
 Britain, France, and Ireland, Defender of the 
 Faith, &c. 
 
 Most Gracious Soveraign 
 That I assume the boldnesse to tender this Sermon 
 
 *Lyson's ' History of Gloucester ' s. n. 
 
24 MEMORIAL-INTRODUCTION. 
 
 to your Sacred Maiesty, is not from any the least 
 thought I had that it could be worthy Your 
 reading, who daily hear the best that the best 
 Learned of your Clergy preach in your Royal 
 Chapel ; but being preach' d upon that Day which 
 is now made Yours, because Your Maiesty^on that 
 Day was made Ours, first, by Your Birth ; and 
 then, by Your happy Return to Your People ; and 
 being now printed at the importunity of some of 
 Your Maiesty 's Loyal Subjects that were my 
 auditors, as also by the approbation of the Right 
 Reverend the Lord Bishop of Glocester, my worthy 
 and much honored Diocesan ; I humbly offer it at 
 Your Majesty's feet, hoping with it to gain the 
 favour of kissing Your Maiesty 's Hands, a favour 
 which you have not denyed (such is Your Benign- 
 ity and Condescention) to your meanest Subjects, 
 though I have not yet been so happy as to obtain 
 it. Not that I wanted a heart ready with the 
 foremost to wait upon Your Maiesty, and bid you 
 welcome home ; nor that I wanted the like desires 
 and affections, perhaps with other men, (for who 
 is totally free from them) to reap some particular 
 benefit in the first-fruits of the Churche's Harvest, 
 which till Your coming lay (as it were) fallow, for 
 many years yielding no encrease to the tine Pro- 
 prietary. But us Imperantu Auymto natua est 
 
MEMOEIAL-INTEODTJCTION. 25 
 
 Christ was born in the Eeign of 
 Augustus ; so Imperante Carolo renata esse Ecdesia, 
 Christi, this poor Church of Christ in England is 
 new born, or rather raised from the dead, in the 
 beginning of Your Majesty's Eeign, as if you 
 were resolved to make good to us St. Paul's wish 
 to the Corinthians, Not to reign alone unlesse we 
 also might reign with you, and share in Your 
 Triumphs as we had done in Your Sufferings. 
 Some such thoughts, I say again, I might be 
 tickled with; 'for tis true, which that learned 
 Knight Sir Robert Cotton hath observed in the 
 life of Your predecessor Henry the 3d, That in 
 every shift of Princes, there is none (either in 
 Church or State) so mean or modest, that pleaseth 
 not himself with some probable object of prefer- 
 ment. Eut, Sir, so wonderful, and beyond all 
 expectation, was Your Eestoration to Your King- 
 doms, that it struck me with astonishment, and 
 I became like unto them that dream. Great joy as 
 well as great grief, over-whelme the spirits, as we 
 read of the Patriarch Jacob. And in this 
 Deliquium or fainting fit I lay, whiles all sorts 
 crowded to see Your Maiesty ; and most of my 
 Profession, (which had not bowed their knees to 
 Eaal, nor medled with them that were given to 
 change, but feared God and the King, and suffered 
 
26 MEMORIAL-INTRODUCTION. 
 
 with and for Your Maiesty, and Your Royal 
 Father of blessed memory) had preferments 
 answerable to their merits, before I had the 
 opportunity onely of beholding Your Maiesty 's 
 face ; and even then I stood like Phaeton at his 
 father's Court at an humble distance admiring his 
 glories. 
 
 Consistitque procul : neque enim propriora 
 fen-hut Lumina. 
 
 My weak sight was satisfied with the reflex 
 beams of Your Maiesty afar off, which at a nearere 
 approach, and in a direct line, would have dazled, 
 if not blinded my eyes. In this reverential posture 
 I continued a good while saying within myself as 
 ]\I(]>liibosheth to David, Let them take all, foras- 
 much as my Lord the King is come again in peace 
 unto his own house. It will be honor and prefer- 
 ment enough for me, if I may be but owned by 
 Your Maiesty for 
 
 Your Maiesty's most humbly devoted 
 and most obedient Subject, 
 Thomas Washbourn. 
 
 In accord with the ' Epistle ' are the sentiments 
 of the ' Sermon : as may be illustrated by a few 
 extracts. I cannot withold these in justice to 
 their author : nor do I think it worth while tra- 
 
MEMOBIAL-INTEODUCTION. 27 
 
 versing them, albeit it were not hard to do. The 
 Sermon is based on Isaiah Lvm. 12. " And they 
 that shall be of thee shall build up the old waste 
 places : thou shalt raise up the foundations of 
 many generations, and thou shalt be called, the 
 Repairer of the Breach, the Restorer of paths to 
 dweU in." It is called The Repairer of the 
 Breach.'* 
 Passing over the plan and details of the Discourse 
 
 *The following is the title-page in full : 
 
 THE 
 
 REPAIRER 
 
 OF THE 
 
 BREACH; 
 
 A 
 
 SERMON 
 Preached at the Cathedral Church of 
 
 Glocester, May 29, 1661. being 
 
 the Anniversary of his Maiesty's 
 
 Birth-day, and happy Entrance 
 
 into Hia Emperial City of 
 
 London. 
 By Thomas Washbourn, D. D. 
 
 London, 
 
 Printed for William Leak, at the sign of the 
 
 Crown in Fleet-street, between the two 
 
 Temple-gates. 1661. [4] 
 
28 MEMORIAL-INTRODUCTION. 
 
 I cull these ( opinions ' and utterances of feeling : 
 
 " It was well said by our late King of glorious 
 memory, to his Son our gracious Soveraign that 
 now reigns, whom God preserve long among us : 
 I had rather you should be Charles le Bon, than 
 le Grand, good than great. 
 
 We are born alike, being hew'd all out of the 
 same Rock, our father Adam : 'tis only vertue 
 and noble actions that distinguish and set above 
 the vulgar." Again : 
 
 " what breaches were made in this building 
 even breach upon breach. Job xvi. 14. 
 
 Here were the living stones broken, heart-broken, 
 the principal Pillars thrown down? Able, painful 
 and piteous Pastors and Preachers (such as Dr. 
 Featly that Malleus Hereticorum, and many others 
 of the Clergy besides the Reverend Fathers of the 
 Church the Bishops, (of whom the world was not 
 worthy) cast out of their places and livings upon 
 false suggestions and informations, or, if true, 
 deserving rather encouragement and protection 
 than imprisonment and ejection. 
 
 Sequestred and cast out they were, not for 
 any thing really scandalous, but for being so con- 
 scientious, that they would not take new Oaths & 
 Covenants contrary to those they had formerly and 
 lawfully taken and upon the same score would 
 
MEMORIAL-INTRODUCTION. 29 
 
 have suffered death (as some did) rather than run 
 with the tide of the times against the known 
 Lawes of God & Man." Once more : 
 ' ' Barclay in his Ic o n Animorwn writing of the several 
 sects of Religion which he had observed in England 
 in King James his reign, tells a story of a father and 
 his two sons who constituted or made up a Church 
 between themselves, but these three not long 
 agreeing, the two Sons excommunicated the Father, 
 and at last one son the other. So that these three 
 made three distinct Churches in their conceipts, 
 and each one the true. What would he have said, 
 had he lived to see the many factions and fractions, 
 Divisions and Subdivisions which have spawned 
 since amongst us; our Church being well likened 
 by the last Arch-bishop of Canterbury, in his 
 Speech at his death, to an Oak cleft to shivers with 
 wedges made out of its own body and by every cleft 
 prophanenesse and irreligion entering in. ' ' Further : 
 "What better could be expected when the 
 Prophet's two staffes were once broken : the staffe 
 of Beauty and the staffe of Bands ; Veritas Evan- 
 gelica, & TJnitas Christiana, the true doctrine & 
 uniform Discipline of the Church. When these I 
 say were broken to pieces, behold an inundation 
 of Sects and Heresies like a second Deluge over- 
 flowed the whole Land : they came croaking about 
 
30 MEMORIAL-INTEODUCTION. 
 
 us like the Frogs of Egypt, and swarming like 
 the Locusts out of the bottomles pit." Again : 
 
 " And blessed be God that put it into the King's 
 heart to take care that all Bishops, Deans and 
 Chapters, should out of their Impropriation, 
 augment the Small Vicaridges belonging to them 
 in such a reasonable proportion as the Tythes will 
 well bear. And 'tis hoped that this will be a 
 leading Card to invite and draw on those of the 
 Nobility & Gentry to do the like as some of them 
 have done already, to their honour be it spoken, 
 and therein have prevented His Majesty's desires 
 in that kind, and began in us ; I could name some 
 of them, but that I think they are sufficiently 
 well known to the world." Again : 
 
 "And to fill up the measure of our ruin, a 
 breach upon the Head Stone of the building, the 
 chief stake in our hedge was cut off, & most 
 barbourously murdered before his own Eoyal gate, 
 a most inhuman unparallel'd Parricide, Eegicide, 
 I had almost said Deicide, and if I had, it might 
 admit of a sober sence, for Kings are earth-Deities, 
 God's pictures in a lesser form or model, and God 
 Himself hath honoured them with His own Name, 
 I have said Ye are gods. Psal. LXXXH. 6." 
 Finally : 
 
 "And when he fell all feU with him. Ever 
 
MEMORIAL-INTKODTJCTIOtf. 31 
 
 since we have been a Tohu and Bohu, rudis in- 
 digestaque moles, a meer Chaos of confusion, a 
 second Babel, or like a Tennis ball tost from hand 
 to hand, a reproach to our neighbours, a scorn 
 and derision to all that were round about us." 
 
 His other printed ' Sermon ' of which the full 
 title-page and short Epistle to the Eeader will be 
 found below* is of a more private kind, having 
 
 *A 
 SERMON 
 
 PREACHED AT THE 
 
 Funeral 
 
 of 
 CHARLES COCKS. ESQ. 
 
 One of the Masters of the 
 
 Chauncery 
 And of the Honourable Society of the 
 
 Middle Temple. 
 By Tho. Washbourne M. A. 
 
 London 
 Printed for Henry Twyford and John Place, and are to be 
 
 sold at the Middle Temple, and Furnivals Inn Gate. 
 1656. [4 ] 
 
 TO THE READER. 
 
 This Sermon, being the immature production of three 
 days conception at most, I could not think worthy the 
 public view, for like Hezekiah's children, when it came 
 to the birth, there wanted strength to bring forth, and 
 
32 MEMORIAL-INTRODUCTION-. 
 
 been preached at the Funeral of a member of the 
 COCKS Family to whom, as they were owners of 
 the * living ' of DUMBLETON, he probably owed his 
 first ecclesiastical charge. It is by no means an 
 extraordinary, is [ sooth to say, a very ordinary 
 ' Sermon '. I have gleaned a few short specimens 
 to give an idea of its style. The Text is Psalm 
 xc. 9-10. First of all take this : 
 
 " Behold saith he to God, thou hast made my 
 days as an hand breadth, and mine age is as nothing 
 before thee : as an hand breadth or as a span long 
 (according to the vulgar translation) : you may 
 observe in a span, when all the fingers are extended 
 to the full length, there is but one finger between 
 the thumb and the middle finger which is the 
 
 therefore I should have buried it as an Abortive in the 
 Grave with him, for whose sake it was first formed. But 
 since I hear it hath been subject to misconstruction, and 
 an ill character put upon it by some, that have reported 
 it to be rather a kind of Invective against the party 
 deceased, than a proper Funerall Sermon upon him, I held 
 myself engaged to this publication, as the fittest means 
 for my vindication, that so all, who knew him living, may 
 judge whether I have wronged him dead, to whose just 
 censure I submit myself, and rest 
 
 Thy servant in Christ 
 
 Tho. Washbourne. 
 
MEMOEIAL-IFTKODUCTION. 33 
 
 longest, and but one again between the middle and 
 the little finger which is the shortest, so in the 
 span of a man's life there is but as it were a finger 
 between child-hood and man-hood. Adolescentia, 
 youth, brings you from the one to the other, and 
 then you are at the middle finger, at the highest : 
 from thence you decline strait, and there is but 
 another finger between that and death, Senectus, 
 old age, that drops you into the grave, and so I 
 drop into my second part." Again : 
 
 " Nor the clouds return after the rain, i. e. ere 
 calamities gather like clouds, and fall one upon the 
 neck of another, or there be a defluxion of rheume 
 and fleyme upon the lungs and stomach as is 
 usually in old age. 
 
 "When the keepers of the house shall tremble, i. e. 
 the hands be paraliticall. 
 
 The strong men bow themselves, i. e. the legs not 
 able to support the body. 
 
 The Grinders cease, because they are few, i. e. the 
 teeth fall out or fail to do their office in chewing 
 of meat. 
 
 And those that look out of the windows be darkned, 
 i. e. the eyes grow dim or quite loose their sight. 
 And the dores shall be shut in the streets, 
 i. e. either the lips closed, and the man speechless, 
 
34 MEMORIAL-INTRODUCTION-. 
 
 or the smelling gone ; by the streets, perhaps 
 meaning the nostrils, and by the dores the holes in 
 the spungy bone, into which the odours are 
 received ; when the sound of the grinding is low, 
 i. e. the Jaws so weak, and the Teeth so few and 
 bad, that a man cannot be heard to chew his meat. 
 Or the pitcher be broken at the fountain, i. e. the 
 Liver next the Heart, which is the Fountain of 
 life, will then hold no blood, as a broken Pitcher 
 holds no water." Once more : 
 
 "Thus we have seen a man [full of years and 
 wealth, soon cut off, and his better part is flown 
 away ; he now rests from his labours and sorrows, 
 and his works follow him. These I am to tell you 
 of particularly : he hath by his Will given ten 
 pounds to the poor of this Parish, ten pounds to 
 Bishops Cleere, (the place of his birth) five pounds 
 to Evesham, five to Tewksbury, five in "Winch- 
 combe, five to Parshore, five to Ash Lench, five to 
 Bromsgrove, five to King's Norton, five to Langley 
 neer Colebrook. Besides an hundred pounds 
 which he gave to a Library in the Temple (of 
 which Society he had been long a member ; ) and 
 forty pounds per annum to two Lawyers, there to 
 hear and accord causes and differences between 
 parties that sue in forma pauperis. I could wish 
 some more of this kind had gone before him, and 
 
MEMORIAL-INTRODUCTION. 35 
 
 that in such pious and well intended acts he had 
 "been his own Executour." Finally 
 
 " He was one that spent his years like a tale 
 that is told, or in the phrase of the seventy; 
 meditatated taaf-iapo^iv like the Spider, had his 
 webs too, and his thoughts busyed much (if not 
 over much) in increasing that which is now no 
 more his, and lading himself with thick clay 
 in the Prophet's expression, yet I trust with- 
 out a woe to himself, for I hear not of any Widows 
 or Orphan tears and complaints to bedew or soil 
 his hearse." 
 
 Behind these published declarations of his 
 * opinions ', and avowals of allegiance to the King, 
 there was no little private struggle in seeking to 
 know the ' path of duty ' in those ' perilous times.' 
 Unconscious of who it is he is revealing at this 
 ' later day ', the present Bishop of Chester [Dr. 
 Jacobson] in his edition a very admirable one 
 of the Works of Bishop SANDERSON, has presented 
 from the original M S S, a note-worthy ex- 
 change of letters between the Bishop then Rector 
 of BOOTHBY PATNELL, Lincolnshire and Dr. 
 WASHBOTJRNE. I gratefully transfer the ' Letter ' 
 of Washbourne in extenso. For SANDERSON'S 
 elaborate and anxious 'Reply' I must refer to 
 
36 MEMORIAL-INTRODUCTION. 
 
 his Works.* 
 
 Dr. Jacobson thus introduces his important 
 Paper.f " One of the MSS. given by Bishop 
 Barlow to the Library of Queen's College, IT. 16. 
 b. p 90, contains a memorandum that this Case of 
 the Engagement was drawn up in answer to 
 inquiries from ' T. Washbourne, Presbyter in 
 Gloucestershire . ' ' 
 
 " The Letter containing Mr. Washbourne's in- 
 quiries, to which reference is expressly made in 
 the opening of the case, pp 20, 21, is here given 
 from papers preserved in Lincoln College. And 
 the entire Case is exhibited, in a more genuine 
 and complete form than has ever appeared before, 
 from the original in Sanderson's own handwriting 
 which is in the possession of that Society. San- 
 derson, it will be observed, speaks of this as the 
 only perfect copy he had, p 35 below " 
 
 "Now follows the Letter of Washbourne dated 
 from Dumbleton : 
 
 *Tho Works of Robert Sanderson, D. D., sometime Bishop 
 of Lincoln. Now First Collected. By William Jacobson, 
 D.D 6Vols. 8vo. 1854. 
 
 fVol. v. pp 16-19 : the Case ' itself is Sanderson's 
 ' Answer ' pp 20-36. 
 
MEMORIAL-INTRODUCTION. 37 
 
 Sir, 
 
 Think it not strange that this Paper salutes 
 you from a strange hand ; for though my name 
 perhaps be unknown to you, yet cannot you be 
 unknown to me, being deservedly honoured by 
 all the remaining honest part of the Clergy of 
 England, for your learning and integrity, which 
 shines bright to them even in these dark times. 
 I heartily wish both the Church and University 
 might have enjoyed the benefit of your studies in 
 the public exercise of that eminent place to which 
 you were called : but seeing the iniquity of the 
 times deprive us of that happiness, I hope and am 
 confident you will not deny me your private 
 opinion, which I humbly and earnestly entreat in 
 a Case of Conscience, not to ensnare you, but to 
 resolve myself. Had my wife's father, Dr. Fell, 
 late Dean of Christ Church, and your friend, been 
 now alive, I should have made him my pilot in 
 this storm. But since God has taken him away, 
 I desire you would supply the place of a father in 
 your counsel. And although it be not safe pinning 
 one's faith on another's sleeve in points of Eeligion, 
 yet in doubtful Cases, where arguments on both 
 side stand slike rocks to splitu pon, I had rather sail 
 by your compass than mine own, and look, what 
 you conclude lawful or unlawful, I shall submit 
 
38 MEMORIAL-INTRODUCTION. 
 
 unto and acquiesce in as an Oracle. 
 The occasion moving me thus to trouble you is 
 this. I am now required to subscribe the New 
 Engagement : the penalty of refusing may prove 
 the loss of my Church Living, which is the main 
 subsistence of my family, a wife and five or* six 
 small children. But I thank God I have learned 
 not to put the world in the one scale, when my 
 soul is in the other ; or, if I weigh them in the 
 same balance, I know which should preponderate. 
 As therefore I would not be flattered into a conceit 
 that I may safely, without making shipwreck of a 
 good conscience, take the Engagement, which 
 many do who are more learned, and would be 
 thought as conscientious as the best, so would I 
 not precipitately ruin myself in my temporal 
 Estate by an over-preciseness in refusing what is 
 not repugnant to the Kule of Faith, by which 
 every Christian, and especially a Minister of 
 Christ, ought to steer his course. Give me leave 
 then to propose the most common Arguments 
 urged for the subscription ; and the solution of 
 them I assure myself you will easily and speedily 
 return me by this bearer. 
 
 *The ' or ' seems odd :* perhaps the * sixth ' baby was a 
 prospective gift. G. 
 
MEMOKIAL-INTKODTTCTION. 39 
 
 1. That it is only a Promise, not an Oath, and 
 consequently not so obliging the Conscience, but 
 only pro tempore, whilst the State stands in force ; 
 and that when the lawful Heir to the Crown shall 
 come in place, it is void, &c. 
 
 2. That it is but a Civil Engagement, requiring 
 no more than a passive obedience to the present 
 Power, which I cannot resist, and therefore must 
 submit to it. 
 
 3. That it is but just to promise fidelity, though 
 to an unjust Power, under whom I live and from 
 whom I have protection. 
 
 4. That it is the constant and avowed practice in 
 frontier towns for the inhabitants to take an Oath 
 to be true to that party which possesseth the 
 place ; and as soon as that party is ejected, they 
 are freed from the Oath, and swear to be faithful 
 to the contrary party. 
 
 5. That the Oaths of Supremacy and Allegiance 
 (for the Covenant I never took) bind not to im- 
 possibilities ; and since the Government is altered 
 against my will, as I am not able, so I am not 
 obliged to defend the King's person and authority, 
 &c. 
 
 6. That the present Power, though usurped, is 
 the only Power extant, and we must be subject to 
 that or none. And how can it be sin to promise 
 
40 MEMORIAL-INTRODUCTION. 
 
 what I cannot choose but perform, viz., to be true 
 and faithful to the Parliament, &c.? for had I the 
 will to betray or oppose them, I want the ability. 
 
 7. That by not subscribing I become a prey to 
 them, and thereby am made utterly unable, in a 
 civil capacity, to serve the rightful Prince, if he 
 should come in place to demand my assistance. 
 
 8. That the King, both before and since his 
 coming into Scotland, hath (if strong report of 
 some may be credited, who stick not to say they 
 have it from his own mouth) given leave to his 
 subjects rather to subscribe than suffer the loss of 
 their estates. 
 
 In your Resolution, I crave not only an answer 
 to these few, and it may be, frivolous Objections 
 to your sound and more discerning judgment, but 
 to any other of weight and consequence which you 
 can think upon for my further satisfaction. So 
 doing, you will engage me to subscribe myself, 
 Sir, 
 
 Your true and faithful friend 
 and servant in Christ, 
 
 Tho. Washbourne. 
 Dombleton in Gloucestershire, 
 
 Jan. the 7th [1650.] 
 
 Let me trouble you with this one Query more. 
 Whether, upon supposition that the words of the 
 
MEMORIAL INTRODUCTION. 41 
 
 Engagement may bear a double construction I may 
 take it in my own sense or in the Imposer's ? and 
 whether I ought to ask his interpretation before I 
 subscribe ? I add this at the request of a friend 
 who desires to be satisfied in this point. 
 To my very worthy and much esteemed friend 
 Dr. Sanderson, Rector of Boothby Paynell, 
 near Grantham in Lincolnshire, present these " 
 Dr. WASHBOTTRNE must have felt that he could 
 remain at Dumblcton. However he did so, there 
 can be no question that it was with the approval 
 of his conscience. 
 
 Incidentally in the Funeral-Sermon for COCKS, he 
 lets us know that the ' troubles ' of the period 
 saddened and perplexed him. Quoting a familiar 
 incident in the life of ORIGEN, who instead of 
 ' preaching ' from a certain text, closed the book 
 and ' wept ', he continues : " Such a comment, 
 would suit as well with my text, if with my book 
 I also shut my mouth and discoursed on it onely 
 with mine eyes : certainly my tears would prove 
 the more powerfull though the more silent 
 oratours 
 
 Interdum lachrymsB pond era vocis habent " 
 
 The words are typical of the whole man. A 
 shadow lay across his lif e : a soft, tender 
 
42 MEMORIAL INTEODTJCTION. 
 
 melancholy touched his ' spirit '. Fallen on ' evil 
 days ' he shrank from, not faced or wrestled with, 
 difficulty. He was stronger on his knees than on 
 his feet. It was meet that it should he so : for 
 
 ' Times so dire 
 
 Bent knees not lifted arms require ' 
 
 He was superhly true to ' the King ' as he l feared 
 God '. That he was penetrative enough to discern 
 the sham-loyalty of many of his associates his 
 * Epistle Dedicatory ' (ante) shews : none the less 
 did he ahide faithful. And yet you do not come 
 on him among the 'intriguers' of the Palace : you 
 do not find even the ' gossip ' of the day handy- 
 ing his name : you do not hear his voice in the 
 clash and clangour of ecclesiastico-politico Con- 
 troversy : you look in vain for ' Thomas Wash- 
 hourne ' on any of the old venal, sycophantic 
 pamphlets on ' Divine Right ' of Kings to ' govern 
 wrong.' He looks to me as fine a specimen of the 
 class Royalist as you meet with. 
 
 " Constant as the northern star, 
 Of whose true-fixed and resting quality, 
 There is no fellow in the firmament." 
 
 It only remains to say of the ' Divine Poems ' 
 now happily reprinted that while it were absurd 
 to claim for them the highest inspiration of the 
 
MEMORIAL INTRODUCTION. 43 
 
 true 'Makkar,' the ineffable light of the poetic 
 faculty, whereby the highest things are glorified 
 they yet deserve recognition and acceptance as a 
 small but definite and actual addition to the 
 treasury of England's sacred verse. The careful 
 and loving student will come on quaint touches, 
 and tender-coloured fancies, and occasional melody 
 of wording, and felicity of epithet, that remind of 
 f The Silurist ' and place WASHBOURNE in a niche 
 with the ' singers ' of < The Temple ' and ' The 
 Synagogue/ 
 
 ALEXA1SDEB, B. GROSAET. 
 
 15 ST. ALBAN'S PLACE 
 
 BLACKBURN, LANCASHIRE. 
 
 ..j 
 
TABLE. 
 
 Page. 
 
 Testimonies in Verse to the Author 57 
 
 Affliction brings man home 100 
 
 The Accident 230 
 
 The Ague 229 
 
 Angels our guardians. Psal. xci., 11, 12, .. 95 
 
 The Antipodes 181 
 
 AUSaints i 203 
 
 The Ascension 200 
 
 The Passing Bel 185 
 
 The Blind man. MARK x., 61 134 
 
 God's Bottle. PSAL. LVI., 8 89 
 
 The Heavy Burden. PSAL. xxxvin., 4 .. .. 87 
 
 The Bush Burning. EXOD. HI., 2 73 
 
 Care cast on God. 1 PET. v., 7 . . . . . . . 162 
 
 The child and the old man 225 
 
 Christ's Second Coming compared .. 181 
 
 Christ calumniated. MATTH. xi., 19 .. .. 131 
 
 Christ's Cup. MATT, xxvi., 39 132 
 
 To Christ Jesus 235 
 
 The Church black but comely. CANT. i. 6 . . . . 109 
 
 The Circulation. ECCLES. xn., 7 107 
 
 No continuing city. HEB. xiii., 14 .. . . . . 158 
 
 Tho good man's clothing. JOBXXIX., 14.. .. 80 
 
46 TABLE. 
 
 Page. 
 
 The Circumcision 198 
 
 Man complaining without just cause. LAM. in., 39 114 
 
 Country Disputations 228 
 
 To-day heare God's voice. PSAL. xcv., 8 . . . . 97 
 
 An Apostle a Divel. JOHN vi., 70 138 
 
 Of Divine Love 172 
 
 The Dove and the Serpent. MATTH. x., 16 . . 130 
 
 The Dream 196 
 
 The Drunkard 224 
 
 God's two dwellings. ISA. LVII., 15 112 
 
 TheEccho 173 
 
 Faith and works. JAM. n., 20 161 
 
 Fear of falling. 1 COR. x. 12 150 
 
 Former favours earnests of future. I SAM. xvn., 37 79 
 
 The Fountain. ZECH. xin., 1 123 
 
 To Doctor Hammond 218 
 
 The Best Harbinger. JOHN xiv., 2 143 
 
 The good Harvest 193 
 
 No Hiding from God. GEN. m., 8 71 
 
 The Christian's hope not in this life. 1 COR. 
 
 xv., 19 151 
 
 God's Jewels. MAL. m., 17 125 
 
 The impartial Judgment. REV. xx., 11, 12 . . 163 
 
 The Inquisition. ZEPH. i., 12 121 
 
 To his kinsman Sir E. B 214 
 
 TotheLadyM.C 221 
 
 TotheLadyM. T - 216 
 
 TotheLadyP 217 
 
 To the Lady B 215 
 
 The Larum 186 
 
TABLE. 47 
 
 Page. 
 
 Against going^to'Law for trifles 222 
 
 Much in a little. PSAL. xxxvu., 16 85 
 
 The three lives of a Christian. GAL. 11.. 20 . . 155 
 
 To the malicious man. 223 
 
 What is man ? PSAL. vni., 4 83 
 
 To one that married a rich, but most unhandsome 
 
 woman 226 
 
 The Mystical Marriage. HOSE A n. 19 .. .. 115 
 
 To his Cousin, Mistriss M. B. .. 219 
 
 The Mist 221 
 
 None but God. PSAL. LXXIII., 25 90 
 
 Paul's Paradox. 2 COR. xn.. 10 154 
 
 Passion without reason. JONAH rv., 1 117 
 
 The Pastoral 174 
 
 The Path of the Just. PKOV. iv. 18 102 
 
 Christ persecuted in his members. ACTS rx., 4, 5 145 
 
 Peter's prayer. LUKE v., 8 137 
 
 The power of Prayer. EXOD. xxxn., 10 . . . . 74 
 
 Lay -men's preaching 190 
 
 Upon Doctor Prideaux 212 
 
 A Poem of Grotius translated 205 
 
 Two of Boethius translated 209 
 
 TheEace. PHIL, ui., 13, 14 157 
 
 The Kesurrection 199 
 
 The Rock. NUMB, xx., 11 76 
 
 Scylla and Charybdis 188 
 
 Secret things belong to God. DEUT. xix., 19 .. 77 
 
 The Holy Separatist. PSAL. rv., 3 82 
 
 The Snake in the Garden 171 
 
 SnowinMay 233 
 
48 TABLE. 
 
 Treasures only in heaven. MATTH. vi., 19, 20 126 
 
 The Temple of the Holy Ghost. 1 COR. vi., 19. . 148 
 
 The contrary effects of Tobacco 192 
 
 The Tooth-ach 185 
 
 Upon denyal of Tythes 178 
 
 The Vine wasted. PSAL. LXXX., 12, 13 .. .. 92 
 
 The Way, the Truth, and the Life. JOHN xiv. 6 144 
 
 The Wind and Sunne 194 
 
 The soul's wish 180 
 
 The wounded spirit. PROV. xvm. 14 104 
 
 Youth's Memento. ECCLES. xii.. 1 . 106 
 
TO THE HEADER. 
 
 Not any itching ambition to bee in print 
 though a very catching disease of the time but a 
 very zealous affection to be doing some good 
 though by weak meanes hath inclined the Authour 
 to the publication of these Papers, in hopes that the 
 reading of them may make some pious impressions 
 on thy soul, as the writing of them did in his. 
 He is no pretender to extraordinary gifts of the 
 Spirit, as too many are, who have very little, or 
 no evidence to command or approve them to 
 others, whatsoever high conceits they may have of 
 themselves. Yet he is modestly confident that 
 as these his Meditations now running in verse, 
 streamed for the most part from the Sanctuary, 
 the Fountain of the Sacred Scriptures, so in some 
 measure they derive a tincture from those holy 
 Waters ; which though they may not relish well 
 with the captious critick, or the sullen Cinnick, to 
 
52 TO THE HEADER. 
 
 to whom they are not intended, yet hee believes 
 they will not displease the charitable and con- 
 scientious Christian. Presuming that thou art 
 such, he is bold to present them to thy view in 
 print, and thee to God, in prayer, desiring thee to 
 esteem of him no otherwise then of thy servant 
 in Christ, 
 
 TH. WASH[BOUKKE]. 
 
53 
 
 NOTE. 
 
 The original title-page of these * Poems ' will be found 
 below.* The collation is as follow : Title-page To the 
 Reader pp. 3 Prefixed ' Testimonies ' &c., pp. 6 Poems 
 pp. 141. G. 
 
 * DIVINE 
 POEMS 
 
 WRITTEN 
 BY 
 
 THOMAS WASHBOURNE, 
 
 Bachelour in Divinity. 
 
 Omnt tulit punctum, qui miscuit utile dulci* 
 
 A Verse may find him, who a Sermon flyes, 
 And turn delight into a Sacrifice. 
 
 Herbert's Church Porch. 
 
 LONDON, 
 
 Printed for Humphrey Moseley, at 
 
 the Princes Arms in 8. Paul's 
 
 Church-yard. 1654. 
 

 TESTIMONIES &c. 
 TO THE EIGHT HONOURABLE 
 
 MY EVER HONOUBED LABY, 
 
 THE LADY VEEE. 1 
 
 MADAM, 
 
 JOME of these Papers coming to your view, 
 
 Eeceiv'd incouragement from you, 
 You first commended them unto the Press 
 
 And therefore I could do no less 
 Then give them these commands, 
 First that they kiss your hands, 
 Then at your Honour's feet let them fall low, 
 Confessing they their heing to you owe. 
 
 1. For a full and singularly interesting memoir of this 
 lady-Puritan see ANDERSON'S * Memorable Women of 
 Puritan Times,' p.p. 31-85, (2 vols., 1862.) She was 
 the fast friend of good Dr. RICHARD SIBBES, who dedi- 
 cated his " Bruised Reed " to her and her husband. 
 It was to Lady Vere the Parliament entrusted the 
 care of the Children of Charles I. She died on 25th 
 December, 1671, in the 91st year of her age. Gurnall 
 preached her funeral sermon. Cf. My Sibbes, vol. i, 
 LXXIV., 35. G. 
 
56 TESTIMONIES. 
 
 Nor is this all, but let them further say, 
 
 I owe you more, and more would pay 
 If I knew how ; yet 'tis my hopes you will 
 Take this in part of the whole bill. 
 As patient creditors use 
 Those debtors, who their dues 
 Acknowledge, and by r fair intreaty win 
 A longer day to pay their money in. 
 
 TO HIS EVER HONOURED MOTHER, 
 
 THE 
 
 UNIVERSITY OF OXFORD. 
 
 ET Poets pray the gods their wit t* inspire, 
 
 My holy flames are kindled by thy fire ; 
 
 My Muse drinks at thy fountain, thou alone 
 To me Parnassus art and Helicon ; 
 And though that some would dam up all thy 
 
 streams, 
 
 And with their new lights put out thy old beams, 
 Yet I shall pray, and hope Heaven will me hear, 
 That thy Light still may shine, thy Spring run 
 
 clear. 
 
 I tender thee this slender offering, 
 "Wishing that I a better had to bring ; 
 But what it wants either of wit or art, 
 To make it up, I here present my heart. 
 
TESTIMONIES. 57 
 
 TO HIS LEARNED, PIOUS FRIEND 
 THE AUTHOUR. 
 
 |OST do but sin in verse, and pale sheets dress 
 Fitter to cloath their pennance then the 
 
 Press ; 
 
 And all their vain, though most advanced rimes, 
 Are but soft mischiefs and ingenuous crimes, 
 For to write well, where it is ill to write, 
 Is to trangress a poem, not indite. 
 
 Loose fancies frenzies are, and our fond layes 
 
 Require more wreaths of hellebore then bayes. 
 
 But from thy guided choice thy poem is, 
 
 Not thy distemper, but thy artifice. 
 
 Thy numbers are thy weal, yet not thy fit 
 This is not to impart, but hallow wit. 
 
 MARTIN LIEUELLIN M.D. 1 
 
 ON THE AUTHOR. 
 
 |HE Muses met to find a way (though late) 
 Their servants trespasses to expiate, 
 And make amends for the wit vainly spent, 
 On many an ungracious argument. 
 Urania said, I have a man of worth, 
 "Whose verse is holy, he shall put it forth. C. B. 
 
 1. The odd-witted author of a small volume of rough- 
 shod verse called ' Men Miracles ' [1656.] G. 
 
TO THE READER OF MY DEARLY LOVED, 
 
 BECAUSE TRULY PIOUS FRIEND, 
 
 MR. T. W's RELIGIOUS POEMS. 
 
 L"W neer, but draw devoutly, for you may 
 Better keep hence, then come and be away ; 
 And yet approach still, though thy soul 
 brings none, 
 
 That it may carry hence devotion. 
 Expect, if thou be such, some loose sin here, 
 That so thou moist be caught at unaware : 
 80 Heathens, when to Christian slaughter they 
 "With Pagan hate flock'd only to annoy, 
 Did return Converts, and there learnt to do 
 What they saw done, hope, confess, and dye too. 
 He that came snake, and serpent, sting and hiss, 
 Did return man ; for there he left all these ; 
 He that did come, and but in part a man, 
 "Went back a whole and intire Christian. 
 He that was got so far would still go on, 
 
TO THE READER. 59 
 
 And by God's faith reach up to God's own S<>n ; 
 
 Serpent too much, and man t<> littlr : I 1 
 
 And Christian too : he would be saint and d\v. 
 
 Bathe in these Sion streams, that ev'n thou lu-iv 
 May'st be a star, a sun i' th' upper sph 
 This is the way to both, way and end, this 
 Wil infuse piety, and that assure blisse ; 
 This wil that serpent of thy heart unskin 
 And to thy false brow add a man within ; 
 Make thee love God, and man ; unlike him, who 
 'Cause he can't hit God, shoots his image through ; 
 
 \s-ill first teach thee to escape his In 1. 
 And then convey theo whence that Serpent it 11. 
 Till thus thou lov'st and loath'st, it is not safe 
 To tcl thee all the holinesse of each leafc. 
 For what to cock, is jewel, pearl, to sow ? 
 His chaffe, her husks, are pearl and jewel too. 
 
 Here is no chaffe nor husks : the Prodigal 
 May hither come, and find it good corn all ; 
 Come hither they who the vain poets prize 
 For their unsens'd verbal hyperbolies ; 
 Can they expresse beyond a heav'n ? Here 
 You have that only, and what came from there ; 
 Make they a god, and then by him rehearse ? 
 The God that made this man fils all his verse. 
 
 1. Ay. G. 
 
60 TO Tin: i;i \m:i:. 
 
 Docs a fair virgin teach tin in to indite ? 
 Faith is liis lady, by whose beams to write; 
 HIT .nid h< r (J>1 he loves, more then all they 
 Can by their false gods to tln-ir false lovers say. 
 
 Expect no fond l invokings : we confesse 
 There is no gi-niu- In-id.- holincsse. 
 "Were this left out, had he another thcame 
 Child's straw and bubbles, would be all the gem me ; 
 How many, and none, compose and not compose ? 
 For without this 'tis neither rime nor prose ; 
 Bead this man's storms, this man's fairer weather, 
 Compare them both to none, nor each to either ; 
 What get you ? but that you can only tell 
 This line's like that, a decaysyllablo : 
 That ho was knight ! he, gentleman ! their fire 
 Tun'd not to David's but Apollo's lyre ; 
 And that because there li's in neither even 
 What was in Johnson's 9 self, a close to heaven. 
 
 How many shillings have I thrown away, 
 To read in Monteigne 8 his own prose-essay, 
 Mixt with some lay because but prophane song 
 Unspirited with firm religion. 
 When I read ' Finis ' this is all I know 
 
 1. Fooliah. G. 
 
 2. Can this be Ben Jonson (sometimea spelled Johnson.) ? 
 3. Montaigne. G. 
 
TO THE READEE. 61 
 
 Both arc the same piece, author and work too ; 
 His hook's his self ; when that my hand does carry 
 I graspe both Caesar and his Commentary. 
 "Why did I give so much that I might look 
 On a French picture, not worth a French cooke ? 
 One qitelque chose, and you have him : I could eat 
 The author now, and sel him to buy meat. 
 
 Cartwright 1 is wit throughout, but I read o're 
 More then his four playes, his last pious four ; 
 And then his several gratitudes unto 
 TTim whose head taught him, and purse fed him 
 
 too; 
 
 "Who gave him to buy books and gave him skil 
 In each of them to chuse out well from ill ; 
 The learned, pious, constant Duppa 8 : ho 
 "Who was and is still, reverend in those three ; 
 "When these three, voice, and pen, and heart, cannot 
 
 1. William Cartwright a 'seraphical preacher ' according 
 to Anthony a-Wood : but author of various Tragedies 
 and Comedies, before and after taking holy orders. Tho 
 praises of him by contemporaries are prodigal to ludicrous- 
 ness now. Even Ben Jonson said " My son Cartwright 
 writes like a man." Does this point out the allusion supra 
 to be to * Ben '. G. 
 
 2. Brian Duppa Bishop of Chichester, and afterwards of 
 Salisbury. He died in 1662, so that he might read these 
 flattering if not fulsome lines. G. 
 
TO THE REAP! K. 
 
 No not Cart - >\rn enough celebrate : 
 
 In tln-<i- In- kept ('hri-t's law, lovMGod, and then 
 
 next act was to pay his <lrht to men : 
 He di'l it here : for this one to him wou'd 
 Be universal, ev'ry neighbourhood 
 Though he out-sobers, out-words, out-wits all, 
 Grave Virgil, Horace nice, salt Martial. 
 Yet more then his though unprofane verse, 
 
 wouM 
 
 Intrench 1 my sail in his diviner flood ; 
 Those sermons in which ho did wind about 
 Our passions, more then Cicero could do't 
 In which he did out-sense deep Plutarch's skil, 
 
 1 taught so wel almost all else taught ill, 
 Unlesse when's Father Duppa 'gan to preach 
 Who us to live, and taught him too, to teach. 
 Oh, for that text where he forbad to ly 
 
 prest home truth, in unbound poetry ! 
 Where David-like he did instil and charme 
 Us to be honest, though to our own harm 
 Charged truths upon us, such as do shine hero 
 i- sinal volume, scorn'd and damn'delsewh' 
 < . tor his Passion-text, that we might buy 
 Th' inestimable piece at sixpence 
 That \ve that winepresse which at Edom was 
 
 1 This word is imperfectly printed and may be 4 In-dronch. ' G 
 
TO THE READER. 63 
 
 And Christ's Church trod, might taste from a new 
 
 press ! 
 
 And here we hav't i W dialogue between 
 Christ, angels, and apostles, of slain sin ; 
 Jesus is up again, He did not die, 
 He but lay downe that Death itself might lie. 
 I, who this book throughout love, adore here 
 As though all Horace was to Scaliger 
 Precious and rich, yet above all the rest 
 He did affect 1 his Lydia dialogue best 
 J I . \\ho t'ave made that would give empire, though 
 A world he offer here, he bids too low ; 
 For as the whole is sacred, and each line 
 Though 'tis not God yet it is each divine ; 
 So here 'tis not apostle only who 
 Does speak, and angel, but 'tis Jesus too ; 
 What would that Learning's lover now impart 
 To speak with an apostle heart to heart ? 
 For they did not converse, as some of late 
 "With face of love but with a breast of hate 
 What would his inquisition give to hear 
 An angel vocally round him i* th* care ! 
 What would he ? nay, what would he not bestow? 
 A world ! almost another Jesus too ! 
 To hear his own Christ speake, who since sixteen 
 Last hundred years, was neither heard nor seen. 
 
 1. Choose=prefer. G. 
 
64 TO Tin 
 
 Thi< copy i< tin- M -id Jrmis: and 
 The rest do all as one John Baptist stand 
 Round about this : L.TMIV, behind, each where 
 To make that way plain for the Lord t' appear. 
 This copy is the Word, and the rest arc 
 The voice and echo of tliis chanu ? 
 This is the supreme heavni, without this 
 Is heaven too and what's in heaven, hlisse. 
 
 But when he does joyes of heaven 
 (Van-lull, and without dread pains of hi -1 ; 
 Whither tin- Saviour Christ does convey some, 
 And whither the Judge Christ does others doomo 
 How does he with mixt artifice contrive 
 Either t<>r fear or love, that all should live ! 
 I dare not name all, lest I emulate 
 The bulk of his town, with my swelling gate. 
 
 APOSTROPHE TO THE AUTHOR. 
 
 You Sir, who study and sport too, this way 
 Whose spare hours heaven, and whose serious day ; 
 Whose two week-sermons are to others aim ; 
 Whose whole week-life is to that your own claim. 
 Who preach both waies, b ' example and by rule, 
 Whose life's a sermon, and whose house a school 
 Who your own self do, without lure, supply 
 
 h breath and patt -me, this twin curacy ; 
 Who moke each day the Lord's, whilst there ore 
 
 some 
 
TO T1TE READFR. 65 
 
 Do grudge him one in seven ; who make your home 
 To be His pious house, while some there are 
 Who scarce allow Him His own House for prayer ; 
 You who do read, and meditate, and live 
 Scripture, and thereby midst of world's frowns 
 
 thrive ; 
 
 You know, they who on Gospel's first word look 
 Learn from that first word, this is all the book. 
 They who proceed, and search on, find that this 
 Is only Scripture, all else writ amiss ; 
 Tli. v who make ftirtln-r y< t, know tin re's not one 
 Word besides this : This is the Word alone. 
 And yet, though nothing else is book, but what 
 God Himself made, the man, not that he wrote ; 
 Though nothing else be Scripture, but pretence 
 Because if not the same with this, not sense ; 
 Though nothing else be Word, 'cause parrots may 
 Without this, talk to as good ends as we ; 
 Yet as those birds are said to come more near 
 To what we speak then other fowles o ' th ' air 
 Because they imitate our cadencies : 
 So we do more speak when w* approach to thec. 
 Blest be the charity then, of your wise choice 
 Not to vex us with an unmatter'd noise ; 
 Since though in hundred sheets of paper, he 
 Has silent been, who does not edifie. 
 Since without this, though Stentor be our roare 
 
66 TO TITE READER. 
 
 Hr huth <:iil li << tin ii th' mud bul or wild boar ; 
 Since without this, each other book's a crime ; 
 It robs my purse, and \\ 1 ik-ur, my time : 
 
 t be your guidance too, that t ' all were giv'n, 
 Both to discourse, and write, tuul print for heav'n ; 
 He that writes next, this is his praise or curse 
 He makes the reader if not I- tt> r, worse. 
 But Mend, you often aske why 'tis that I 
 Preach to th' next ear, and not to th' distant 
 "Why 'tis that I, wh* have taskt myself a sell- nine 
 In Learning's own behalf, forbear that tin ,1111*-, 
 Pray ask no more ; how can you wish my IK ir 
 "Were come to'th birth, win n there's no midwifo 
 near? 
 
 Copy't once more, and t-l tin brave Lord N 
 ; io Mecamas, and I wil write then. 
 
 Habos hocc, 6 manu subitanca, propo in-cogitanter effusa, 
 quippo ab oo cujus nulla in instituto pars eat. Til.i 
 placere, (qui cum occterb D f trtunao ludibriia 
 
 ct insultibus par ea, ondiqaaquo similis et Tibi constans ; 
 soli illiua Approbanti Lenocinio iraaoeres, vir aliter Pa- 
 catisaimuB) sod lectori tuo, voco invitatoria, prodcsso ; ejus 
 interest, non tui, quod Fcrcoloo hooc, e Fromptuario tuo 
 anatantia, ut sitiat ipsc, Collando ; Unum hoc mihi (cujus 
 ^t/X^f <**f"*, Facultatisquo qualia-cunquo, aut quanulla 
 ( unqur in animo oat. Res Angosta Domi Tumulus socnn- 
 dut>) aatU est utnuuquc (quod oet omne) punctum tulibti 
 
TO THE RPADER. 67 
 
 Tu. Vale hie, fled e supra Internes Angelas ipso Tu, diu ; 
 Vale supra inter Affines Angeloe tuos : semper sod Soro. 
 
 July 26, 1653. Gulielmus Towers, B. D. 
 
 ON THE DIVINE POEMS OF HIS FRIEND 
 THE AUTHOR. 
 
 Some say a poet's born, not made ; but I 
 
 Say he's twice born that made this poesic. 
 
 Nat are imparted little to his wit 
 
 'Twos grace which had the greatest hand in it ; 
 
 His pen came from the wing of th' holy Dove 
 
 Dropping no gall, but innocence and I 
 
 No scurrilous obscenity to make 
 
 It vendible, and with the rabble take ; 
 
 No tenter-stretch't conceits, no puff-paste strains 
 
 Which serve not to instruct but wrack men's brains ; 
 
 No such as their invention draw from wine 
 
 And reele into a verse : but all divine 
 
 Clear as the beams are of th' inlightncd day 
 
 Smooth as the galaxy or milkic way, 
 
 Pure as Ezekiel's waters, which did glide 
 
 Forth of the Sanctuary on each sid ; 
 
 Made not to please the pallat of the foule 
 
 And carnal man, but to revive the soul 
 
 That humbled is at night and same of sin ; 
 
 To cheer his spirits, comfort him within j 
 
68 TO THE READEB. 
 
 To scare bold sinners from their wicked course 
 
 And win them to a prnitrnt remorse; 
 
 That they who take these poems up as men 
 
 May lay them down as saints, made by his pen ; 
 Thus Ambrose catch't an Austin by his quaint 
 li\inity, the Manichee turn'd saint. 1 
 
 F. P. 
 
 1. Seo the memorable confession ' in the Confessions of 
 Augustine, Book v. xm. 23 : xnr. 24. A few words will 
 doubtloas interest the English reader. "Though I took 
 no pains to learn what he spake, but only to hear how he 
 
 pake yet together with the words which 
 
 I would choose, came also into my mind the things 
 which I would refuse : for I could not separate them. And 
 while I opened my heart to admit how eloquently he 
 pake' there also entered 'how truly he spake' : but this 
 by degrees./ Ct mySibbes, Vol 1. p 184. G 
 
ibine |Jocms. 
 
NO HIDING FROM GOD. 
 
 " And Adam and hit wife hid themselves from tlie 
 presence of the Lord God, amongst the trees of tlie 
 Garden." GEN. ra. 8. 
 
 fancies sin in our First Parents 
 wrought, 
 
 That they a hiding-place so quickly sought 
 From God's all-seeing Eye ? As if that Ho 
 Who form'd the eye, l were blind and could not see 
 Thorow the thickest trees, or darkest shade, 
 Which in that Garden He Himself had made. 
 Such simple fools are their posterity, 
 Who seek out places of obscurity 
 To sin unseenc, and mask themselves all over, 
 That God should not their wicked deeds discover ; 
 As though that they from Him themselves could 
 
 shrowd, 
 Like Juno from Ixion in a cloud. 8 
 
 1. Psalm xcrv. 9: Cf. Jeremiah xxui. 24. G. 
 
 2. Piudur, 1'yth. ii-39 : Euripides, Phoen. 1185 : Lucian, 
 
 Dial. Deorum. 6. O. 
 
72 NO HIDING FROM GOD. 
 
 Or like tho wood-cock hide their heads, and thm, 
 'Cause they see none, think none sees them agen. l 
 
 not deceiv'd, a double folly li 
 In sinning first, then hoodwinking God's eyes. 
 All's ono to Him, the dorknesse and tho light, 
 The night as clear as day is in His sight. 
 Think not by putting of a candle out, 
 Or drawing of a curtain round about 
 Thy bed, or by fast-barring of thy door, 
 To shut God out, or make Him see no more ; 
 Thou canst not be invisable to Him, 
 "Who did behold thy substance, every limmo 
 And member of thy body, ere that they 
 Were perfect, * and received day by day, 
 Tin ir form and fashion ; the womb to Him was 
 Cleare as the chrystal, or the purest glasse, 
 Search the world's closest corners o're and o're, 
 'Mongst all thou canst not findc a place that's more 
 Invisible and secret ; then reveal 
 Thy sin to God, which thou canst not conccalc ; 
 And what thou canst not hide from Him, confesse : 
 So seeing, Hee'le not see thy wickednesse ; 
 But with the whitest robe will cover thee, 
 That without fear or shame thou may'st Him see. 
 
 1. Usually applied to the Ostrich. G. 
 2. Psalm cxxxix. 16. G. 
 
73 
 THE BUSH BURNING. 
 
 " And the Angel of the Lord appeared unto him in 
 aflame of fire, out of the midst of a bush ; and he 
 looked, and behold the bush burned with fire, and was 
 not consumed. ' ' EXOD. n i . -2. 
 
 JOE! hero a sight 
 Presented to the e} 
 A Bush on fire flaming bright, 
 Yet not consum'd ; a wondrous mysterio. 
 
 The Bush, the Church, 
 Affliction is the fire, 
 "Which serves not to destroy, hut search 
 And try her gold, raising the value higher. 
 
 It gathers dust, 
 And sullied is with ease, 
 Wherefore to rub off all the rust, 
 To cast it in this fire God doth please. 
 
 "Whence it comes forth, 
 Far brighter then before, 
 And is advanced much in worth : 
 One pound being equal now unto a score. 
 
 This Bush that flame 
 Could never long withstand, 
 
74 THE BUSH BUKNIKG. 
 
 Unlesse the Lord were in the same ; 
 Tis He that doth uphold it with His hand. 
 
 Whiles He is th< -i 
 And doth His light dispense, 
 The heat we need not greatly fear, 
 
 Ho\v-( i. it may seeme grievous to our sense. 
 
 For though we be 
 I' th' fiery furnace cast, 
 Our faith the Son of God may see, 
 Preserving of our very haires from waste. 
 
 Much more He will 
 By His Almighty anno 
 Defend the souls of His Saints still, 
 That by this fire they shall sustaine no hannc. 
 
 For this fire shall, 
 Like that which snatch'd away 
 
 Prophet once, transport them all 
 From this world's sorrows to a world of joy. 
 
 THE POWER OF PRAYER. 
 
 " Now therefore let Me alone, that My wrath may 
 wax hot against them, and that I may consume 
 :' EXOD. TITTT. 10. 
 
 |HAT a commanding power 
 There is in prayer ! Which can tower 
 As high as heaven, and tie the hands 
 
THE POWER OF PRAYER. 75 
 
 Of God Himself in bands, 
 That He unable is to loose the raines 
 To Justice, til released from these chains ! l 
 
 Samson could break his cords 
 As tow, and yet the Lord of Lords 
 "Who gave that strength to Samson, can 
 
 Not break the cords of man ; 
 Man makes his Maker pray, ' Let Me alone 
 That on .this people My wrath may be shown/ 
 
 Since then such vertue lies 
 In prayer, as will exorcise 
 The Almighty, and fast bind His arms 
 
 In spiritual magick charms ; 
 for another Moses now to pray 
 That the like benefit wee might enjoy. 
 
 But God's wrath long hath been 
 Against us hot ; a signe our sin TIC 
 Cries lowilrr tin n our prayers to God, 
 
 Which makes Him use His rod. 
 "When once our prayers grow more fervent, then 
 "We may expect they'l bind God's hands again. 
 
 1. Cf. Thomas Fuller's ' David's Heartie Repentance ' 8 
 13. See my privately-printed collection of the * Poems 
 and Veree-Tranalations ' of Fuller, pp 56-58. 
 
76 
 
 THE I JOCK. 
 
 " Motes lift up his hand, and with his rod smote 
 the rock twice, and the water came out abundantly, 
 and the congregation drank. Num. xx. 11." 
 
 iT wonder's this, that there should spring 
 Streams from a rock to quench a people's 
 
 thirst? 
 What man alive did e're see such a thing, 
 
 That waters out of stone should burst? 
 Yet rather then Israel with drowth should die, 
 God by a miracle wil them supply. 
 
 What wonder's this, that from Christ's side, 
 Water and blood should run to cleanse our sin ? l 
 This is that fountain which was opened wide 
 
 To purge all our uncleannesse in ;* 
 But this the greater wonder is by farre, 
 As substances beyond the shadows are. 
 
 Christ is that spiritual rock* from whence 
 Two Sacraments derived* arc to us : 
 ng the objects of our faith and sense, 
 Both receive comfort from them thus, 
 
 1. John xrx. 4. O. 2. Zcchariah xm. 1. Q. 
 
 3. 1 Corinthians x. 4. 4. Transmittud=communicutod. G. 
 
THE BOCK. 77 
 
 Eathorthon we should faint our Rock turns Vine, 1 
 And stayes our thirst with water and with wine, 
 
 But here's another rock, my heart 
 Harder then adamant ; yet hy and by, 
 If by a greater Moses struck, 'twil part, 
 And stream forth tears abundantly. 
 Strike then this rock my God, double the blow, 
 That for my sins, my eyes with tears may flow ! 
 
 My sins that pierc'd Thy hands, Thy feet, 
 Thy head, Thy heart, and every part of Thee, 
 And on the cross made life and death to meet : 
 
 Death to Thyself, and life to mce, 
 Thy very fall does save ; happy strife, 
 That struck God dead, but raised man to life. 
 
 SECRET THINGS BELONG TO GOD. 
 
 " Secret things belong to the Lord our God, but those 
 things which are revealed belong unto us, and our 
 children for ever, that toe may doe all the words of 
 this Law." DEUT. xux. 29. 
 
 1. John xv. l. G. 
 
78 SECRET THINGS BELONG TO GOD. 
 
 JHIS was good doctrine once, but now 
 We not contented are to know 
 What God thinks good for to r 
 Unlesse wo with Prometheus stt ah 
 Some fire from heaven ; * or commit 
 A rape on Potto*' Divine Wit, 
 Or pick Jove's lock, and secrets get 
 Out of his closest Cabinet. 
 We with the Bethshemites dare pry 
 Into God's Ark, and cast an eye 
 'Within the vaile, although that wee 
 Or blinde, or dead straite stricken be ;* 
 Such boldnesse wel deserves to have 
 No eyes, or else a suddaine grave. 
 He that would know more then is fit, 
 I its his life as wel as wit. 
 And while he seeks what God hath hidden, 
 He eats again the fruit forbidden. 
 So striving to be overwise, 
 Is justly banisht Paradise. 
 But if we would know safely m" 
 Let's practice what we knew before ; 
 Nor search His secret wil into, 
 
 1. Acschyliw, Prom. 110. G. 
 
 1. 1 Sjiiiiu. 1 vi. 1'J. O. 
 
79 
 
 But His revealed let us doe ; 
 
 Tis that concerns us most : the way 
 
 To understand is to obey. l 
 
 FORMER FAVOURS EARNESTS OF FUTURE. 
 
 " David said, moreover, The Lord that delivered m$ 
 out of the paw of the Lion, and out of the paw of the 
 Hear, He will deliver me out of the hand of this 
 Philistine." i. SAM.rm. 37. 
 
 HY should I doubt God's providence, 
 Or fear Hee'le not protect me in my 
 
 wayes? 
 Since He His goodnesse stil to me displuyes, 
 
 And proves it by experience. 
 One day another certifies, and saith, 
 Each several Mercy doth confirm my faith. 
 
 His former favours earnests are 
 Of future ; He that saved mee from the Bear 
 "Would not permit the Lyon me to teare. 
 
 And He that of me took such care, 
 As from the Lyon's paw to set me free, 
 Will from this Philistine deliver me. 
 
 Lord, from a fiercer Lyon Thou 
 Hast saved me by Thine Almighty power : 
 
 1. John vn. 17. G. 
 
80 FORMER FAVOURS EARNESTS OF FUTURE. 
 
 I mean that Lyon which sought to devour 
 
 My soul and hody. Shall I now 
 Suspect that Thou who spar'dst me from the di \vl, 
 Wilt let mo perish hy a lesser evil ? 
 
 I am resolv'd to fear no more 
 What man can do, though he Golia he, 
 Much less a bear or lyon ; though I see 
 
 Him ne're so much against me roaro ; 
 I have so oft been rescued by Thine arm, 
 That I believe nothing shall do me harme. 
 
 THE GOOD MAN'S CLOTHING. 
 
 < I put on EightoounHS*, and it clothed me." 
 JOB zxix. 14. 
 
 TAB sin brought shame into the world : til 
 
 then 
 
 There was no nakednesse 'mongst n 
 And till they 'put on Bighteousnesse,' they wil 
 
 Though clad in gold be naked stil ; 
 They may their clothes change every day, yet find 
 That clothes they want, unless they change their 
 mind. 1 
 
 1. Cf. Fuller's before unpublished * Epigrams' in my 
 volume of his 'Poems ' Ate., as ante. N. 1. p 221. G. 
 
THE GOOD MAN J 8 CLOTHING 81 
 
 The newnesse of the fashion's not enough, 
 Nor yet the richnesse of the stuff, 
 
 To cover the soul's nakednesse within, 
 
 Whiles tis deform'd with deadly sin. 
 
 The Gallant without grace, for all his brags, 
 
 Is worse attir'd then Truth that goes in rags. 
 
 What matter is't if that his body be 
 Adorn'd with all the bravery 
 
 His wealth can compasse, or his wit invent : 
 For all this costly ornament, 
 
 If he be destitute of Kighteousnesse 
 
 To clothe his soul, bee's naked ne're the lease. 
 
 God looks into my inside, and if there 
 He see that I do vertue weare, 
 
 And that the habits of my mind are white 
 As Innocence, and clear as Light ; 
 
 Then He invites me as a proper guest, 
 
 Being thus apparrerd, to His Marriage-Feast. 
 
 Now Lord, since mine own righteousncsse will bo 
 Too short a robe to cover me ; 
 
 (For who alas, with so great store is clad, 
 But he to borrow may be glad ?) 
 
 Do thou some of Thine Owne on me bestow, 
 
 That's long enough for both of us I know. 
 
 
82 
 
 THE HOLY SEPARATIST. 
 
 " But know, the Lord hath set apart him that w 
 godly for Himself." PSALM iv. 3. 
 
 [EHOLD an holy Separatist, 
 Whose sanctity doth not consist 
 In setting of himself ap.-irt, 
 Both from the world, and his own heart 
 With a keep-back, as if that none 
 Must neer him come ; but stands alone, 
 Like the disdainful Pharisee 
 That thinks no man so good as he. l 
 No, ho himself doth most despise, 
 And humble is in his own eyes ; 
 So ful of meekness and so mild, 
 As is the newly-weaned child ; 
 His faith though firm is lowly built, 
 Judging his own, not other's guilt ; 
 This humble-minded man God deems, 
 So highly of, so well est< 
 That He divides him from the rest 
 And him impropriates for tin- best ; 
 To His own special use him takes, 
 And his select companion makes. 
 
 1. Luke xvm. 10 : Cf. Isaiah LXV. 6. Q. 
 
THE HOLT SEPARATIST. 83 
 
 The godly man most humble is, 
 There is no godly man but this. 
 Let me cast down my self among 
 The ordinary common throng ; 
 And with Paul make it my beli 
 That I of sinners am the chi 
 In lowlinesse of mind let me 
 Think that all others better be, 
 So that I with the Publican 
 Be the more truly Christian, 
 And God to His immediate 
 Attendance will me separate ; 
 Thus the Most High wil not diadiun 
 To make the lowest one of 'a traine , 
 And he that doth himself e abase, 
 Shal be prefer'd to highest place. 
 
 WHAT IS MAN ? 
 
 " What is man that Thou art mindful of him, or 
 the Son of man that Thou viritttt him f " PSALM 
 vm. 4. 
 
 |ORD, what is man that Thou 
 So mindful art of him ? Or what's the Son 
 Of man, that Thou the highest IK a\u 
 didst bow 
 
 2. 1 Timothy i. 15. G. 
 
84 WHAT 18 MAW. 
 
 And to hi- ;ii<l( didst runnc? 
 He is not worthy of the least 
 Of all Thy mercies at the best. 
 
 Man's but a piece of clay 
 That's animated by Thy ith, 
 
 And when that breath Thou tak'st away, 
 
 lice's clay again by death. 
 Ho is not worthy of the least 
 Of all Thy mercies, at the beet 
 
 Baser then day is he 
 
 For sin hath made him like the beasts that perish, 
 Though next the Angels he was in degree ; 
 
 Tet this beast Thou dost cherish. 
 Heo is not worthy of the least 
 Of all Thy mercies, hee's a beast 
 
 Worse then a beast is man, 
 "Who after Thine Own image made at first 
 Became the divcl's sonne by sin. And can 
 
 A thing be more accurst ? 
 Tet Thou Thy greatest mercy hast 
 On this accursed creature east 
 
 Thou didst^Thy Self abase, 
 And put off all thy robes of Majesty, 
 Taking his nature to give him Thy grace ; 
 
WHAT 18 MAH. 85 
 
 To save his life didst dye. 
 He is not worthy of the least 
 Of all thy mercies : one's a feast. 
 
 Lo ! man is made now 
 "With the blest Angels, yea superiour farre, 
 Since Christ sat down at God's right hand in heaven, 
 
 And God and man one are. 
 Thus all Thy mercies man inherits, 
 Though not the least of them he merits. 
 
 MUCH Iff A LITTLE. 
 
 " A littk that a righteous man hath, is letter then 
 great riches of the ungodly." PSALM XJLX.VII. 16. 
 
 |HE wicked rips Earth's bowels up to find 
 Treasures to fil his mind ; 
 Layes heaps on heaps, and riches gets 
 
 great store ; 
 
 For all that ho is poore, 
 Because he carries that about him which 
 
 Forbids him to be rich'; 
 A greedy mind that ne're can be content 
 With that which God hath sent, 
 But by ungodly waics graspeth more gold 
 
 Then's hand or house wil hold. 
 And what he thus hath got with care and pain 
 
86 MT7CH IN A LITTLE. 
 
 He fears to lose again ; 
 His conscience on the rack 1 is all the while, 
 
 It wil not let him smile. 
 Or meny be, since many a bitter curse 
 
 Helps to fil up his purse. 
 And what by fraud or force he compasscth 
 
 Shal vanish with his breath, 
 Or if unto his heire his wealth descends, 
 
 He lavishly it spends ; 
 Consuming in a few yeers which was not 
 
 In lesse then an age got. 
 Thus goods ill gathered many times we see 
 
 mine be. 
 But the condition of the godly's such, 
 
 In little he hath much. 
 And though that his possesions be but smal, 
 
 Yet his content is all. 
 He is as rich as Crautu,* though but poor 
 
 'Cause he desires no more. 
 If to his mind his state he cannot fit, 
 
 He frames his mind to it ; 
 And dines as wel upon a piece of bread, 
 
 As if on dainties fed ; 
 
 1. Spelled 'Wrack.' G. 2. Croesus? G. 
 
MUCH IN A LITTLE. 87 
 
 As mcny when he water drinks his fil, 
 
 As those that wine do swil ; 
 As warm in poore John Baptist's Camel's-hair 
 
 As those that scarlet wear ; 
 His conscience clear from sin, in peace doth rest, 
 
 And that's his daily feast. 
 Thus he heing rich i' th' midst of povertie, 
 
 Nor fears, nor longs, to die. 
 
 THE HEAVY BURDEN. 
 
 " My iniquities are gone over my head, at an heavy 
 burden, they are too heavy for me." PSALM 
 
 \.\ \vi 1 1. 4. 
 
 prosie can he compared to sinne, 
 It doth so spread 
 hout, within. 
 'Tis at my heart, and 'tis gone o're my head ; 
 No part is free from top to toe, 
 'Tis here, 'tis there, above, below, 
 
 Nor doth it only spread through every part, 
 
 'Tis heavy too 
 
 And on my heart, 
 Like lead it lyes, so that I cannot do 
 
THE HEAVY BURDEN. 
 
 The good I would j 1 the weight's so great 
 That under it I sink, I sweat. 
 
 Some fools indeed, whose hearts are hard as flint, 
 And neck's as steel 
 Take pleasure in't, 
 And run away with't, yet no burden 1 
 But sport make of it every day, 
 And with it as a feather play. 
 
 Whiles they make light thereof, let me i 
 And it avoid, 
 As if it were 
 
 The greatest plague by which man is d. t n \ 1 ; 
 The heaviest burthen, that will crock 
 My heart-strings, and even break my back. 
 
 And since I feel it such a ponderous thing, 
 A way I find 
 That ease will bring, 
 
 And from this plague, this burthen free my mind : 
 Upon Thy back Lord, let it fall, 
 That's strong enough to bear it all. 
 
 1. Bomaoa, VIL 19. G. 
 
89 
 
 GOD'S BOTTLE. 
 " Put Thou my tears into Thy bottle." PSAL. LYI. 8. 
 
 JO value tears I now begin, 
 Since Thou Lord dost provide, 
 A bottle for to put them in 
 That none shall fall beside ; 
 One drop will raise a sinner from a swound ; 
 What pity 'tis to spill them on the ground ! 
 
 I spill them when I spend them on 
 
 Vain trifles. Worldly losses, 
 They are not worthy of a groan, 
 
 Much less a tear. Such crosses 
 I rather should rejoice in, since they prove 
 The tokens of my heavenly Father's love. 
 
 When from the limbeck of mine eyes 
 
 My tears for sin distil, 
 That Aqua rite 1 Thou dost prize, 
 
 And with't Thy bottle fill. 
 let my tears for my sins only fall, 
 That so Thy bottle may preserve them all. 
 
 Then of them, Lord, a cordial make, 
 Against sin's poisonous sting, 
 
 1. Cf. Fuller, as before^ No. 40, page 229. G. 
 
90 
 
 Which \vh.-M niv IMMV: \\ith -i-irl <l>tl 
 
 May comfort to it bri' 
 
 Last a cottyriit/n ' make of tlu-m, which may 
 Take all the sorenees of niii. 
 
 NONE BUT GOD. 
 
 " Wlwmhawli* boot* but Thte? and there is 
 noneupw earth that I fain betide* Thee." PSALM 
 ., 35. 
 
 |AVE I not many th in -< inh<-:m-i\:m'! 
 
 Besides Thee, that are worth 
 The having and desiring ? Have I not 
 Some friends, some riches got, 
 Borne honours too ; and may increase my store 
 
 Of all these three yet more? 
 Excuse me then my God if tha- 
 And covet somewhat else for to enjoy. 
 
 Besides those earthly there are things in heaven 
 
 \\lii< h tor my use an 
 Tin- Sun, and Moon and Stars which do dispense 
 
 t li^'ht, heat, influi 
 Angels and Saints to whom in my distress 
 
 May I not make addresse ? 
 
 i Eyc-ilve' 6 
 
NONE BUT GOD. - 91 
 
 Excuse me then, my God if I repair 
 
 To these sometimes as objects of my praier. 
 
 Yet when I think a little better on 
 These things, I find there's none 
 
 That can compared be to Thee ; for Friends, 
 They are for private ends, 
 
 And do me courtesies, because I do 
 Courtesies for them too ; 
 
 But Thou a faithful friend wast unto mo 
 
 When by my sins I was Thine enemy. 
 
 For Riches they arc subject to decay, 
 
 And quickly fade away, 
 Honours are bubbles which the breath of men 
 
 Blowes in and out agcn. 
 Nor those, nor these, any true vertue have 
 
 Body or soul to M- 
 
 But Thou my riches and my honours art, 
 That savest both, and dost from neither part. 
 
 The Sun, Moon, Stars are goodly creatures, yet 
 
 As they rise, so they set ; 
 The Saints triumphant happy creatures are, 
 
 But know not how I i 
 The Angels glorious, yet but finite, seeing 
 
 They IIMVC from Tluc thrir 
 
''- >n. 
 
 Th>u ;irt my Sun which only I ad 
 
 Who .'lire ilid- :i .Iratll t'> Srt 11" 11! 
 
 Thou art all Saints in on , th.-y havr 1'rom Thoe 
 
 Alone ti 
 Thou art the Angel of the Covenant, 
 
 And wilt not M in. want : 
 
 Th.Mi mad'stme with Thy w>nl, ami with Thy 
 blood 
 
 Redeemd'st me : none so good, 
 So great as Thee in earth or II. a\ . n abides, 
 Aii'l th n t>iv I <h sire none besides. 
 
 THE VINE WASTED. 
 
 11 Why hatt Thou thin broken down her hedge, that 
 aU they thai go by plwk of her grape* ? The wild 
 boar out of the wood doth ro<>' nd the wild 
 
 beast* of the field devour it. Turne thee again T 
 God of Ho*t*, look down from heaven, behold and 
 ti*itthi* Vine. PSALM LUX., U. 18, 1 I. 
 
 |OME Lord and look how Thy poor Vim- 
 
 li. - wast, 
 
 H T hedg is broke dnwn \. ry lionr, 
 And if Thou dost not niak. tin L'n :it -r h 
 The wild bore will hrr gnipe.s devour. 
 Come Lord, Thine aid we crave, 
 i her to nave. 
 
THE VINE WASTED. 93 
 
 Lord 'tis that Vino whir-h Thy right hand hath 
 
 pl;n 
 
 And fenc'd about for Thine own use. 
 But she alas ! too long Thy c:in> hath wanted 
 And little fruit sh- doth produce. 
 Come Lord, Thine aid we crave, 
 Come quickly her to save. 
 
 ^prings 1 are dry, the hoi 
 Are stopt, or run not free to all ; 
 H. r \\-atcliincn dNainvring make her rents 
 So wide, she doth to pieces fall. 
 
 Come Lord, Thine aid tee crave, 
 
 Come quickly her to save. 
 
 Under her shade we did securely rest 
 
 And comfort we did take in it. 
 Hut now w< pine away with grief opprcst 
 To see her in the dust to sit, 
 Come Lord, Thine aid we crave, 
 Come quickly her to save. 
 
 Our hearts are broke, our harps unstringed be, 
 Our only musick'n sighes and groans. 
 
 Our songs are to the tuno of lachryma, 
 W are fretted all to skin and bones. 
 
 1. Misprinted ' Sprigs.' G. 
 
94 THE VIKTE WASTED. 
 
 Come, come Lord Jesus, 
 Quickly come and ease us. 
 
 This is the last and worst age we live in, 
 
 For the most righteous go to wr 
 Then set an end unto these days of sin 
 And misery ; Thy help we lack. 
 Come, come Lord Jesus, 
 Quietly come and MM us. 
 
 Punish the men are settled on their lees, * 
 
 And at our suffrings make a sport ; 
 But lift the hands up that fall down, the knees 
 That feeble are, do Thou support 9 
 Come, come Lord Jesus, 
 Quickly come and ease us. 
 
 Bind up our wounds, and pour in oyl & wine 
 
 Give cordials to our heavy hearts, 
 Make up the mounds once more about this Vine, 
 Bepair her breaches on all parts. 
 Come, come Lord Jesus, 
 Quickly come and eat* us. 
 
 1. Jeremiah XLVHL 11. 6. 2. Isaiah xxxv. 3. G. 
 
95 
 AXGELS OTJK GUARDIANS. 
 
 " He shall give his Angels charge over thee, to keep 
 thee in all thy wayes. They shall bear thee up in 
 their hands lest thott dash thy foot against a stone." 
 PSALM xci., 11, 12. 
 
 W dear to God is man 
 That He His mercy should enlarge 
 To this poor span, 
 And thus to charge 
 His Angels to keep every limb 
 of him! 
 
 Such are His strict commands 
 To them, that they are bound to bear 
 Him in their hands 
 Secure from ! 
 
 Of dashing but his foot upon 
 a stone. 
 
 1 1 they so careful are 
 To keep his foot from hurt, they have 
 Much greater care 
 His soul to s; 
 
 Aud it int' Abraham^ bosom they 
 con M y. 
 
96 ANOEL8 OUB GUARDIANS. 
 
 Did we poor creatures know 
 How much unto tln-ir watchfulness 
 And care we owe ; 
 W. uMiIl express 
 
 Our thanks to God, and His name praise 
 alwayes; 
 
 For highly honouring us 
 
 With this rare priviledg to he 
 
 Attended thus 
 
 By Angels, He 
 
 The greater makes to serve the less ; 
 Ohless 
 
 The Lord for this, and pay 
 To these pore spirits reverence due, 
 That so they may 
 Ne're forsake you ; 
 Do no vile action which may these 
 displease, 
 
 Or cause them to retard 
 ir wonted aid ; each wiekol ! -1 
 K :i~. tli tin ir i:u;tnl 
 In time of n 
 
 Live so that th-y may you attend 
 to th' end. 
 
97 
 " TO-DAY " HEARE GOD'S VOICE. 
 
 A DIALOGUE 
 
 BETWEEN 
 
 GOD AND A SINNER. 
 
 " To-d<iy if ye will hear Hit wice, harden not your 
 heart*." PSALM xcv., 7, 8. 
 
 Sinner. fiJ^SjfilAY I not this day take my plea- 
 sure, 
 And hear Thy voice, God at 
 
 ire? 
 
 One day will break no square, men say ; 
 And wilt Thou be more strict than they ? 
 O give me leave now to rejoice, 
 And hereafter hear Thy voice. 
 Thy voice which doth to vertue call, 
 And to repentance summons all, 
 But that I do not love to hear, 
 It sounds harsh discords in my ear, 
 "Whilst I am in my youthful blood ; 
 When I grow old, it may be good, 
 To take Thy counsel, and attend 
 Thy will when I draw neer my end. 
 Then 'twill be time enough I trust, 
 
98 ' ID-BAT 1 HKARE GOD'S VOICE. 
 
 To be temp- -!1 just, 
 
 Till thru, I h<>j>r Thou wilt di-] 
 
 With my want of inno< 
 
 With my sports and wickrdncssr. 
 
 I know Lord Thou canst do no lease 
 i hoar my prayer at the last, 
 
 For Thou Thy faithful word hast past 
 
 To pardon mo when ere that I 
 
 Shall implore Thy clemency. 
 
 Th. tli. -if upon the Cross did find 
 mercy : the same gracious mind 
 i still retainost; may I not thm 
 
 Expect to find the like agon ? 
 
 I am resolv'd what ere comes on't 
 
 To hazard ev'n my soul up 
 
 God. Bold sinner, do not thou presume 
 Upon My grace ; a sweet perfume, 
 Or pleasing sacrifice doth from 
 A late repentance seldom come. l 
 Canst thou believe that tree's ought worth, 
 That not till Winter, fruit brings forth? 
 Or wouldst thou be content thy wife 
 Should play the harlot all her life, 
 
 1. THOMAS BROOKS has antithetically put it "Though 
 true repentance be never too late, yet lute repentance ia 
 Beldom true." (Works, by ; G. 
 
'TO-DAY 1 HEARS GOD*8 TOI 99 
 
 And at the last should render thee 
 II ! lore and st-rvicr, wln-n that she 
 Through age and sickness overworn 
 Is most unfit to serve thy turn ? 
 Judg then thyself if thou wouldst be 
 So served as thou servest Me ? 
 Thou'dst have her to thyself alono 
 Before her youth and beauty's gone ; 
 I must thy love and service have 
 When thou art dropping in thy grave : 
 When thou art lame or impotent, 
 Then thou wilt be a penitent. 
 Fool not away thy soul with this 
 Presumption, for the highway 'tis 
 To hell ; a double danger lyes 
 In such late conformities : 
 For that man that doth delay 
 To hearken to My voice To-day 
 AVill be To-morrow more unfit, 
 And have his eare quite deaf to it. 
 Each cranny there will bo fast barr'd 
 And his heart will grow so hard 
 Through long continuance in sin, 
 That not a word can enter in ; 
 Although I call and call again 
 He IH still deaf, 'tis all in vain. 
 
 Lee, -hould la knock at My door 
 
100 ' Tn-HAY ' HEABB OOD*8 VOICE. 
 
 When In- i- living, not before, 
 M- -hull pen rive it then to l:ttr, 
 Fastlock'd will h, M> M,-r.-y-(}at.-, 
 
 lieeau<e My ju-ti. will n>t heal- 
 That I should his petition hear, 
 Who would not hear My Voice at all, 
 Albeit I did him often call. 
 then take heed, do not delay 
 The hearing" ! o a day. 
 
 The thief o' th' Crosse no pattern is 
 For thy deforr'd repentance : his 
 Was extraordinary, thou 
 Ought'st not to look i<>r the like now. 
 When Christ is crucifiM once more 
 Presume upon it, not before. ' 
 
 AFFLICTION BRINGS MAN HOME. 
 
 " Before I wot afflicted I went astray t but now have 
 I kept Thy word." PSALM oxix., 
 
 AN like a silly sheep doth often stray, 
 
 Not knowing of his way. 
 Blind deserts and the wilderness of sin 
 
 1. This sccma an echo of the words of St Augu. 
 to*. < 
 
AFFLICTION BRINGS MAN HOME. 101 
 
 I ' daily travels in ; 
 Tli. 'TV'S nothing wil reduce him sooner then 
 
 Afflictions, to his pen. l 
 He wanders in the sunshine, but in rain 
 And stormy weather hastens home again. 
 
 Thou the great Shepherd of my soul, b 
 Me thy unworthy sheep 
 n gadding: or it fair means wil not do it 
 
 ul thm bring me to it. 
 Rather then I should perish in my error, 
 Lord bring me back with terror ; 
 he chastized with Thy rod 
 
 And shepherd's staff, then stray from Thee my 
 God. 
 
 Though f<>r the present stripes do grieve me sore, 
 
 At la-t they profit m- 
 And m.ik. in. t" Mh-rrve Thy Word, which I 
 
 'iy 
 
 Let Hie ..mil-home rather by Weeping CIO88 
 
 i still be at alossc. 
 
 For health I'd rather take a bitter pil, 
 Then eating s writ-meats to be always ill. 
 
 1. Fold. G. 
 
102 
 
 PATH OF THE JUST. 
 
 " The path, of the just is as the shining light, that 
 shineth more and more unto the perfect day." 
 PEOVEKBS rv., 18. 
 
 J1HE just man's life's the path to heaven ; 
 Though narrow, yet 'tis even, 
 No dark nor obscure way, 
 But shining bright as is the day ; 
 And as the day's each minute brighter, so 
 He step by step doth to perfection go. 
 
 No violent motion 'tis, but creeps 
 A gentle pace, and peeps 
 Like break of day ; a light 
 That's chequer'd betwixt black and white, 
 Till it increasing more and more appear 
 A perfect day within the hemisphere. 
 
 The man new-started from his sins 
 When he his race begins, 
 Just so much light he hath 
 To show him that there is a path 
 Which leads to heaven, though scarce enough to 
 
 guide 
 His feet from slipping sometimes on each side. 
 
PATH OP THE JUST. 103 
 
 A little now, a little then : 
 
 As he Christ cur'd, saw men 
 
 Walking at first like trees, 1 
 So doth the righteous by degrees ; 
 Each cross he meets at first seems more then man, 
 A gyant in his way to Canaan. 
 
 But as his light his courage growes, 
 And then away he throwes 
 His fears, takes heart of grace, 
 And boldly looks the world i'th' face, 
 Bids do its worst and what before did seem 
 A monster, now a pigmy he doth deem. 
 
 Vice in his native colours he 
 Sees and hates perfectly ; 
 Yertue's the thing alone 
 That he makes his companion ; 
 Adding of grace to grace till that his sun 
 To the meridian of his day hath run, 
 
 And then like Joshuah's fixd stands 
 To do all God's commands, 
 Nor shall it e're go down, 
 But glory shall his graces crown, 
 And make one constant day that knowes no night, 
 Nor lessening nor augmenting of his light. 
 
 1. Mark vm. 24. G. 
 
104 PATH OF THE JUST. 
 
 Lord, let Thy grace about me shine, 
 That I may not decline, 
 The path which leads to Thee, 
 And may it still increasing be 
 Till grace and glory shall unite their rayes 
 Into one perfect light that ne're decayes. 
 
 THE WOUNDED SPIEIT. 
 
 11 A wounded spirit who canbear?" PEOV. xvin. 14. 
 
 |S'T possible ? who will believe 
 A spirit can wounded be and grieve ? 
 "What hath no body needs no blows to 
 
 fear: 
 
 Yet 'tis most true, 
 God's Word tells you, 
 " A wounded spirit who can bear ? " 
 
 One thing there is a soul will wound 
 So deeply, that 'twill bleed and swound, 
 And even dye for grief, for shame, for fear : 
 
 Sin is the thing 
 
 Doth all this bring. 
 " A wounded spirit who can bear ? " 
 
 Sin's a two-edged sword which slayes 
 The soul of man a thousand wayes : 
 It kil'd the divell though he a spirit were, 
 
THE WOUNDED SPIRIT. 105 
 
 For dead he is 
 To grace, to bliss. 
 " A wounded spirit who can bear ?" 
 
 That man whose conscience within 
 Is galled with a crying sin, 
 How much it racks him, x how it doth him tear 
 No tongne can tell, 
 'Tis worse then hell. 
 " A wounded spirit who can bear ? " 
 
 Since then it so torments the mind, 
 Lord let me this favour find, 
 Prevent me with Thy grace whiles I live here 
 
 That I may be 
 
 Prom great sins free ; 
 An innocent spirit let me bear. 
 
 Or if that favour be too high. 
 Yet this I pray Thee not deny ; 
 That soveraign balsom, though it cost Thee deer, 
 
 Thy blood I mean, 
 
 To wash me clean, 
 A cleansed spirit I can bear. 
 
 1. As before, spelled ' wrack.' G. 
 
106 
 
 YOUTH'S MEMENTO. 
 
 " Remember now Thy Creator in the dayes of fhy 
 Youth." ECCLES. xii., 1. 
 
 ND is that piety which doth begin 
 In youth : e r re 'tis accustom' d unto sin 
 The mind white paper is, and will admit 
 Of any lesson you may write in it. 
 What's then imprinted, there doth firmly stand 
 Not to be blotted out by any hand, 
 But when that vice hath first took up the place, 
 'Twill be a double labour : one to rase 
 Out that which long hath got possession, 
 Another for to make a new impression ; 
 And a much harder task ymi wil it find 
 To root out vice then vertue plant i' th' mind ; 
 To cast one divel out is greater pain, 
 Then two good angels there to entertain. 
 To keep a vessel sweet is not so much, 
 As when once sowred 'tis to make it such r 
 And look at first how it hath season' d bin, 
 It will retain that odour still therein. 
 He that ne're thinks on God till he is old, 
 Gray headed, and his blood froze up with cold, 
 Ruckt 1 with diseases, one foot in the grave, 
 
 1. Spelled, as before, ' wrackt.' G. 
 
YOUTH'S MEMENTO. 107 
 
 "Whom all the art of Physick cannot save, 
 
 A Colledg of Physicians not reprieve, 
 
 Or keep his carkass scarce a day alive ; 
 
 what a business it will be to climb 
 
 To heaven by penitence, when there's no time, 
 
 Nor means for him to do it in ! but he 
 
 By vertue of his faith, nor works, must be 
 
 Eapt thither in an instant, as if heaven 
 
 Would be to him at the first asking given. 
 
 Eut man remember thy Creator now 
 
 Whiles God both time and means doth thee allow. 
 
 Trust not thy soul upon a broken reed, 
 
 Faith without works will stand in little steed : 
 
 When thy first dayes and best in sin are past, 
 
 Think not God will accept thy worst and last. 
 
 THE CIECULATION. 
 
 " Then shall the dust return to the earth as it was, 
 and the spirit shall returne to God that gave it." 
 ECCLES, xii., 7. 
 
 TIE famous Harvey 1 hath made good 
 The circulation of the blood, 
 And what was paradox we know 
 
 1. The illustrious and venerable discoverer of the circulation 
 of the blood Dr. William Harvey may have seen 
 this compliment. He died in 1657. Gr. 
 
108 THE CTRCTLATTOX, 
 
 To be a demonstration now. 
 
 The like in bodies doth befall 
 
 Civil as well as natural 
 
 Such revolutions in them found 
 
 That they are alwaies turning round. 
 
 We know a kingdome which of late 
 
 Converted was into a State : 
 
 And from the hands of many men, 
 
 That State devolv'd to one agen. ' 
 
 We know that wealth, which now doth flow 
 
 I'th' City veins did lately grow 
 
 I'th' Country furrowes, and the same 
 
 Soon runs to th' place from whence it came. 
 
 We know our bodie's frame, of dust 
 
 At first created was, and must 
 
 Crumble to dust ere long ; we see 
 
 Not one from dissolution free. 
 
 We know, or what's equivalent, 
 
 Believe our souls, which God first sent 
 
 To make our bodies move and live, 
 
 Shall go to Him who them did give ; 
 
 When once their Maker them commands, 
 
 They strait return into His hands. 
 
 1. The Commonwealth of England and Oliver Cromwell 
 the ' one ' Protector. Or. 
 
THE CIKCTJLATION. 109 
 
 Thus we see almost every thing 
 Circling about as in a ring. 
 The Winter-season of the yeer, 
 Is now turn'd Summer everywhere. 
 This Summer will to Winter turn, 
 And that freeze which before did burn. 
 Rivers which borrow from the main 
 Their streames, do pay them back again. 
 Since nothing under heaven hath rest 
 But floating up and down, 'tis best 
 To look above, and fix mine eyes 
 Where not a shadow of change lyes : 
 No variation there, but all, 
 Stand still in state pacifical 
 
 Go then my dust to dust, but thou my soul 
 
 Return unto thy rest above the pole. 
 
 THE CHURCH ' BLACK BUT COMELY.' 
 A DIALOGUE 
 
 BETWEEN THE 
 
 CHURCH AND HER DAUGHTERS. 
 
 " / am Hack lut comely, ye daughters of 
 Jerusalem" CANT i., 5. 
 
 Daught. |hk^$jfSP~0" were our mother once most 
 
 bright and fair 
 Admir'd and lov'd by every eye : 
 
110 THE CHURCH 'BLACK BUT COMELY.' 
 
 No earthly beauty could with you compare ; 
 But now y' are of another dye. 
 
 We ne're beheld a Moor more black then you 
 
 Are by this unexpected change ; 
 We hardly can believe it to be true, 
 
 The sight so uncouth is and strange. 
 
 You are become a Widow desolate, 
 
 You have no suitors as before ; 
 We are asham'd to own you, since of late 
 
 Most men have cast you out of door. 
 
 Church. Despise me not, although that black I am, 
 The reason that you shall understand ; 
 
 From an extreme hot Country late I came, 
 Prom that Egyptian sun-burnt Land. 
 
 There I was scorcht, and lost my beauty there, 
 
 By lying long amongst the pots ; l 
 And brick-kilns heavy burthens I did bear ; 
 
 Thus I contracted all my spots. 
 
 Yet be not you asham'd of me, for I, 
 Though black without, am fair within ; 
 
 My soul is purged from impurity, 
 And grace hath now excluded sin. 
 
 1. PSALM LXVIII. 13. G. 
 
THE CHURCH 'BLACK BUT COMELY.' Ill 
 
 It was the plot of my Beloved, who 
 Seeing me proud, and wanton grow 
 
 Of my nnparalell'd beauty, serv'd me so ; 
 To keep me up he brought me low. i 
 
 He took away the lustre of my face, 
 
 Bnt gave another to my mind ; 
 And now I do account it no disgrace, 
 
 Since this the better far I find. 
 
 'Tis not the fairness of the face but soul, 
 Which doth invite my Lord to love : 
 
 If he perceive the inward parts be foul, 
 The outward not at all Him move- 
 
 No matter though I black to others seem, 
 
 Whilst I am comely in His eyes ; 
 If He me worthy of His love esteem, 
 
 I care not who doth me despise, 
 
 When He shall find it fit to wash off all 
 My black, and outward grace restore, 
 
 Like the sun after an eclipse, I shall 
 Shine brighter then I did before. 
 
 1. Cf. Fuller, as before, p 29. G. 
 
112 
 
 GOD'S TWO DWELLINGS. 
 
 " Thus saith the High and Lofty One that inhaliteth 
 Eternity, whose name is holy, I dwell in the high 
 and holy place, with him also that is of a contrite 
 and humble spirit" ISAIAH LVH., 15. 
 
 ORD ! Thou hast told us that there be 
 Two dwellings which belong to Thee, 
 And those two that's the wonder 
 Are far asunder. 
 
 The one the highest heaven is, 
 The mansions of eternal bliss ; 
 The other's the contrite 
 And humble sprite. 
 
 Not like the princes of the earth, 
 Who think it much below their birth 
 To come within the door 
 Of people poor. 
 
 No, such is Thy humility, 
 That though Thy dwelling be on high, 
 Thou dost Thyself abase 
 To th' lowest place. 
 
 Where ere Thou seest a sinful soul 
 Deploring His offences foul, 
 
GOD'S TWO DWELLINGS. 113 
 
 To him Thou wilt descend, 
 And be his friend. 
 
 Thou wilt come in, and with him sup, 
 And from a low state raise him up, 
 Till Thou hast made him eat 
 Blest angel's meat 
 
 Thus Thou wilt him with honour crown 
 Who in himself is first cast down, 
 And humbled for his sins, 
 That Thy love wins. 
 
 Though heaven be high, the gate is low, 
 And he that comes in there must bow : 
 The lofty looks shall ne're 
 Have entrance there 
 
 God since Thou deligh'st to rest 
 In the humble contrite brest 
 Firt make me so to be, 
 Then dwell with me. 
 
114 
 
 MAN COMPLAINING WITHOUT JUST 
 CAUSE. 
 
 " Wherefore doth a living man complain ? a man 
 for the punishment of his sins." LAM. in., 39. 
 
 JHY doth a living man complain, 
 When for his sins he punished is ? 
 Since his complaint is all in vain 
 And he no ease obtains by this 
 But rather adds new torments to the sore, 
 Ami by impatience makes his sufferings more. 
 
 So have I seen i' th fowler's gin, 
 
 A bird by striving out to get, 
 
 The faster hath entangled bin, 
 
 And ne're could scape out of the net ; 
 Were he awhile but quiet, he might spy 
 Perhaps some hole or other through to fly. 
 
 But man of all things hath least cause 
 
 To murmur or complain at all, 
 
 Since by oft breaking of God's Lawes 
 
 He justly in this toil doth fall. 
 For sin and suffering are correlatives, 
 A malefactor well deserves his gyves 
 
 A mercy 'tis that he yet lives, 
 And hopes a parden he may have, 
 
MAN COMPLAINING WITHOUT JUST CAUSE. 115 
 
 'Not so much favour the Law gives, 
 It's the Law-giver's part to save. 
 He ought not to complain, but to be glad, 
 Whiles he's alive and pardon may be had. 
 
 When Thou chastizest me, Lord ! 
 
 And for my sin dost make me smart, 
 
 I'll not return an angry word, 
 
 But take it from Thee in good part; 
 Since Thou exactest of me less then I 
 Deserved have for mine iniquity. 
 
 THE MYSTICAL MAKRIAGE. 
 
 " I will betroth tliee unto Me for ever, yea, I will 
 betroth thee unto Me in righteousness, and in judg- 
 ment, and in loving kindness, and in tender mercies." 
 HOSEA n., 19. 
 
 JET all records be searched o're and o're, 
 Such an unequal marriage as this 
 Was never seen or heard before, 
 Where heaven and earth, God and man kiss, 
 Where Majesty and misery do meet, 
 Power and infirmity each othar greet. x 
 
 1. Cf. Palmer's ' Christian Paradoxes ' of some of which 
 this stanza is an echo. I take the liberty to refer to 
 my ' Lord Bacon not the Author of the Christian 
 Paradoxes.' G. 
 
116 THE MYSTICAL MARRIAGE. 
 
 Thou art the King of Glory, Lord of life, 
 Thy Spouse at best a creature poor ; but since 
 Her fall, deformed, and not fit wife 
 Will make for Thee so great a Prince. 
 Go court the Angels then ; yet they, though bright, 
 Are creatures too, and scarce pure in Thy sight ; 
 
 How much less I that on my belly creep, 
 And cleave unto the earth ; that did begin 
 
 As soon as I was born to weep, 
 
 As soon as I could go to sin ; 
 When I polluted in my blood did lye 
 No eye would pity me but all past by ; 
 
 Cast out i' th' open field I was, to th' shame 
 And loathing of my person in the day 
 
 That I was born^, then my Lord came 
 
 Like the Samaritan 2 that way, 
 And took me up ; Thy mercy did Thee move, 
 Not my desert : that was Thy time of love. 
 
 Nor is Thy love fickle as most men's be, 
 Who soon grow weary of their former choice, 
 When they a greater beauty see ; 
 
 1. Ezekiel xvi. 5. G. 
 2. Luke x. 33. G. 
 
THE MYSTICAL MARRIAGE. 117 
 
 But Thou with me wilt still rejoice. 
 Thou hast betroth'd me to Thy self for ever. 
 And if I leave Thee not wilt leave me never. 
 
 Thou that didst love me when I nothing had 
 That lovely was, endue me with Thy grace ; 
 
 For with that wedding garment clad, 
 
 Thou wilt no blemish in my face 
 Or any other part of me espy 
 But I shall always seem fair in Thine eye. 
 
 And that my love to Thee may never fail, 
 No more then Thine to me, open mine eyes, 
 
 And then Thy glorious face unvaile 
 
 That above all I may Thee prize, 
 Believing I the greatest bliss obtain, 
 "When Thou lov'st me, and I love Thee again. 
 
 PASSION WITHOUT REASON. 
 
 " Upon Jonas his anger at God's sparing of Nini- 
 veh, and destroying the Gourd." JONAH rv. 
 
 ET angry Jonah 'cause God gracious is 
 And merciful to Nineveh ? is this 
 Thy charity that thou hadst 1 rather see 
 
 1. Misprinted ' hast ' G. 
 
118 PASSION WILHOUT REASON. 
 
 Thousands of people perish, then to be 
 Deem'd a false prophet ? wouldst thou have thy 
 
 Lord 
 
 Deny Himself to Justine thy word ? 
 Nor spare the penitent, since thou hast said, 
 Yet forty dayes and Nineveh's destroid ? 
 Not so ; forbear thy passion, curb thine ire, 
 Let God be true and every man a lyar. 1 
 It cruelty, not justice were, if them 
 "Who have repented, once God should condemn. 
 God is as just as merciful, when He 
 Forgives the sinner his iniquity 
 Upon his true conversion. Nor may we 
 Think God is mutable in His decree, 
 But man the changeling is, 'tis his contrition 
 That makes him capable of God's remission. 
 The judgment thou denounced' st did suppose 
 This tacite limitation, if that those 
 'Gainst whom 'twas past, continued obstinate 
 Without returning from their wicked state. 
 But they repenting, God revokes His doom, 
 And th' objects of His pity they become ; 
 Yet thou art angry still, and needs wilt dye, 
 Before that God shall shew His clemency 
 
 1. Romans in. 4. G. 
 
PASSION WITHOUT REASON. 119 
 
 On them, whiles thou art guilty of the same 
 
 For which thou dost thy God so boldly blame, 
 
 Thou but a mortal man dost pity take 
 
 Upon a gourd which God made for thy sake ; 
 
 And shal not the immortal God have pity 
 
 On Niniveh, that is so great a city ? 
 
 A city He for His own glory made, 
 
 And must that city perish whiles thy shade 
 
 Remains untouch't ? This gourd no fruit doth bear, 
 
 Yet flourish must, whiles men for whose use were 
 
 All things created, must destroyed be 
 
 Only to please thy froward phantasie ; 
 
 This gourd, because thy covering, thou wouldst 
 
 spare 
 
 Though it grew up without thy cost and care ; 
 Eut Niniveh must down, which God did frame, 
 And to that height of honour brought the same, 
 That tis th' imperial city of the East, 
 Within whose walls resteth both man and beast ; 
 It is a shade to thousands, yet must down, 
 Or else thy Lord shal now incurre thy frown ; 
 This gourd came up, and vanish't in a night, 
 Yet such thy love's to it, and such thy spight 
 To Niniveh, that though it was not built 
 In many ages, must in one be spilt, 
 Yea, thou wouldst have one hour to deface 
 And ruinate this stately towring place 
 
120 PASSION WITHOUT REASON. 
 
 Of three dayes journey, th' wonder of the world, 
 Into a strange confus'd chaos hurl'd. 
 Lord, how far Thy thoughts above man's are, 
 Thy waies 'bove his! 'twixt them there's no 
 
 compare. 
 
 Man's mercies cruel be, if weigh'd with Thine ; 
 Thy judgment, mercies be, mercies divine 
 And infinite. Such vast and mighty odds 
 There is 'twixt our affections and God's ; 
 If He were not more merciful then we, 
 One of a thousand would not saved be ; 
 Whom God thinks fit to spare, we damne to hel, 
 And think in doing so we do wel : 
 All that dissent from us we curse and banne, 
 As if they were worse then a publican. 
 Cease, cease rash man, who dust and ashes art, 
 To contradict thy Maker, and to thwart 
 His righteous Judgments, which are so profound 
 A deepe, that thy short line can never sound 
 The bottome of them ; thou may'st in thy span 
 As soon contain the earth and ocean, 
 As comprehend them in thy shallow brain ; 
 The thought's blasphemous as th' attempt is vaine. 
 Seek not above thy reason's reach t' aspire, 
 And what thou canst not comprehend admire ! 1 
 
 1. 'Wonder' at. G. 
 
PASSION WITHOUT SEASON". 121 
 
 Submit thy judgment unto God's, so shall 
 
 Thy feet stand firmly, whereas others fal ; 
 
 Thou shalt like th' Israelites walk on dry ground 
 
 Whiles others like the Egyptians are drownd 
 
 In the Red Sea of their owne censures ; so 
 
 By judging others, they themselves judge too. 
 
 Do not conceit thy faith to he the lesse 
 
 'Cause it abounds in charitablenesse ; 
 
 "Without all question his faith is the best, 
 
 "Whose charity flames highest in his brest ; 
 
 And his religion is most Christian, 
 
 That saves a world rather then damns a man. 
 
 Let then God mercy shew to Niniveh, 
 
 I wil not, with the prophet, angry be ; 
 
 But wish to all the same repentant ininde, 
 
 And pray that they may the like forgiveness find. 
 
 THE INQUISITION. 
 
 " It shall come to passe at that time that I wil 
 search Jerusalem with candles, and punish the men," 
 . ZEPH. i., 12. 
 
 |HEN God shall inquisition make 
 For sin, what man can chuse but quake ? 
 No place he hath his head to hide, 
 
 Lurke where he will, he'el be espied. 
 
 But why with candles wil God look, 
 
 As if some corner or close nook 
 
122 THE INQUISITION. 
 
 Of His Jerusalem could be 
 Without their light from His sight free ? 
 No, He that fonn'd the eye wil see 
 Through the greatest obscurity. 
 Candles are uselesse ; when the Day 
 Appears, we throw them then away. 
 Yea when the sun begins to shine, 
 The brightest stars their light decline. 
 God's eyes ten thousand times more bright 
 Are then the sun's, and there's no night 
 At all to Him ; by candles then 
 He speaks to th' common sense of men, 
 Letting them know, that as when we 
 Intend to make a scratinie, 
 And strictly search for some rare thing 
 That's lost, jewel or diamond ring ; 
 We candles light, and pore about 
 The house, we pry within, without, 
 Leave not a hole unsearcht, for fear 
 The thing we look for should lye there. 
 So God, to take all thoughts from us, 
 Of scaping His inquiry, thus 
 Himselfe expresses : if He search 
 Jerusalem so close, His Church 
 What wil become of Babylon 
 The wicked citie, where not one 
 Bighteous is to be found ? That needs- 
 
THE INQUISITION. 123 
 
 No inquisition, their ill deeds 
 Are too transparent to each eye 
 As he that runs may them espie ; 
 "Where crimes are open to the view 
 Of all, not search, but plagues are due. 
 Lord ! give me grace for to prevent 
 As wel the search as punishment ; 
 Teach me to cast mine eye within 
 My brest, and spie out every sin 
 "Which there lies hid, that so I may 
 Judging myself before the day 
 Avoid the judgment just which shall 
 Upon the wicked heavy fall. 
 
 THE FOUNTAIN. 
 
 " In that day there shal be a fountain opened to the 
 house of David, and to the inhabitants of Jerusalem 
 for sin and for undeannesse" ZECH. xin., 1. 
 
 [EVER was leper's body halfe so foule 
 As is the sinner's soule ; 
 Each power and facultie 
 Polluted is, not the least part being free ; 
 No fuller's soap nor nitre can 
 Make clean this soiled soul of man, * 
 
 1. Cf. Fuller, as before, No. 33, p 228. G. 
 
124 THB FOUNTAIN. 
 
 But lo ! an holy Well is opened wide, 
 
 Which runs from God's own side, 
 Whose vertue is so rare, 
 That it will make the blackest Ethiop fuiiv ; 
 In this clear fountain sinners may 
 Wash all their spots and stains away. 
 
 Open it is to all, to all that be 
 Of David's familie, 
 And of Jerusalem ; 
 The fountane only opened is to them 
 
 That of the faithful seed are sprung : 
 To them of right it doth belong. 
 
 They that are strangers to the Covenant 
 And saving faith do want, 
 This holy Well disdain, 
 As if it no more vertue did contain 
 
 Then Abana and Pharpar, * which 
 Can hardly cure a scab or itch ; 
 
 Much lesse the spreading leprosie of sin 
 Which sticks so close within 
 That nought can cleanse the same 
 
 But th' Aqua Vita3 which from Christ's side came : 2 
 
 1. 2 Kings v. 12, G. 
 2. Cf. Fuller, as before, No. 40, p 229. 
 
THE FOUNTAIN. 125 
 
 TGo then, my soul, and drink thy fil, 
 See !~from His heart it doth distil. 
 
 What though thou very poor and wretched art, 
 In it thou may'st have a part, 
 For 'tis the beggar's bath 
 As much as 'tis the kings, and he that hath 
 A mind for to be cleans' d indeed, 
 May use the same as he hath need. 
 
 GOD'S JEWELS. 
 
 " They shall be Mine saith the Lord of Hosts, in 
 that day when I make up my Jewels. HAL. 
 m.. 17. 
 
 JOIJ that of Godlinesse do make mock, 
 
 And those that are religious, jeere, 
 As if they were your laughing stock; 
 Know that ere long God will appear 
 To judge this wicked world ; and then 
 They wil be found to be the only men. 
 
 Though now you tread them underneath your 
 
 feete, 
 
 And no more reckoning of them make 
 Then of the dust that's in the street, 
 The time shall come when God wil take 
 Them f orchis richest jewels, and 
 
 Prize them, as 'twere the signet on's right hand. 
 
126 GOD'S JEWELS. 
 
 Yea to your shame and wonder He will raise 
 The value of them above all 
 That you can think is worthy praise, 
 Or whatsoe're thou precious cal : 
 Gold is but drosse, pearls pebbles are 
 
 To what they shall be : there is no compare. 
 
 And how can it be otherwise, when they 
 Derive their lustre from His face ? 
 Not Sol himself shines at mid-day 
 With so illustrious a grace ; 
 For every grace which they have here, 
 
 Shal be a glory in in the highest sphere. 
 
 I care not then how I am vilified, 
 
 Or what the world doth make of me ; 
 Let men at pleasure me deride, 
 So that I may God's jewel be : 
 For though I now am trampled down, 
 
 Hee'le make me up a diamond in His crown. 
 
 TREASURES ONLY IN HEAVEN. 
 
 " Lay not up for yourselves treasures upon earth, 
 where moth and rust doth corrupt, and where theeves 
 break thorow and steal ; but lay up for yourselves 
 
TREASURES IN HEAVEN. 127 
 
 treasures in heaven where neither moth nor rust doth 
 corrupt, and where theeves do not break thorow nor 
 steak." NATTH. vn., 19,, 20. 
 
 [VE o're your greedinesse, muck-worms give 
 
 o're, 
 
 And trade no more ; 
 For apes and peacocks, and such petty toyes 
 
 Are fit for boyes. 
 Men that have reason and religion too, 
 
 Scorne so to do ; 
 They count that voyage lost that brings 
 
 No better things. 
 
 For all the treasures of the earth will not 
 Make a man happy if they could be got. 
 
 Some think the Indies to the King of Spain 
 
 Bring little gaine, 
 And that our Seventh Henry was more wise 
 
 Them to despise, 
 Though offered to him ; this we know, that Prince 
 
 Is poorer since ; 
 And notwithstanding all his golden mines 
 
 He stil declines ; 
 
 For all those treasures which are fetcht from far, 
 When home they come are strait consum'd in 
 war. 
 
128 TREASURES ONLY IN HEAVEN. 
 
 What private man can then his riches boast ? 
 
 He that had most 
 Amongst us when our troubles first begun, 
 
 Is now undone ; 
 And he that since of thousands is possest, 
 
 Thought kept in's chest 
 Fast under lock and key, may soon be brought 
 
 Not worth a groat. 
 
 Thus Fortune's wheele is turning up and down, 
 To-day 'twil smile on thee, to-morrow frown. 
 
 Who then of this world's wealth would guilty bee, 
 
 Since that we see 
 No certaintie in riches can be had ? 
 
 That man is mad 
 Who seeks to hedge the cuckoe in, and stay 
 
 What wil away. 
 For riches, wings unto themselves do make, 
 
 And their flight take, 
 
 Like th' eagle towards heaven 1 ; none can hold 
 Or clip their wings though they be made of gold. 
 
 Be wise, and lay up treasures that are sure 
 
 And wil endure 
 In spite of fraud or force. Heaven's the place 
 
 The treasures, grace. 
 
 1. Proverbs xxm. 5. G. 
 
TREASURES ONLY IN HEAVEN. 129 
 
 When all your temporal estates do perish, 
 
 This stil shal flourish. 
 How much it doth all earthly goods excel, 
 
 I cannnot tell ; 
 
 But this I can assure you, there is none 
 Can bring it under sequestration. 
 
 Travel by sea or land, go where you will, 
 
 'Tis with you still ; 
 It costs you nought the portage, nor will make 
 
 Your back to ake. 
 No burthen 'tis, but full of ease and joy 
 
 In the convoy. 
 No soldier nor pirate can it force, 
 
 Or make divorce 
 
 'Twixt you and it. Once fix it in your heart, 
 And make much of it, it will ne're depart ; 
 
 Eut grow from grace to grace, and never cease 
 
 For to increase, 
 Bringing fruits of piety and love, 
 
 Making us move 
 Fast towards our center, Heaven, until our soul 
 
 Knock at the pole 
 And enter into that eternal rest 
 
 With all the blest 
 Society of saints and angels ; this 
 When all is done the only treasure is. 
 
130 
 
 DOVE AND SEKPENT. 
 
 11 Be ye wise as serpents, and harmless as doves" 
 MATTHEW x., 16. 
 
 ]EXT to angels man created was, 
 In knowledg and all parts he did surpass 
 The other creatures ; yet is such a fool 
 Become by sin that he may go to school 
 To birds and beasts ; the little ant and bee, 
 Both thrift can teach him, and good husbandry : 
 The serpent wisdom, the dove innocence, 
 That to avoid, this to give no offence. 
 That to prevent dangers before they fall, 
 And this not to revenge a wrong at all. 
 How farre is man to seek in both these kinds, 
 He by too sad experience daily finds. 
 Into a world of mischiefs he doth run, 
 Undoing others, and himself undone 
 Some serpent's craft he hath, but not the love, 
 The candour, and the mildnesse of the dove ; 
 That hath took wing long since and fled away, 
 bought but the serpent's sting doth stay. 
 Malice enongh to be reveng'd, but none 
 Of the true wisdome of the beast ; that's gone. 
 My God ! Who didst both these at first instil 
 In dove and serpent ; let it be Thy wil 
 
DOVE AND SEEPENT. 131 
 
 T' infuse them both in me, that I may live 
 So innocent, as no offence I give 
 To others, and so prudent too, that I 
 May not to injuries exposed lie. 
 
 CHRIST CALUMNIATED. 
 
 " Behold a man gluttonous^ and a wine-libber^ a, 
 friend of publicans and sinners" MATTH. xi., 19. 
 
 1HY should I think to be 
 From calumny or slander free, 
 
 When I see men afford 
 No better language to my Lord ? 
 My Lord though free from sin, 
 Free from detraction hath not been : 
 If to a feast He come, 
 He is a glutton called by some. 
 If wine He drink, then they crie 
 He is a drunkard presently ; 
 If He converse with common people, then 
 He's friend to publicans and sinful men. 
 
 My God ! since Thou didst bear 
 Such vile reproaches, I'l not fear 
 
 The like, nor be asham'd 
 By wicked men to be defam'd: 
 
 It is the godlie's lot, 
 A blessing rather then a blot. 
 
 Their tongue no slander is, 
 
132 CHRIST CALUMNIATED. 
 
 They kill me when they kiss. 
 When they revile, I'm ne're the worse 
 When they commend me, 'tis a curse. 
 Their commendation is a sign that I 
 Too much with their ill courses do comply. 
 
 Let them then do their worst, 
 And swell with poison till they burst, 
 
 Spit all their venom on me, 
 Till they believe they have undone me, 
 
 Cast all the dirt they can 
 To make me like them, a bad man ; 
 
 It shall not trouble me, 
 
 Since so they served Thee. 
 My Lord and Master suffered so, 
 Why should I scot-free think to go ? 
 Whiles Thou art witness of my innocence 
 I'l take it for a favour, no offence. 
 
 CHKIST'S /3UP. 
 
 " my Father, if it be possible, let this cup passe 
 from me : neverthelesse not as I will, but as Thou 
 wilt.'" MATTH. xxvi., 39. 
 
 JORD ! what a bitter draught this was, 
 
 Which made Thee pray 
 Thy Father thrice that it might passe 
 
 From Thee away ? 
 'Twas deadly poison fiPd the glasse. 
 
CHRIST'S CUP. 133 
 
 Thy Father's wrath, and our sins were 
 
 Both in one cup ; 
 Who then could blame Thee for to fear 
 
 To drink it up, 
 Or pray it might not Thee come near? 
 
 Yet such Thy love to man was, and 
 
 Thy duty to 
 Thy Father, Thou wouldst not withstand 
 
 His wil, but do 
 What e're it pleased Him to command 
 
 Though it displeasing were to Thine 
 
 As flesh and blood, 
 Thou saidst * Thy will be done, not mine.' 
 
 I think it good 
 This cup no longer;to decline. 
 
 My God, it is my purpose now 
 
 Sin to detest, 
 And never more it room allow 
 
 Within my brest, 
 Since with 't Thy cup did overflow. 
 
 But if to me dispos'd Thou art 
 
 Some of the gall 
 'And bitter poison to impart, 
 
 I'l take it all, 
 And pledge my Lord with all my heart. 
 
134 CHRIST'S CTTP. 
 
 And good cause why since I am sure, 
 
 That on the Crosse 
 Thou drank' st the dregs, I may endure 
 
 A gentle dose, 
 'Twil not my corr'sive be but cure. 
 
 THE BLIND MAN. 
 
 " The blind man said unto Jesus, Lord, that I may 
 receive my sight. MASK x. 51. 
 
 JHAT wouldst thou see poor man, that thou 
 wouldst fain 
 
 Receive thy sight again ? 
 Should Beauty be thy object ? That's a fire 
 
 "Wil kindle loose desire, 
 And put thy soul out, making thee in minde 
 
 As in thy body blind. 
 I made a covenant with mine eye, Job said, 
 
 Not once to look on maid. * 
 If then to gaze on Beauty thou delight, 
 
 Thou'dst better want thy sight. 
 
 What wouldst thou see poor man, that thou 
 wouldst fain 
 
 Receive thy sight again ? 
 
 1, Job xxxi. 1. G. 
 
THE BLIND MAN. 135 
 
 Should Eiches be thy object? they entice 
 
 Unto a baser vice, 
 And make thee poorer then thou wast before 
 
 By coveting of more ; 
 Wishing with Achan for that wedge of gold, 
 
 Thou didst but now behold ; 
 Or else with Ahab, longing to be Lord 
 
 Of Naboth, his Yineyard. 
 If then to gaze on Eiches thou delight, 
 
 Thou'dst better want thy sight. 
 
 What would' st thou see poor man, that thou 
 wouldst fain 
 
 Eeceive thy sight again ? 
 Should Honour be thy object ? That's a thing 
 
 No true content can bring, 
 But puffe thee up with an ambitious rage, 
 
 And to high acts engage, 
 With Herod, law and justice trampling downe 
 
 Thereby to gain a crown ; 
 Til Icarus 1 his fal become thy fate, 
 
 And thou repent too late , 
 If then to gaze on Honour thou delight, 
 
 Thou'dst better want thy sight. 
 
 1. Ovid, Met. vm. 195. G. 
 
136 THE BLIND MAN. 
 
 What wouldst thou see poor man, that thou 
 wouldst fain 
 
 Receive thy sight again ? 
 Should Jesus he thy ohject ? He is one 
 
 Worth looking on alone ; 
 For hadst thou eies, in's person thou mightest see 
 
 Both God and man to he ; 
 Humilitie his majestic did shade, 
 
 When He a man was made ; 
 Thou couldst not see His face, and live hefore 
 
 That flesh had veil'd Him o're ; 
 As friend with friend, so thou maist with Him talk 
 
 As Moses once ; and walk 
 
 As Enoch did, hut more familiarly, 
 
 Since He's a man like thee 
 In all hut sin ; in Him as in a glass 
 
 We see God face tp face. 
 The Godhead hodily in Him doth dwel, 
 
 Of life He is the well, 
 The way to heaven, the spring of grace and glory. 
 
 'tis too long a story 
 To tell thee what He is, so great's His worth 
 
 No pen can set it forth 
 
 Though snatcht from angel's wing; wel maist 
 thou pray 
 
 To see this Star of Day, 
 
THE BLIND MAN. 137 
 
 This Sun of Righteousness which with His raies 
 
 Produceth endless joies. 
 If then to gaze on Jesus thou delight, 
 
 'Twere hest to be all sight. 
 Pray still that He would give thee the fruition 
 
 Of this thrice happy vision. 
 
 PETER'S PRAYER. 
 
 " Lord, depart from me t for lam a sinful man" 
 LUKE v., 8. 
 
 j]ORD ! Thou art just, I am a sinful man, 
 Thou art as fire, and I as tow, how can 
 We meet together, hut I needs must be 
 Consum'd to dust and ashes strait by Thee ? 
 Since I so frail am, Thou so furious art, 
 Have I not cause to pray Thee Lord depart ? 
 
 Yet Thou art merciful as well as just, 
 
 And he from whom Thou partest perish must. 
 
 As I do fear Thy justice, so do I 
 
 Thy mercie want to help my miserie ; 
 
 Have I not then far greater cause to pray 
 
 That Thou wouldst not depart, but with me stay? 
 
 My God, in Thee both attributes combine, 
 Enough for ine if one of them be mine ; 
 
138 PETER'S PRAYER. 
 
 Thus Thou whose presence heaven and earth doth 
 
 fill, 1 
 
 Must go from me, and yet be with me stil ; 
 Whiles I am sinful, Justice get thee gone, 
 Mercy be thou my sole companion. 
 
 AN APOSTLE A DEVIL. 
 
 " Have not I chosen you twelve, and one of you is a 
 ?" JOHN vi., 70. 
 
 )T chance, but choice, did first Apostles 
 make ; 
 
 Christ did not them at all adventures take : 
 But as His heavenly wisdome thought most fit, 
 For His own purpose, so He order' d it. 
 He raised not an army for to fight 
 And force Religion, but did men invite 
 By gentle means ; twelve of the simpler sort 
 Serv'd to make up His train, and kept His court ; 
 His Father could if so He had been bent 
 Have more then twelve legions of angels sent 
 To wait upon Him, but He was inclin'd 
 To put off state, and put on a meek mind ; 
 That sa the world condemned by man's pride 
 Might by an humble God be justified. 
 
 1. Misprinted 'still.' G. 
 
AN APOSTLE A DEVIL. 139 
 
 These twelve thus chosen were enabled too 
 
 By power divine all miracles to do, 
 
 All languages to speak, and by His word 
 
 All nations to turn unto the Lord. 
 
 Let the pretenders then unto the Spirit 
 
 Prove by the like effects, that they inherit 
 
 Th' Apostles preaching office, and we shall 
 
 Obey their voice, and hearken to their call ; 
 
 But whiles they speak no language but their own, 
 
 Nor any miracles to work are knowne, 
 
 Yet take upon them the Apostles places 
 
 To teach and preach, though void of all their graces, 
 
 Have we not reason then to think, that they 
 
 Who enter not by th' door but some back-way 
 
 Into the sheepfold, and not called dare 
 
 Intrude thus boldly no true shepherds are, 
 
 But wolves, that under a false vizard creepe, 
 
 Not to instruct, but to devour the sheep ? 
 
 But who would ever have imagined 
 
 One of Christ's Colledg, which had Christ for Head 
 
 And Founder too, should divil turne, and be 
 
 A traitor to his master ? Yet we see 
 
 One of these twelve, that could preach very wel 
 
 And wonders work, his own deer Lord did sel 
 
 For a smal matter ; thus the best of things 
 
 Corrupted once, the worst contagion brings. 
 
 What place or person can be free from vice 
 
140 AW APOSTLE A DEVIL. 
 
 Which seised on man even in paradise, 
 
 Crept into heaven and angels caus'd to fall 
 
 Made them and an Apostle divels all ? 
 
 To gather Churches then's a vaine attempt 
 
 As if you could have any quite exempt 
 
 Prom sinful men ; when do what e're you can 
 
 The hypocrite will be the holy man, 
 
 And put as good a face on't as the best 
 
 Purge ne're so much your body, there will rest 
 
 Some noxious humours in't, some Judas wil 
 
 In spite of you lie lurking in it stil. 
 
 Christ's Church is likened by Him to a field 
 
 Which tares and wheat confusedly doth yeeld 
 
 And He commandeth us to let both grow 
 
 Together till the harvest, lest that now 
 
 By hastie separation, e're the day, l 
 
 We not good husbands, 2 but the wild bores play, 
 
 Rooting up both, whereas they both should stand, 
 
 And waite the weeding of the Angels' hand. 
 
 You'l say by tares is meant the hypocrite, 
 
 Which cannot be discerned by our sight, 
 
 Being only knowne to God ; and therefore we 
 
 May mix with him in our society ; 
 
 Whereas the wicked is so easily known 
 
 1. Matthew xiii., 30. G. 2. Husbandmen. G. 
 
AN APOSTLE A DEVIL. 141 
 
 "We may and ought shun his communion. 
 
 "Why then did Christ into his fellowship 
 
 Take Judas, suffer him to kisse his lip 
 
 Call him by th' name of friend, nay give him leave 
 
 The holy Sacrament for to receive ; 
 
 Although He knew his heart, and all the evil 
 
 He had conceiv'd, which made him up a divel ? 
 
 And so no hypocrite to Christ was he ; 
 
 "What shall we purer then our Saviour be ? 
 
 'Tis true, the childrens bread should not be cast 
 
 To dogs, yet of the crumbs the dogs may taste ; l 
 
 And who knowes but the tasting of them may 
 
 Turn dogs to Christians ere they goe away? 
 
 The Word alone, converts a wicked mind, 
 
 Much more the Word and Sacrament combind ; 
 
 Both holy be : and if we must forbear, 
 
 To give the Sacrament to some for fear 
 
 Of profanation, why do we dispense 
 
 The Word to all men without difference ? 
 
 Or if we must not give it 'cause it may 
 
 Prove death to some that take it the wrong way ; 
 
 The very same may of the Word be said, 
 
 Therefore to preach it we should be afraid 
 
 To mixed congregations, lest that some 
 
 1. Matthew xiii., 30. G. 
 
142 AN APOSTLE A DEVIL. 
 
 Should worser then they were before become 
 
 This only so falls out by accident 
 
 'Tis neither in the Word nor Sacrament : 
 
 God commonly by them grace on us pours ; 
 
 If it prove death, the fault's not theirs, but ours. 
 
 It is the duty then of every one, 
 
 To fit himself for this communion; 
 
 And if the minister the danger tell 
 
 Of taking it unworthily, 'tis wel ; 
 
 His own soul he delivers if he do it, 
 
 Upon their peril 'tis that wil come to it. 
 
 We wish the Church invested were again 
 
 With power, notorious sinners to restraine, 
 
 And excommunicate them too ; til then 
 
 We may reprove, but not correct, these men : 
 
 It is our heart's desire, and we pray 
 
 That every one rightly receive it may ; 
 
 And that no Judas any more may be 
 
 Admitted to this blest society ; 
 
 But this is rather to be wisht then found 
 
 In this craz'd age, when more are sick then sound. 
 
 More traitors then are faithful, twelve to one, 
 
 How can we then make separation ? 
 
 For if we wil not partial be, but just, 
 
 Scarce one of twelve into our flock we must 
 
 Receive ; and then how many little flocks 
 
 Wil there be of us, subject to the mocks 
 
AN APOSTLE A DEVIL. 143 
 
 Of all our enemies ? and whiles that each 
 Intends his own particular, the breach 
 "WU wider grow i' th> general, and we 
 May seek a Church, but stil to seek shal be. 
 
 THE BEST HARBINGER. 
 " I go to prepare a place for you." JOHN xrv., 2. 
 
 JHAT a high favour's this, 
 That God should be man's harbinger to 
 
 blisse ! 
 
 "When John prepar'd the way before Thy face, 
 Christ ! 'twas no smal grace 
 
 Unto the Baptist then ; 
 Much greater dost Thou now bestow on men, 
 In that Thou goe'st before to make us roome 
 
 In heaven against we come. 
 
 Lord ! we were not more glad 
 At Thy first coming then we should be sad 
 At Thy departure ; didst not Thou impart 
 
 This cordial to our heart, 
 
 Chearing our spirits thus, 
 That Thou possession tak'st of heaven for us ; 
 Thou in our flesh hast entered there, and we 
 
 By vertue thereof be 
 
144 THE BEST HARBINGBK. 
 
 Assured of our places, 
 As soone as ever we have run our races ; 
 With, all the patriarchs we shall sit down 
 
 And there receive our crown. 
 
 It is then fit and just 
 
 That we should think of shaking off our dust, 
 And laying downe our earthly tabernacles, 
 
 Which are to us as shackles, 
 
 And hinder our soul's flight 
 To those blest mansions which are ours by right, 
 Let us not dreame of setting up our rest 
 
 Til w' are of heaven possest. 
 
 That is our center, that 
 Our country is, our proper place, whereat 
 All our endeavours must aim, since we are ne're 
 
 At home till we come there. 
 
 Thou that art the Way, 
 And went'st the way before us, grant we may 
 Follow Thy steps so close that in the end 
 
 We may that place ascend. 
 
 THE WAY, THE TRUTH, AND THE LIFE. 
 
 " / am the Way, the Truth, and the Ltfe."Joius 
 nv., 6. 
 
THE WAT, THE TRUTH, AtfD THE LIFE. 145 
 
 I came from heaven to be your guide, and I 
 Am He by whom your path to heaven doth lie, 
 The steps I trod on earth are th' only right 
 Way to those mansions of most glorious light ; 
 The doctrine which I taught you is the whole 
 Truth which if follow'd wel, will save your soul, 
 And bring you to those joyes shall never end, 
 The joyes to which blest spirits doe ascend ; 
 Life without death, to that your hopes must tend. 
 
 CHEIST PERSECUTED IN HIS 
 MEMBERS. 
 
 Saul, why persecutest thou MeV ACTS 
 ix., 4. 
 
 f|EYEB, was union seene 
 
 So strict as that between 
 Christ and his members ; though in heaven 
 
 Hebe, - 
 
 And we on earth, yet see 
 We cannot suffer here but strait He cryes 
 And feels our miseries, 
 As if they were His own : 
 So wel to IJim th' are known, 
 That what e're persecutions we sustain, 
 He hath the greatest share and wil complaine, 
 
146 CHRIST PERSECUTED IN HIS MEMBERS. 
 
 Talk not what vertue lies 
 In secret sympathies, 
 
 As that between the loadstone and the steele 
 Which do at distance feele 
 
 Each other's force, and hy an innate love 
 This unto that will move, l 
 Or that betwixt the wound 
 And Talbot-powder found ; A 
 
 Or of that sensitive plant whose vertue' s such, 
 
 That it contracts itself at every touch. 
 
 All these, though very rare, 
 Secrets in nature are ; 
 
 But grace a stronger sympathy doth make 
 'Twixt Christ and us : we take 
 
 New life from Him as He took flesh from us. 
 We now are one ; and thus 
 Our wounds are His, our smart 
 Grieves Him unto the heart ; 
 
 Who touch us, touch the apple of His eye 3 
 
 A tender part, how can He chose but cry ? 
 
 1. Cf. ancient Samuel Ward's vivid and still vital 
 treatise on the -Loadstone. Q. 
 
 2. Cf. Sir Thomas Browne sub voce. G. 
 
 3. Zech: ii., 8. G. 
 
CHEIST PERSECUTED IN HIS MEMBEES. 147 
 
 You then that persecute 
 
 And all your arrowes shoot 
 Against the truly Christian, know that you 
 
 One day shall deerly rue 
 And pay for this your spite, your arrowes all 
 
 On your own head shal fall ; 
 
 You'l find it hard to kick 
 
 Against the sharpest prick ; 
 And whiles you aime at man, you shoot far wide, 
 Hitting your God thorow your brother's side. 
 
 "Why then my soul art thou 
 
 So sad, because that now 
 By wicked men thou persecuted art ? 
 
 ' Thy Saviour bears a part, 
 And wil revenge thy cause against thy foes ; 
 
 His hand thy wounds wil close, 
 
 As though His own they were, 
 
 No more their malice fear ; 
 For let them do the worst to thee they can, 
 Since that thy fellow-suffrer'e God and man. 
 
148 
 THE TEMPLE OF THE HOLY GHOST. 
 
 " What, know ye not that your body is the temple of 
 the Holy Ghost tvhich is in you, which ye have of 
 God; and yet are not your own ? 1 COB. YI., 19. 
 
 !ORD ! what an humble God art Thou, 
 Thus to descend 
 And be my friend, 
 Yea, more then friend, mine inmate now ? 
 
 Dost not enough Thyself abase, 
 
 To look on me, 
 
 But I must be 
 Thy temple and Thy dwelling-place ? 
 
 This my vile body Thou dost take, 
 
 And thinkest fit 
 
 To honour it, 
 And for Thy use a house it make. 
 
 Henceforth I'l prize this house of Thine 
 
 At a high rate, 
 
 Being consecrate 
 To Thee, and count it no more mine. 
 
 Nor any part thereof shall be 
 An instrument 
 
THE TEMPLE OF THE HOLT GHOST. 149 
 
 To sin, but bent 
 In holy wayes to wait on Thee. 
 
 The windowes in 't shall be mine eyes, 
 
 Through which I'l see 
 
 My God, Thou me ; 
 My tongue shall offer sacrifice. 
 
 My lips the calves which I will pay 
 
 To Thee my Lord, 
 
 And every word 
 Well- weigh' d I'l on Thine altar lay, 
 
 My lungs the bellowes which shall blow 
 
 The holy fire 
 
 Of my desire, 
 Till to a lively flame it grow. 
 
 My prayer as incense shall ascend, 
 
 And every room 
 
 In me perfume, 
 That no ill savour Thee offend. 
 
 My heart shall be the holocaust, 
 
 My hands shall bring 
 
 An offering 
 And all shall serve the Holy Ghost. 
 
150 
 
 FEAR OF FALLING. 
 
 " Let him that thinketh he standeth, take heed lest 
 he fall" I COB. x., 12. 
 
 ET none presume lie stands so fast, 
 But that he may fall first or last : 
 The most confirm' d in grace 
 Stands in a slippr'y place : 
 He treads on ice, and if he take not care 
 Unto his steps, is down e're he's aware. 
 
 'Tis hard to keep a middle-way 
 'Twixt two extremes, and never stray, 
 Since to the worst, man's mind 
 By nature is inclind ; 
 Each vertue hath two vices on both sides, 
 'Tis odds, that into one of them he slides. 
 
 So many snares, so many evils, 
 So many doubts, so many divels 
 Environ him about, 
 That be he ne're so stout, 
 His faith may faile, his feet may slip awry, 
 And he soon fall from his integrity. 
 
 David that was so great, so good, 
 And highly in God's favour stood, 
 In two such sins he fell 
 
FEAR OF FALLING. 151 
 
 As might have dam'd him well, 
 But that in mercy God pleas' d to restore 
 Him to that state that he was in before. 
 
 Peter though he a pillar were 
 Of th' Church, his Master did forswear : 
 Such power had fear to make 
 His former faith to shake. 
 Thus he who stood the day before so strong 
 Thus to his grief and shame laid all along. 
 
 I will not be too confident 
 Of my fast-footing, but content 
 My faith and fear should stand 
 Together hand in hand, 
 
 That fear may keep my faith from being too bold. 
 And faith my fear from losing of its hold. 
 
 THE CHRISTIAN'S HOPE NOT IN THIS 
 LIFE. 
 
 " If in this life only we have hopes of Christ, then 
 were wee of all men most miserable.'' 1 1 COE. 
 xv., 19. 
 
 E were of things the worst 
 
 And most accurst 
 
 If in this life my happiness did end; 
 Beasts and birds me exceed 
 
152 THE CHRISTIAN'S HOPE NOT IN THIS LIFE. 
 
 In strength, in speed, 
 The divels me in knowledg far transcend. 
 
 The wicked in sports swim 
 
 Tip to the brim, 
 
 The epicure abounds in carnal pleasure ; 
 Th' ambitious man is crown'd 
 
 "With honours round ; 
 The covetous augments his daily treasure. 
 
 My conscience will not let 
 
 Me riches get 
 
 As others do, by rapine and deceit ; 
 Both wayes it checks me in 
 
 Saying 'tis sin, 
 And warnes me of the hook under the bait. 
 
 As sparks do upward fly 
 
 Even so am I 
 
 To troubles born 1 ; at every turn we meet : 
 Reproach and ignom[in]y 
 
 My honours be ; 
 My wealth serves but to buy a winding-sheet 
 
 Yet courage take my soul, 
 
 Let faith controul 
 Thy reason : let it fix thy thoughts elsewhere ; 
 
 1. Job v., 7. O. 
 
These worldly things ne're can 
 
 Make happy man ; 
 Thy happinesse comes from a higher sphere. 
 
 "With holy Job then know, 
 
 Though thou art low, 
 
 Thy head's as high as heaven ; there lives He 
 Who thy Redeemer is, 
 
 And that thy bliss 
 In seeing Him with these same eyes shal be, l 
 
 Worldly delights begone ! 
 
 In Him alone 
 
 All wealth, all honor, and all pleasure lies 
 No sorrowes then shall rest 
 
 Within my brest, 
 His hand shal wipe all tears from my sad eyes. 
 
 His hand my head shall raise, 
 
 And crown with joyes, 
 
 Such joies no eye hath seen, nor ear hath heard, 
 No tongue of men can tell 
 
 Nor angels well, 
 Only to feel them shall be my reward. 
 
 1. Job xix., 26. G. 
 
1.54 
 
 PAUL'S PARADOX. 
 
 " When I am weake, then I am strong" 2 COB. 
 xii., 10. 
 
 |HAT paradox is this that there should he 
 Weakness and strength at the same time 
 
 in me ? 
 
 A paradox to nature, not to grace, 
 Where without contradiction hoth have place ; 
 When I am weak in body, then I find 
 That I am strong i'th' vertues of the mind ; 
 And when I am brought by affliction low, 
 Then I in spiritual comforts high do grow, 
 When of myself I cannot go nor stand, 
 Yet I supported by God's heavenly hand 
 Can safely travel through a world of wo, 
 Yea, through the valley of death's shadow go 
 And fear no ill ; walk through a sea of troubles, 
 Yet never sink, counting the waves but bubbles, 
 Which my faith bio wes away; my hope doth sound 
 The greatest depths, and even touch the ground ; 
 When I am ready to be swallowed by 
 Death's greedy j awes, faith sets me up on high 
 Like Moses on Mount Pisgah, whence I can 
 Behold a better land of Canaan ; 
 
PAUL'S PAHADOX. 155 
 
 And enter too, where I with joy shall see 
 His glories in a blest eternity. 
 If so much strength to weakness doth belong, 
 Lord make me weak that Thou maist make me 
 strong. 
 
 THE THREE LIVES OF A CHRISTIAN. 
 
 " Nevertheless I live, yet not I, but Christ liveth in 
 me; and the life which I now live in r the flesh, I 
 live by the faith of the Son of God, who loved me, 
 and gave his life for me " GAL. n., 20 
 
 lEHOLD the priviledg of a Christian 
 Above another man 
 Both tenants to one Lord, 
 Yet in their tenures they do not accord : 
 One hath two lives in present, and the third 
 In future, but confirm' d by God's own "Word. 
 
 The life of nature first, the life of grace 
 Takes up the second place; 
 The life of glory last, 
 
 Which comes not till the other two are past. 
 The Christian esteems the natural 
 Compar'd with th' other nothing worth at all. 
 
156 THE THREE LIVES OF A CHRISTIAN. 
 
 The natural man in present hath but one, 
 And in reversion none ; 
 Yet he doth so depend 
 Upon that one as if it ne're would end. 
 Not once considering how each trivial thing 
 Serves to draw on its speedy ruining. 
 
 And as the beasts that perish so shal he 
 To dust dissolved be; 
 Yea, a worse mischief shall 
 After this life this wretched man befall, 
 Of his unhappiness it being the least 
 That his short breath expireth like the beast. 
 
 For his one life a double death shall have ; 
 His body in the grave, 
 His soul in hell shall lye 
 A second death that's to eternity, 
 A miserable man he is indeed, 
 Whose single short life two long deaths succeed. 
 
 I will account no more this life of mine 
 To be my own, but Thine ; 
 Not I, but Thou dost live 
 In me, who for me, Lord, Thy self didst give. 
 It was Thy love that made Thee dye for me, 
 It is my faith that makes me live in Thee. 
 
157 
 THE RACE. 
 
 " I count not my self e to have apprehended; but this 
 one thing I do, forgetting those things which are 
 behind, and reaching forth unto those things which 
 are before, I press toward the mark, for the prize of 
 the high calling of God in Christ Jesus" PHII* 
 in., 13, 14. 
 
 HIS life is like a race, 
 
 "Where every one's a runner, and the 
 
 prize 
 
 A crown of Glory : Heaven's the place 
 "Where the mark is set before our eyes. 
 
 I who have not as yet 
 
 Scarce run out half the way, must not sit down 
 And think I've done enough, but sweat 
 And labour hard to get the crown. 
 
 Nor may I cast an eye 
 Behind, to see how many I've out-run, 
 But with the foremost I must vie 
 And better end then I begun. 
 
 For if I fail at last, 
 
 "When I have gone the greatest part o' th' race, 
 Or give off when the worst is past, 
 It will be much to my disgrace. 
 
158 THE RACE. 
 
 Nor is that all, but then 
 Another man shall take my crown from me, 
 And I with the faint-hearted men, 
 Out of the lists quite cast shall be. 
 
 Lord ! do Thou annoint 
 Me with Thy oil of grace from top to toe, 
 In every Km and every joint, 
 That I may never weary grow. 
 
 But persevering in 
 
 My course with vigorous and active strength, 
 May be so happy as to win 
 The goal first, and the crown at length. 
 
 NO CONTINUING CITY. 
 
 " Here we have no continuing City, but we seek 
 one to come" HEB. xm., 14. 
 
 AN is a creature love's society, 
 And cannot long alone be well, 
 Hence God made Eve that she 
 Might with him dwell. 
 
 From these two sprung 
 A numerous family, 
 That to a city grew ere long, 
 And that impli'd strength and stability. 
 
THE CONTINUING CITY. 159 
 
 But see how soon this city came to nought, 
 Being destroy'd with its own weight ; 
 And by division brought 
 To ruine strait. 
 
 Then how can we, 
 A city have that's strong 
 Or permanent ? It cannot be 
 "What's made with hands should e're continue long. 
 
 The best is made with lime and stone, how then 
 Can that which is compact of such 
 Frail matter, last ? yet men 
 Are frailer much. 
 
 Those men that make 
 This city, are all cast 
 In moulds of clay, and do partake 
 Of earth themselves : such vessels cannot last. 
 
 Nor they, nor yet their city can endure ; 
 Many mishaps there be will end them, 
 To perish they are sure, 
 None can defend them. 
 
 Each little thing 
 To pieces breaks their frame, 
 A very wind, a breath will bring 
 Them to that nothing whence at first they came. 
 
160 THE COITTHnTTN'a CITY. 
 
 Yet whiles their worst part crumbles to the dust 
 And falls to ashes in their urn, 
 Their souls immortal must 
 To God return. 
 
 That God hath made 
 A city without hands 
 For them, which ne're shall fail nor fade : 
 TJnmoveable its vast foundation stands. 
 
 A most magnificent and glorious place, 
 
 Which they that see't can scarce set forth, 
 Or give it half the grace 
 As to its worth. 
 
 There God keeps court, 
 Millions on either side 
 Of saints and angels do resort 
 To wait on Him ; this city's wondrous wide. 
 
 The least of all those many mansions there 
 Our greatest cities far transcend, 
 
 Each one's a kingdom which shall ne'er 
 Admit of end. 
 
 This then alone 
 Requires our chiefest care 
 In seeking it, for there is none 
 On earth's round ball that can with it compare.] 
 
THE CONTINUING CITY. 161 
 
 On this let's fix our thoughts, to this aspire, 
 To this let all our actions tend, 
 Be it our sole desire 
 There to ascend : 
 
 For all our bliss 
 God hath reserv'd above, 
 Our happiness there seated is, 
 There is our treasure, there must be our love. 
 
 FAITH AND WORKS. 
 
 ' Wilt thou know, vain man, that faith without 
 works is dead?" JAMES n., 20. 
 
 JEARK, vain man, heark, what the Apostle 
 
 saith, 
 And do not boast so much of thy great 
 
 faith ; 
 
 For though 'twere able mountains to remove, 
 'Tis nothing worth unless it work by love ; 
 Love is the life of it, 'tis that alone 
 "Which quickens it, or else 'tis dead, 'tis none. 
 That man who breaths not at the mouth a jot, 
 Whose heart no motion hath, whose pulse beats 
 
 not. 
 
 We say is dead ; the like we may infer 
 Concerning faith, that's dead which doth not stir : 
 If it be living, 'twill be active too, 
 
162 FAITH AND WORKS. 
 
 What the heart thinks, mouth speaks, the hands 
 
 will do. 
 
 Let others shew their faith if that they please 
 Without their works, while I shew mine by these. 
 First my religion shall be pure, and then 
 Peaceable, if it be possible, with men ; 
 Forgiving wrongs, giving what 1 can spare 
 To those that want and in distresses are ; 
 I wil be feet to th' lame, eyes to the blind, 
 Helpful to all, and unto none unkind. 
 If thus my faith be qualifi'd, I shall 
 Approve it to myself, to God, to all. 
 
 CARE CAST ON GOD. 
 
 " Casting all your care upon God, for He careth 
 for you" 1 PETER v., 7. 
 
 )ME heavy souls, opprest that are, 
 With doubts, and fears, and carking care, 
 Lay all your burthens down and see 
 Where's One that carried once a tree 
 Upon His back, and which is more, 
 A heavier weight, your sins He bore. 
 Think then how easily He can 
 Your son-owes bear that's God and man : 
 Think too how willing He's to take 
 Your care on Him, who for your sake 
 
CARE CAST ON GOD. 163 
 
 Sweat bloody drops, pray'd, fasted, cry'd, 
 "Was bound, scourg'd, mockt, and crucifi'd, 
 He that so much for you did do, 
 "Will yet do more, and care for you. 
 
 THE IMPARTIAL JUDGMENT. 
 
 " And I saw a great white Throne, and Him that 
 sate on it, from whose face the Earth and the Heaven 
 fled away, and there was found no place for them. 
 And I saw the dead, loth small and great stand 
 before God; and the Books were opened, and another 
 Book was opened which is the Book of Life, and the 
 dead were judged out of those things which were 
 written in the Books, according to their works" 
 xx., 11, 12. 
 
 J AD I the art of painting like to him 
 "Who did the day of doom so lively limn, 
 That when a heathen prince beheld the 
 
 same, 
 
 "With terror struck, a Christian he became ; 
 Thus would I set it forth unto your eye. 
 The heavens should put on a sable dye, 
 Mask'd with the blackest vail of thickest clouds, 
 "Which to the sun, moon, stars should be as shrowds 
 To muffle them in one continued night, 
 Not once affording the least spark of light, 
 
164 THE IMPAETIAL JUDGMENT. 
 
 Hiding their heads as 'sham'd or griev'd to see 
 The horrid sins of men which then should be 
 Made manifest and naked to the world, 
 And the dire plagues that on them should he 
 
 hurl'd : 
 
 From this sad object let your eye retire 
 To th' other side and see the earth on fire, 
 The sea all blood, the throne of God on high, 
 Whereon He sits in glorious majesty, 
 Legions of angels Him surrounding there, 
 Millions of men that newly raised were 
 Out of their sepulchres, by His command, 
 To hear their final sentence trembling stand : 
 Below the divils in their various shapes 
 Of hideous monsters, and hel's mouth wide gapes, 
 Casting forth flames of sulphur and thick smoak : 
 Enough to blot out heaven, and earth to choak. 
 As soon as God hath said, " Ye cursed go 
 Int' everlasting fire," l the devils lo 
 Are ready strait, and drag them down to hell, 
 Where they in torments infinite must dwell. 
 But since Apelles skill I want to make 
 This picture right, I shall be bold to take 
 A copy from the pencil of Saint John, 
 As here I find in his vision. 
 
 1. Matthew xxv. 41. G. 
 
THE IMPARTIAL JUDGMENT. 165 
 
 I saw, saith he, a throne both white and great 
 
 Of God Almighty : 'twas the Judgment-seat ; 
 
 Mysterious in the colour, which was white, 
 
 'Cause justice should be innocent and bright. 
 
 Not like to Herod's throne, that was dy'd red 
 
 With blood of infants which he massacred; 
 
 Nor sullied o'er with falsehood and with wrong, 
 
 But like the milky way, clear all along. 
 
 As white for colour was this stately throne, 
 
 So great for quantity, whereby is showne 
 
 The greatness of the Judg that thereon sits, 
 
 Past th' apprehension of the greatest wits. 
 
 For such is His immensity none can 
 
 His measure take ; beyond the reach of man. 
 
 No power then His justice can withstand, 
 
 W hose power doth both heaven and earth command; 
 
 For heaven and earth there shall be found no place, 
 
 "When He appears they both flee from His face ; 
 
 His face the sight whereof is heaven alone, 
 
 And joyes beyond imagination, 
 
 " I saw," saith He " the dead both great and small 
 
 Stand before God the Judg impartial ;" 
 
 His judgments are a great deep, into which 
 
 All fall alike, the poor, as well as rich, 
 
 The small as great ; there not a cobweb lies, 
 
 Through which huge sinners, like to greater flies, 
 
 A passage force, while lesser stick behind 
 
166 THE IMPARTIAL JUDGMENT. 
 
 As prisoners, and no way t' escape can find ; 
 
 Not a net there, in which the lesser fry 
 
 Of sinners, like to fishes may espy 
 
 Holes to slip out, whiles that the greater be 
 
 Intangled without hopes of getting free ; 
 
 "No, this great Judg doth smal and great convent 
 
 Before the highest court of Parliament, 
 
 From which are no appeals, but all must rest 
 
 Irrevocable, be they curst or blest. 
 
 There's no resisting, the stiff knee must bend, 
 
 And the stout heart from his high thoughts descend 
 
 And listen to his doom. You shall see there 
 
 Great Alexander quaking stand for fear, 
 
 He who the world once conquered, and did weep, 
 
 For want of more, now in a hole would creep, 
 
 And give that world which he had conquered 
 
 For one small corner in't to hide his head, 
 
 And all that wealth he got, to clear the guilt 
 
 Of all the blood which his vain-glory spilt. 
 
 There shall you see that Absolom the fair, 
 
 Who hanged was in his proud dangling hair 
 
 Confounded stand, expecting when to hear 
 
 A heavier judgment thundring in his ear, 
 
 Condemning him to hang in hell's hot'st fire, 
 
 'Cause to his father's throne he did aspire. 
 
 There shal you see King Ahab who by's wife 
 
 Rob'd Naboth of his vineyard and his life. 
 
THE IMPARTIAL JUDGMENT. 167 
 
 And that lewd woman Jezabel his queen 
 
 'Mongst many of her sex shall there be seen, 
 
 And for her witchcrafts, pride, and painting sent 
 
 To Pluto's court to have her punishment ; 
 
 There shall you see Doeg, who in pretence 
 
 Of holy vows did work no small offence ; 
 
 For by his malice he with Saul so wrought, 
 
 That more then four score priests to death he brought; 
 
 There shall you see the Sodomites that burn'd 
 
 In lust unnat'ral, and to ashes turn'd 
 
 By fire from heaven ; but now the Lord shall send 
 
 A fire from hell to burn them without end. 
 
 There shall you see those three presumptuous men, 
 
 Core and his complices appear agen 
 
 Who for their striving against Moses, and 
 
 'Gainst Aaron too, do stigmatized stand 
 
 To all posterity ; as th' earth before, 
 
 So now hell gapes to swallow them once more. 
 
 There shall you see TJzziah, though a king, 
 
 C ondemned for his incense offering, 
 
 And taking on him the priest's function 
 
 "Whereto he had no right nor unction. 
 
 There shal you see Antiochus the Great, 
 
 Who did commit that sacriligious feat 
 
 In robbing of the temple, doom'd to pains 
 
 Proportioned to his unlawful gaines. 
 
 There shall you see that glutton who did fare 
 
168 THE IMPARTIAL JUDGMENT. 
 
 Deliciously each day, and purple wear, 
 
 Suffering poor Lazarus to starve the while, 
 
 Begging himself now in an humble style 
 
 But for a cup of water to asswage 
 
 The furious flames that on his tongue do rage ; 
 
 And justly shal that tongue such torments bear, 
 
 "Which pleas'd itself so much in dainty chear. 
 
 There shall you see that Phocas who did slay 
 
 Mauritius his master to make way 
 
 Por his ambition to ascend the throne 1 
 
 Descend into the deepest dungeon 
 
 Of Belzebub's black vault, perpetually 
 
 To suffer pains for his damn'd treachery. 
 
 There you the traitor Judas shall behold, 
 
 Who his dear Lord for thirty pieces sold. 
 
 There you shall see those prophets that pretend 
 
 To inspiration, and uncall'd ascend 
 
 The pulpit, venting of old herisies 
 
 And most abominable blasphemies, 
 
 Under the notion of new lights, these shall 
 
 To utter darkness be condemned all. 
 
 For I beheld the books wide opened were ; 
 
 1. To Mauricius (not Mauritius) must bo added his five 
 sons, as victims of the most blood-thirsty of the rulers 
 of Constantinople. Cf. Zonar, ii., 77 et alibi, (Paris) : 
 Simocatta, viii., c. 7. G. 
 
THE IMPARTIAL JUDGMENT. 
 
 169 
 
 Another book, the Book of Life was there 
 Laid open too, infallible records, 
 Wherein were written all the deeds and words, 
 And thoughts, and names of men, which shall be 
 
 read 
 
 In publick then, and they be punished, 
 Or else rewarded with great woes and joyes 
 According unto all their works and wayes. 
 
UPON A SNAKE IN A GARDEN OP 
 FLOWERS HAVING STUNG ONE THAT 
 TROD UPON HIM UNAWARES. 
 
 JHO thought this snake would e're have 
 
 found 
 
 An entrance into this inclosed ground, 
 Or that a serpent here should hide his head 
 Under this sweet and Howry bed : 
 
 But 'tis no newes, for long ago 
 (It was the divels trick man to entice) 
 A greater serpent made its way into 
 
 A better garden, Paradise. 
 
 And ever since there is no place 
 Of pleasure which we would impropriate, 
 But that therein the serpent showes his face, 
 
 Though we discover him too late. 
 
 We see him not before we feel 
 That we by his envenom'd teeth are bit, 
 
172 DIVTXE LOVE. 
 
 And whon, Achilles-like, w'are hurt i'th' heel, 1 
 We seek for balsom to cure it. 
 
 Better it were if we took heed, 
 How to avoid the serpent e're he stung ; 
 So should we feel no pain, nor medicine need, 
 
 But safely sit our flowers among. 
 
 "Whiles we securely take delight, 
 Amidst our many sweet and fragrant flowers 
 The divel serpent turnes, and doth us bite, 
 
 And with sharp pains our pleasure sowrs. 
 
 Let us look then before we leap, 
 And timely seek the danger to prevent, 
 Lest we instead of joyes do sorrowes reap 
 
 And when it is too late repent. 
 
 UPON DIVINE LOVE. 
 
 JOW strong is love ! what tongue expresse 
 
 it can, 
 
 Or heart conceive, since it made God a man? 
 How strong is love ! which made the God-man dye, 
 That man might live with God eternally ? 
 Lord ! let this love of Thine my heart inspire 
 
 1. Fulgent. Mythol iii. 7 : Stat. Achitt i. 269 : Gale's 
 Court of the Gentiles. *. n. G. 
 
ECHO. 173 
 
 With love again, as sparks rise from the tire. 
 Thy love's a sun, give me a beam from thence, 
 Which may both light and heat alike dispence, 
 Light to direct others the surest way 
 That leads to heaven and everlasting joy : 
 Heat to preserve in me a constant motion 
 Of fervent zeal to Thee, and pure devotion ; 
 That all my thoughts, words, actions, may prove 
 There is no passion half so strong as love. 
 A passion is't ? a divine vertue rather, 
 Which from a deity springs, and calls God Father; 
 Yea, love is God, and God is love : then 
 Adore, but not profane it with thy pen ! 
 
 THE ECCHO, OR ANSWER OF A GOOD 
 CONSCIENCE. 
 
 JHAT'S a good conscience, Eccho, canst say? 
 
 Ay! 
 
 Say then, and what 'tis manifest. A feast! 
 Where is't ? i'th' understanding wholly ? lye ! 
 Is it then, Eccho, in my brest ? Nij rest ! 
 Rest ? is't from pain or sin, say whether ? Either ! 
 If both, 'tis heaven on earth, a saint's bliss. Yes! 
 Is't in our own or others powers ? Ours ! 
 then a jewel 'tis, rich and bright. Right ! 
 
174 HEAVEN AND HELL. 
 
 Then tell me how shall I come by it ? Buy it. 
 If gold will buy't gold I'l provide. ivide ! 
 If gold will not, what else will do it? Do it ! 
 It's not enough that I believe well ? Live well ! 
 Dos't not consist in good affections ? Actions! 
 To get it are good works the best way ? Ay ! 
 How long must this be my endeavour ? Ever ! 
 
 A PASTORAL DIALOGUE CONCERNING 
 
 THE JOYES OP HEAVEN AND THE 
 
 PAINES OF HELL. 
 
 DAMON, PHILLIS. 
 
 Phillis. 
 
 Damon, (EJpi^CJBlS'T true, or do they fain 
 
 Who say that we shall live again 
 After w' are dead ? 
 
 Damon. 
 
 Phillis, 'tis so, 
 
 That thou and I, and all must go 
 
HEAVEN AND HELL. 175 
 
 To another world, where we 
 
 In endless joyes or pains must be. 
 
 Phillis. 
 
 Damon, I prethee Damon tell, 
 Howcall'stthouit? 
 
 Damon, 
 Heaven or hell. 
 
 Phillis. 
 What is heaven, Damon ? say 
 
 Damon. 
 
 A. place where all year is May 
 Where every bird doth sit and sing 
 Continually, as in the Spring, 
 Where are always to be seen 
 Flow'ry meadows, pastures green : 
 Where many springs and fountaines meet, 
 As chrystal cleer, and hony sweet ; 
 Rich flocks, whose fleeces are of gold, 
 And whose flesh never wil grow old, 
 But the ewe is as tender there, 
 As the new fallen lamb is here. 
 The shepherd needs not watch to keep 
 Either from wolfe or bear, his sheep. 
 
176 HEAVEN AND HELL. 
 
 No beast comes there that's fierce or wild, 
 They are all innocent and mild ; 
 No grief nor want amongst them found, 
 But all are wel, and safe and sound. 
 Our roundelayes harsh discords be 
 Unto their sweetest harmonic, 
 Beyond the musick of the spheares. 
 thou wouldst wish to be all ears. 
 Our feasts, if we to theirs compare, 
 Not feasts, but rather fasts they are : 
 Their food so fill yet without waste 
 thou wouldst wish to be all taste ! 
 
 Phillis. 
 
 happie place, be thou my guide 
 That I may ever there abide, 
 But once more Damon, prethee tell, 
 What is that place thou callest hel ? 
 
 Damon. 
 
 A dismal place, where is no light, 
 'Tis alwaies winter, alwaies night, 
 "Where vultures feed on men, and where 
 The screech-owle cryeth all the year, 
 The ground with flames is parcht about, 
 Like those mount Etna sendeth out ; 
 No flowers nor wholesome herbs are seen ; 
 
HEAVEN AND HELL. 177 
 
 Not any that are sweet or green 
 
 Grow in that soile, which nought else breeds 
 
 But hemlock, and such poisonous weeds, 
 
 Which whoso tastes, he soon goes sad, 
 
 And thorow deep despaire runs mad ; 
 
 No fountain, "but one standing ditch, 
 
 Whose water is as black as pitch, 
 
 Bitter as gall, so foul doth stink, 
 
 That you may smel't before you drink ; 
 
 But if you drink, it poisons you, 
 
 And makes you black as itself too. 
 
 There be no sheep, but goats, whose hair 
 
 Doth like horse bristles wildely stare. 
 
 They're old and tough, and monstrous evil, 
 
 Fit meat for none, but for the divel. 
 
 Pandora's box there opened first, 
 
 Hath made the place e're since accurst 
 
 With all diseases, which do stil 
 
 Much torment cause, yet never kil ; 
 
 Th' inhabitants there never dye, 
 
 But in quenchlesse fire they fry ; 
 
 Their best musick is the groans 
 
 And howlings of the damned ones ; 
 
 Instead of feasting on good meat 
 
 The worm of conscience doth them eate ; 
 
 Like Tantalus, fruit they may see, 
 
 Yet never taste but starved be. 
 
178 TYTHES DENIED. 
 
 Phil. 
 
 wretched place ! be thou my guide, 
 That I may never there abide. 
 
 UPON THE PEOPLES DENYING OF TYTHES 
 
 IN SOME PLACES, AND EJECTING 
 
 THEIR PASTORS. 
 
 HE shepherd hertofore did keep 
 
 And watch the sheep : 
 Whiles they poor creatures did rejoycc 
 
 To hear his voice ; 
 But now, they that were us'd to stray, 
 
 Do know the way 
 So perfectly, that they can guide 
 The shepherd, when he goes aside. 
 
 To pay the tenth fleece they refuse, 
 
 As shepherd's dues ; 
 They know a trick worth two of that, 
 
 They can grow fat, 
 And wear their fleece on their own back, 
 
 But let him lack 
 
 Meat, drink, and cloth, and every thing 
 Which should support and comfort bring. 
 
TYTHES DENIED. 179 
 
 What silly animals be these, 
 
 Themselves to please 
 "With fancies, that they nothing need, 
 
 But safely feed 
 Without the shepherd's careful eye ? 
 
 When lo ! they die 
 E're they be ware being made a prey 
 Unto the wolfe by night and day. 
 
 Besides, they're subject to the rot, 
 
 Aud God knowes what 
 Diseases more, which they endure, 
 
 And none can cure 
 But the shepherd's skilful hand ; 
 
 In need they stand 
 Of his physick and his power 
 To heale and help them every houre. 
 
 The danger set before their eyes, 
 
 Let them be wise, 
 Not trusting to their own direction, 
 
 Nor protection, 
 But to his rod, his staffe submit ; 
 
 His art, his wit 
 
 For every sore a salve hath found, 
 And wil preserve them safe and sound. 
 
180 
 
 THE SOUL'S WISH. 
 
 HOW I long to be dissolved, and see 
 
 This mortal put on immortalitie ! 
 
 3dc thinks each day's a yeer, each year'* 
 
 an age 
 
 Till I arrive at that most glorious stage 
 Of heaven, where saints and martyrs gazing on, 
 Look if I tread the same steps they have gone ; 
 But I, like Drake, ^ so great a compasse, take 
 About the world, such strange meanders make, 
 That they have got the goal in shorter space 
 Then I have been in running half my race. 
 So have I seen a christal streame to glide 
 In various windings by a meadowes side, 
 Making a thousand paces 'bout the shore, 
 Which in a strait line had not been twelve score. 
 my deer God ! cast down those banks of sin 
 That interrupt my soul from running in 
 An even channel to Thy sanctuary. 
 Ad wings unto my feet which soon may cany 
 Unto her ark my dove-like spirit, blest, 
 By being fixt i'th' center of all rest. 
 
 1. Ct. Luwndcti, tub nomine. (Jr. 
 
JUDGMENT DAY. 181 
 
 UPON CUEIST'S COMING TO JUDGMENT. 
 
 ORD ! when Thou com'st to judg the world 
 with right, 
 
 Thou' It stealeupon us like a thief i'th' night, 
 Or like a flash of lightning from the skie, 
 Or like the suddain twinkling of an eye, 
 Or like the pains on woman, much about 
 The time when once that her account is out. 
 O let me like to that good husband watch, 
 Lest that the thief me unprepared catch ; 
 let Thy grace be evermore my light, 
 That th' other lightning may not me affright. 
 let mine eye be ever fixt on Thee, 
 That Thy last coming I with joy may see. 
 let me cast up my accounts so well, 
 That I may never feel the pains of hel. 
 
 THE ANTIPODES. 
 
 ]HY art so sad and sullen, my muse ! 
 
 That now to make a verse thou dost refuse? 
 
 Must thou be mov'd by a reward to raise 
 Thy fancie up ? Lo here's a sprig of bayes 
 To make a lawrel ; if that wil not do it, 
 Meere indignation wil create a poet. 
 Art thou not angry yet at these mad times ? 
 Canst thou forbeare to write satyric rhimes ? 
 
182 THE ANTIPODES. 
 
 A rod is good for mad-men in their fits, 
 'Twil them restrain, if not restore teir wits ; 
 The world is a great Bedlam, where men talke 
 Distractedly, and on their heads doe walk, 
 Treading antipodes to all the sages, 
 And soher-minded of the former ages. 
 They were content, good souls, with slender meat ; 
 Such as the garden yeilded they did eate : 
 A sallet, bread, and water fresh that ran 
 From the next spring, did dine a gentleman. 
 They were content, good souls, for to be clad 
 In skins which from the beasts back could be had; 
 And so it did them from the cold defend 
 It was enough, they had no other end. 
 They were content to sit under the shade 
 Of their own vine, ne're offering to invade 
 Their neighbours, or take arms them to oppresse, 
 So they their own might quietly possesse. 
 They were content with such instructions as 
 From their own priests' and prophets' mouths did 
 
 passe, 
 
 And with that fear and reverence did them hear, 
 As though the only oracles they were : 
 It was the golden age of the world then, 
 When merit and not mony raised men, 
 Grace was their gold, their hearts were the rich 
 
 mine 
 
THE ANTIPODES. 183 
 
 "Where vertues most transparently did shine. 
 Faces about now, and behold the sceane 
 Turn'd topsie turvie, all things changed cleane, 
 No fare contents us but what's fetcht from far, 
 And deerly bought, and cookt with curious care, 
 And dainty sauces ; thus with art we strive 
 Our appetites to kil, and to revive : 
 We of our bellies gods do make, and thus 
 Are gluttons beyond Heliogabulus. x 
 No drink contents us but the richest wine, 
 And strongest beer, which we swill in like swine. 
 Keeping no meane, but quaffing round about, 
 Til all the wine's in, and the wit is out. 
 No clothes content us but the richest stuffe, 
 And costliest die, else 'tis not gay enough ; 
 Nay, it is nothing worth, unlesse the fashion 
 Come like queen Sheba, from a forraign nation. 
 We change our habits like the moon, our shapes 
 With Proteus, and are made the Frenchmens apes. 
 No living wil to us contentment yeild, 
 But we must stil be laying field to field, 
 Wishing this lordship, purchasing that farme ; 
 If money wanting be, then force of arm 
 Shall make it ours, or subtilitie of wit, 
 
 1. Rather Heliogabalus or Elagabalus, the infamous- 
 young Roman emperor. Dion. Cass. LXXVII., 30-41. 
 
184 THE ANTIPODES. 
 
 One way or other we wil compasse it. 
 
 No teaching now contents us the old way, 
 
 The lay-man is inspired every day, 
 
 Can pray and preach ex tempore ; the priest 
 
 With all his learning is despis'd and hist 
 
 Out of the Church, and some have lately sed, * 
 
 He should be shortly brought to beg his bread. 
 
 "We've nothing of the golden age, unlesse 
 
 That gold's our grace, and game's our godlinesse; 
 
 Not manners now, but monie makes a man, 
 
 Yea many think it makes a Christian ; 
 
 As if none were religious but the rich, 
 
 And the poor body damn'd were for a witch. 
 
 Dost see my muse the world tura'd upside down, 
 
 The prince on foot, whiles mounted is the clown ; 
 
 The beggar now a purchaser, and hee 
 
 That was worth thousands, brought to beggerie ? 
 
 Dost thou behold all this, and canst be mute ? 
 
 Come take thy bow and arrowes, aim and shoot 
 
 The sharpest of them, cast thy keenest dart 
 
 At this mad age, and strike it to the heart ; 
 
 Come dip thy pen in vinegar and gall, 
 
 And never leave til thou hast vented all 
 
 Thy just spleen on it : if it stil grow worse, 
 
 Let it expect not thine but God's great curse. 
 
 1. 'Said.' G. 
 
TOOTHACHE. 18-5 
 
 TO A GENTLEWOMAN WHO WAS 
 
 EXTREMELY TROUBLED WITH 
 
 THE TOOTH-ACH. 
 
 GRIEYE and wonder so great pain 
 You should from one small tooth sustaine, 
 That you can neither eate nor drink, 
 Nor all the night scarce sleep a wink ; 
 Yet to your comfort, this I'll say, 
 That to hell pains 'tis but a toy, 
 A pleasure, if compar'd it were 
 To what the damned suffer there. 
 If in one tooth such anguish lies, 
 What torments from that fire arise ! 
 This in a night or two is past, 
 But that doth infinitely last : 
 In this one memher akes, no more, 
 In that, all members o're and o're: 
 In this, the body doth but smart, 
 In that, the soul too bears her part. 
 Think then that this is all the hell 
 Which you shal feele, and you are wel. 
 
 UPON A PASSING BEL. 
 
 JEARK how the passing bel 
 Rings out thy neighbour's knel, 
 And thou for want of wit 
 Or grace, ne're think' st on it, 
 Because thou yet art well. 
 
186 PASSING -HELL, 
 
 Fool ! in two dayes or three, 
 The same may ring for thce ; 
 For death's impartial dart 
 Wil surely hit thy heart, 
 He will not take a fee. 
 
 Since then he wil not spare, 
 See thou thyself prepare 
 Against that dreadful day 
 When thou shalt turn to clay, 
 This bell bids thee beware. 
 
 UPON THE SETTING OF A CLOCK- 
 LARUM. 
 
 WHAT a drowzie lump of flesh is man ! 
 Whose life being no longer then a span, 
 Great part of that short span is past away 
 In sleep, so that 'tis hard for us to say, 
 Whether we live or no : for whiles that we 
 Repose our selves, dead to our selves we be, 
 Without all motion and intelligence, 
 Till this shril larum quicken our dul sense, 
 And make us living souls to th' day arise, 
 Like Adam when he opened first his eyes. 
 Yet this sleep's short and sweet, if we compare 
 It to that other wherein many are 
 Profoundly steep' d : a spiritual sleep in sin 
 
187 
 
 The major part o'th' world is drowned in ; 
 That but the body's nap we know to be, 
 This the soul's everlasting lethargy, 
 Unlesse God waken it ; to that intent 
 He hath to man a treble larum sent ; 
 His "Word first from the prophet's mouth did beat 
 A parley, and from sin sound a retreat, 
 Saying " Thou sleeper wake, attention give 
 To what I say ! hear and thy soul shall live;" * 
 Let not thy sins turn day into black night, 
 " Eise from the dead and Christ shall give thee 
 
 light." 3 
 
 And lest this larum should not be of force 
 Prom this dead sleep in sin to raise a course, 
 He sets a second, that with secret art 
 Besides the eare, pierceth the very heart ; 
 His Spirit it is, and when the other failes 
 To rouze the sleepie sinner, this prevailes. 
 But if his eares and heart be so fast barr'd 
 That neither of these larums will be heard, 
 Then sounds a third, God's judgments po wring 
 
 down 
 
 Upon his head, and making it ring noone, 
 Flashing like lightning, ratling too like thunder, 
 Parting his soule and body far asunder. 
 
 1. Cf. John v., 25. G. 2. Isaiah LX., 1. G. 
 
188 SCYLLA AND CHARYBDIS. 
 
 Til so from sleep in sin he fal at last 
 
 To sleep in death, and in the grave is cast, 
 
 Prom which he shall not wake before he heare 
 
 Th' Archangel's dreadful larum in his eare, 
 
 Saying "Arise ye dead, to judgment come, 
 
 And from Christ's mouth receive your final doome." 
 
 SCYLLA AND CARYBDIS. 1 
 
 j|WO gulfs there are 'twixt which 'tis hard 
 
 to sail, 
 And not be shipwrackt: here prophane- 
 
 nesse stands 
 
 With all its brood of vices at its tayle, 
 There superstition with its numerous bands 
 
 Of false traditions ; 'twas the main intent 
 Of our late pilots between both to steere : 
 But froward fate to seamen incident, 
 Made them mistake their way ; for whiles they 
 fear 
 
 To sink into the gulf of superstition, 
 They in the gulfe of profanation fal, 
 And in the furious heate of opposition 
 'Gainst Papists, are like to turn atheists all. 
 
 1. Cf. Homer, Od. xn , 73 &c., and 235, &c. : read rather 
 Charybdis : Seneca. Ep. 79. G. 
 
SCYLLA. AJfD CHABYBDIS. 189 
 
 So some of th' ancient Fathers in dispute 
 Against one heresie, did too much bend 
 Unto another, and their arrow shoot 
 Besides 1 the mark, thus marre what they would 
 mend. 
 
 But cannot we keep in the middle region 
 Except we sink too low or soar too high ? 
 Is there no moderate temper in religion, 
 But we must either scorch' d or frozen die ? 
 
 What hath the Church no habitable part, 
 Betwixt the torrid and the frozen zone ? 
 ^N"or hath the Churchman learnt as yet the art 
 O'th' moralist, that vertue leans to none 
 
 Of the extremes, but in the center lyes ? 
 So doth religious truth, if we could find 
 It's track out ; but the fault is in our eyes 
 That wil not see, or rather in our mind. 
 
 That wil not keep the road and safest way 
 Which by the best and wisest men is gone, 
 But rather through unbeaten deserts stray, 
 Which lead to nothing but confusion. 
 
 1. Beside, as sometimes for sometime, the use of the latter 
 by the old Divines tending to excite a smile, e.g. such 
 and such a fair lady is described as the sometimes 
 vertuous, &c., &c. G. 
 
1 90 LAY-PREACHING. 
 
 God, be Thou our pilot once again, 
 
 Or put some Pharos up, that by the light 
 
 Our ship the Church may saile safe through the 
 
 main, 
 And not be swalow'd by these gulfs i' th' night. 
 
 UPON LAY-MEN'S PREACHING. 
 
 |RT thou offended, because thou dost see 
 Eldad and Medad both to prophesie 
 Within the camp, although they came not 
 
 neer 
 
 The tabernacle, nor inabled were 
 Til th' instant by the Spirit ? Do not say, 
 Moses forbid them ; rather wish and pray 
 That all God's people prophets were ; for so 
 The meekest man on earth Moses did do. 
 But when an Ignoramus shall professe 
 Himself a prophet, and inspir'd no lesso 
 Then Moses and Elias, and pretend 
 The Spirit is on him, to no other end 
 Then to foment a faction, and decry 
 All learning in the University : 
 When that mechanick fellows from their trade 
 Shall Aaron's office offer to invade, 
 And mount the pulpit, publickly expound 
 The sacred Scripture, though they have no ground 
 For what they say, but meerly what proceeds 
 
LAY-PREACHING. 191 
 
 Prom spleen or fancie ; so they sow their weeds 
 I'th' furrowes of weak hearts, which grow apace, 
 Choaking the good seed and the herbs of grace 
 Sowne by the ministers of God before, 
 'Tis time, high time, that they be bid give o're, 
 And that with Joshua we cry, ' My Lord 
 Moses, forbid them to abuse God's "Word.' 
 But if both we and Moses silent are, 
 And none the madnesse of these prophets dare 
 Reprove, either the simple asse will do't 
 The vulgar sort and spume them with his foot, 
 Scorning to learn of them who nothing know, 
 But what they bring from shopboard or from 
 
 plough, 
 
 Or else let them expect their doome to hear 
 From God's own mouth which the worst judg- 
 ment were 
 
 These prophets run, yet them I have not sent ; 
 I have not spoken to them, yet they went 
 And prophesied deceits, even in My name ; 
 I am against them, therefore to their shame, 
 And wil confound all those that lies do teach ; 
 No more, my people, do you hear such preach ; 
 But seek the Word at their mouths who are wel 
 Train' d up at feet of learn' d Gamaliel, 
 Elisha's double portion will inherit, 
 Being call'd both by the Church, and by the Spirit, 
 
192 LAY-PREACHING. 
 
 "Who can, My holy mysteries unfold, 
 
 And forth their treasures bring things new and 
 
 old, 
 Who can confirm their truths by strength of 
 
 reason 
 
 Mercy and judgment sing, each in their season ; 
 That can their several portions give to all, 
 Humble the proud, and raise up them that fall ; 
 Have milk for babes, and meat for stronger men, 
 Can teach both by their preaching and their pen ; 
 Prune the luxuriant, prop the weaker plants, 
 Have fords for lambs, and depths for elephants. 
 The men thus qualified, are those I send, 
 To such, and only such you must attend. 
 
 UPON THE CONTRARY EFFECTS OF 
 
 TOBACCO IN HIMSELF AND 
 
 HIS FRIEND. 
 
 ]S it not wondrous strange that there 
 
 should be 
 
 Such different tempers 'twixt my friend 
 and me? 
 
 I burn with heat when I tobacco take, 
 But he on th' other side with cold doth shake : 
 To both 'tis physick, and like physick works, 
 The cause o' th' various operation lurks 
 Not in tobacco, which is stil the same, 
 
TOBACCO. 193 
 
 But in the difference of our bodies frame : 
 
 "What's meat to this man, poison is to that, 
 
 And what makes this man lean, makes that man 
 
 fat; 
 
 What quenches one's thirst, makes another dry ; 
 And what makes this man wel, makes that man 
 
 dye. 
 
 So the same sun we see, hardneth the clay 
 By his reflex, but melts the wax away ; 
 So the same word of God doth Saul convert, 
 And softneth his, but hardneth Pharaoh's heart. 
 What ere the difference of our bodies be, 
 Lord let the temper of our souls agree, 
 That so Thy Word the same effect may have 
 On both of us, not to condemne, but save. 
 
 UPON A GOOD YEER OF CORN, AND A 
 QUICK HARVEST. 
 
 | A YE we not had a fruitful yeer of grain, 
 Fair weather too to bring it in amaine ? l 
 And shall we not an offering to Him pay, 
 WTio gives us richly all things to enjoy ? 2 
 Did not the heathens shew their thankfulnesse 
 
 1. Cf. Shakespere 3 Henry iv., iv., 9. G. 
 
 2. 1 Timothy vi., 17. G. 
 
194 COLD AND HOT. 
 
 To their corn-goddess Ceres, and expresse 
 
 The same by sacrifices of the best ? 
 
 And shal we faile our thanks to manifest 
 
 To our true God, who bears the Christian name ? 
 
 let not us fall short of them for shame ! 
 
 But what wil He accept ? What shal we bring ? 
 
 A sheafe of wheat, or some such trivial thing ? 
 
 That were but paying Him in His own coyne, 
 
 A single penny out of His whole mine ; 
 
 "We should present the best we can devise, 
 
 A reasonable living sacrifice, 
 
 Our souls and bodies purified from sin, 
 
 That, that's it which He ddightcth in ; 
 
 That is the corn which angels shal with joy 
 
 Heap, and into God's heavenly barne convey. 
 
 UPON HIS WALKING ONE DAY ABROAD, 
 WHEN SOMETIMES THE SUN SHONE 
 AND SOMETIMES THE WINDE BLEW 
 COLD ON HIM. 
 
 HIS emblem's forth the world aright, 
 Which now shines on me hot and bright, 
 Now it blowes cold on me, 
 But ne're wil constant be ; 
 'Tis just like the weather, 
 Hot and cold together. 
 
HOT AND COLD. 195 
 
 One while it mee with many favours crownes, 
 Anon it stabs me with as many frownes. 
 
 Why do I then my trust put in it, 
 Seeing it varies every minute ? 
 I may goe court the moon, 
 And stop her course, as soon 
 As bind the world to stay 
 My faithful friend a day. 
 If it be so inconstant, I intend 
 To seek out if I can, a surer friend. 
 
 But where is he ? Not here below, 
 Where sun doth shine, and wind doth blow, 
 But in the heaven above, 
 There do I fix my love, 
 On One that changeth never, 
 Being the same for ever ; 
 It is my God who is so fast a friend, 
 That whom He loves, He loves unto the end. 
 
 What though sometimes He seems to frowne, 
 And with rough winds to blow me down ; 
 
 The fault's not His, but mine, 
 
 For He would alwaies shine 
 
 On me ; 'tis I that change : 
 
 My sins make Him look strange ; 
 Yet under His bent brow I may discover 
 Some smiling glances which betray a lover, 
 
196 A DRKOl. 
 
 Shewing that He desires no more 
 But that I be as heretofore ; 
 
 For 'tis His only aimo, 
 
 To make me stil the same 
 
 To Him, that He may be 
 
 The very same to me. 
 
 Lord ! let me Thy unchanging favour find, 
 I shall not need the sun, nor fear the wind. 
 
 UPON A DREAM THAT HE WAS WHIT- 
 ING HIS SERMON-NOTES UPON HIS 
 NAKED BREST THAT VERY MORNING 
 THAT WAS THE ANN I YKRSARY OF 
 HIS BAPTISM. 
 
 HAT on the High Priest's brest-plate there 
 
 was wrote 
 
 Urim and Thummim, it was not for nought; 
 'Mongst other ends, some thought it did imply 
 Soundnesse in's doctrine, in's life sanctity. 
 What e're it signified, his lips we know 
 With learning should, his heart with grace 
 
 o'reflow ; 
 
 Both which present him fairer farre then all 
 The sparkling stones in Aaron's pectoral. 
 He of all preachers surely is the best, 
 That writes his sermon first on his own bre.st ; 
 
A DREAM. 197 
 
 He prints his notes before he speaks them, who 
 What e're he teacheth is resolv'd to do 
 Himself, and thus becomes a double guide, 
 Doctrines on this, example on that side. 
 He that hath Esau's hand, and Jacob's voice, 
 Builds with the one, with th' other he destroyes. 
 Lord ! Thou didst first imprint Thy law within 
 The tables of man's heart; and when that sin 
 Defaced had those characters, Thou then 
 In stonie tables printedst them again ; 
 Since they are broken, humbly I implore, 
 That Thou wouldst write them in my heart once 
 
 more, 
 
 Ne're to be blotted out, that so I may 
 Both read them and observe them every day ; 
 So I Thy holy vessel shall impart 
 A taste to others, yet within my heart 
 Retain a savour to myself, and so 
 That way I point to others, I shall go : 
 So what Saint Paul strove for I shal enjoy, 
 Having taught others be no cast-away : 
 And as Thy law is written in my mind, 
 So in Thy Book let me not fail to find 
 My name inscrib'd with Thine own sacred hand, 
 Which shall indelible for ever stand. 
 But why upon my christning day this dream 
 Presented to my fancy ? 'Twas a theam 
 
198 SOLILOQUY. 
 
 Fit for the day, for when the soul is made 
 Pure by that washing, then a ground is laid 
 For God's hand- writing ; 'tis like virgin wax, 
 Which only His divine impression lacks. 
 My God baptize me once more with Thy blood, 
 And since Thou dost not find me, make me good. 
 Wash my soul clean, and that I may be knowne 
 To be Thy child, seal me for Thine own. 
 
 A SOLILOQUY UPON THE CIRCUMCISION" 
 COMMONLY CALLED NEW-YEE11S-DAY. 
 
 |AS'T not enough that God Himself became 
 Man like to me, and in all things the same, 
 Excepting sin alone ; but He must be 
 Under the Law, and circumciz'd for me ? 
 extasie of love ! which for my sake 
 The Son of God the Son of man did make ; 
 Made Him, an infant, shed some drops of blood, 
 As the first-fruits to that more liberal flood 
 That flow'd in a ful tyde from every part, 
 His hands, His feete, His side, His head, His heart; 
 Whereof a soveraign balme He did compound 
 To heale my wounds, and make my sick soul sound. 
 What present, my soul, hast thou to pay 
 Thy God ? What New-yeer's gift this New-veer's 
 day? 
 
EASTER DAY. 199 
 
 Give Him thyself who gave Himself fbr thee ; 
 A better offering there cannot be. 
 Do somewhat like Him too, and circumcise 
 The foreskin of thy heart ; then sacrifice 
 Thy purer thoughts to Him, and now begin 
 This day to live to grace, to dye to sin. 
 
 ANOTHER UPON THE RESURRECTION 
 COMMONLY CALLED EASTER DAY. 
 
 |]HIS day my Lord rose early from the dead, 
 Whiles I securely sleep in my soft bed, 
 Not dreaming what He did my soule to save 
 "Which lay long dead and buried in the grave 
 Of sin. Haste then my soule, aud take new breath 
 From Christ, to raise thee from this spiritual death ; 
 Up with the break of day, and break thy chains 
 Made by thy sins, and wash away thy staines 
 Into that pure fountain which was opened wide, 
 And runs yet fresh out of thy Saviour's side. 
 He rising left His grave-clothes all behind, 
 Do so by thine, and banish from thy mind 
 All thoughts of putting them on any more, 
 But rise as gold refined from its ore, 
 Ne're to contract more drosse from earth again : 
 Clear and unspotted as the light remain ; 
 So when that Christ to judg the world shall come, 
 
200 ASCEXSIOX. 
 
 Thou shall not tremble at the day of doom, 
 But boldly stand before the judg, and hear 
 The final sentence publisht without fear ; 
 To thy eternal comfort He shall say, 
 Good servant enter thou thy Master's joy. 
 
 A COLLOQUY UPON THE ASCENSION, 
 COMMONLY CALLED HOLY THUESDAY. 
 
 Tlie Speakers. 
 ANGELS, CHRIST, APOSTLES. 
 
 Angels. 
 
 JHO'S this from Edom comes, with garments 
 
 di'd 
 FromBozra? 1 Di'd in blood which from 
 
 His side. 
 
 His deer side issued ! "Wast not He that late 
 But three dayes since was crucifi'd ? What state 
 He marches in ! The clouds his chariot are, 
 And on the wings o'th' wind He rides : 'tis rare 
 
 1. Isaiah LXIII, 1. G. 
 
ASCENRIOIf. 201 
 
 We ne're beheld the like unless it were 
 
 "When once a fiery chariot did bear 
 
 The prophet hither, which we wondred at ; 
 
 But this a greater wonder is then that : 
 
 That prophet di'd not, but alive was caught 
 
 And by the power of God to heaven brought ; 
 
 We saw each wheel supported by His hand, 
 
 Yea, we assisted by divine command, 
 
 By special commission being sent 
 
 To wait on him all the way he went. 
 
 Besides, when he the heavens mounted had 
 
 Amongst his fellow-prophets he was glad 
 
 To take his seat ; but this man hath the grace 
 
 To sit above us all and take His place 
 
 At God's right hand, to Him all knees do bow. 
 
 Christ. 
 
 Cease, cease your wonder, and I'l tell you how 
 And why this is ; know I am God and man ; 
 As man I cannot do't, as God I can : 
 As man I dy'd, and lay three dayes i'th grave, 
 As God I rose again, mighty to save 
 Myself and others from death's greedy jawes, 
 From sins inthralment and the divel's clawes. 
 I trod the wine-press of God's wrath alone, 
 And of the people there was with me none. 
 
202 ASCENSION. 
 
 I look'd but no man helpt, l all from me fled, 
 Yet Mine own arm mine enemies conquered 
 And led captivity captive; now as King 
 Of Kings I come salvation for to bring 
 Unto my Church, and graces to powr down 
 Upon her, and with glories will her crown. 
 In the mean time do you descend with speed 
 To comfort my disciples at their need, 
 Lo at the Mount of Olives yet they stay 
 Still looking after me : begone, away. 
 
 Apostles. 
 
 Oh ! we have lost the sight of Him, no more 
 Shall we enjoy His presence as before. 
 What will become of us who now are left 
 To the wide world, of our dear Lord bereft ? 
 O that we had the swift wings of a dove 
 To fly unto the bosome of our love ? 
 There we should rest securely from all harmes, 
 Embracing and embraced in His armes, 
 But what is this ? behold another sight, 
 Two men or angels rather clad in white. % 
 
 Angels. 
 Leave gazing thus ye men of Galilee. 
 
 1. Isaiah LXIIL, 3. G. 
 
ALL SAINTS' DAT. 203 
 
 .For this same Jesus you shall shortly see 
 Keturne again in the same manner as 
 You now beheld him now to heaven pass ; * 
 He's gone but to prepare for you a place 
 Against the time that you have run your race. 
 Leave wishing too, for wishes will not raise 
 You to the mansions of those endlesse joies 
 Where He resides, but let your thoughts all bend 
 In heavenly conversation to ascend, 
 Follow His holy steps for so you shal 
 Have your ascension, bodie, soul, and all 
 
 We thank you for your counsel, and obey : 
 This having said, they all depart away. 
 Th' angels to heaven, th' apostles homeward went, 
 Expecting when the Spirit should be sent. 
 And they endu'd with power from the Lord 
 To save the world by preaching of the word. 
 
 TJPOtf ALL-SAINTS DAY. 
 
 UCH honour have all the Lord's saints, 
 
 that we 
 Keep this day holy to their memorie ; 
 
 1. Acts i., 11. G. 
 
204 ALL-8AOTS' DAY. 
 
 And reason good, for they examples are 
 
 To us in life and death of vertues rare ; 
 
 For though all virtues in some measure met 
 
 In all the saints as lines i'th'center, yet 
 
 Some special grace in every one did dwcl, 
 
 "Wherein each one the other did excel. 
 
 Thus Abram for his faith was most renown'd, 
 
 Job for his singular patience was crown' d ; 
 
 Moses for mceknesse did all men surpasse, 
 
 Elias for his zealc most famous was 
 
 David is for an upright heart commended, 
 
 Josias for a tender heart transcended 
 
 John the Evangelist for charity, 
 
 John the Baptist for austerity ; 
 
 Saint Paul for his humility surmounted 
 
 When chief of sinners he himself accounted, 
 
 And least of all th' apostles, though indeed 
 
 For pains and parts he did the rest exceed ; 
 
 JVler for penitence the prize doth bear, 
 
 Wli<> for his sinne shed many a bitter teare. 
 
 Now as their life to us serves for a light, 
 
 So is their death most precious in God's sight, 
 
 By that we learn to live, by this to die, 
 
 By both we come to immortality. 
 
 Since then they are such happy guides, wel may 
 
 "We solemnize at least one annual day 
 
 Unto their honour, yet not guiltie be 
 
TO CHRIST, 205 
 
 Of superstition or idolatry. 
 When we observe this day, we do no more 
 Then reverence them as saints, not them adore. 
 God's the sole object of our invocation, 
 They but the pattern for our imitation ; 
 And 'tis our prayer alwaies on this day, 
 That we their godly living follow may, 
 Til we with them at last come to partake 
 Of joyes unspeakeable for Christ, His sake ; 
 Whiles thus we celebrate this festival, 
 None can us justly superstitious cal. 
 
 TO CHRIST. 
 
 A POEM OF HUGO GBOT[lUS]. SIL. LIB. 1. P. 10. 
 TRANSLATED. 
 
 CHRIST, which art the head of every 
 
 thing, 
 
 From whom a better life then this doth 
 spring ; 
 
 Thy Father's measure yet unmeasured, 
 Whom (whiles that He Himself contemplated 
 In His high mind) He streams forth light of light, 
 And sees Himself in' s equal image bright; 
 Like whom the world, and the world's guardian, 
 
 man, 
 Was made : but 0, he suddainly began 
 
206 TO CHEIST. 
 
 To be rebellious, his high honour lost, 
 
 And prest with crimes (which him most dearly 
 
 cost) 
 
 Becoming guilty of the greatest pain, 
 In this state lay, and had for ever laine, 
 But that Thy Father his case pitying, did 
 Give Thee, who with Himself before wast hid 
 Under concealed light ; eternal love 
 Unto his Church did Him to mercy move. 
 His truth by dreams He will reveal no more, 
 Nor visions by His prophets as before ; 
 But willing now a living Law to make, 
 And lasting league with men ; lo ! Thou didst take 
 A mortal body, and a man-like face, 
 Yet not begot the way of humane race 
 By filthy lust, but thou conceived wast 
 By power divine born of a virgin chaste ; 
 Though Thou no purple hadst to cloth Thee, then 
 Being newly-born, nor bands of armed men 
 To compass Thee about and be Thy guard, 
 Yet citizens of heaven keep watch and ward, 
 And divine anthems sang about thy stal 
 More royal thus then any prince's hall. 
 The beasts and shepherds Thee incirclcd there, 
 Poor, but far happier then all kings they were 
 In that they knew Thee ; Thou a new come guest 
 "Wert by Thy heaven, to earth made manifest. 
 
TO CHRIST. 207 
 
 The Magi stood amaz'd, a starre to see 
 
 Ne're seen before ; how great, they say, is He 
 
 That's born, to honour whom new stars appear ! 
 
 Yee fierie signes of heaven your light forbear, 
 
 Forbeare ye wandring stars, and Charls, his Wayne 
 
 To guide the passengers upon the niaine, 
 
 For through the various waves of things below 
 
 And life's uncertainties, this Star doth show 
 
 The way, not that which unto Babylon brings, 
 
 Proud in the Courts of her Arsacian kings, * 
 
 'Nor to the palaces of Tibur stout 2 
 
 !N"or to Jerusalem's turrets, but points out 
 
 The cottages of Bethlehem, and the door 
 
 Of shepherds' tents ; Jewes seek your King no more 
 
 Amongst the cornets and the trumpets sound, 
 
 And th' arms wherewith man's furie doth surround 
 
 Himself ; ye know not, wretches that ye be 
 
 How neer a thing to heaven is povertie ! 
 
 How sweet to suffer ! tel the Parthians now, 
 
 Goe tel the Romans, tel your Herod, how 
 
 He'll make the blind to see, the lame to walk, 
 
 l.=0f Media Magna. Rhagse, the capital, having been 
 rebuilt by one of the house of Arsaces was named 
 Areacia. Of. Tobit, i. 14, &c. Strabo, 1. c. ; Steph. 
 B. i. : G. 
 
 1. Tiber = Rome. G, 
 
208 TO CHRIST. 
 
 He'll make the deaf to hear, the dumb to talke, 
 He'll heal all plagues and sicknesses with ease, 
 JBy's word not herbs, and calm the raging seas. 
 Thousands He will with little food sustain, 
 Himself long time with none, and raise again 
 The dead, make water wine at His command 
 And walk upon the sea as on dry land. 
 Let them whom jewels deck, let martial men 
 Try if they can perform the like again ; 
 These my poor Christ can doe, nor doth He cure 
 Bodies alone, but minds of men make pure, 
 Purges their hivsts that are possest with sin, 
 And heals the plague-sick world which we live in. 
 Thus a right way He takes, whiles those that stand 
 And mightie are, He pulls down with His hand ; 
 Those that are weak and fallen He erects. 
 But look what stirrs i'th heavens ; what strange 
 
 aspects 
 
 And strife of things ! whiles so great good in Thee 
 Is recompenc'd with hateful crueltie ; 
 Not by the Sythian, or the barbarous men 
 Of Affrick, or the North Pole citizen, 
 But by good Abraham's offspring, who alone 
 Of all the nations was Thy chosen one. 
 Such mischiefe black ambition can do, 
 "WTiilesf being incens'd with pride and hatred too 
 It rages under faigned piety ; 
 
BOETHITTS. 209 
 
 A simple fate Thou didst not perish by, 
 
 But as a thief Thou didst, though innocent 
 
 To undergoe our sin and punishment. 
 
 The sins of all the world did lye on Thee : 
 
 Since Adam ate of the forbiden tree, 
 
 From that first hour to this they prest Thee all ; 
 
 On us those bonds, on us those blowes should fall, 
 
 Those sharp black thorns should prick our temple 
 
 veins, 
 
 The sergeant 1 should us drag to endlesse pains, 
 The nails should pierce our hands, the spear our side, 
 And we without delay be crucified : 
 But so it did Thy Father please, and Thee, 
 To mingle mercy with severity. 
 
 BOET[HITJS] MET[EE] 4m. L. i. 
 
 TRANSLATED. 2 
 
 that lives quiet in a setled state, 
 And treads below his feet high-minded fate, 
 That either fortune upright can behold 
 
 1. Death., as in Shakspere : " This fell sergeant, Dea.th, is 
 strict." (Hamlet v., 2,) Frequent in the later Puri- 
 tans, e.g. Brooks : " Death every hour lies at the 
 door ; this sergeant constantly attends all men, in all 
 places , companies, changes, and conditions." (Works 
 as before, i., 434.) G. 
 2. From De Consolatione Philosophise, as supra. G. 
 
210 BOETHIUS. 
 
 'With an unpaunted face, and courage bold ; 
 Not all the raging threats o' th' sea, nor yet 
 Vesuvius' smoaking fires when ere they get 
 Out of their broken chimneys, nor the bright 
 Flashes of lightning which are used to smite 
 The highest towers, til to ground they fall, 
 Can move this man, or trouble him at all. 
 Why doe men so much tyrants rage admire, l 
 Since they want strength unto their fierce desire? 
 Hope for no good from them, and fear no harm, 
 So you their feeble anger shal disarme. 
 But he whose fears are great, or hopes are bent 
 To what is not his right, nor permanent; 
 His buckler casts away, his ground he leaves, 
 And to enthral himself a chaine he weaves. 
 
 THE 5iH MET[RE] OF THE SECOND 
 BOOK. 
 
 HE former age, but too much blest 
 With fruitful fields, content did rest 
 Not with dul luxury yet lost, 
 
 Their hunger staid with little cost ; 
 
 A slender chesnut them sufiis'd, 
 
 1. Wonder at = tremble before. O. 
 2. As before. G. 
 
TBAtfSLATION. 211 
 
 They had not yet the way devis'd 
 
 To mix live hony with their wine ; 
 
 Nor were they grown so proudly fine 
 
 In their apparel, as to staine, 
 
 "White fleeces in a purple graine. 
 
 On sallets sup'd, sweet sleep they took, 
 
 And drink had from the running brook ; 
 
 The lofty pine was then their shade, 
 
 Not yet through deep seas did they wade ; 
 
 Strange coasts the merchant had not sought 
 
 For wares far fetch'd, and deerly bought ; 
 
 Then the shril trumpets did not sound, 
 
 Nor bitter hatreds then were found 
 
 To die their horrid arms with blood ; 
 
 For how could fury think it good, 
 
 For to make war, when it could see 
 
 Nothing but deadly wounds to be 
 
 The pay of blood-shed ? that now 
 
 Our much corrupted times knew how 
 
 From their ill customes to return 
 
 To th' ancient manners ; but they burn 
 
 "With love of gain, which is so great 
 
 It puts down ^Etna's fires for heat. 
 
 Alas ! who was't that first made bold 
 
 To dig those precious perils, gold 
 
 And richer jewels, which would fain 
 
 Concealed from our sight have layne ? 
 
212 DR. PRTDEATJX. 
 
 UPON THE RIGHT REVEREND AND MOST 
 LEARNED DR. PRIDEAUX, LATE BISHOP 
 OF WORCESTER 1 . 
 
 ]INCE Prideaux dy'd, farewell the Muses 
 
 nine, 
 
 Farewell all Learning humane and divine, 
 For why should we pretend to any part 
 Of science, when the genius of all art 
 Lies dead and buryed ? Now to make a verse, 
 And think therewith to deck his golden hearse, 
 "Were like a boy t' a general's grave that runs, 
 And shoots off squibs instead of greater guns, 
 To solemnize his funeral ; 'twould be thought 
 Done in a jeer, and he be whipt if caught. 
 Alas ! we cannot speak his praise, for death 
 E're since it rob'd his body of his breath, 
 Hath left us speechless : all tongues were his own, 
 All learned languages to him were known. 
 He with deep judgment had more authors read 
 Then others indexes, and might be sed 2 
 To be a living library, 3 admir'd 
 By this last age, and by the next desir.'d. 
 
 1. That is John Prideaux, B. 1578, D. 1650. 
 
 2. 'Said.' G. 
 
 3. This was said earlier of Dr. Rainolds, and later of 
 
 Bishop Reynolds, as of others. G. 
 
DR. PEIDEATJX. 213 
 
 The University is in despair 1 
 
 To find a successor like him i'th' chair ; 
 
 His clear decisions he delivered there, 
 
 As oracles divine received were : 
 
 His arguments and answers would admit 
 
 Of no replies, so home, so sure they hit. 
 
 Preferment he ne're sought, it sought him rather, 
 
 First he a Doctor was, and then a Father 
 
 Of this our Church ; we justly mourn his fall 
 
 Who was a bishop-oecumenical 
 
 His diocess of knowledg was so vast, 
 
 That through all the universe it past ; 
 
 Between the Puritane and Papist, he 
 
 Like a strong rock fast fixt was in his see, 
 
 Against hoth factions he did upright stand 
 
 Inclining not a jot to either hand ; 
 
 But a sound Protestant he liv'd and dy'd, 
 
 One of the learnedst e're was of our side. 
 
 They that lov'd learning and a scholer's name 
 
 Raise pyramids to his immortal fame. 2 
 
 1. Oxford. G. 
 
 2. Cf. Milton's great Bonnet : 
 
 * What needs my Shakspear for his honowr'd bones, 
 The labour of an age in piled stones, 
 Or that his hallow'd reliques should be hid 
 Under a star-ypointing pyramid ?' G. 
 
214 TO A KINSMAN. 
 
 TO HIS MUCH HONOURED FRIEND AND 
 KINSMAN, SB. E B 
 
 ]ERE I to draw Griefs picture to the life, 
 I'd take't from you now mourning for 
 
 your wife : 
 Annes folded, fixed eyes, and full of tears, 
 Repeated sighcs, neglected cloaths and hairs, 
 Pale face, no words but what are pumpt by force, 
 Small difference is betwixt you and a corse. 
 Sure 'tis not you but your ghost, come to tell 
 How much you lov'd your lady, and how wel, 
 That having but one soul between you two, 
 She being gone, you had no more to do 
 But vanish strait ; such power hath love to make 
 An husband pine away for his wife's sake ; 
 Yet all this but of Griefs the outward part, 
 I cannot limn the sorrow of your heart, 
 Nor can I see, nor can yow shew, the pain 
 And anguish which you inwardly sustain. 
 Only I can imagine that a flood 
 Runs from the red sea of your own heart-blood, 
 That every time a tear falls from your eye, 
 A crimson drop followes it instantly ; 
 That every sigh, like to an hollow wind, 
 Doth but presage a sanguine showre's behind; 
 That to your best beloved fain you wou'd 
 
TO A LADY. 215 
 
 Swim through both rivers, of your tears and blood, 
 But stay a little, whiles the furious tide, 
 Of your swoln sorrow flowes on every side, 
 T' oppose it, were the next way to be drown'd ; 
 But when it ebbs you may behold dry ground, 
 And walk securely through that sea to th' shoar 
 In which you might have been o'rewhelm'd before. 
 Heark then, your lady calls to you from far, 
 And prayes you turn your grief for her, to care 
 Of your deer children, that, as poets fain, * 
 Minerva was the issue of Jove's brain 
 Without a mother's help, so they may prove 
 The issue of your mind as of your love ; 
 Thus for their being and their breeding too, 
 They'l owe a double duty unto you. 
 
 TO HIS TRULY HONOURED LADY, THE 
 LADY R 
 
 [ADAM, though you have many changes seen, 
 Yet y'are the same as you have alwayes 
 
 been; 
 
 Times work no more upon you then upon heav'n, 
 In all estates y' are serene and even ; 
 Surely Copernicus' opinion's true, 
 
 1. < Feign.' G. 
 
216 TO A NOBLE LADY. 
 
 The earth's the only thing that moves, and you 
 
 As being of an heavenly constitution, 
 
 Unshaken stand in all this revolution 
 
 Both in the Church and State ; with you it fares 
 
 As with the angels or the fixed stars, 
 
 Which give their light and influence to men, 
 
 Yet are not soiled with their ills agcn. 
 
 You are as good and vertuous, nay more 
 
 IMigious, since those times, then e're before; 
 
 For though that most grow worse by imitation 
 
 Of th' epidemick sins are now in fashion, 
 
 'Tis contrary with you, who do detest 
 
 All sin the more, the more it is profest ; 
 
 And as when heat's with cold environ'd, 'tis 
 
 Hotter by the antiperistasis ; 
 
 Just .so your piety by opposition 
 
 Of others' wickedness, receives addition. 
 
 And may it still to that degree proceed, 
 
 That you may never mort perfection need 
 
 TO THE NOBLE LADY, AND TO HIM 
 
 MUCH ENDEERED, THE LADY M 
 
 T 
 
 E envy Shropshire now, since it of late 
 
 Doth you impropriate, 
 Not letting us have the least share in you, 
 To whom a part is due. 
 
TO A L1DT. 217 
 
 We wish your Buckland-house a palace were 
 That we might see you there ; 
 
 For since the time that you went hence away, 
 "We not ourselves enjoy. 
 
 In losing you we lose our better part, 
 And now we have no heart. 
 
 Or quick'n us with your presence as before, 
 
 Or else we languish and can live no more. 
 
 TO THE NO LESS HONOURED LADY, 
 THE LADY P 
 
 |OMEWHAT I owe unto your honoured 
 
 name, 
 
 But cannot pay it, yet you may not blame 
 The poet, but yourself as cause of it, 
 Since that your worth is far above his wit, 
 And either you below yourself must fall, 
 Or else want his encomium ; for all 
 That he may say or write in yonr just praise 
 Will but eclipse your sun, and cloud its raies. 
 'Tis true, he knowes you not which is his grief 
 But by report, and that hath made you chief 
 Of all your sexe ; within your hemisphere 
 There's none in competition will appear ; 
 Your vertues raise you to so high a state, 
 They may admire but hardly imitate. 
 You need not blush, as if this were too high ; 
 
218 DK. HAMMOND. 
 
 To write the truth, I hope's no flatterie. 
 Now, madam, if you please to cast a look, 
 Or spend some spare time on this little book, 
 And in it anything that's good do view, 
 Then challenge it, for it belongs to you ; 
 What's vain and worthless in it that decline 
 And pass it by, I challenge that for mine. * 
 
 TO THE EMINENT SCHOLAE, AND HONOR 
 OF OUR CHURCH, DR. HAMMOND. 8 
 
 |LTHOUGH the times forbid you now to 
 
 preach 
 
 In publick, yet your learned Writings teach 
 Us how to live in these unhappy daies, 
 How we should upright walk in slipperie waies. 
 You are the Oedipus, and do untie 
 The knottiest points in all divinitie. 
 Such is the power of your judicious pen, 
 It stops the mouthes of all gainsaying men ; 
 The Schismatick is routed and undone, 
 
 1. There is an echo here of the old 'Epistles Dedicatory' 
 of the Puritans. G. 
 
 2. Born 1605, Died 1660. By his greatest work, Wash- 
 bourne doubtless designates the ' Paraphrases ' of the 
 Old and 'Annotations upon the New Testament' 
 begun to be ' put forth ' in 1653. G. 
 
TO A COTTSITT. 219 
 
 He flies the field since you the day have won. 
 At last your greatest work you have put forth, 
 But I'm not able to express its worth, 
 So excellent it is, and like good wine 
 Commends itself, it needs no bush of mine. 
 Go on t' instruct the world, and with your light 
 Shine out to guide us in the darkest night 
 Of ignorance and error, which will soon 
 Unless prevented make us grope at noon. 
 
 TO THE TEULY VERTUOUS AND HIS 
 
 MOST ESTEEMED COUSIN, MBS. M 
 
 B 
 
 LEARNED woman and an humble too 
 
 May for a miracle amongst us go. 
 
 She's mistriss of all arts, and of one more, 
 
 To shew so little of so great a store ; 
 
 That woman which hath more then common worth 
 
 Seldom wants tongue enough to set it forth ; 
 
 But she that knowes much with sobrietie, 
 
 Is somewhat like unto the Deitie 
 
 Yeild o're with humane flesh, which seems to be 
 
 God manifested, yet a mysterie. 
 
 Much more she is indeed then she'l appear ; 
 
 Her inside' s velvet when her outside' s hair. 
 
 Like to a vessel full of precious wine, 
 
 Or like unto a rich concealed mine ; 
 
TO A corsiy. 
 
 The vessel makes no noise, but pierce it, then 
 
 It liquor yields that cheers the heart of men ; 
 
 The mine conceal' d, though rich, no profit brings, 
 
 But once discovered is a prize for kings. 
 
 A miracle, a mistris of all arts, 
 
 A mysterie made up of all choice parts, 
 
 A vessel fil'd with nectar, a rich mine, 
 
 All these you are, though you all these decline. 
 
 And make yourself more then yourself to be 
 
 By letting us not half your merits see. 
 
 Thus Jacob's vision is made good to you : 
 
 When e're you sleep, you may the ladder view 
 
 Reaching from earth to heaven, made without 
 
 hands; 
 
 At foot whereof Humility there stands, 
 Knowledg above upon tin- highest round, 
 All other graces like the angels found 
 Ascending :md descending up and down, 
 To court you here a- while, and there you crown. 
 This makes us somewhat jealous, and to fear 
 Lest by this ladder they attempt to bear 
 You soon to heaven, and leave us in the night 
 Of ignorance when we have lost our light. 
 Stand still in our horizon then, we pray, 
 Like Joshua's sun, and double make our day ; 
 For you impjrrt a greater influence here 
 Then when you shal be fixt i' th' highest sphere. 
 
TO A LADY. 221 
 
 TO THE RIGHT HONOURABLE, THE 
 LADY M C 
 
 i|EALTH, honour, vertue once combin'd 
 To make one perfect of the female kind, 
 At length they met with you, and did 
 
 protest 
 
 To go no further, but set up their rest 
 Within your armes : those now that mean to share 
 In them must borrow what you please to spare : 
 You superrogate, and there doth lye 
 Such store of them in your rich treasurie, 
 That you may well afford so much as will 
 Some meaner persons in good measure fill. 
 The after-droppings of a catarackt 
 Will raise the lesser brooks that water lack't, 
 The gleanings of your vintage will go neer 
 To make small vessels run o're once a year. 
 Thus unto others you enough may give, 
 Yet in all fulness you yourself may live. 
 
 UPON HIS LOSING HIS WAY IN A MIST. 
 
 THOUGHT I could not go astray, 
 So perfectly I knew the way : 
 Yet in a mist I miss'd it, and 
 
 Err'd now on this, now on that hand, 
 
 And till the fog was by the sun 
 
 Dispell'd, I in a maze did run 
 
222 A MIST. 
 
 And ride as if 'twere fairie ground, 
 Or that the Puck had led me round ; 
 So whiles I want a heavenly light 
 The day's to me as dark as night, 
 Which way I go I cannot tell, 
 Whether it he towards heaven or hell ; 
 But this I know that there is odds, 
 I tread the divel's track, not God's ; 
 For God's way strait and narrow is, 
 The divel's hroad and hard to miss ; 
 Sun of righteousness then shine, 
 And soon disperse this mist of mine 
 Lighten the darkness of my mind, 
 That I the way to heaven may find. 
 
 TO TWO PARTIES GOING TO LAW 
 ABOUT SMALL MATTERS. 
 
 |OOK how the steel forceth with several 
 
 knocks 
 
 Fire from the flint into the tinder box : 
 So do you smite each other, till you force 
 Gold from your own into the lawyer's purse. 
 how like foes they brawle on either side 
 And yet like friends your money they divide, 
 Leaving you bare as an anatomy : l 
 
 1. 'Skeleton.' G. 
 
LAW AND EXVT. 223 
 
 All that you get you may put in your eye, 
 And never see the worse ; then take from me 
 This counsel freely, and without a fee ; 
 Agree between yourselves, and make an end : 
 Do you to him, he to you condescend. 
 Thus whiles you both unto each other yield. 
 You'l both o'recome, and losing, win the field. 
 
 TO AN ENVIOUS AND MALICIOUS 
 PEKSON. 
 
 |HY envi'st thou thy neighbour, can'st thou 
 
 tel? 
 Is 't 'cause in wealth or worth he doth 
 
 excel ? 
 
 That will not make thee richer then thou art, 
 Nor him the poorer, but 'twill vex thy heart ; 
 That will not make thee better nor him worse, 
 But blessing bring on him, on thee a curse. 
 Or why malignest thou thine enemy ? 
 Is't 'cause he hath done thee some injury ? 
 That will not mend the matter, but incense 
 Him to a second and more high offence, 
 Adding of wrong to wrong : then be wise 
 And do him all the good thou can'st devise 
 So on his head thou shalt heap coals of fire 
 And softly melt his heart to thy desire. 
 So maist thou make thy foe to be thy friend, 
 And whom thou can'st not break, thus gently bend. 
 
224 THE DRTJITKAKD. 
 
 TO THE COMMON DRUNKARD, FALSELY 
 CALLED A GOOD FELLOW. 1 
 
 |ANNOT friends meet but they must drink 
 
 t* excess ? 
 
 Must all your mirth conclude in drunken- 
 ness? 
 
 Accurst be he brought it in fashion first ; 
 Before ye were content to quench your thirst, 
 And not exceed three or four cups at most ; 
 Now you carouse till all your reason's lost, 
 And like to over-heated Dutch-men, yee 
 Drink till ye fight, and fall to snicker-snee. 
 He that invites his friend t' a drunken feast, 
 Keeps out the man and entertains the beast : 
 A feast 'tis not, but a base Bacchanal, 
 Where the beast man, a sacrifice doth fall. 
 Worse then a beaste he is, for no beast will 
 Be made to drink a drop more then his fill. 
 But man his belly makes a tun, his brain 
 A bog, and drinks till up he comes again. 
 Vile man, whom God next t' angels did create, 
 Below a bruit thus to degenerate ! 
 For shame give o're this most unmanlike sin, 
 
 1. Cf. Fuller, as before, p. 13. G. 
 
AGE AND CHILDHOOD. 225 
 
 "Which too long hath thy daily practise bin, 
 Redeem thine honour drown'd in ale and wine, 
 And thy soul settled on the lees, refine : 
 "When thy debauched life thou shalt correct, 
 Thou happier daies in England maist expect. 
 
 UPON AN OLD MAN HOLDING AN INFANT 
 BETWEEN HIS ARMS OF HIS OWN 
 BEGETTING. 
 
 JERE Nature's contradiction behold, 
 The extremity of ages, young and old ; 
 The two first books of Moses, Genesis 
 And Exodus bound up together 'tis ; 
 May sitting in December's lap ; the Spring 
 With Autumn joyn'd together in a ring, 
 Youth in the bud new started from the womb, 
 Shakes hands with age now dropping in the tomb; 
 The world's beginning and the end together, 
 The day and night, sunshine and rainy weather, 
 Nonage and dotage, generation 
 Met with corruption, and the creation 
 OW child the dissolution proves to be 
 O'th' father, who destroy'd himself whiles he 
 Begets a son, and like the Phoenix, from 
 His dust and ashes doth another come. 
 
226 MERCENARY MARRIAGE. 
 
 TO ONE THAT MARRIED A VERY RICH, 
 BUT A VERY DEFORMED V^OMAN. 
 
 | HO is't that sayes it was not love 
 Which you unto this match did move ? 
 'Twas love, hut love of money, sure, 
 That thus to wed did you allure ; 
 'Twas not the beauty which doth lye 
 In your wife's l cheek, or lip, or eye, 
 Or any other part that shines, 
 Save only in her golden mines. 
 It were the angels 3 in her chest 
 That first made love within your hrest ; 
 There sit the Cupids, there the Graces 
 Reside in those red and white faces. 
 In having one wife you have many, 
 Each hag a wife is, how then can ye 
 Chuse but be rich ? for such as these 
 Being put to use will soon increase, 
 Nor will their beauty fade, for th'are 
 At fifty more then fifteen, fair, 
 As pure good mettal, as refin'd 
 
 1. Spelled 'wives.' G. 
 
 2. Coins so-called, giving frequent occasion for a play on 
 the name, as between the celestial and pecuniary 
 'angels.' Cf. Glossary *. v., to my Brooks, as 
 before. G. 
 
MERCENARY MARRIAGE. 227 
 
 An age hence, as when they were coin'd, 
 Provided you keep them in bands 
 From falling into huckster's hands. 
 If pleasure be not, profit's in 
 Your match ; polygamy's no sin, 
 In a free State, you may be bold 
 To marry eveiy piece of gold, 
 Though they so numerous be as will 
 The Great Turks vast Seraglio fill, 
 Yet take my counsel, look well to them, 
 For many chances will undo them ; 
 They may be caU'd by the State, 
 And valued at a lower rate ; 
 They may be rounded and defaced, 
 Or with worse mettal be debased ; 
 They may perhaps suffer a rape, 
 Be plundered from you ; should they scape 
 These accidents, yet wings have they 
 Like Cupid, and will flee away, 
 Leaving you little else behind 
 But your sad choise and sadder mind : 
 For when your money's gone, your wife 
 stay to vex you all your life. 
 
228 DISPUTATIONS. 
 
 HIS OPINION CONCERNING DISPUTA- 
 TIONS IN THE COUNTRY WHERE 
 THE MAJOR PART OF THE AUDITORY 
 ARE ILLITERATE PERSONS. 
 
 |IS seldom seen a popular dispute 
 Doth any good ; you may perhaps confute 
 But not convert a heretick ; he wil 
 Say what you can hold fast his errour still. l 
 Besides, the vulgar auditors do weigh 
 All arguments as their affections sway, 
 Not as their reason, and think that the best 
 Which with most noise and eagernesse is prest ; 
 So they adhere unto the worser side, 
 Or go away much more unsatisft'd 
 Then they came there, like some young conjurer's 
 
 spel, 
 
 Raising more divels up then he can quel 
 Or lay again ; like bees, the common rout 
 Will swarme about your ears and buzze you out, 
 But humme the factions up, and lowdly cry 
 On your antagonists side, victory. 
 
 1. Thus anticipates the famous couplet of Hudibras : 
 ' A man con vine' d against his will 
 Is of the same opinion still.' 
 
 Hudibras was not published until 1663, (Part 1st). 1664, 
 (Part 2nd). 1678, (Part 3rd). G. 
 
AGUE. 229 
 
 Forbear then such disputes henceforth to move, 
 For fear they should the Churches ruine prove ; 
 These points are fitter for the press or Schooles. 
 It is the best way not to answer fools 
 According to their folly, which will rise 
 Higher by opposing, let alone it dies. 
 
 UPON HIS LATE AGUE, OR THE NEW 
 FEAYER, AS IT WAS CALL'D. 
 
 |HAT a strange thing's this ague ? which 
 
 doth make 
 Me like an earthquake first with cold to 
 
 shake ; 
 
 Then like Mount Etna burn with fervent heat, 
 And by and by dissolve into a sweat ? 
 Sure 'tis some Cacodoemon, by his art 
 Insinuating himselfe in every part ; 
 Now in the head, then in the back it lies, 
 Sometimes i'th' stomaek, sometimes in the thighs, 
 Now like a souldier whom nothing can fray, 
 He sets upon me boldly at mid-day ; 
 Then like a thief steals on me late at night, 
 Or early e're the approach o' th' morning light. 
 Shame of physicians 'tis, for all their tribe 
 Cannot a certain remedie prescribe. 
 Faustus or some such conjurer would be 
 The better doctor in this cure, for he 
 
230 ACCIDKXT. 
 
 Might by his magiok charms perhaps expel 
 This freezing, burning, sweating spirit of hel. 
 If then it wil no other way be gone, 
 I will turn conjurer, but an holy one, 
 And with my prayers to heaven exorcise 
 This evil spirit thus : let God arise 
 With healing in His wings, and first begin 
 To heal my soul's disease and sicknesse, sin, 
 Then let this great Physician apply 
 A salve to cure my bodie's malady ; 
 Thou that didst legion with a word expel, 
 But speak the word, Thy servant shall be wel. 
 
 THE ACCIDENT. 
 
 |AS it by negligence or accident, 
 That in my sicknesse as my servant went 
 To warme my bed, some ashes she let fall? 
 Neither perhaps, but 'twas prophetical, 
 Foretelling that I must to ashes turn, 
 And shortly be inclosed in my urne. 
 And if that Providence hath so decreed, 
 "Welcome i'th' name of God, let Death succeed 
 His older brother, Sleep, l and then give way 
 
 1. ' How wonderful is Death, 
 Death and his brother sleep,' 
 
 SHELLEY ' Queen Mab,' beg*- G. 
 
RECOVERY. 231 
 
 To life again, such as the saints enjoy. 
 Now on my grave I think, and yet not quake, 
 Since thence as from my bed I shal awake ; 
 When I lie down in dust I doe not die, 
 But take a nap, and rise t' eternity ; 
 My soul shall reassume it's dust again, 
 And in a blessed union stil remain. 
 
 UPON HIS RECOVERY FROM HIS 
 AGUE. 
 
 ]HAT shall I render unto Thee my God ? 
 
 Since Thou hast with Thy rod 
 In measure me corrected, to prevent 
 
 A sharper punishment, 
 That I may not condemned be at last, 
 And in the lake of fire and brimstone cast ! 
 
 Seven violent fits I had, to show that I 
 
 Am mortal, and must die : 
 But such was Thy wil, I had no more, 
 
 Thou Lord didst me restore 
 
 To health, and having brought me neer the grave, 
 Declaredst then Thy mighty power to save. 
 
 How much Thy mercy doth Thy justice passe ? 
 
 A sinful man I was, 
 Seven times a day I have offended Thee, 
 
 Yet Thou forgavest me ; 
 
2.32 RECOVERY. 
 
 Yea though my sins exceed the stars of heaven, 
 Yet Thou my plagues reduced hast to seven. 
 
 Alas ! all seven doe scarce to one amount ; 
 
 Justly I cannot count 
 Them altogether half a plague, they goe 
 
 But for a stroak or so, 
 And only serve to let me understand 
 They come not from a Judg, but Father's hand. 
 
 A wise and tender Father that doth smite 
 
 In mercy not in spite, 
 Not to avenge Himself, hut me t' amend, 
 
 Which is the chiefest end 
 In all His chastisements He will not "break 
 The bruised reed, not quite 'rethrow the weak. 
 
 But having humbled him, most gently then 
 Raiseth him up again. 
 
 Lord ! do so by me, and shew Thy strength 
 
 In my weak state at length, 
 That like a tree on both sides rock't by th' wind, 
 
 1 may grow strong in body and in mind. 
 
 Stronger in both to serve Thee, and to give 
 Thee thanks that yet I live ; 
 
 And let me use this my recovered health, 
 Not to increase my wealth, 
 
 Or spend it on my lust, as is men's fashion, 
 
 But to Thy glory and mine own salvation. 
 
SNOW IN MAT. * 233 
 
 UPON A GEEAT SHOWEE OF SNOW 
 THAT PEL ON MAY-DAY, 1654, 
 
 |OU that are weather- wise, and pretend to 
 
 know 
 
 Long time before, when it will rain or snow, 
 When 't wil he faire or foul, when hot or cold 
 Here stand and gaze a while, I dare he hold 
 To say you never saw the like ; nay more, 
 You never heard the like of this before. 
 Since snow in May, you may hereafter make 
 A famous epoch in your almanack. 
 Prodigious 'tis, and I begin to fear 
 We have mistook the season of the yeer ; 
 'Tis Winter yet, and this is Christmas day, 
 Which we indeed miscal the first of May. 
 Summer and Winter now confounded be, 
 And we no difference betwixt them see, 
 Only the trees are blossomed, and so 
 The Glassonbury hawthorn us'd to doe, 
 Upon the day of Christ's nativity, 
 As Cambden 1 tels in his chorography. 
 The youths for cold creep in the chimney's end, 
 Who formerly the day did sprightly spend 
 
 1. Camden 'The British Pausanias:' the reference is to 
 
 his i Britannia Choragraphic 
 
 Descriptio.' Read ' Glastonbury.' G. 
 
 Q 
 
234 < SNOW IN MAT. 
 
 In merry May- games ; now they hang the head 
 And droop, as if they and their sports were dead. 
 Perhaps some superstitious Cavalier, 
 That lov'd to keep his Christmas, wil go near 
 To make an ill interpretation 
 Of this, and caFt a judgment on the Nation 
 For our despising of that time and season 
 Against the ancient custome and right reason, 
 As he conceives, and since wee'l not allow 
 One in December w* have a Christmas now. 
 But wee a better use make of it ; 
 Though not to our minds the weather fit, 
 Yet to our soul, convert the same, and thence 
 Extract this wholesome holy inference. 
 From this unseasonable change of weather 
 Without us, what's within us we may gather ; 
 When in our hearts the Summer should begin, 
 And graces grow, 'tis Winter by oue sin, 
 All frost and snow, nothing comes up that's good, 
 The fruits o' th' Spirit nipt are in the bud. 
 Our May's turn'd to December, and our sun 
 Declines before he half his course hath rnn. 
 Thou the Sun of Righteousnesse ! display 
 Thy beams of mercy, make it once more May 
 Within our soules ; let it shine warm and clear, 
 Producing in us yet a fruitful year. 
 
CONCLUSION. 235 
 
 Let it dissolve our snow into a showre 
 Of hot and penitent tears, which may procure 
 A blessing on the Nation, and at last 
 A general pardon for all faults are past. 
 
 THE CONCLUSION. 
 To MY DBEAD SOVERAIGNE AND DEER 
 
 MASTEB, 
 CHRIST JESUS. 
 
 KINO OP KINGS. 
 
 |HOU King of Kings, and Lord of Lords, 
 I owe myself and all I have to Thee, 
 My Muse no tribute now affords, 
 But what first comes from Thine own treasurie, 
 
 A leafe of praise 
 Is all that I can raise. 
 
 And yet that leafe is taken from 
 Thy tree of grace Thou graftedst in my heart, 
 
 Accept it then, since it doth come 
 Erom that stock which to me Thou didst impart ; 
 
 It is Thine own, 
 To all the world be't known. 
 
236 HTMX TO JESUS. 
 
 I do confesse the ground in which 
 'Tis set, if poor, and long hath barren been 
 
 For how alas ! could it be rich, 
 "When nought but thorns and thistles grew 
 
 let Thy grace 
 Above my sins take place, 
 
 And in my heart the upper hand 
 Let it still have, a happy victorie, 
 
 That I Thy champion may stand 
 Undttuntd 'gainst all that opposeth Thee 
 
 So whiles I live, 
 I shall Thee praises give. 
 
 Or if whiles in this vale I stay, 
 To praise Thee will be too hard a thing, 
 
 Then to Thy holy hil convey 
 My soul, where I may hallelujahs sing 
 
 In a higher 
 And better-tuned quire. 
 
 CHARLES TIPLADY, PRINTER, CHURCH STREET, BLACKBUK*, 
 
BOOKS BY THE 
 
 REV. ALEXANDER B, GROSART 
 
 St. George's United Presbyterian Church, 
 Blackburn, Lancashire. 
 
 I. ORIGINAL. 
 
 1. Small Sins. 3d. edn., with additions, royal 16mo, 
 
 cloth antique, price Is. 6d., pp. 119. 
 
 " There is in it both genius and judgment, good writing, good 
 learning, and good gospel." DR. JOHN BROWN, author of " Rab and 
 his Friends" &c., &c., in the Scotsman, June 4th, 1863. 
 
 Mr. Grosart's noble sermon. REV. C. H. SPURGEON, appended 
 to an extract from it in his " Illustrated Almanack "for 1864. 
 
 The theology of the book is Puritanic ; the thinking, masculine 
 and weighty; the illustrations picturesque, and drawn from a wide 
 range of observation and reading ; and the appeals to the conscience 
 ore often both unexpected and very pungent. The Author's brilliancy 
 (and there is not a little of it) is like a rifle-flash, which tells that a 
 bullet is on its way." THE FREEMAN. 
 
 2. Jesus mighty to save : or Christ for all the "World, and 
 
 all the World for Christ. 3d edn., with additions, 
 royal 16mo, cloth antique, pp. 204, price 2s. 
 
 " Not only is the Author an excellent Scholar in the languages 
 belonging to his profession, and possessed of more than ordinary insight 
 into modern literature, but he appears to have acquired a knowledge 
 of the old English and Scottish divinity, especially of the Puritan 
 order, which is as rare as it is rich and profitable. The page every- 
 where sparkles with diamonds gathered from these mines. And when 
 you sit down to read his books through, you find that this knowledge 
 is only the vesture of a thinking power worthy of such association, and 
 still more of a spiritual purpose, which endears the writer insensibly 
 but steadily as you go along." The Christian Spectator. 
 
Books by the Rev. A. B. Gromrt. 
 
 3. The Prince of Light and the Prince of Darkness in 
 Conflict : or the Temptation of Jesus Newly Trans- 
 lated, Explained, Illustrated, and Applied. Crown 
 8vo, pp. xxxiv. and o(!0, price os. [New and much 
 enlarged edition in preparation.] 
 
 " It i? exhaustive of the subject, and yet, like every book from an 
 original mind, it is suggestive after all. . . . The whole is treated 
 \\ ith full learning, as well as with rliar native discernment." TiiOMAS 
 A I III), \^(\., in tli,' l>/ini frit's Jlcraltl. March, 1st: I. 
 
 " 'I here is iiothiup like it that we have seen in English litera- 
 ture." Tfn' l',u]ilif-t M<m/i:i/n'. March 4, 1864. 
 
 "It will win tor toeif a place, and that a pennanent one." 
 liritish mill ]'ri'i<in I-'rittimlical Jin-it ir, A /*/"/. 18(54. 
 
 " Eminently quickening, and full or teaching, tough thinking 
 tenderness and truth." Tlie Christian ^n-i-tufur, A/>rif, 1864. 
 
 " Onr readers will do well to procure this remarkable work." The 
 1864. 
 
 4. Tho Lambs All Safe: or the Salvation of Children. 
 3d edn., with considerable additions, I8mo, cloth 
 antique, price Is. 
 
 " A quaint, pithy, and godly little book on a scriptural basis." 
 
 '/i-ii I t'/iritti'iHlom, 
 
 " This is a beautiful, a tender, and a precious little tre itisc." The 
 I '.it riot. 
 
 4. Drowned: a Sermon in Memorial of the Death by 
 Drowning in Lochleven of Mr. John Douglas. 3d 
 edn. (3000) cr. 8vo, price 4d. 
 
 6. The Blind Beggar by the Wayside : or Faith, Assur- 
 
 ance and Hope. 32mo, 4th edn., price l^d. For 
 enclosure in letters. 
 
 * "Translated into Efflk by William Anderson, Old Calabar, W. 
 Africa, 12ino. 
 
 7. Joining the Church : or Materials for Conversation 
 
 In -tween a Minister and intcndir.g Communicants. 
 18mo, cloth antique, price Is., 2d edn. 
 
 8. The Helper of Joy, 2d edn., 18mo, cloth antique, 
 
 price Is. 
 
 9. Recollections of Prayer-Meeting Addreses on Some of 
 
 the Questions and Prayers of the Bible. 
 
 10. Thoroughness. 
 
Books by the Rev. A. B. Grosart. 
 
 11. Tears, or Consolation for ' The Poor in Spirit.' 
 
 12. Sundays at Sea : or What God says of the Sea and 
 
 Sailors. [Nos. 9 to 12 in preparation]. 
 
 13. Memoir of Richard Sibhes, D.D. 8vo (See below}. 
 
 14. Memoir of Thomas Brooks, author of ' Precious 
 Remedies,' etc. etc. 8vo (See below}. 
 
 15. Memoir of Herbert Palmer, B.D. 8vo (See below}. 
 
 16. Memoir of Henry Airay, D.D. (prefixed to reprint of 
 
 Commentary on.Phillipians). 4to. 
 
 17. Memoir of Thomas Cartwright, B.D. (prefixed to 
 his reprint of his Commentary on Colossians). 4to. 
 
 18. Memoir of John King, D.D., Bishop of London 
 
 (prefixed to reprint of his Commentary on Jonah) 
 4to. 
 
 16 Memoir of John Rainolds, D.D. (prefixed to reprint 
 of his Commentaries on Obadiah and Haggai). 4to. 
 
 20. Memoir of Richard Stock (prefixed to reprint of his 
 
 Commentary on Malachi). 4to. 
 
 21. Memoir of Samuel Torshell (prefixed to reprint of his 
 Exercitation on Malachi). 4to. 
 
 22. Memoir of Richard Bernard, B.D. (prefixed to his 
 Exposition of Ruth). 4to. 
 
 23. Memoir of Thomas Picrson (prefixed to reprint of his 
 Exposition of ' Select Psalms '). 4to. 
 
 24. Memoir of Samuel Smith (prefixed to reprint of his 
 1 David's Blessed Man'). 4tu. 
 
 25. Memoir of Richard Gilpin, M.D. (prefixed to reprint 
 
 of his ' Domonologia Sucra '). 8vo. 
 
 "V* 100 large paper copies witU Portrait and fac-simiJ 
 153. 6d.,4o.. 
 
JBooh by the Rev. A. B. Grosart. 
 
 26. Memoir of Michael Bruce (See below] author of ' Ode 
 
 to Cuckoo,' ' Hymns,' etc. 
 
 27. Memoir of John Trapp, M.A., of Stratford-on-Avon 
 
 (prefixed to .reprint of his Commentary on the whole 
 Bible, 5 vols. royal 8vo). 
 
 28. Hymns (For private circulation}. Royal 32ino. [New 
 and enlarged edition in preparation]. 
 
 29. The Key-Bearer and the Opened Door : bcini; an 
 Exposition and Application of Christ's Epistle to 
 the Church at Philadelphia. [Nqw ready : 18mo, Is. : 
 cloth antique cr. 8vo, 3s. 6d., toned paper, with 
 engraving of St. George's, Blackburn.] 
 
 II. EDITED. 
 
 30. The Works, with Memoir, Introduction, and Notes. 
 of ItiYhunl Sibbcs, D.D., Master of Katherine Hall, 
 Cambridge, and Preacher of Gray's Inn, London. 
 7 vols. 8vo, 1 11s. 6d. 
 
 "We regard Mr. Grosart as a prince of editors." T/w Eclectic 
 Jieview. (October.) 
 
 31. The Works, with Memoir and Notes, of Thomas 
 Brooks, 6 vols. 8vo, 25s. 
 
 32. The Works of Michael Bruce, with Memoir, Intro- 
 
 duction and Notes. Cr. 8vo, 3s. 6d. 
 
 ** Large paper edition with numerous original Photographs, 
 10s. fid., 4 . 
 
 32. The Works with Memoir, Essay and Notes of 
 KoLurt F<>n>usson precursor of Burns. Cr. 8vo, 
 3s. 6d. (Portrait and Illustrations). 
 
 34. Lord Iia< -on not the Author of 'The Christian Para- 
 .loxrs.' lii-iii'-; a lit -print of 'Memorials of Godliness,' 
 by Herbert Palmer, B.D. ; with Introduction, 
 
Booh by the Rev. A. B. Grosart. 
 
 Memoir, Notes, and Appendix. Large paper, with 
 Portrait, 8vo, 10s. 6d. 100 copies only: Small 
 paper cr. 8vo, 3s. 6d. : 150 copies only. 
 
 "Mr. Grosart may be called a lucky man; for he has made a 
 discovery of some moment, and explained his discovery in a little 
 
 book, which is all but perfect of its kind In connexion 
 
 with the great controversy on Bacon's life, we shall long remember 
 this odd episode in literary annals, and with it the names of Palmer 
 and Grosart." [From a detailed paper in The Athenaeum, December 
 17, 1865.] 
 
 35. Selections from the Unpublished Writings of Jonathan 
 Edwards, of America : with Introduction and Fac- 
 similes. Koyal 8vo, 10s. 6d. (for remaining copies). 
 
 I. A TREATISE ON GRACE; a completed manuscript, divided into 
 
 chapters and sections, and carefully prepared for the press by 
 
 the illustrious author. 
 
 This Treatise must at once take its place beside the priceless 
 " Religions Affections," alike from its kindredly profound 
 thinking and " savour." In the M. S., it extends to a hundred 
 small quarto pages, closely written. 
 
 II. SELECTIONS OF ANNOTATIONS from his interleaved Bible Old 
 and New Testament. Full of suggestions, aud informed by a fine 
 spirit. These are wholly distinct from the " Notes" already pub- 
 lished. On upwards of three hundred passages, various peculiarly 
 difficult, and many most elaborately discussed. 
 
 III. DIRECTIONS FOR JUDGING OF PERSONS EXPERIENCES. 
 
 IV. SERMONS I. Matthew vn., 14, "Few there be that find it." 
 II. 2 Timothy III., 16, " All Scripture is given by inspiration of 
 God." ill. and iv. Romans v. 1, "We have Peace with God." 
 V. and VI. Acts XXIV., 25, " Felix trembling." VI. and VII. 
 " The spirits in prison," 1 Peter III., 19, 20. 
 
 One Vol. royal 8vo, cloth, to range with William's and 
 American editions of the "Works." 
 
 36. The Grand Question Resolved What must we do to 
 be saved ? Instructions for a Holy Life : by the late 
 Reverend Divine Mr. Eichard Baxter. Recommended 
 to the Booksellers a few days before his death to be 
 immediately printed for the good of Souls. 1692. 
 
 *** Unknown to Biographers and Bibliographers, cr. 8vo. [Sec 
 next]. 
 
 37- Annotated List of the writings of Richard Baxter, 
 author of The Saint's Everlasting Rest : made from 
 Copies of the Books and Tractates themselves. Cr, 
 8vo. With No. 3C, 4s. 6d. : thick paper 5s. 
 
Booh ly the Rev. A. B. Grosart. 
 
 c duller VBLoxthu* 9 pbrarn. 
 
 (PRIVATELY PRINTED AND LIMITED RE-PRINTS.) 
 
 37. [11 The Poems and Translations in Verse (including 
 Fifty-nine hitherto unpublished Epigrams, etc.) of 
 Thomas Fuller D.D., for the first time collected and 
 edited, with Introduction and Notes. 12 , 7s. 8d. 
 (250 copies only) : large paper 8vo, (100 copies only) 
 10s. 6d. 
 
 *** One of the ' Divine Poems ' herein reprinted, fetches in the 
 book-market from "> '*. to 10 10s., i.e. 'David's Hainous Sinnc, 
 Heartie Repentance' Heavie Punishment : another, the 'Paoegyrlok 
 on Charles II. from '2, 2s. to 3. 3s. Besides these, there; ;uc all his 
 Verses and Translations from his numerous prose Works, hitherto 
 unpublished Epigrams, etc. etc. 
 
 39. [2] Ihe 'Divine Poems ' of Thomas Washbourno, 
 D.D. : (1654). With Memorial-Introduction and 
 
 s : 12mo. 7s. 8d. (156 copies only) : large paper, 
 (106 copies only) 10s. 6d. 
 
 40. [3] The Poems (complete) of Giles Fli Idicr, B.D., 
 author of ' Christ's Yictmic' (1610), with Memorial- 
 Introduction and Notes 12mo, 7s. 8d. (156 copies) : 
 large paper 8vo, 10s. 6d. (106 copies only.) 
 
 jo fly-leaf ' Notice' prefixed. 
 
 London : JAMES NISKET & Co. HAMILTON, ADAMS, & Co. 
 Edinburgh : WILLIAM OLIIMIANT ^ Co. 
 
 Dublin : MOFFAT & Co., Dolier Street. 
 Blackburn: C. TIPLADV, Clinrch 
 

 
 
 
 
 
 ^ 
 
 ^^. 
 
 
 m P 
 
 
 
 
 
 
 
 
 JO 
 
 ^_ 
 
 
 __ i 
 
 
 
 
 
 
 
 
 
 
 
 
 gO 
 
 
 
 
 
 
 
 
 
 m 
 
 CO 
 CO 
 
 007; 
 Oc/) 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 
 o 
 
 oi 
 
 
 
 
 
 
 
 
 
 m 
 
 ^ ^ 
 
 
 
 
 
 
 
 
 
 
 
 Fo 
 
 
 
 
 
 
 
 
 
 CD 
 
 
 
 
 
 
 
 
 
 
 m 
 
 i 
 
 |a 
 
 j^ JJ 
 
 
 
 
 
 
 
 
 
YC149049