...
M12
BUNYAN
BOOK
FOR BOYS
AND
GIRLS
828
69427
bn
1889
IMICH
A 586168
DUPL

PARKLAVIMU
ARTES
VERITAS
LIBRARY
UNIVERSITY OF MICHIGAN
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URUM
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THE GIFT OF
Kenneth Cameron
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A Book for Boys and Girls.
1
3
}
by
A
Book for Boys and Girls;
OR,
Country Rhymes for Children.
BY
JOHN BUNYAN.
BEING
A FACSIMILE OF THE UNIQUE FIRST EDITION,
PUBLISHED IN 1686, DEPOSITED IN THE
BRITISH MUSEUM.
WITH AN INTRODUCTION, GIVING AN ACCOUNT OF THE WORK,
BY REV. JOHN BROWN, D.D., AUTHOR OF "JOHN
BUNYAN: HIS LIFE, TIMES, AND WORK.'
JI
NEW YORK:
A. C. ARMSTRONG & SON,
714 BROADWAY.
Stackk
Sift
Kermeth Cane me
8-8-1934
INTRODUCTION.
WHEN
THEN Mr. Offor published his com-
plete edition of Bunyan's Works
in 1862, he, of course, included in the col-
lection the little book issued in Bunyan's
name, and long known under the title of
'Divine Emblems." At the same time he
said in the preface that a mystery hung
over this little work which many years'
diligent research had not enabled him to
solve. For in the two lists of Bunyan's
Works made by Charles Doe in 1692 and
1698, there is no mention made of any
book bearing the title referred to, nor is
there any such title to be found in the
many advertisernents of his works issued
by Bunyan's own publishers. Some clue
to the mystery seemed to be offered in the
fact that a work with a different title, but
(viii)
identical with the Divine Emblems" in
other respects, was published in 1701 as
"A Book for Boys and Girls; or, Tem-
poral Things Spiritualized," by John
Bunyan. The natural conclusion was that
this was the same work as the one num-
bered thirty-seven in Charles Doe's list
of 1698, and described as A Book for
Boys and Girls; or, Country Rhymes.
for Children in Verse on Seventy-four
Things" and, in the list of 1692, as
"Meditations on Seventy-four Things."
Under one or other of these two titles
also the book was advertised as Bunyan's,
both by Nathaniel Ponder and Dorman
Newman the one the publisher of the
Pilgrim's Progress," and the other of the
Holy War." That Bunyan had published
some book of the kind there could there-
fore be no doubt, but here came the diffi-
culty: the "Divine Emblems" contained
only forty-nine similes, whereas, as we have
seen, the original work was described as
"Meditations on Seventy-four Things."
How did the seventy-four turn out to be
only forty-nine? Mr. Offor made the in-
genious suggestion that in the later work
(C
<<
((
( ix )
མ་ —
two emblems had in some instances been
run together into one. For example, the
first emblem in the later edition contains
meditations on two things- the Barren
Fig-tree and God's Vineyard; and the
second has a meditation on the Lark and
the Fowler, and also a comparison between
the Fowler and Satan. It may be, Mr.
Offor suggested, that these two emblems
were in this way originally four, and so
with others; and upon this plan the
volume contained exactly seventy-four
meditations.
This was ingenious, but not satisfactory;
and the real truth could only be arrived
at when a copy of the original work, as
Bunyan sent it forth in 1686, should happen
to turn up. There seemed but faint hope
of this, however, for though the book has
gone through many editions, it has, ever
since 1701, been published only in the
shortened form in which we have been so
long familiar with it; all through the
eighteenth century, therefore, no copy of
the original seems to have been within
reach of any of the publishers. Moreover
Mr. Offor, one of the most indefatigable
(x)
of collectors, had, as he tells us, made
most diligent inquiry for this first edition.
both in the United Kingdom and in
America, but all in vain.
And now, thirty years after his long
and fruitless search, when no one was
thinking very much about the missing
book, it has, within the last few months,
unexpectedly turned up, and is here pre-
sented to the reader in facsimile. Its
history, so far as we can arrive thereat,
is curious and interesting. It appears
originally to have belonged to the well-
known seventeenth-century diarist, Nar-
cissus Luttrell, who bought it for sixpence,
the price at which it was first issued, on
May 12, 1686. In the Luttrell Collection,
now in the British Museum, there is a
broadside of Bunyan's entitled "A Caution.
to Stir up to Watch against Sin." On
this sheet Narcissus Luttrell has written
the price, one penny, and the date of pur-
chase, "8 Aprill, 1684." In like manner,
on the title-page of this newly-acquired
copy of "A Book for Boys and Girls,"
there is recorded the price and date of
purchase, the record both on broadside and
(xi)
:

"}
title-page being evidently in the same
handwriting, the style being the same, and
a marked peculiarity about the letter "d'
occurring in both cases. The broadside
in question seems to have passed from its
first purchaser, Luttrell, to the Duke of
Buckingham, forming part of the Stowe
Collection, and it is not improbable that
the book before us went with it at the
same time to the same destination. Here
in the dignified repose common to ducal
libraries, these "Country Rhymes " pro-
bably remained undisturbed all through
the eighteenth century, and on into the
nineteenth; and on the breaking up of the
great collection of which it formed part,
it seems to have found its way back again
into the hands of the trade. What hap-
pened to it in the interval we have no
means of knowing; all that we do know
with certainty is that some six or seven
years ago it was purchased for forty
guineas from a London bookseller by a
gentleman from New York, and that a
few months ago this gentleman sold part
of his valuable collection, which was pur-
chased by Mr. Henry N. Stevens, of Great
(xii)
Russell Street, among the books thus sold
being the one before us. It was shortly
after acquired by the authorities of the
British Museum; and thus, after being in
two well-known collections, yet dropping
out of public knowledge for more than
a century and a half, twice crossing the
Atlantic and now coming once more to the
light, this little work from the pen of the
Dreamer has at length found a final resting-
place in the great library of the nation.
Looking at the work as we have it now
in its complete form, we find that Mr.
Offor's suggestion was not the true ex-
planation. There was no running of two
similes into one, but the original seventy-
four meditations were reduced, in 1701, to
forty-nine by simply dropping twenty-five
out of the book altogether. Those left
out were the Meditations numbered I., II.,
X., XXIV., XXVII., XXVIII., XXIX.
XL., XLVII., XLIX., LI., LIV., LV.
LVI., LX., LXII., LXIII., LXIV., LXV.
LXVII., LXVIII., LXIX., LXXI..
LXXII., LXXIV. Other changes also
were introduced. The curious little sub-
stitute for a horn-book at the beginning,

(xiii)
entitled “An Help to Children to learn
to read English," was taken away, and,
consequent upon this, the last twelve lines
of the poetical address to the reader also.
It is somewhat difficult for us to imagine
Bunyan writing out half a dozen different
alphabets, giving lists of vowels and con-
sonants, and teaching children to spell the
simple words of their own tongue, or to
spell aright their own Christian names.
Yet here we have the thing before us.
It may be that our old friend Nathaniel
Ponder, the publisher, made this addition
himself by way of meeting the wants of
the boys and girls, for whom the book
was intended, in days when spelling-books
were not so plentiful as they have since
become. Still, in the closing lines of the
ddress to the reader, as it originally stood,
Bunyan claims this work as his own, and
the last three in the list of names of girls
-Christiana, Katherine, Frances—are dis-
inctly Bunyanish, the first being the name
of his own heroine, and the other two
hames in his own family. Probably, by
way of making up for the removal of so
much matter from the beginning and the
( xiv)
body of the work, there was added to it at
the end the poem by Bunyan, originally
sold as
a broadside, and entitled "A
Caution to Stir Up to Watch against Sin."
While several of the meditations were
taken away entirely, many of those remain.
ing were subjected to considerable revision.
The unknown editor of 1701 set about
doing for these "Country Rhymes" what
Joshua Gilpin, the pious but mistaken
Vicar of Wrockwardine, attempted some
eighty years ago to do for Bunyan's
greater work, the "Pilgrim's Progress.'
To this worthy vicar it seemed desirable
that "the excellent, though illiterate,
Bunyan should be made to speak with a
little more grammatical precision; that his
extreme coarseness should be moderately
abated; that he should be rendered less
obscure in some passages, less tauto-
logical in others, and offensive in none.
This attempt to translate Bunyan's racy
English into high-sounding Johnsonese
ended, as might be expected, in producing
a book which no one cared to read, and
the popular instinct, sounder than the
pedantic, prefers Bunyan in his seven-

( xv)
│
teenth-century doublet to Bunyan in
eighteenth-century buckram.
Exception may be taken in the same
way, though not to the same extent, to the
revision of this "Book for Boys and Girls,"
which took place in 1701. The reader,
glancing over two or three of the medita-
tions left out, may be inclined to think
hat a little of their seventeenth-century
aturalism might very well be spared; at
he same time, while some changes were
perhaps necessary, the changes made were
ot in every case improvements. For
example, Bunyan, speaking of some who
think much of the decoration of their
houses, and the adornment of their
persons, says:
"Meanwhile their soul lies ley has no good in 't.”
This expression, "lies ley," which, of
course, means to lie fallow, uncultivated,
the editor tames down into :
"While their immortal soul has no good in 't."
"Pretty taking notes" is weakened into
"pretty tuneful notes." In its original

( xvi)
form, the meditation on the rising of the
sun is put thus:
"The night is gone, the shadows fled away,
And we now most sure are that it is day;
Our Eyes behold, and our Hearts believe it,
Nor can the wit of man in this deceive it."
This is shortened to:
"The night is gone, the shadows fled away,
And now we are most certain that 'tis day."
The boy spoken of in the forty-sixth
meditation was reminded that he must
be careful with his watch, and wind it
duly:
"Or else your watch, were it as good again,
Would not with time and tide you entertain."
This was put more baldly thus:
"Or else your watch will not exactly go-
'Twill stand or run too fast, or move too slow."
There are those, Bunyan tells us in the
fifty-ninth simile, who give no response
even to skilfullest music, and like to these
are those who lie
"Under the Word, without the least advance
Godward: such do despise the Ministry."
( xvii)
This is spoilt, rather than improved, by
being put into this shape:
"They lie
Under the Word, without the least advance :
Such do despise the Gospel Ministry."
Passing by these, and other illustrations
of doubtful editing, and coming to the
book itself, we are impressed anew with the
fact that Bunyan was an allegorist, rather
than a poet.
Yet a poet he aspired to be.
"Man's heart is apt in metre to delight,"
says he in one place, and he indulged him-
self in this direction to an extent which
is not always realized. If all his poetical
efforts were brought together, they would,
in point of bulk, make a considerable
volume. In the very first year of his long
imprisonment, he solaced the tedium of
Bedford Gaol by sending forth his "Profit-
able Meditations," a work in nine sections,
and running into a hundred and eighty-
six stanzas. Three years later, in 1664,
while still a prisoner, he published his
poetical "Meditations on the Four Last
Things," to which he added, "Ebal and
Gerizzim; or, The Blessing and the
Curse," the former extending to about
( xviii)
twelve hundred lines, and the latter to
eight hundred. A year later he sent forth
his "Prison Meditations in seventy
stanzas, in which occur the well-known
lines:
""
CC
"For though men keep my outward man
Within their locks and bars,
Yet by the faith of Christ I can
Mount higher than the stars.”
There are weighty reasons for not
accepting the work known as "Scriptural
Poems," and usually attributed to Bunyan,
as genuine. But passing by these, for
something like twenty years after the ap-
pearance of his early prison books, his
only attempts in the direction of poetry
were confined to seven stanzas inserted in
the work known as "The Greatness of
the Soul"; the broadside issued in 1684,
entitled "A Caution to Stir Up to Watch
against Sin"; the poetical introductions to
the first and second parts of the "Pilgrim's
Progress," and to the "Holy War," and
the verses inserted here and there in the
Pilgrim," and including the Shepherd
Boy's Song, and the charming lyric begin-
ning,
( xix)
"Who would true valour see
Let him come hither;
One here will constant be,
Come wind, come weather."
In the last year of his life, 1688, Bunyan
sent forth what in point of length may be
regarded as his most considerable poetical
venture, the work entitled "A Discourse
of the Building, Nature, Excellency, and
Government of the House of God." This
extended to nearly fourteen hundred lines,
and is a kind of development of the idea of
the Palace Beautiful of his Pilgrim story.
""
The "Book for Boys and Girls now
before us preceded this later work by about
two years, being published in 1686. In
a characteristic preface he tells his readers
that this little book of his is meant for
boys and girls, slyly adding that he means
those of all ages and of all sorts and
degrees; for often our bearded men do act
like beardless boys; our women please
themselves with childish toys. To do
good to these juveniles of all ages, he will
come down to meet them:
"Good reader that I save them may,
I now with them the very Dotteril play.
( xx )
And since at Gravity they make a Tush,
My very Beard I cast behind the Bush.
And like a Fool stand fing'ring of their Toys ;
And all to show them they are Girls and Boys."
He could, he says, were he so pleased,
use higher strains, but what would be the
practical good of that? The arrow gone
out of sight awakes not the sleeper. To
shoot too high may set mere children on
the upward gaze; but it is that which hits
a man doth him amaze. Paul played the
fool sometimes, that he might the better
catch those that were fools indeed; and
he himself will not hesitate to follow so
good an example.
In some of these meditations he recurs
to similes he has already set forth in earlier
works. The thirty-third, for example,
"The Barren Fig-tree," was the subject
of one of his most searching treatises,
published some four years earlier, and in
which he had shown that the cumber-
ground must to the wood-pile, and thence
to the fire. The longest in the series,
that on "The Sinner and the Spider,"
had more than once occupied his thoughts
before. In a book of his published in
1675, and entitled "Light for Them that
( xxi)
Sit in Darkness," he shows that the soul
in temptation is like a fly in a spider's
web: "The fly is entangled in the web;
at this the spider shows himself; if the fly
stir again, down comes the spider to her
and claps a foot upon her; if yet the fly
makes a noise, then with poisoned mouth
the spider lays hold upon her; if the fly
struggle still, then he poisons her more
and more. What shall the fly do now?"
In the second part of his "Pilgrim " also
the same illustration, with a different
application, comes back to him, when In-
terpreter shows Christiana and her com-
panions a very great spider on the wall,
and they have edifying discourse thereupon.
Passing to some of the other meditations
contained in the book, we feel how aptly
Bunyan has been described as a religious
Æsop, with a fable for everything. His
imagination was ever with him the domi-
nant faculty, and here, as elsewhere in his
works, it plays with all sorts of fancies, but
always with serious purpose. Great truths
are shown to be nestling for us under
leaves of simplest circumstance-
"The swan on still Saint Mary's lake,
Floats double, Swan and Shadow."
( xxii)
Similes are seen everywhere.
The sky
with its ever-varying phenomena; human
life with its frailties and pathos, its follies
and sublimities; the birds and beasts with
their suggestive relations to each other
and to man; natural objects, with their
power of throwing light upon the super-
natural; all come and go in these pages,
leaving lessons to make us wiser. Alex-
ander Smith, the Glasgow poet, said of
the book: "Bunyan's muse is clad in
russet, wears shoes and stockings, has a
country accent, and walks along the level
Bedfordshire roads. But if as a poet he
is homely and idiomatic, he is always
natural, straightforward, and sincere. His
lines are unpolished, but they have pith
and sinew, like the talk of a shrewd
peasant. There are here also many
touches of pure poetry, showing that in his
mind there was a vein of silver which,
under favourable circumstances, might
have been worked to rich issues; and
everywhere there is an admirable homely
pregnancy and fulness of meaning.”
In the complete book, as we now have
it, there are one or two additional medi-
(xxiii)
tations which have a sort of autobiographic
interest. The child awakened from his
dream (No. II.) utters this lamentation :
"I have in sin abounded,
My heart therewith is wounded,
With fears I am surrounded,
My Spirit is confounded."
We recall, as we read this, that Bunyan
tells us how, because of his sins, "the Lord,
even in my childhood, did scare and
affright me with fearful dreams, and did
terrify me with dreadful visions." The
meditation upon a ring of bells (No.
XXIX.) also seems to take us back to
Elstow steeple and the old days when
he so dearly loved to join the ringers.
The comparisons are vivid throughout.
His body is the steeple, where the bells,
the powers of his soul, do hang; the
clappers are the passions of his mind;
while the ropes are the promises, and God-
given graces the ringers:
"Let not my Bells these Ringers want, nor
Ropes;
Yea, let them have room for to swing and
sway."
( xxiv)
He had seen village lads steal into Elstow
steeple, and make jangle with the bells; so
did the lusts of his body sometimes into
the belfry go:
"Then, Lord, I pray thee keep my Belfry Key,
Let none but Graces meddle with these Ropes."
We have now also, for the first time,
curiously enough, staves of music given to
which two of the Meditations (XXXI. and
XXXIV.) were evidently to be sung. The
clef in both cases is obsolete now, being
printed in the shape in which it is found in
Christopher Simpson's "Compendium of
Practical Musick," 1678. This is a sort of
middle term between the form given in
1653, by Henry Lawes, in his "Ayres and
Dialogues for one, two, and three voyces,”
and that found in Playford's Psalms of
1697. The printing of this music, as will
be seen, is rather rudely executed, and in
the first of the two melodies given there
appear to be two notes left out. We have
also for the first time in this edition a
rhyming version of the Apostles' Creed
(No. X.), possibly another reminiscence.
of Elstow Church and his earlier days.
The rest of the twenty-five meditations
( xxv)
now restored to us have very much the
same character as those with which we
have been long familiar. The fatted swine
being made ready for the butcher's stall
reminds him of the gross overfed men of
the world ripening for judgement; the
postboy hurrying along and allowing none
to give him stop or stay is suggestive of
the zeal of the true pilgrim on his way
heavenward; the boy with his paper of
plums, which he counts so much better
than bread, like Passion in the "Pilgrim,"
soon spends his delights and comes back
by-and-by with nought but paper and
thread; the brave weathercock faces the
wind, blow from what quarter it may, so
should the Christian face Antichrist in
each disguise; finally, the horse that starts
and snorts at sound of drum is like those
Christian professors who cannot face trials
and persecutions for their faith. Others
there are of firmer soul, of whom Bunyan
himself was one, who from the drum will
neither start nor flee,
"Let Drummers beat the charge or what they
will,
They'll nose them, face them, keep their places
still."
( xxvi)
We may now close this foreword with
a brief reference to some of the editions
through which this book has passed since
its first appearance. Published in 1686, it
was never reprinted in Bunyan's lifetime.
In 1701 it reappeared with all the changes
to which reference has been made. The
title-page then ran as follows: "A Book
for Boys and Girls; or, Temporal Things
Spiritualized. By John Bunyan. Licensed
and entered according to Order. London:
Printed for, and sold by, R. Tookey, at
his Printing House, in St. Christopher's
Court, in Threadneedle Street, behind the
Royal Exchange, 1701.” Of this second
edition the only known copy existing is
in the Bodleian Library. There were no
illustrations to the book till 1707, when
the third edition appeared, which, accord-
ing to an advertisement of the period, was
ornamented with cuts." The earliest
copy now in existence, next to the second,
is one of the ninth edition, which appeared.
in 1724, and bore, for the first time, the
title which the book has ever since re-
tained: "Divine Emblems; or, Temporal
Things Spiritualized." This was "adorned
،،
( xxvii)
1
with cuts suitable to every subject." Suit-
able they might be, but fearsome to see
they certainly were. In 1757 a tenth
edition was published by E. Dilly, at the
Rose and Crown, in the Poultry. This
was embellished with a new set of en-
gravings, executed in better style. The
costumes depicted, as might be expected,
were those of the early Georgian period,
the ladies standing out with hooped
petticoats and high head-dresses, and the
men with cocked hats and queues. These
engravings were again and again repeated,
and were reproduced in good style a few
years ago by Bickers and Son, in an
edition containing a preface by Alexander
Smith. This edition of 1757 had a curious
preface signed "J. D.," and "addressed to
the Great Boys in Folio and the Little
Ones in Coats." What this preface had
to do with the book it is somewhat diffi-
cult to see, inasmuch as it is mainly con-
cerned with showing "that Language came
originally by Revelation of God, and not
by Chance, nor invented by Artifice."
About 1790 a very pretty edition of the
“Divine Emblems" was
issued, "En-
GE
( xxviii)
graved, printed, and sold by T. Bennett,
of Plough Court, Fetter Lane." It was
in square 16mo., and was remarkable not
merely for the excellence of its illustra-
tions, but also for the unusual circumstance
that not merely these, but the entire book,
from the title-page to the end, was en-
graved and printed from copper plates.
The only known copy of this edition is
now before the present writer, having been
saved from the ruin of Mr. Offor's collec-
tion, the pages being complete, but the
back and binding entirely burnt away.
A handsome edition, with superior illus-
trations, was also edited by W. Mason,
and published by Alexander Hogg, in
1780. Other editions were issued in
London in 1790 and 1793 by C. Dilly, and
in 1802 by J. Mawman, in the Poultry;
and in Coventry by M. Luckman (N. D.)
and N. Merridew, 1806, but they do not
call for special remark.
So

A
BOOK
FOR
BOYS
AND
GIRLS:
OR,
Country Rhines
FOR
Children.
By J. B.
Licenſed and Entred according to Order.
LONDON, Printed for N. P. and Sold by the
Bookfellers in London 1686.
Ricette
S
TO THE
READER
Courteous Reader,
Th 'be Title-page will fhew, if there thou look,
who are the proper Subjects of this Book.
They'r Boys and Girls of all Sorts and Degrees,
From those of Age, to Children on the Knees.
Thus comprehenſive am I in my Notions 2
They tempt me to it by their childish Motions.
We now have Boys with Beards, and Girls that be
Big as old Women, wanting Gravity.
Then do not blame me, caufe I thus defcribe them;
Flatter I may not, left thereby i bribe them
Í
To have a better judgment of themselves,
Than wife men have of Babies on their Shelves.
Their antick Tricks, fantaſtick Modes, and way,
Shem they like very Boys, and Girls, do play
With all the frantick Fopp'ries of this Age;
And that an open view, as on a Stage;
Our Bearded men, do act like Beardlefs Boys;
Our Women pleaſe themſelves with childish Toys.
Our Ministers, long time by Word and Pen,
Dealt with them, counting them, nor Boys but Men:
Thunder-bolts they shot at them, and their Toys:
But bit themmor, 'cause they were Girls and Boys.
The
+
1
!
:
:
1
*
*
The better Charge, the wider ftill they fhor,
Drelfe fo high, thefe Dwarfs they ronched not
Instead of Men,they found them Girls and Boys,
Addict to nothing as to childish Toys
Wherefore good Render, that I fave them may,
I now with them, the veryDottril play.
And fince as Gravity they make a Tush,
My very Beard 1 cast behind the Bush.
And like a Fool ftand fing'ring of their Toys;
And all to fhew them, they are Girls and Boys.
Nor do I blush, although I think fome may
Call me a Baby, 'cause I with them play :
I do't to shew them how each Fingle-fangle,
On which they doting are, their Soals entangle,
As with a Web, a Trap, a Ginn, or Snare :
And will destroy them, have they not a Care,
Paul feem'd' to play the Fool,that he might gain
Thofe that were Fools indeed, if not in Grain.
And did it by their things, that they might know
Their emptiness, and might be brought unto
What would them fave from Sin and Vamty.
A Noble Act, and full of Honefty.
Tet he, nor I would like them be in Vicc,
While by their Play things, I would them entice,
To mount their Thoughts from what are childish Toys,
To Heav'n, for that's prepar'd for Girls and Boys.
Nor do I fo confine my self to thefe,
As to fhun graver things, I feek to pleafe,
Thoſe more compof'd with better things than Toys:
Tho thus I would be catching Girls and Boys.
A 2
Wherefore
1;
Wherefore if Men have now a wind to léok:
Perhaps their Graver Fancies may be took
With what is here, tho but in Homely Rhymes;
Bus be, who pleaſes all, must rife betimes.
Some, I perfwade me, will be finding Fault,
Concluding, here I trip, and there I halt,
No doubt fome could thefe groveling Notions rafe
By fine. fpun Terms that challenge might the Bays.
But fhould all men be fore't to lay afide
Their Brains, that cannot regulate the Tide
By this or that man's Fancy, we (hould have
The Wife, unto the Fool, become a Slave
What tho my Text feems mean, my Morais be
Grave, as if fetoht from a Sublimer Tree.
And if fome better handle can a Fly,
Then fome a Text, why ſhould we them deny
Their making Proof, or good Experiment,
Offmallest things great mifchiefs to prevent?
Wife Solomon did Fools to Pif-ants fend,
To learn true Wisdom, and their Lives to mend.
Tea, God by Swallows, Cuckows, and the Ass;
Shems they are Fools who let that feafon pass,
Which he put in their hand, that to obtain
Which is both prefent, and Eternal Gaın,
I think the wiser fort my Rhimes may flight
But what care 1! The foolish will delight
To read them. and the Foolish, God has chofe.
And doth by Foolish Things, thew minds compoſe,
And fettle upon that which is Divine :
Great Things, by little ones, are made to fine.
:
.
I could, were I fo pleas'd, ufe higher Strains.
And for Applanfe, on Tenters ftretch my Brains,
But what needs that? The Arrow out of Sight,
Does nor the Sleeper, nor the Watchman fright.
To shoot too high doth but make Children gaze,
Tis that which hits the man, doth him amaze.
And for the Inoonfiderableness
Of things, by which I do my mind expreſs;
May I by them bring some good thing 10 paſs,
As Sampfon, wuh the Jew-bom of an Ass;
Or as Brave Shamgar with bis Oxe's Goad,
(Both things not manly, nor for War in Mode
I have my end, tho I my self expose
To fcorn; God will have Glory in the cloſe.
Thus much for artificial Babes; and now
To those who are in years but ſuch, I bow
My Pen to reach them what the Letters bé,
And how they may improve their A, B, C.
Nor let my pretty Children them defpife;
All, needs muſt there begin, that wou d be wife
Nor let them fall under Difcouragement,
Who at their Horn-book ſtick, and une bath ſpeni
Upon that A, B, C. while others do
Into the Primer, or their Pfaltergo.
Some Boys with difficulty do begin,
Whom the end, the Bays,and Lawrel town.
7. B.
An
N
An help to Chil-dren to learn to read Eng-liſh.
In or-der to the at-tain-ing of which, they muſt firſt be taught
the Let-ters, which be theſe that fol low,
A B C D E F G P JR É O FDP A
BTW Wr.
a b c d e f g h i k l m n o p q r fru o r v }.
ABCDEFGHIKLMNOPQRSTV
W
X Y Z.
a bcdefghiklmnopq r s t v u w x y z
A B C D E F G H I K L M N O P Q R S T V W
XrZ
a b c d e f g h i k l m n o p q r s t v u w x y z
The Vowels are theſe, a, e, i, o, u.
As there are vow-els, fo are there Con-fo-nants, and they are
thefe.
b c d f g h k l m n p q r ftv w x y z
There are alſo dou-ble Let-ters,and they are theſe.
A A A A A fi fi ft Mh.
After theſe are known, then fet your Child to fpel-ling, Thus
To, to. T-h-e, the, Or, or, I f, if In, in, M e, ine,y-o-u, you;
fi-n-d, find, S-i-n,fin: In C-h-ri-ft,Chrift,i-s,is,R-i-g h-t-e·o uf
n-e-fs, Righ-te-ouf-néfs.
And ob-ferve that e-very word or fylla ble (tho never fo
fmall) muſt have one vowel or more right-ly pla ced in it.
For inſtances, Thefe are no words nor Šyl-la bles, be cauſe they
have no vow-els in them, namely, fl, gld, firnght, fpll, drll,fll.
Words made of two Letters are there, and fuch-like, If, it,is, fa,
dò, we, ſee, he, is, in, my,
Words con-fift-ing of three Letters,
But; for, her, the, did, doe, all, his, way, you, may, fay, nay.
Names
÷
{
ざ
​as a found he
To learn Chil-dren to spell a right their names.
Names of Boys
Tho-mas.
James.
Si-mon
Ed-ward,
John.
Ro-bert.
Richard.
Ad-am
Ti-mo-thy.
Ja cob.
A-bra-ham
Mo-fes
Aa-ron,
Phi-líp.
Mat-thew..
Bar-tho-lo-mew
Wil-li-am
Hen-ry
Ralph.
Ste phen.
Je-re-mi-ab
Pe-ter.
George
Jo-nas.
A-mos.
Ni-cho las
Job.
Da-vid.
Nemes of Girls.
An-na.
Su-fan-ma.
Re-be-kah.
Mag-da-lene.
E-li za-beth.

Sa-rah.
Ma⋅ry.
Jane.
Dor-cas.
Ra-chel.
Di-nah.
Do-ro-thy.
Joanna.
Ly-di-a.
Da-maris.
A-bi-gail.
Mi-chal.
Han-nah.
Ruth.
Mar-tha.
Ag nis.
Mar-ga-ret,
Ju-dith
Joan.
Alice.
Phe-be.
Grace.
Chrif-ti-a-na.
Ka-the-rine.
Fran-ces.
To.
:
To learn Children to know Figures, and Numeral Letters.
Figures.
Numeral Letters
1. One.
2. Two.
3: Three.
4. Four.
5. Five.
6. Six.
7.
Seven.
8. Eight.
9. Nine.
10. Ten.
11. Eleven.
12. Twelve.
13. Thirteen.
14 Fourteen.
15. Fifteen.
16. Sixteen.
17. Seventeen.
18. Eighteen.
19. Nineteen.
20. Twenty.
30. Thirty.
40. Forty.
50. Fifty.
60. Sixty.
70. Seventy.
80. Eighty.
90. Ninety.
Joo. a Hundred.
500. Five hundred.
1000. a Thouſand.
1. One.
IL Two.
IIL Three.
IV. Four.
V. Five.
VI Six.
VII. Seven.
VIII. Eight,
IX. Nine.
X. Ten
XI. Eleven.
XII. Twelve
XIII. Thirteen.
XIV. Fourteen.
X V. Fifteen
XVL Sixteen
XVII. Seventeen.
XVIII. Eighteen.
XIX. Nineteen.
XX. Twenty.
XXX. Thirty.
XL. Forty.
L Fifty.
LX. Sixty.
LXX. Seventy.
LXXX. Eighty.
XC. Ninety.
C. a Hundred.
D. Five hundred.
M. a Thoufand
I fhall forbear to add more, being perfwaded this is enoug
for hittle Children to prepare themselves for Pfalter, or Bible.
A
:
2
( 1 )
!
A
BOOK
FOR
Boys and Girls, &c.



I.
Upon the Ten Commandments.
"T
Hou fhalt not have another God than me :.
2. Thou shalt not to an Image bow thy Knee.
3. Thou shalt not take the Name of God in vain:
4. See that the Sabbath thou do not profain.
5. Honour thy Father and thy Mother co:
6. In Act or Thought fee thou no Murder do.
7. From Fornication keep thy body clean:
8. Thou shalt not ſteal, though thou be very mean.
6. Bear no falſe Witneſs, keep thee without Spot:
10. What is thy Neighbours fee thou Covet not.
B
II
3
(2)
ہے
II
The awakened Childs Lamentation.

Hen Adam was deceived,
I was of Life bereaved
VVH
Of late (coo) I perceived,
I was in un conceived.
2.
And as I was born naked,
I was with filth befpaked,
At which when I awaked,
My Soul and Spirit ſhaked.
3.
My Filth grew ftrong, and boyled,
And me throughout defiled,
Its pleaſures me beguiled,
My Soul how art thou spoyled!
1
My Joys with finwere painted,
My mind with fin is tainted,
My heart with Guilt is fainted,
I wa'nt with God acquainted.
5.
I have in fin abounded,
My heart therewith is wounded,
With
.
:
(3)
with fears I am furrounded,
My Spirit is confounded.
4.
I have been often called,
By fin as oft enthralled,
Pleaſures hath me fore-ftalled.
How is my Spirit gauled!
7.
As fin has me infected,
I am thereof detected:
Mercy I have neglected,
I fear I am rejected.
8.
The Word I have mifufed
Good Council too refufed;
Thus I my Self abuſed;
How can I be excuſed?
9.
When other Children prayed,
That work I then delayed,
Ran up and down and played,
And thus from God have ſtrayed.
10.
Had I in God delighted,
And my wrong doings righted;
I had not thus been frighted,
Nor as I am benighted.
II.
O! That God would be pleafed,
T'wards me to be appeaſed;
B 2
And
(4)
..
And heal me thus diſeaſed,
How should I then be eaſed!
12.
But Truth I have deſpiſed,
My follies idolized,
Saints with Reproach diſguiſed,
Salvation nothing prized.
13.
O Lord! I am aſhamed,
When I do hear thee named;
'Cauſe thee I have defamed,
And liv'd like Beaſts untamed C
14.
Would God I might be faved,
Might have an heart like David;
This I have fometimes craved,
Yet am by fin enflaved!
15.
Vanity I have loved,
My heart from God removed;
And not, as me behoved,
The means of Grace improved.
16.
O Lord! if I had cryed
(When I told tales and lyed )
For Mercy, and denyed
My Lufts, I had not died!
17.
But Mercies-Gate is locked,
Yea,up that way is blocked;
Yea
(5)
•
•
Yea fome that there have knocked,
God at their cryes hath mocked.
18.
'Cauſe him they had diſdained,
Their wicked ways maintained,
From Godliness refrained,
And on his word complained.
19.
I would I were converted
Would fin and I were parted,
For folly I have ſmarted;
God make me honeft-hearted!
20.
I have to Grace appealed,
Would 'twere to me revealed,
And Pardon to me ſealed,
Then ſhould I foon be healed!
21
Whoſe Nature God hath mended,
Whofe finful courfe is ended,
Who is to life afcended,
Of God is much befriended.
22.
Oh! Were I reconciled
To God, I, tho defiled,
Should be as one that fmiled,
To think my death was fpoiled.
23.
Lord thou waft crucified
For Sinners, bled and dyed,.
B 3
:
I
BS
var d
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.
I have for Mercy cryed,
Let me not be denyed.
24
I have thy Spirit grieved;
Yet is my life reprieved,
Would I in thee believed,
Then I should be relieved.
25.
Were but Repentance gained,
And had I Faith unfeigned,
Then Joy would be maintained
In me, and fin reſtrained.
26.
But this is to be noted,
I have on Folly doted,
My Vanities promoted,
My felf to them devoted.
27.
Thus I have fin committed,
And fo my ſelf out-witted;
Yea,and my Soul unfitted,
To be to Heaven admitted.
28.
But God has condefcended,
And pardon has extended,
To fuch as have offended,
Before their lives were ended.
29.
O Lord! do not difdain me,
But kindly entertain me;
'Yea
(7)
3
+
Yea in thy Faith maintain me,
And let thy Love conſtrain me!
III
Meditations upon an Egg.
I
THE
He Egg's no Chick by falling from the Hen;
Nor man a Chriftian, till he's born agen.
The Egg's at firſt contained in the Shell;
Men afore Grace, in fins, and darkness dwell,
The Egg when laid,by Warmth is made a Chicken;
And Chriſt, by Grace, thofe dead in fin doth quicken.
The Egg, when firſt a Chick,the fhell's its Prifon;
So's flesh to th’Soul, who yet with Chrift is rifen.
The Shell doth crack, the Chick doth chirp and
The flesh decays, as men do pray and weep.
(peep;
The Shell doth break, the Chick's at liberty;
The flesh falls off, the Soul mounts up on high.
But both do not enjoy the felf-fame plight;
The Soul is fafe, the Chick now fears the Kite.
2.
But Chick's from rotten Eggs do not proceed;
Nor is an Hypocrite a Saint indeed.
The rotten Egg, though underneath the Hen,
If crack'd, ftinks, and is loathfome unto men.
Nor doth her Warmth make what is rotten found,
What's rotten, rotten will at laft be found.
8 4
The
(8)
}
The Hyppocrite, fm has him in Poffeffion,
He is a rotten Egg under Profeffion.
3.
Some Eggs bring Cockatrices; and fome men
Seem hatcht and brooded in the Vipers Den.
Some Eggs bring wild-Fowls;and fome men there be
As wild as are the wildest Fowls that flee.
Some Eggs bring Spiders; and fome men appear
More venom than the worst of Spiders are.
Some Eggs bring Pifs ants; and fome feem to me
As much for trifles as the Pifs-ants be.
Thus divers Eggs do produce divers fhapes,
As like fome Men as Monkeys are like Apes.
But this is but an Egg, were it a Chick,
Here had been Legs, and Wings, and Bones to pick.
IV.
Upon the Lord's Prayer.
O
Ur Father which in Heaven art;
Thy name be always hallowed;
Thy Kingdom come, thy Will be done;
Thy Heav'nly path be followed.
By us on Earth as 'tis with thee,
We humbly pray;
And let our Bread us given be
From day to day.
Forgive our debts, as we forgive
Thofe that to us indebted are:
Into
(و)
Into temptation lead us not;
But fave us from the wicked's Snare.
The Kingdom's thine,the Power too,
We thee adore,
Brege
The Glory alfo (hall be thine
For evermore.
V
Meditation upon Peep of day.
Oft, though it be peep of day, do'nt know,
Whether 'tis Night, whether 'tis Day or no.
I fancy that I fee a little light,
I
But cannot yet diftinguish day from night.
I hope, I doubt, but ſteddy yet I be not,
I am not at a point, the Sun I fee not.
Thus 'tis with fuch, who Grace but now poffeft,
They know not yet, if they are curſt or bleft.
VI.
Upon the Flint in the Water.
This Flint, time out of mind, has there abode,
Where Chryſtal Streams make their continual Road,
Yet it abides a Flint as much as 'twere,
Before it touch'd the Water, or came there.
Its hard cbduratenefs is not abated,
Tis not at all by water penetrated.
ی
Though
(10)
Though water hath a ſoftning vertue in't,
This Stone it can't diffolve, 'caufe 'tis a Flint:
Yea though it in the water doth remain ;
It doth it's fiery nature ſtill retain.
If you oppoſe it with it's Oppofit,
At yoù, yea, in your face it's fire 'twill ſpit.
Comparison.
This Flint an Emblem is of thoſe that lye,
Like ſtones, under the Word, until they dye.
It's Chryſtal Streams hath not their nature changed
They are not from their Lufts by Grace eſtranged.
VIL
Upon the Fish in the Water.
1.
The water is the Fiſhes Element
Take her from thence, none can her death prevent
And fome have faid, who have Tranfgreffors been,
As good not be, as to be kept from fin.
2.
The water is the Fiſhes Element :
Leave her but there, and fhe is well content.
So's he who in the path of Life doth plod,
Take all, fays he, let me but have my God.
3.
2 1
I
(11)
3.
The water is the Fishes Element:
Her ſportings there to her are excellent.
So is God's Service unto Holy men,
They are not in their Element till then.
VIII
Upon the Swallow.
His pretty Bird, oh! how fhe flies and fings!
But could the do fo if fhe had not Wings?
Her Wings, befpeak my Faith,her Songs my Peace,
When I believe and fing, my Doubtings ceafe.
IX.
Upon the Bee.
TH
He Bee goes out and Honey home doth bring;
And fome who ſeek that Hony find a fting.
Now wouldst thou have the Hony and be free
From ſtinging; in the firft place kill the Bee.
Comparison.
This Bee an Emblem truly is of fin
Whofe Sweet onto a many death hath been.
Now would'ſt have Sweet from fin, and yet not dye,
Do thou it in the firft place mortifie.
K.
(12)
X.
Upon the Creed.
I
Do believe in God;
And in his only Son;
* as to his Born of a Woman, yet * begot
Godhead. Before the world begun.
I alſo do believe
That he was crucifi'd,
。
was dead and buried; and yet
as to his Believe he * never dy❜d.
Godhead. The Third day I believe
He did rife from the dead;
Went up to Heav'n, and is of God
Of all things made the Head.
Alfo I do believe,
That he from thence fhall come,
"To judge the quick, the dead,and to
Give unto all juft Doom.
Moreover I believe
In God the Holy Ghost;
And that there is an Holy Church,
An univerfal Hoft.
Alfo I do believe,
That fin fhall be forgiven;
And that the dead ſhall rife; and that
The Saints (hall dwell in Heaven.
14
*
XI.
(13)
XI.
Upon a low'ring Morning.
Well, with the day, I fee, the Clouds appear,
And mix the light with darkneſs every where:
This threatning is to Travellers, that go
Long Journeys, flabby Rain, they'l have or Snow,
Elfe while I gaze, the Sun doth with his beams
Belace the Clouds, as 'twere with bloody Streams:
This done, they fuddenly do watry grow,
And weep, and pour their tears out where they go.
Comparison.
Thus 'tis when Goſpel-light doth uſher in
Tous, both ſenſe of Grace, and fenſe of Sin;,
Yea when it makes (in red with Chriſt's blood,
Then we can weep, till weeping does us good.
XII.
Upon over-much Niceness.
T
Is much to fee how over-Nice fome are,
About the Body and Houſhold Affair:
While what's of worth, they flightly paſs it by,
Not doing, or doing it flovenly.
Their
(x4)
Their houſe muſt be well furnisht, be in print;
Mean while their Soul lies ley, has no good in't.
Its outſide alſo they muſt beautifie,
When in it there's fearce common Honefty.
Their Bodies they muſt have trick'd up, and trim
Their infide full of Filth up to the brim.
Upon their cloths there muft not be a ſpot,
But is their lives more then one common Blot?
How nice, how coy are fome about their Diet,
That can their crying Souls with Hogs-meat quiet.
All dreſt muſt to an hair be, elfe 'tis naught,
while of the living bread they have no thought.
Thus for their Outfide they are clean and nice,
While their poor Infide ftinks with fin and vice.
XII.
Meditations upon the Candle.
M
An's like a Candle in a Candleſtick,
Made up of Tallow, and a little Wick;
And as the Candle is when 'tis not lighted,
So is he who is in his fins benighted.
Nor can a man his Soul with Grace infpire,
More then can Candles ſet themſelves on fire.
Candles receive their light from what they are not
Men Grace from him, for whom at first they care not,
We manage Candles when they take the fire;
God men, when he with Grace doth them infpire.
And
..
(15)
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1
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:
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!
.
And biggeſt Candles give the better light,
As Grace on biggeſt Sinners fhines moſt
The Candle ſhines to make another
A Saint unto his Neighbour ligh ſhould
The blinking Candle we do much deſpiſe,
Saints dim of light are high in no mans eyes.
Again, though it may feem to fome a Riddle,
We uſe to light our Candle at the middle;
True, light doth at the Candles end appear,
And Grace the heart first reaches by the Ear.
But 'tis the Wick the fire doth kindle on,
As 'tis the heart that Grace firft works upon.
Thus both doth faſten upon what's the main,
And fo their Life and Vigour do maintain.
The Tallow makes the Wick yield to the fire;
And finful Flefh doth make the Soul defire,
That Grace may kindle on it, in it burn;
So Evil makes the Soul from Evil turn.
But Candles in the wind are apt to flare;
And Chriſt'ans in a Tempeſt to deſpair.
The flame alfo with Smoak attended is;
And in our holy lives there's much amifs.
Sometimes a Thief will candle-light annoy;
And lufts do ſeek our Graces to deſtroy.
What brackiſh is will make a Candle sputter;
T'wixt fin and Grace there's oft a heavy clutter.
Sometimes the light burns dim, 'caufe of the fauft,
Sometimes it is blown quite out with a puff;
But Watchfulneſs preventeth both thefe evils,
Keeps Candles light and Grace in fpight of Devils.
Nor
(16)
:
Nor let not fnuffs nor puffs make us to doubt;
Our Candles may be lighted, though pufft out.
The Candle in the night doth all excel.
Nor Sun, nor Moon, nor Stars, then thine fo well.
So is the Chriſtian in our Hemiſphere,
whofe light thews others how their courſe to ſteer.
When Candles are put out, all's in confuſion;
where Chriſtians are not,Devils make Intrusion.
Then happy are they who fuch Candles have,
All others dwell in darkness and the Grave.
But Candles that do blink within the Socket,
And Saints whoſe heads are always in their pocket,
Are much alike; fuch Candles make us fumble,
And at fuch Saints,good men and bad do ſtumble.
Good Candles do'nt offend, except fore eyes,
Nor hurt unleſs it be the filly Flies:
Thus none like burning Candles in the night,
Nor ought to holy living for delight.
But let us draw towards the Candles end,
The fire,you ſee, doth Wick and Tallow ſpend.
As Grace mans life, until his Glaſs is run,
And fo the Candle and the Man is done.
The man now lays him down upon his Bed;
The Wick yields up its fire; and fo is dead.
The Candle now extinct is, but the man,
By Grace mounts up to Glory, there to ftand.
1
XIV
(17)
XIV.
Upon the Sacraments.
Two Sacraments I do believe there be,
Baptifm and the Supper of the Lord:
Both Myfteries divine, which do to me,
By Gods appointment, benefit afford:
But ſhall they be my God? or fhall I have
Of them fo foul and impious a Thought,
To think that from the Curfe they can me fave?
Bread, Wine, nor Water me no ramſom bought.
XV.
Upon the Suns Reflection upon the Clouds in a fair Mar-
ning.
L
Ook yonder, ah! Methinks mine eyes do fee,
Clouds edg'd with filver, as fine Garments be!
They look as if they faw that Golden face,
That makes black Clouds moft beautiful with Grace.
Unto the Saints fweet incenfe or their Prayer,
Thefe Smoaky curdled Clouds I do compare.
For as thefe Clouds feem edg'd or lac'd with Gold,
Their Prayers return with Bleſſings maħifold.
C
XVI
(18)
/
?
XVI.
Upon Apparel.
G
Od gave us Cloaths to hide our Nakedness,
And we by them, do it expofe to View.
Our Pride, and unclean Minds, to an exceſs,
By our Apparel we to others fhew.
XVII.
The Sinner and the Spider.
Sinner.
VV Hat black? what ugly crawling thing att
ᏙᏙ
I am a Spider
Sinner.
A Spider, Ay, also a filthy Creature.
Spider.
Not filthy as thy felf, in Name or Feature :
My Name intailed is to my Creation;
My Feature's from the God of thy Salvation.
Sinner.
I am a Man, and in God's Image made,
I have a Sonifhall neither dye nor fade:
God has poffeffed me with humane Reafon,
Speak not against me, left thou speakeſt Treaſon.
Fa
(19)
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what major den Sology tratar mamm
anan. Kingy a mate van wet to
1
f
1
For if I am the Image of my Maker,
Of Slanders laid on me he is Partaker.
Spider.
I know thou art a Creature far above me,
Therefore I ſhun, I fear, and alfo love thee.
But tho thy God hath made thee fuch a Creature,
Thou haft againſt him often play'd the Traitor.
Thy fin has fetcht thee down: Leave off to boaft;
Nature thou haft defil'd, God's Image loft.
Yea thou, thy felf a very Beaft haft made,
And art become like Grafs, which foon doth fade.
Thy Soul, thy Reaſon, yea thy fpotlefs State.
Sin has fubjected to th'moft dreadful fate.
But I retain my primitive condition,
I've all, but what I loft by thy Ambition.
Sinner.
The
Thou venom'd thing, I know not what to call thee,
Dregs of Nature furely did befal thee;
Thou wast made of the Drofs, and Scum of all ;
Man hates thee, doth in fcorn thee Spider call.
Spider.
My Venom s good for fomething,'caufe God made it,
Thy Sin has spoilt thy Nature, doth degrade it
Of humane Vertues; therefore tho I fear thee,
I will not, tho I might, defpife and jear thee.
Thou fayft I am the very Dregs of Nature,
Thy
Sin's the ſpawn of Devils, 'tis no Creature.
Thou fayft man hates me, 'cauſe I am a Spider,
Poor man, thou at thy God art a Derider:
C 2
My
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{
My venom tendeth to my Prefervation;
Thy pleafing Follies work out thy Damnation.
Poor man, I keep the rules of my Creation;
Thy fin has caft thee headlong from thy Station.
I hurt no body willingly; but thou
Art a felf-Murderer: Thou knowſt not how
To do what good´is, no thou loveſt evil;'
Thou fly't God's Law, adbereft to the Devil.
Sinner.
Ill-fhaped Creature there's Antipathy
'Twixt Men and Spiders, is in vain to lie,
I hate thee, ftand off, if thou doft come nigh me,
I'll crush thee with my foot; I do defie thee.
Spider.
#
They are ill hap't, who warped are by fin
Antipathy in thee hath long time bin
To God. No marvel then, if me his Creature
Thou doft defie, pretending Name and Feature.
But why ſtand off? My Prefence ſhall not throng thee,
'Tis not my venom, but thy fin doth wrong thee..
Come I will teach thee Wifdom, do but hear me,
I was made for thy profit, do not feer me.
But if thy God thou wilt not hearken to,
What can the Swallow, Ant, or Spider do?
Yet I will speak, I can but be rejected;
Sometimes great things, by fmall means are effected
Hark then; tho man is noble by Creation,
He's lapfed now to fuch Degeneration;
Is fo befotted, and fo carelels grown,
As not to grieve, though he has overthrown
Himfelf
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Himſelf, and brought to Bondage every thing
Created, from the Spider to the King.
This we poor Senlitives do feel and fee;
For fubject to the Curſe you made us be.
Tread not upon me,neither from me go;
'Tis man which has brought all the world to Wo.
The Law of my Creation bids me teach thee,
I will not for thy Pride to God impeach thee.
I ſpin, I weave, and all to let thee fee,
Thy beft performances but Cob. webs be.
Thy Glory now is brought to ſuch an Ebb,
It doth not much excel the Spider's Web.
My Webs becoming fnares aud traps for Flics,
Do fet the wiles of Hell before thine eyes.
Their tangling nature is to let thee fee,
Thy fins (too) of a tangling nature be.
My Den, or Hole, for that 'tis bottomlefs,
Doth of Damnation fhew the Laftingness.
My lying quat, until the Fly is catcht,
Shews, fecretly Hell bath thy ruin hatcht.
In that I on her feize, when he is taken,
I fhew who gathers whom God hath forfakes.
The Fly lies buzzing in my Web to tell
Thee, how the Sinners roar and howl in Hell.
Now fince I fnew thee all thefe Myſteries,
How canft thou hate me; or me Scandalize?
Sinner.
Well, well, I no more will be a Derider ;
I did not look for fuch things from a Spider.
C 3
C
Spider
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Spider.
Come, hold thy peace, what I have yet to fay,
If heeded, help thee may another day.
Since I an ugly ven'mous Creature be,
There is fome Semblance 'twixt vile Man and Me.
My wild and heedlefs Runnings, are like thofe
Whoſe ways to ruin do their Souls expoſe,
Day-light is not my time, I work 'ith' night,
To fhew, they are like me who hate the Light.
The flighteſt Brush will overthrow my houſe,
To fhew falfe Pleaſures are not worſe a Louſe,
The Maid ſweeps one Web down, I make another,
To fhew how heedlefs ones Convictions ſmother.
My Web is no defence at all to me,
Nor will falle Hopes at Judgment be to thee.
Sinner.
O Spider I have heard thee, and do wonder,
A Spider Should thus lighten, and thus thunder!
Spider.
Do but hold ſtill, and I will let thee fee,
Yet in my ways more Mysteries there be.
Shall not I do thee good, ifl thee tell,
I fhew to thee a four-fold way to Hell.
For fince I fet my Webs in fundry placcs,
I fhew men go to Hell in divers traces
One 1 fet in the window, that I might
Shew, fome go down to Hell with Gofpel-light.
One I fet ma Corner, as you fee,
Tofhow, how fome in fecret inared be.
Grofs
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1-
Grofs Webs great ſtore I fet in dark fome places,
To fhew, how many fin with brazen faces.
Another Web Ifet aloft on high,
To fhew, there's fome profefling men must dye.
Thus in my Ways, God Wifdom doth conceal,
And by my ways, that Wiſdom doth reveal.
I hide my felf, when I for Flies do wait,
So doth the Devil, when he lays his bait.
If I do fear the loſing of my prey,
1 ftir me, and more fnares upon her lay.
This way, and that, her Wings and Legs I tye,
That fure as he is catcht, ſo ſhe muſt dye.
But if I fee fhe's like to get away,
Then with my Venom, I her Journey stay.
All which my ways, the Devil imitates,
To catch men 'cauſe he their Salvation hates.
Sinner.
O Spider, thou delight'ft me with thy Skill,
I prethee spit this Venom at me ftill.
Spider.
I am a Spider, yet I can poffefs
The Palace of a King, where Happiness
So much abounds. Nor when I do go thither,
Do they ask what, or whence I come, or whether
I make my hafty Travels, no not they;
They let me pafs, and I go on my way.
I ferze the Palace, do with hands take hold
Of Doors, of locks, or bolts; yea I am bold.
When in, to Clamber up unto the Throne,
And to poflefs it, as if 'twere mine own.
C 4
NOL
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1
Nor is there any Law forbidding ine
Here to abide, or in this Palace be.
Yea. If pleaſe I do the higheſt Stories
A foond, there fit, and fo behold the Glories
My felf is compaft with, as if I were
One of the chiefeft Courtiers that be there.
Here Lords and Ladies do come round about me,
With grave Demeanor: Nor do any flout me,
For this my brave Adventure, no not they;
They come, they go, but leave me there to ſtay.
Now, my Reproacher, I do by all this
Shew how thou may'ft poffefs thy felf of Bliſs:
Thou art worse than a Spider, but take hold
On Chriſt the Door, thou shalt not be controul'd.
By him do thou the Heavenly Palace enter,
None chide thee will for this thy brave Adventure.
Approach thou then unto the very Throne,
There fpeak thy mind, fear not, the Day's thine own.
Nor Saint nor Angel will thee ftop or ſtay;
But rather tumble blocks out of thy way.
My Venom ſtops not me. let not thy Vice
Stop thee; poffefs thy felf of Paradice.
Go on, I fay, although thou be a Sinner,
Learn to be bold in Faith of me a Spinner.
This is the way the Glories to poflefs,
And to enjoy what no man can expreſs.
Sometimes I find the Palace door up lock't;
And ſo my entrance thither as up blockt.
But am I daunted? No. I here and there
Do feel, and fearch, fo, if any where,
At
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At any chink or crevife find my way,
I croud,I press for paffage, make no ſtay;
And fo, tho difficultly, I attain
The Palace, yea the Throne where Princes reign.
I croud fometimes, as if I'd burst in funder;
And art thou crush't with ſtriving do not wonder.
Some ſcarce get in, and yet indeed they enter;
Knook, for they nothing have that nothing venture.
Nor will the King himself throw dirt on thee,
As thou hast caft Reproaches upon me.
He will not hate thee, O thou foul Backflider!
As thou didst me, becauſe I am a Spider.
Now, to conclude; fince I ſuch Doctrine bring,
Slight me no more, call me not ugly thing.
God wifdom hath unto the Pifs-ant given,
And Spiders may teach men the way to Heaven.
Sinner.
Well, my good Spider, I my Errors fee,
I was a fool for railing upon thee.
Thy Nature, Venom, and thy fearful Hue,
Both fhew what Sinners are, and what they do.
Thy way and works do alfo darkly tell.
How fome men go to Heaven, and ſome to Hell.
Thou art my Monitor, I am a Fool;
They learn may, that to Spiders go to School.
XVIII
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X VIII.
Meditatiens upon day before Sun-rifing,
But all this while, where's he whofe Golden rays
Drives night away,and beautifies our days?
Where's he whofe goodly face doth warm and heal,
And fhew us what the darkfome nights conceal?
Where's he that thaws our Ice, drives Cold
away
Let's have him, or we care not for the day.
Thus 'tis with who partakers are of Grace,
There's nought to them like their Redeemers face,
?
XIX.
Of the Mole in the Ground.
T
He Mole's a Creature very ſmooth and flick,
She digs i'th dirt, but 'twill not on her ſtick.
So's he who counts this world his greatest gains,
Yet nothing gets but's labour for his pains.
Earth's the Mole's Element, fhe can't abide
To be above ground, dirt heaps are her pride;
And he is like her, who the Wordling plays,
He imitates her in her works, and ways.
Poor filly Mole, that thou fhouldft love to be,
Where thou, nor Sun, nor Moon, nor Stars can fee.
But oh! How fly's he. who doth not care,
So he gets Earth, to have of Heaven a fhare.
XX.
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#
XX,
Of the Cuckow.
Thou Booby, ſayſt thou nothing but Cuckow?
The Robin and the Wren can thee out do.
They to us play thorow their little throats,
Not one, but fundry pretty taking Notes.
But thou haft Fellows, fome lik: thee can do
Little but fuck our Eggs, and fing Cuckow.
Thy notes do not First welcome in our Spring,
Nor doft thou it's firft Tokens to us bring.
Birds lefs then thee by far,like Prophets, do
Tell us 'tis coming, tho not by Cuckow.
Nor dost thou Summer have away with thee,
Though thou a yauling, bauling Cuckow be.
When thou dost ceafe among us to appear,
Then doth our Harveft bravely crown our year.
But thou haft fellows, fome like thee can do
Lule but fuck our Eggs, and fing Cuckow.
Since Cuckows forward not our early Spring,
Nor help with notes to bring our Harveſt in:
And fince while here, the only makes a noife,
Só pleafing unto none as Girls and Boys;
The Formalift we may compare her to,
For he doth fuck our Eggs and fing Cuckow,
XXI.
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XXI.
Of the Boy and Butter Fly.
Behold how eager this our little Boy,
Lof this Butter Fly, as if all Joy,
All Profits, Honours, yea and lafting Pleaſures,
Were wrapt up in her, or the richeſt Treaſures,
Found in her would be bundled up together,
When all her all is lighter than a feather.
He hollo's, runs, and cries out here Boys, here,
Nor doth he Brambles or the Nettles fear :
He tumbles at the Mole-Hills, up he gets,
And runs again, as one bereft of wits;
And all this labour and this large Out-cry,
Is only for a filly Butter fly.
!
Comparison.
This little Boy an Emblem is of those,
Whoſe hearts are wholly at the World's difpofe.
The Butter-fly doth reprefent to me,
The Worlds best things at best but fading be.
All are tut painted Nothings and falfe Joys,
Like this poor Butter fly to theſe our Boys.
His running thorough Nettles, Thorns and Bryers,
To gratifie his boyish fond defires,
His tumbling over Mole-hills to attain
His end, namely, his Butter-fly to gain;
Doth
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1
}
Doth plainly fhew, what bazards fone menтun,
To get what will be luft as foon as won.
Men feem in Choice, then children far more wife,
Becauſe they run not after Butterflies:
When yet alas ! for what are empty Toys
They follow Children, like to beardlefs Boys,
XXII.
Of the Fly at the Candle.
What ails this Fly thus defperately to enter
A Combat with the Candle? will he venture
To clan at light? Away thou filly fly;
Thus doing, thou wilt burn thy wings and dye.
But 'tis a folly her advice to give,
She'l kill the Candle, or the will not live.
Slap, favs fhe, at it; then he makes retreat.
So wheels about and doth her blows repeat.
Nor doth the Candle let her quite eſcape,
But gives fome little check unto the Ape:
Throws up her heels it doth, fo down the falls,
Where the lies fprawling, and for fuccor calls.
When the recovers, up fhe gets again,
And at the Candle comes with might and main
But now behold, the Candle takes the Fly,
And holds her till he doth by burning dye,
Comparison.
S
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:
Comparison.
This Candle is an Emblem of that Light,
Our Goſpel gives in this our darkſome night.
The Fly a lively Picture is of thoſe
That hate, and do this Gospel light oppofe.
At last the Gospel doth become their fnare,
Doth them with burning hands in peices tear.
XXIII.
Upon the Lark and the Fowler
Thou ſimple Bird what mak'ſt thou here to play!
Look, there's the Fowler, prethee come away.
Doſt not behold the Net? Look there 'tis ſpread,
Venture a little further thou art dead.
Is there not room enough in all the Field
For thee to play in, but thou needs muſt yield
To the deceitful glitt'ring of a Glafs,
Plac'd betwixt Nets to bring thy death to pafs?
Bird, if thou art fo much for dazling light,
Look, there's the Sun above thee, dart opright?
Thy nature is to foar up to the Sky,
Why wilt thou come down to the nets, and dye?
Take no heed to the Fowler's tempting Call;
This whiſtle he enchanteth Birds withal.
Or if thou feeſt a live Bird in his net,
Believe he's there 'cauſe thence ſhe cannot get.
Look
}
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Look how he tempteth thee with his Decoy,
That he may rob thee of thy Life, thy Joy:
Come, prethee Bird, I prethee come away,
Why should this net thee take,when 'ſcape thou may?
Hadft thou not Wings, or were thy feathers pull'd,
Or waft thou blind or faft afleep wer't lull'd:
The cafe would fomewhat alter, but for thee,
Thy eyes are ope, and thou haſt Wings to fee.
Remember that thy Song is in thy Rife,
Not in thy Fall, Earth's not thy Paradife.
Keep up aloft then, let thy circuits be
Above, where Birds from Fowlers nets are free.
1
Comparison
This Fowler is an Emblem of the Devil,
His Nets and Whiſtle, Figures of all evil.
His Glaſs an Emblem is of finful Pleaſure,
And his Decoy, of who counts fina Treaſure.
This fimple Lark's a fhadow of a Saint,
Under allurings, ready now to faint.
This admonisher a true Teacher is,
Whofe work's to fhew the Soul the fnare and blifs.
And how it may this Fowler's net eſcape,
And not commit upon it felf this Rape.
XXIV.
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1
:
XXIV.
Of the fatted Swine.
Ah, Sirrah! I perceive thou art Corn-fed,
With beft of Hoggs-meat thou art pampered.
Thou wallow'ft in thy fat, up thou art ftal'd,
Art not as heretofore to Hogs wash call'd.
!
(it.
Thine Orts lean Pigs would leap at,might they have
One may fee by their whining how they crave it.
But Hogg, why look'ft fo big? Why doft fo flounce,
Sofnort, and fling away, doft now renounce
Subjection to thy Lord, 'cauſe he has fed thee?
Thou art yet but a Hogg, of ſuch he bred thee.
Lay by thy fnorting, do not look ſo big,
What was thy Predeceffor but a Pig.
But come my gruntling,when thou art full fed,
Forth to the Butchers Stall thou must be led.
Then will an end be put unto thy fnortings,
Unto thy boarish Looks and hoggiſh Sportings;
Then thy thrill crys will eccho in the air;
Thus will my Pig for all his Greatneſs fare.
Comparison.
This Emblem fhews, fome men are in this life,
Like full-fed Hoggs prepared for the Knife.
It likewife fhews fome can take no Reproof,
More than the fatted Hogg, who ftands aloof.
:
..
Yea
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•
Yea; that they never will for mercy cry,
Till time is paſt, and they for fin muſt dye.
XX V.
On the rifing of the Sun.
Ook,look,brave Sol doth peep up from beneath,
Shews us his golden face, doth on us breath.
He alſo doth compafs us round with Glories,
Whilft he afcends up to his higher Stories.
Where he his Banner over us diſplays,
And gives us light to ſee our Works and Ways.
Nor are we now, as at the peep of light,
To queſtion, Is it day, or is it night?
The night is gone, the fhadow's fled away;
And we now most fure are that it is day.
Our Eyes behold it, and our Hearts believe it,
Nor can the wit of man in this deceive it.
And thus it is when Jefus (hews his face,
And doth aſſure us of his Love and Grace.
XXVI
Upon the promising Fruitfulness of a Tree.
A Comely fight indeed it is to fee,
A World of Bloffoms on an Apple-tree.
Yet far more comely would this Tree appear, .
If all its dainty blooms young Apples were.
D
But
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į
But how much more might one upon it fee,
If all would hang there till they ripe fhould be.
But most of all in Beauty 'twould abound,
If then none worm-eaten could there be found.
But we, alas! Do commonly behold
Blooms fall apace, if mornings be but cold.
They (too) which hang till they young Apples are,
By blasting Winds and Vermine take defpair.
Store that do hang, while almoft ripe, we fee
By bluftring Winds are fhaken from the Tree.
So that of many only fome there be,
That grow till they come to Maturity.
Comparifon.
This Tree a perfect Emblem is of thoſe,
Which God doth plant, which in his Garden grows.
It's blafted Blooms are Motions unto Good,
Which chill Affections do nip in the bud.
Thofe little Apples which yet blaſted are,
Shew, fome good Purpofes, no good Fruits bare.
Thofe fpoilt by Vermin are to let us fee,
How good Attempts by bad Thoughts ruin'd be.
!
Thofe which the Wind blows down,while they are
Shew,good Works have by Tryal ſpoyled been:(green,
Thoſe that abide, while ripe, upon the Tree,
Shew, in a good man fome ripe Fruit will be.
Behold then how abortive fome Fruits are,
Which at the first most promifing appear.
The
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The Frost, the Wind,the Worm with time doth fhew,
There flows from much Appearance, works but few
XXVII.
On the Post-boy.
B
Ehold this Poft-boy, with what haſte and ſpeed
He travels on the Road; and there is need
That he fo does, his Bufinefs call for hafte.
For ſhould he in his Journey now be caſt,
His Life for that default might hap to go;
Yea, and the Kingdom come to ruin too.
Stages are for him fixt, his hour is fet,
He has a Horn to found, that none may let
Him in his haſte, or give him ſtop or ſtay.
Then Poſt-boy blow thy horn, and go thy way.
Comparison.
This Poſt-boy in this hafte an Emblem is,
Of thoſe that are ſet out for lafting Blifs.
Nor Posts that glide the road from day to day,
Have fo much bufinefs, nor concerns as they.
Make clear the road then, Poft-boy found thy horn,
Mifcarry here, and better n'ere been born.
D 2
XXVIII
Y
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1
1
I
L
XXVIIL
Upon the Horse in the Mill.
Hor
Η
Orfes that work i'th'Mill muft hood-wink't be;
For they'l be fick or giddy, if they fee.
But keep them blind enough, and they will go
That way which would a feeing Horfe undo.
Comparison.
Thus 'tis with thofe that do go Satan's Round,
No feeing man can live upon his ground.
Then let us count thofe unto fin inclin'd,
Either befides their wits, bewitch'd or blind.
X X I X
Upon a Ring of Bells.
(weak,
B
Ells have wide mouths and tongues, but are too
Have they not help, to fing, or talk, or ſpeak
But if you move them they will mak't appear,
By speaking they'l make all the Town to hear.
!
¿
When Ringers handle them with Art and Skill,
They then the ears of their Obfervers fill,
With fuch brave Notes, they ting and tang fo well
As to out strip all with their ding, dong, Bell.
Comparison.
( 37 )
Comparison.
Theſe Bells are like the Powers of my Soul;
Their Clappers to the Paffions of my mind.
The Ropes by which my Bells are made to tole,
Are Promifes (I by experience find)
·
My body is the Steeple, where they hang,
My Graces they which do ring ev'ry Bell:
Nor is there any thing gives fuch a tang,'
When by thefe Ropes thefe Ringers ring them well.
Let not my Bells thefe Ringers want,nor Ropes;
Yea let them have room for to ſwing and fway :
To tofs themſelves deny them not their Scopes.
Lord! in my Steeple give them room to play.
If they do tole, ring out, or chime all in,
They drown the tempting tinckling Voice of Vice:
Lord! when my Bells have gone, my Soul has bin
As 'twere a tumbling in this Paradice!
Or if theſe Ringers do the Changes ring,
Upon my Bells, they do fuch Mufick make,
My Soul then(Lord)cannot but bounce and fing,
So greatly her they with their Mufick take.
But Boys (my Lufts) into my Belfry go,
And pull thefe Ropes, but do no Mufick make
They rather turn my Bells by what they do,
Or by diforder make my Steeple ſhake.
Then, Lord! I pray thee keep my Belfry Key,
Let none but Graces meddle with thefe Ropes:
And when theſe naughty Boys come, fay them May,
From fuch Ringers of Mufick there's no hopes.
D 3
O!
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O Lord! If thy poor Child might have his will,
And might his meaning freely to thee tell;
He never of this Mufick has his fill,
There's nothing to him like thy ding, dong, Bell.
XXX.
Upon the Thief.
THE
He Thief, when he doth ſteal, thinks he doth gain,
Yet then the greateſt Lofs he doth fuftain.
Come Thief, tell me thy Gains, but do not falter.
When fum'd what comes it to more than the Halter?
Perhaps, thoul't fay, the Halter I defie
う
​So thou mayſt ſay, yet by the Halter dye.
Thoul't lay, then there's an end; no, prethee hold,
He was no Friend of thine that thee fo told.
Hear thou the Word of God, that will thee tell,
without Repentance Thieves must go to Hell.
But thould it be as thy falfe Prophet fays,
Yet nought but Lofs doth come by Thicvifh ways.
All honeft men will flee thy Company,
Thou liv'ft a Rogue, and fo a Rogue wilt dye.
Innocent boldness thou haft none at all,
Thy inward thoughts do thee a Villain call.
Sometimes when thou ly'ft warmly on thy Bed,
Thou art like one unto the Gallows led.
Fear, as a Conftable, breaks in upon thee;
Thou art as if the Town was up to ftone thee.
1
.:
If
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1
If Hogs do grunt, or filly Rats do ruſle,
Thou art in confternations, think'ft a bufle
By men about the door is made to take thee ·
And all becauſe good Confcience doth forfake thee.
Thy cafe is most deplorably bad;
Thou thun'ft to think on't,left thou shouldst be mad.
Thou art befet with miſchiefs ev'ry way,
The Gallows groaneth for thee ev'ry day.
Wherefore, I prethee Tnief, thy Theft forbear,
Confult thy fafety, prothee have a care.
If once thy Head be got within the Noofe,
'Twill be too late a longer Life to chufe.
As to the Penitent thou readeft of,
What's that to them who at Repentance ſcoff.
Nor is that Grace at thy Command or Pow'r,
That thou shouldft put it off till the laſt hour.
I prethee Thief think pn't, and turn betime;
Few go to Life who do the Gallows clime.
D 4
XXXI.
Į
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।।
X!!!
kob!!
R
1 X 11
第三​三三三
​Ho
XXX I.
Of the Child with the Bird at the Bush.
lehl
El
INAUDE:

Μ'
y little Bird, how canſt thou fit;
And fing amidſt ſo many Thorus !
Let me but hold upon thee get;
Aly Love with Honour thee adorns.
Thou art at prefent little worth;
Five farthings none will give for thee.
But prethee little Bird come forth,
Thou of more value art to me.
'Tis true, it is Sun-fhine to day,
Tomorrow Birds will have a Storm;
My pretty one, come thou away,
My Bofom then fhall keep thee warm.
Thou fubject art to cold o'nights,
When darkness is thy covering,
At day's thy dangers great by Kites,
How canst thou then fit there and fing?
}
Thy
(41)
Thy food is fcarce and fcanty too,
TIs Worms and Traſh which thou doſt eat;
Thy prefent state I pity do,
Come, I'll provide thee better meat.
I'll feed thee with white Bread and Milk,
And Suger-plumbs, if them thou crave;
I'll cover thee with fineft Silk,
That from the cold I may thee fave.
My Father's Palace ſhall be thine,
Yea in it thou (halt fit and fing;
My little Bird, if thoul't be mine,
The whole year round fhall be thy Spring.
I'll teach thee all the Notes at Court;
Unthought of Muſick thou ſhalt play;
And all that thither do reſort,
Shall praiſe thee for it ev'ry day.
I'll keep thee fafe from Cat and Cur,
No manner o'harm ſhall come to thee;
Yea, I will be thy Succourer,
My Bofom fhall thy Cabbin be.
But lo, behold, the Bird is gone;
Thefe Charmings would not make her yield:
The Child's left at the Buſh alone,
The Bird flies yonder o'er the Field.
Comparifan.
人
​This Child of Chrift an Emblem is;
The Bird to Sinners! compare:
The Thorns are like thofe Sins of his,
Which do furround him ev'ry where.
Her
(42)
4
Her Songs, her Food, and Sun-fhine day,
An Emblem's of thofe fooliſh Toys,
Which to Deſtruction lead the way,
The fruit of worldly, empty Joys.
The Arguments this Child doth chufe,
To draw to him a Bird thus wild,
Shews Chrift familiar Speech doth uſe,
To make's to him be reconciled.
The Bird in that fhe takes her Wing,
To ſpeed her from him after all:
Shews us,vain Man loves any thing,'
Much better than the Heav'nly Call.
XXXII
Of Moles and his Wife.
His Mofes was a fair and comely man;
His wife a ſwarthy Ethiopian:
Nor did his Milk-white Bofom change her Skin;
She came out thence as black as fhe went in.
Now Mofes was a type of Mofes Law,
His Wife likewife of one that never faw
Another way unto eternal Life;
There's Myſt'ry then in Mofes and his wife.
The Law is very Holy, Juft and good,
And to it is efpouf'd all Fleth and Blood:
But this its Goodneſs it cannot beſtow,
On any that are wedded thereunto.
Therefore
་
(43)
2
Therefore as Mofes Wife came ſwarthy in,
And went out from him without change of Skin:
So he that doth the Law for Life adore,
Shall yet by it be left a Black-a-more.
X XX III
Upon the barren Fig-tree in God's Vineyard
What barren,here! in this, fo good a foyl?
The fight of this doth make God's heart recoyl
From giving thee his Bleffing. Barren Tree,
Bear Fruit, elle thine end will curfed be!
Art thou not planted by the water fide?
Know'ft not thy Lord by Fruit is glorifi'd?
The Sentence is, cut down the barren Tree:
Bear Fruit, or elfe thine End will curfed be!
Haft not been dig'd about, and dunged too,
Will neither Patience, nor yet Dreffing do?
The Executioner is come, O Tree,
Bear Fruit,or elfe thine End will curfed be!
He that about thy Roots takes pains to dig,
Would if on thee were found but one good Fig,
Preferve thee from the Axe: But barren Tree,.
Bear Fruit,or elfe thy End will curfed be!
The utmoſt end of Patience is at hand,
Tis much if thou much longer here doth ftand.
0 Cumber-ground, thou art a barren Tree,
Bear Fruit, or elfe thine End will curfed be!
Thy
?
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Thy ſtanding nor thy name will help at all,
When fruitful Trees are fpared thou muſt fall.
The Axe is laid unto thy Roots.O Tree!
Bear fruit, or elſe thine End will curfed be?
X-XXIIII.
Of the Rose-buſh.

Bl
J111
This
His homely Buſh doth to mine eyes expoſe,
A very fair, yea comely, ruddy, Rofe.
This Rofe doth alfo bow its head to me,
Saying,come, pluck me, I thy Rofe will be.
Yet offer I to gather Rofe or Bud,
Ten to one but the Bush will have my Blood.
This looks like a Trappan,or a Decoy,
To offer, and yet fnap who would enjoy.
Yea, the more eager on't, the more in danger,
Be he the Maſter of it, or a Stranger.
Buſh, why doft bear a Roſe? If none muſt have it,
Why doſt expofe it, yet claw thoſe that crave it?
Art
#E
1
1
(45)
Art become freakifh? Doft the Wanton play,
Or doth thy testy humour tend this way?
!
Comparison.
This Rofe God's Son is,with his ruddy Looks.
But what's the Bush? Whofe pricks, like Tenter-
Do fcratch and claw the fineſt Ladies hands, (hooks.
Or rent her Cloths, if he too near it ftands.
This Bufh an Emblem is of Adam's race
Of which Chrift came, when he his Father's Grace
Commended to us in his crimson Blood,
While he in Sinners ftead and Nature ſtood.
Thus Adam's Race did bear this dainty Rofe,
And doth the fame to Adam's Race expoſe:
But thofe of Adam's Race which at it catch,
Adam's Race will them prick and claw and fcratch.
X X X V.
Of the going down of the Sun.
what, haft thou run thy Race? Art going down?
Thou feemeft angry, why doft on us frown?
Yea wrap thy head with Clouds, and hide thy face,
As threatning to withdraw from us thy Grace?
Oh leave us not! When once thou hid'ft thy head,
Our Horizon with darkneſs will be ſpread.
Tell's, who hath thee offended? Turn again:
Alas! too late Entreaties are in vain!
Comparison.
(46)
Comparison.
Our Gospel has had here a Summers day;
But in its Sun-fhine we, like Fools, did play.
Or clfe fall out, and with each other wrangle,
And did instead of work not much but jangle.
And if our Sun feems angry, hides his face,
Shall it go down, fhall Night poffefs this place?
Let not the voice of night-Birds us afflict,
And of our mil-ſpent Summer us convict,
XXXVI.
Upon the Frog.
TH
Τ
He Frog by Nature is both damp, and cold,
Her Mouth is large, her Belly much will hold:
She fits fomewhat afcending, loves to be
Croaking in Gardens, tho unpleasantly.
Comparison.
The Hyppocrite is like unto this Frog;
As like as is the Puppy to the Dog.
He is of nature cold, his Mouth is wide,
To prate, and at true Goodnefs to deride,
He mounts his Head, as if he was above
The World, when yet 'tis that which has his Love.
And
Food
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:
4
And though he fecks in Churches for to croak,
He neither loveth Jefus, nor his Yoak.
XXXVII.
Upon the whipping of a Top.
Τ'
Is with the whip the Boy fets up the Top,
The whip makes it run round upon it's Toe;
The Whip makes it hither and thither hop:
Tis with the Whip, the Top is made to go.
Comparison.
Our Legaliſt is like unto this Top,
Without a Whip, he doth not Duty do.
Let Mofes whip him, he will skip and hop;
Forbear to whip, he'l neither ſtand nor go.
XXXVIII.
Upon the Pifmire.
M
Uft we unto the Pif-mire go to School,
To learn of her, in Summer to provide
For Winter next enfuing; Man's a Fool,
Or filly Ants would not be made his Guide.
But Sluggard, is it nota fhame for thee,
To be out-done by Pif-mires? Prethee hear:
Their
(48)
Their Works (too) will thy Condemnation be,
When at the Judgment Seat thou shalt appear.
But fince thy God doth bid thee to her go,
Obey, her ways confider, and be wiſe.
The Pifs-ants tell thee will what thou mult do,
And fet the way to Life before thine eyes.
XXXIX.
Upon the Beggar.
H
E wants, he asks, he pleads his Poverty,
They within doors do him an Alms deny.
He doth repeat and aggravate his Grief;
But they repulfe hip, give him no relief.
He begs, they fay, be gone; he will not hear,
But coughs, fighs and make ſigns, he ftill is there
They difregard him, he repeats his groans;
They ſtill fay nay, and he himſelf bemoans.
The grow more rugged, they call him Vagrant;
He cries the thriller, trumpets out his want.
At last when they perceive he'll take no Nay,
An Alms they give him without more delay.
Comparison.
This Beggar doth refemble them that pray,
To God for Mercy, and will take no Nay.
But wait,and count that all his hard Gain-fays,
Are nothing elſe, but fatherly Delays.
Then,
(49)
Then imitate him, praying Souls, and cry:
There's nothing like to Importunity.
XL.
*Upon an Inftrument of Mufick in an unskilful Hand.
Su
Uppoſe a Viol, Citter, Lute, or Harp,
Committed unto him that wanteth Skill;
Can he by Strokes. fuppofe them flat or tharp,
The Ear of him that hears with Mufick fill?
No, no, he can do little elfe then ſcrape,
Or put all out of tane, or break a ſtring:
Or make thereon a mutt'ring like an Ape,
Or like one which can neither fay nor fing.
Comparison.
The unlearn'd Novices in things Divine,
With this unskill'd Muſician I compare.
For fuch, instead of making Truth to ſhine,
Abuſe the Bible, and unfavoury are.
XLI.
Upon the Horfe and his Rider
Ther
Here's one rides very fagely on the Road,
Shewing that he affects the graveft Mode.
Another rides Tantivy, or full Trot,
To fhew, much Gravity he matters not.
E
Lo,
(50)
:
Lo, here comes one amain, he rides full ſpeed,
Hedge, Ditch,nor Myry Bog,he doth not heed.
One claws it up Hill without flop or check,
Another down, as if he'd break his Neck.
Now ev'ry Horſe has his efpecial Guider;
Then by his going you may know the Rider.
Comparison
Now let us turn our Horfe into a Man,
His Rider to a Spirit, if we can :
Then let us by the Methods of the Guider,
Tell ev'ry Horfe how he ſhould know his Rider.
Some go as Men direct in a right way,
Nor are they ſuffered to go aſtray:
As with a Bridle they are governed,
And kept from Paths, which lead onto the dead.
Now this good man has his efpecial Guider;
Then by kis going let him know his Rider.
Some go as if they did not greatly care,
Whether of Heaven or Hell they should be Heir.
The Rein it ſeems as laid upon their Neck,
They feem to go their way without a check.
Now this man too has his eſpecial Guider;
And by his going he may know his Rider.
Some again run, as if refolv'd to dye,
Body and Soul to all Eternity:
Good
A
(51)
Good Counsel they by no means can abide;
They'l have their courſe,whatever them betide.
Now theſe poor Men have their efpecial Guider;
Were they not Fools they foon might know their Rider.
There's one makes head againſt all Godliness,
Thoſe (too) that do profefs it he'l diſtreſs:
He'l taunt and flour, if Goodneſs doth appear,
And at its Countenancers mock and jear.
Now this man ( too) bas bis eſpecial Guiders
And by his going he might know his Rider!
XLII.
Upon the Sight of a Pound of Candles falling to the
Ground.
Bue
Ut be the Candles down,and ſcatt'red too,
Some lying here, fome there? What ſhall we do?
Hold, light the Candle there that ſtands on high,
t you may find the other Candles by.
Light that, I fay, and fo take up the Pound,
You did let fall, and ſcatter on the Ground.
Comparison.
The fallen Candles to us intimate,
The bulk of God's Elect in their lapft State.
Their lying fcatt'red in the dark may be,
To fhew by Man's lapft State his Miſery,
£ 2
The
(52)
The Candle that was taken down, and lighted,
Thereby to find them fallen, and benighted,
Is Jefus Chrift: God by his Light doth gather
who he will fave, and be unto a Father.
XLIII
Of Fowls flying in the Air.
M
Ethinks I fee a Sight moft excellent,
All Sorts of Birds fly in the Firmament:
Some great, fome fmall, all of a divers kind,
Mine Eye affecting, pleaſant to my Mind.
Look how they tumble in the wholeſom Air,
Above the World of Wordlings, and their care.
And as they divers are in Bulk and Hue,
So are they in their way of flying too.
So many Birds, fo many various things,
Tumbling i'th Element upon their Wings.
Comparison.
Thefe Birds are Emblems of thofe men, that half
Ere long poffefs the Heavens, their All in All.
They are each of a divers fhape, and kind;
To teach, we of all Nations there (hall find,
They are fome great, fome little, as we fee;
To fhew, fome great, fome fmall, in Glory be.
Their flying diverſly, as we behold;
Do fhew Saints Joys will there be manifold.
Som
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+
Some glide, fome mount,ſome flutter,and ſome do,
In a mixt way of flying, glory too.
And all to fhew each Saint, to his content,
Shall roul and tumble in that Firmament.
XLIV.
Upon a Penny Loaf.
THy Price one Penny is, in time of Plenty;
In Famine doubled 'cis, from one to twenty.
Yea, no man knows what Price on thee to fet,
When there is but one Penny Loaf to get.
Comparison.
THis Loaf's an Emblem of the Word of God,
A thing of low Efteem, before the Rod
Of Famine fmites the Soul with Fear of Death:
But then it is our All, our Life, our Breath.
XLV.
Upon the Vine-tree,
VV Hat
Hat is the Vine, more than another Tree,
Nay moft,than it,more tall, more comly be?
What Work-man thence will take a Beam or Pin,
To make ought which may be delighted in?
E 3
It's
(54)
It's Excellency in it's Fruit doth lie.
A fruitless Vine! It is not worth a Fly.
Comparison.
What are Profeffors more than other men?
Nothing at all. Nay, there's not one in ten,
Either for Wealth, or Wit, that may compare,
In many things, with fome that Carnal are.
Good are they,if they mortifie their Sin;
But without that they are not worth a Pin.
XLVI
The Boy and Watch-maker.
This
"His Watch my Father did on me beſtow,
A Golden one it is, but 'twill not go,
Unlefs it be at an Uncertainty;
But as good none, as one to tell a Lye.
When 'tis high Day, my Hand will ſtand at nine
I think there's no man's Watch fo bad as mine.
Sometimes 'tis fullen, 'twill not go at all,
And yet 'twas never broke,nor had a Fall.
Watch-maker.
Your watch, tho it be good, through want of skil
May fail to do according to your will.
Suppo
(55)
Suppofe the Ballance, Wheels, and Spring be good,
And all things elfe, unless you understood
To manage it, as Watches ought to be,
Your Watch will still be at Uncertainty.
Come, tell me, do you keep it from the Dult?
Yea wind it alſo duly up you muſt.
Take heed (too) that you do not ſtrain the String;
You muſt be circumfpect in ev'ry thing.
Or else your Watch, were it as good again,
Would not with Time, and Tide you entertain.
Comparison.
This Boy an Emblem is of a Convert ;
His Watch of th'work of Grace within his heart.
The Watch-maker is Jefus Chrift our Lord,
His Counſel, the Directions of his Word.
Then Convert, if thy heart be out of frame,
Of this Watch-maker learn to mend the fame.
Do not lay ope'thy heart to Worldly Duſt,
Nor let thy Graces over-grow with Ruft.
Be oft renew'd in th' Spirit of thy mind,
Or elſe uncertain thou thy Watch wilt find.
XLVII
Upon the Boy and his Paper of Plumbs..
VV Ha
Hat haft thou there, my pretty Boy?
Plumbs? How? Yes, Sir, a Paper full.
I thought 'twas fo, becauſe with Joy
Thou didst them out thy Paper pull.
E 4
The
(56)
!
The Boy goes from me, eats his Plumbs,
Which he counts better of than Bread:
But by and by he to me comes,
With nought but Paper and the Thread.
Comparison.
This Boy an Emblem is of fuch,
Whofe Lot in worldly things doth lie:
Glory they in them ne'erfo much,
Their pleaſant Springs will foon be dry.
Their Wealth, their Health, Honours and Life,
Will quickly to a period come;
If for thefe, is their only Strife,
They foon will not be worth a Plumb.
XLVIIL
1
Upon a Looking-glass.
N this, fee thou thy Beauty, hast thou any:
Or thy defects, ſhould they be few or many.
Thou mayst (too) here thy Spots and Freckles fee,
Haft thou but Eyes, and what their Numbers be.
But art thou blind, there is no Looking Glaſs,
Can fhew thee thy defects, thy Spots, or Face.
Comparison.
(57)
Comparison.
Unto this Glafs we may compare the Word,
For that to man advantage doth afford,
(Has he a Mind to know himſelf and State; }
To ſee what will be his Eternal Fate.
But without Eyes, alas! How can he fee?
Many that feem to look here, blind Men be.
This is the Reaſon, they ſo often read,
Their Judgment there, and do it nothing dread.
XLIX.
Upon a Lanthorn.
He Lanthorn is to keep the Candle Light,
When it is windy, and a darkfome Night.
O.dain'd it alfo was, that men might fee
By Night their Day, and fo in fafety be.
Comparison.
Compare we now our Lanthorn to the man,
That has within his heart a Work of Grace.
As for another let him, if he can,
Do as this Lanthorn, in its time and place:
Profefs the Faith, and thou a Lanthorn art:
But yet if Grace has not poffeffed thee:
Thou
(58)
Thou want'ft this Candle Light within thy heart,
And art none other, than dark Lanthorns be.
L.
Of the Love of Chrift.
I! touch upon
poor
9
may
Oh! There is none
He love of
But 'tis unfearchable.
It's large Dimenſions can comprehend,
Should they dilate thereon, World without end.
When we had finned, in his Zeal he fware,
That he upon his back our Sins would bear.
And fince unto Sin is entailed Death,
He vowed, for our Sins he'd lofe his Breath.
He did not only fay, vow, or refolve,
But to Aftonishment did fo involve
Himſelf, in man's diftrefs and mifery,
As for, and with him, both to live and dye.
To his eternal Fame, in Sacred Story,
We find that he did lay afide his Glory.
Step'd from the Throne of higheft Dignity;
Become poor Man, did in a Manger lie;
Yea was beholding unto his for Bread;
Had, of his own, not where to lay his Head.
Tho rich, he did, for us, become thus poor,
That he might make us rich for evermore.
Nor was this but the leaft of what he did,
But the outſide of what he ſuffered
God made his Bleſſed Son under the Law ;
Under the Curfe, which, like the Lyon's Paw,
Did
(59)
:.
Did rent and tear his Soul, for mankinds Sin,
More than if we for it in Hell had bin.
His Crys, his Tears, and Bloody Agony,
The nature of his Death, doth teſtify.
Nor did he of Conſtraint himſelf thus give,
For Sin, to death, that man might with him live.
He did do what he did most willingly,
He fung, and gave God Thanks, that he muſt dye.
But do Kings uſe to dye for Captive Slaves?
Yet we were fuch, when Jefus dy'd to fave's.
Yea, when he made himself a Sacrifice,
It was that he might fave his Enemies.
And, tho he was provoked to retract-
His bleft Refolves, for fuch, fo good an A&t,
By the abuſive Carriages of thofe
That did both him, his Love, and Grace oppofe:
Yet he, as unconcerned with fuch things,
Goes on, determines to make Captives Kings.
Yea, many of his Murderers he takes
Into his Favour, and them Princes makes.
LI.
Of the Horfe and Drum.
$
Ome Horfes will, fome can't endure the Dram,
But fnort and floupce, if it doth near them come.
They will, nor Bridle nor Rider obey,
But head ſtrong be, and fly out of the way.
Theſe
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Thefe skittish Jades, that can't this noife abide,
Nor will be rul'd by him that doth them ride;
I do compare thofe our Profeffors to,
which ſtart from Godliness in Tryals do.
To thefe, the threats that are againſt them made,
Are like this Drum to this our starting Jade.
They are offended at them and forfake
Christ, of whofe ways they did Profeffion make.
But, as I faid, there other Horfes be,
That from a Drum will neither ſtart, nor flee.
Let Drommers beat a Charge, or what they will,
They'lnofe them, face them, keep their places ftill.
They Ay not when they to thofe rattlings come,
But like War-Horfes do endure the Drum.
LII
On the Kackling of a Hen.
THe
He Hen fo foon as the an Egg doth lay,
(Spreads the Fame of her doing, what the may.)
About the Yard fne kackling now doth go,
To tell what 'twas fhe at her Neft did do.
Juft thus it is with fome Profeffing men,
If they do ought that good is, like our Hen,
They can't but kackle on't, where 'ere they go,
What their right hand doth, their left hand muft
(know.
¡
LIL
(61)
LIII.
Upon an Hour-Glass.
This
TH
"His Glafs when made, was by the Work mans
The Sum of fixty minutes to fulfill.
( Skill,
Time more, nor lefs, by it will out be ſpun,
But juft an Hour, and then the Glafs is run.
Man's Life, we will compare unto this Glafs,
The Number of his Months he cannot paſs;
But when he has accompliſhed his day,
He, like a Vapour, vanifheth away.
LIV.
Upon the Chalk-stone.
THis Stone is white, yea, warm, and alfo foft,
Eafie to work upon, unless 'tis naught.
7
It leaves a white Impreffion upon thoſe
Whom it doth touch, be they it's Friends or Foes.
→
The Child of God, is like to this Chalk-ftone,
White in his Life, eafily wrought upon:
Warm in Affections, apt to leave imprefs,
On whom he deals with, of true Godliness.
He is no fulling Coal, nor daubing Pitch,
Nor one of whom men catch the Scab, or Itch;
But.
(82)
But fuch who in the Law of God doth walk,
Tender of heart, in Life whiter than Chalk.
LV.
Upon a Stinking Breath.
Doth th
Oth this proceed from an infected Air? (Fare?
Or from man's common, fweet and wholefome
It comes from a foul Stomack, or what's worſe,
Ulcerous Lungs, Teeth, or a private Curfe.
To this, I fome mens Notions do compare,
Who feem to breathe in none but Scripture Air.
They fuck it in, but breathe it out again,
So putrified, that it doth fcarce retain
Any thing of its native Excellence.
It only ferves to fix the Peftilence
Of their delufive Notions, in the mind
Of the next foolish Profelyte they find.
LVI.
Upon Death.
DE
Eath's a cold Comforter to Girls and Boys,
Who wedded are unto their Childiſh Toys:
More Grim he looks upon our lustful Youth, (Truthe
Who, againft Knowledge, flight God's faving,
But
(63)
But moſt of all, he difmal is to those,
Who once profefs'd the Truth, they now oppofe.
Death has a Dart, a Sting, which Poyfon is,
As all will find, who do of Glory mifs.
This Sting is Sin, the Laws it's Strength, and he,
Or they, will find it fo, who damned be.
True, Jefus Chrift, indeed, did Death deſtroy,
For thofe who worthy are, him to enjoy.
He waſhes them in's Blood from ev'ry Sin
They'r guilty of, or fubject to hath bin.
So here's, nor Sting, nor Law, nor Death to kill,
And yet Death always, fome men torment will.
But this feems Het'rodox or Mystery,
For Death to live to fome, to fome to dye,
Yet 'tis fo, when God doth man's Sin forgive,
Death dies, but where 'cis charged, Death doth live.
LVIL
Upon the Snail.
SH
He goes but foftly, but the goeth fure,
She ſtumbles not,as ftronger Creatures do:
Her Journeys (horter, fo the may endure,
Better than they which do much further go.
She makes no noife, but ftilly feizeth on
The Flow'r or Herb, appointed for her food:
The which the quietly doth feed upon,
While others range, and gare, but find no good.
And
•
(64)
And tho fhe doth but very ſoftly go,
How ever 'tis not faft, nor flow but fure;
And certainly they that do travel fo,
The prize they do aim at, they do procure.
Comparison."
Although they ſeem not much to ſtir, leſs go,
For Chrift that hunger, or from Wrath, that flee;
Yet what they feek for, quickly thy come to,
Tho it doth feem the farthest offto be.
One Act of Faith doth bring them to that Flow'r,
They fo long for, that they may eat and live;
Which to attain is not in others Pow'r,
Tho for it a King's Ranfom they would give.
Then let none faint, nor be at all difmaid,
That Life by Chrift do feek, they (hall not fail
To have it, let them nothing be afraid;
The Herb, and Flow'r is eaten by the Snail.
LVIII.
Of the Spouse of Chriſt.
(nels,
Ho's this that cometh from the Wildor
Like Smoaky Pillars, thus perfumed with
Leaning upon her dearest in Diſtreſs,
Led into's Bofom, by the Comforter?
VV
(Myrrhe
She's
(65)
*
**9
..
C
She's clothed with the Sun, crown'd with twelve
The fpotted Moon her Footstool he hath made.(Stars,
The Dragon her affaults, fills her with Jarrs,
Yet reſts he under her Beloved's Shade.
But whence was he? What is her Pedigree?
Was not her Father, a poor Amorite ?
What was her Mother, but as others be,
A poor, a wretched and finful Hittite'
Yea, as for her, the day that he was born,
As loathfome, out of doors, they did her caft;
Naked, and Filthy, Stinking, and forlorn:
This was her Pedigree from first to laft.
Nor was the pittied in this Eftate;
All let her lie polluted in her Blood:
None her Condition did commiſerate,
Their was no Heart that fought to do her good.
Yet the unto thefe Ornaments is come,
Her Breafts are fafnioned, her Bar is grown,
She is made Heirefs of the beft Kingdom;
All her Indignities away are blown.
Caft out the was, but now the home is taken,
Naked (ſometimes) but now you ſee ſhe's clo'd;
Now made the Darling,though before forfaken.,,
Bare-foot, but now, as Princes Daughters, fhod.
Inftead of Filth, the now has her Perfumes,
Inftead of Ignominy. her Chains of Gold:
Inſtead of what the Beauty moſt confumes,
Her Beauty's perfect, lovely to behold.
Thofe that attend, and wait upon her, be
Princes of Honour, cloth'd in white Aray,
F
Upon
(65)
Upon her Head's a Crown of Gold, and the
Fats Wheat, Honey, and Oil, from day to day.
For her Beloved, he's the High'ft of all,
The only Potentate, the King of Kings:
Angels, and Men, do him Jehovah call,
And from him, Life, and Glory, always fprings.
He's white, and ruddy, and of all the Chief;
His Head, his Locks, his Eyes,his Hands, and Feet,
Do for Compleatnefs out-go all Belief;
¿
His checks like Flowers are, his Mouth's moft fweet.
As for his Wealth he is made Heir of all,
What is in Heav'n, what is on Earth, is bis:
And he this Lady, his Joynt-Heir, doth call,
Of all that ſhall be, or at prefent is.
Well Lady, well, God has been good to thee,
Thou, of an Out-caft, now art made a Queen.
Few or none may with thee compared be;
A Beggar made thus high is feldome ſeen.
Take heed of Pride; remember what thou art,
By Nature, tho thou haft in Grace a ſhare :
Thou in thy felf doth yet retain a part
Of thine own Filthinefs, 'wherefore beware.
LIX..
Upon a Skilful Player on an Inftrument.
3
E that can play well on an Inftrument,
Will take the Ear, and captivate the Mind,
With Mirth, or Sadness; For that it is bent
Thereto as Muſick, in it, place doth find.
But
(66)
But if one hears that hath therein no skill,
(As often Muſick lights of fuch a chance)
Ofits brave Notes, they foon be weary will.
And there are fome can neither fing nor dance.
Compariſon.
unto him that thus skilfully doth play,
God doth compare a Goſpel-Miniſter,
That rightly preacheth (and doth Godly pray)
Applying truly what doth thence infer.
This man, whether of Wrath or Grace he preach,.
So skilfully doth handle ev'ry Word;
And by his Saying, doth the heart fo reach,
That it doth joy or figh before the Lord. '
But fome there be. which, as the Bruit, doth lie
Under the Word, without the leaft advance
God-ward: Such do defpife the Miniſtry,
They weep not at it, neither to it dance.
L X.
Upon Fly-blows.
The
Here is good Meat provided for man's Health.
To this the Flesh fly comes, as twere by Stealth
Bloweth thereon, and ſo Be-maggors it,
As that it is, tho' wholfome, quite unfit
For queazy Stomachs, they muſt paſs it by :
Now is not this a prejudicial Fly?
F 2
Comparison
(67)
Comparison.
Let this good Meat, good Doctrine fignify,
And call him which reproaches it, this Fly.
For as this Flesh-fly blows this wholfome meat,
That it the queazy Stomach cannot eat:
So they which do good Doctrine fcandalize,
Prefent it unto fome in fuch Difguize:
That they cannot accept, nor with it cloſe,
But flight it, and themſelves to Death expoſe.
Reproach it then, thou art a mauling Club,
This Fly, yea, and the Son of Belzebub.
LXI
Of Man by Nature
F
Rom God he's a Back flider,
Of Ways, he loves the wider;
With Wickedness a Sider,
More Venom than a Spider.
In Sin he's a Confider,
A Make-bate, and Divider;
Blind Reaſon is his Guider,
The Devil is his Rider.
!
i
4
LXII
(68)
1
LXII.
of Phyfick:
Urging Phyſick,taken to heat or cool,
Worketh by Vomit, Urine, Sweat or Stool
But if it worketh not, then we do fear
The danger's great, the Perfon's Death is near.
If more be added, and it worketh not;
And more, and yet the fame's the Patients Lot.
All hope of Life from Standers-by is fled,
The Party fick is counted now as dead.
Comparison.
Count ye the Sick, one that's not yet converted,
Impenitent, Incredulous, Hard hearted:
In whom vile Sin is fo predominant,
And the Soul in it's Acts fo converfant;
That like one with Difeafes over run,
This man with it at prefent is undone.
Now let the Phyfick be the Holy Word,
(The Bleſſed Doctrine of our Deareſt Lord.)
And let the Dofes to the Patient given
Be, by Directions of the God of Heaven.
Convincing Sermons, fharp and found Rebukes,
Let them be Beggars, Knights, Lords Earls or Dukes:
You must not fpare them, Life doch lie at Stake,
And dye they will, if Phyfick they don't take,
F 3
(69)
If thefe do finely work, then let them have
Direalons unto him that can them fave.
Lay open then the Riches of his Grace,
And Merits of his Blood before their Face.
Shew them likewiſe, how free he is to give
His Juftice unto them, that they may live.
If they will doubt, and not your Word believe,
Shew them, at preſent they have a Reprieve;
On purpoſe they might out their Pardon fue,
And have the Glory of it in their view.
Inftances of this Goodneſs fet before,
Their Eyes, that they this Mercy may adore.
And if this Phyfick taken worketh well,
Fear not a Cure, you fave a Soul from Hell.,
But if theſe Dofes do not kindly work,
If the Diſeaſe ſtill in their Mind doth lurk :
If they instead of throwing up their Vice,
Do vomit up the Word, loath Paradice:
Repeat the Potion, them new Dofes give,
Which are much stronger, perhaps they may live:
But if they ſerve theſe as they ferv'd the reft,
And thou perceiv'ft it is not to them Bleft:
If they remain incorrigible ftili,
And will the Number of their Sins fulfill;
The Holy Text doth lay that they must dye a
Yea, and be damned without Remedy.
LXIIL
(70)
LXIII.
Upon a Pair of Spectacles.
S
Pectacles are for Sight, and not for Shew,
Neceſſity doth Spectacles commend;
was't not for need, there is but very few,
That would for wearing Spectacles contend.
We uſe to count them very dark indeed,
Whofe Eyes fo dim are, that they cannot be
Helped by Spectacles; fuch men have need
A Miracle be wrought to make them fee.
Comparison.
Compare Spectacles to God's Ordinances,
For they prefent us with his Heav'nly Things
Which elfe we could not fee for hinderances,
That from our dark and foolish Nature fprings.
If this be fo, what fhall we fay of them,
Who at God's Ordinances fcoffand jear?
They do thoſe Bleffed Spectacles condemn,
By which Divine Things are made to appear.
LXIV.
Upon our being so afraid of ſmall Creatures.
An
Man by Creation was made Lord of all,
now he is become an
He thought he ſhould a gained by his Fall,
But loft his Head-fhip over ev'ry thing.
F 4
What!
(71)
ture?
What! What! A humane Creature and afraid
Of Frogs, Dogs, Cats, Rats, Mice, or fuch like Crea
This fear of thine has fully thee betraid,
Thou art Back-flid from God, to him a Traytor.
How by his Fall is ftately Man decay'd?
Nor is it in his hand now to renew him,
Of things diſmaid, at him, he is afraid;
Worms, Lice, Flies, Mice; Yea Vanities fubdue bim,
LX V.
Upan our being afraid of the Apparition of Evil Spirits.
Some fear more the Appearance of the Devil,
Than the Commiflion of the greateſt Evil.
They start, they tremble, if they think he's near,
But can't be pleafed unless Sin appear.
Thefe Birds,the Fowler's Prefence doth afright,
To be among his Lime twigs,they delight.
But, juft men who have with the Devil bin.
Have been more fafe, than fome in Heav'n with Sin,
LXVI.
Upon the Disobedient Child.
Hildren become, while little, our delights,
When they grow bigger,they begin to fright's
Their finful Nature prompts them to rebel,
And to delight in Paths that lead to Hell.
Their
(72)
Their Parents Love, and Care, they overlook,
As if Relation had them quite forfook.
They take the Counfels of the Wanton's rather,
Then the moſt grave Inftructions of a Father.
They reckon Parents ought to do for them,
Tho they the Fifth Commandement contenîn.
They fnap, and fnarl, if Parents them controul,
Tho but in things, most hurtful to the Soul.
They reckon they are Maſters, and that we,
Who Parents are, fhould to them Subject be!
If Parents fain would have a hand in chufing,
The Children have a heart will in refufing.
They'l by wrong doings, under Parents, gather
And ſay, it is no Sin to rob a Father,
They'ljoftle Parents out of place and Pow's,
They'l make themſelves the Head,and them devour.
How many Children, by becoming Head,
Have brought their Parents to a peice of Bread:
Thus they who at the first were Parents Joy,
Turn that to Bitterness, themfelves deftroy.
But Wretched Child, how cant thou thus requite
Thy Aged Parents, for that great delight
They took in thee, when thou, as helpleſs lay
In their Indulgent Bofoms day by day?
Thy Mother, long before she brought thee forthy
'Took care thou ſhould't want, neither Food, nor
Thy Father glad was at his very heart,
Had he, to thee, a Portion to impart.
Comfort they promifed themselves in thee,
But thou, it feems, to thema Grief wil't be
(Cloth.
How
(73)
How oft' How willingly brake they their Sleep,
If thou, their Bantling, didft but whinch or wees.
Their Love to thee was fuch, they could have giv'n,
That thou might'ſt live,almoſt, their part of Heav'n.
But now, behold, how they rewarded are!
For their Indulgent Love, and tender Care,
All is forgot, this Love he doth deſpiſe,
They brought this Bird up to pick out their Eyes.
LXVII.
Upon the Boy on his Hobby-horſe.
L
Ook how he fwaggers, cocks his Hat, and rides,
How on his Hobby-horfe, himself he prides:
He looketh grim, and up his Head doth tofs,
Says he'l ride over's with his Hobby-horſe.
Comparison.
Some we fee mounted upon the Conceit
That their Wit, Wealth, or Beauty is ſo great:
But few their Equals may with them compare,
Who yet more Godly, Wife, and Honeft are.
Behold how buff, how big they look, how high
They lift their heads, as if they'd touch the Skie:
Nor will they count thefe things, for Chriſt, a lo
So long as they do ride this Hobby-horſe.
How
LXVIIL
(74)
LXVIII
Upon the Image in the Eye.
V V HO
Ho looks upon another ſtedfastly,
Shall forthwith have his Image in his eye.
Doft thou believe in Jefus? (Haft that Art?)
Thy Faith will place his Image in thy heart.
LXIX.
Upon the Weather cock.
Rave, Weather-cock, I ſee thou't fet thy Noſe,
Againſt the Wind,which way fo 'ere it blows:
So let a Chriftian in any wife,
Face it with Antichrift in each diſguize.
LXX.
Upon a Sheet of white Paper:
This
His fubject is unto the fouleft Pen,
Or faireſt, handled by the Sons of Men.
Twill also fhew what is upon it writ,
Bet wifely, or non-fence, for want of wit.
Each blot, and blur, it alfo will expoſe,
To thy next Readers, be they Friends, or Foes.
Comparison,
(75):
Comparison.
Some Souls are like unto this Blank or Sheet,
(Tho not in Whiteness:) the next man they meet;
If wife, or Fool, debauched, or Deluder,
Or what you will, the dangerous Intruder
May write thereon,to caufe that man to err,
In Doctrine, or in Life, with blot and blur.
Nor will that Soul conceal from who obferves,
But fhew how foul it is, wherein it fwerves:
A reading man may know who was the Writer,
And by the Hellish Non-fence, the Inditer.
LX X I.
Upon the Boy dull at his Book:
Some
Ome Boys have Wit enough to fport and play,
Who at their Books are Block-heads day by day.
Some men are arch enough at any Vice,
But Dunces in the way to Paradice,
LXXII
Upon Time and Eternity.
Ternity is like unto a Ring.
Time, like to Meaſure, doth it felf extend;
Meafre
(76)
Meaſure commences, is a finite thing.
The Ring has no beginning, middle, end.
LXXIII.
Upon Fire.
WHO
Ho falls into the Fire fhall burn with heat;
While thofe remote fcorn from it to retreat,
Yea while thoſe in it, cry out, oh! I burn.
Some farther off thofe crys to Laughter turn.
Comparison.
While fome tormented are in Hell for fin ;
On Earth fome greatly do delight therein.
Yea while fome make it eccho with their Cry,
Others count it a Fable and a Lye.
LXXIV.
Of Beauty.
at beſt is but as
Bright now,anon with darkfome Clouds it low'rs.
'Tis but skin-deep,and therefore must decay;
Times blowing on it fends it quite away.
Then why should it be,as it is, admired,
By one and to'ther, and fo much defired.
Things flitting we should moderately uſe,
Or we by them our felves fhall much abufe.
THE
(77)
omitted
18HIC
UA
repoints?
C
I
[U
THE
CONTENTS
Pon the Ten Commandments.
2. The awakened Childs Lamentation
3. Meditations upon an Egg.
4. Upon the Lord's Prayer.
5. Meditation upon Peep of day
6. Upon the Flint in the Water
7. Upon the Fish in the Water
8. Upon the Smakow.
9. Upon the Bee.
L1o. Upon the Creed.
11. Upon a low'ring Morning
12. Upon over-much Nicenefs.
13. Meditations upon the Candle.
14. Upon the Sacraments.
1
15. Upon the Suns Reflections upon the Clouds in a fait
Morning.
16. Upon Apparel
17. The Sinner and the Spider.
18 Meditation upon day before Sun-rifing.
19. Of the Mole in the Ground.
20. Ofthe Cuckow.
21. Of the Boy and Butter-Fly
22. Of
}
(78)
22. Of the Fly at the Candle.
23. Upon the Lark and the Fowler.
24. Of the fatted Swine.
25. On the rising of the Sun.
]
26 Upon the promiſing Fruitfulneſs of a Tree.
27. On the Poft-boy.
"
28. Upon the Horfe in the Mill.
29. Upon a Ring of Bells
30. Upon the Thief.
31 Of the Child with the Bird at the Buſh.
32. Of Mofes and his Wife
33. Upon the barren Fig-tree in God's Vineyard.
34. Of the Rofe-buſh.
35. Of the going down of the Sun.
36. Upon the Frog.
37. Upon the whipping of a Top.
38. Upon the Pifmire.
39. Upon the Beggar
40. Upon an Instrument of Mufick in an unskilful Hand.]
41. Upon the Horfe and his Rider.
42. Upon the Sight of a Pound of Candles falling to the
Ground.
43. Of Fowls flying in the Air
44. Upon a Penny Loaf
45. Upon the Vine-tree
46. The Boy and Watch-maker
47. Upon the Boy and his Paper of Plumbs.
48. Upon a Looking-glafs.
49. Upon a Lanthorn. 1
10. Of the Love of Chriſt.
51. Of
(79)
51. Of the Horfe and Drum.
52. On the Kackling of a Hen.
53. Upon an Hour Glafs.
54. Upon the Chalk-ftone.
55. Upon a Stinking Breath.
56. Upon Death,
57. Upon the Snail.
58. Of the Spouſe of Chrift.
59. Upon a Skilful Player on an Inftrument.
60. Upon Fly-blows.
61. Of Man by Nature.
62. Of Phyfick.
63. Upon a Pair of Spectacles.
64. Upon our being afraid of [mall Creatures.
65. Upon onr being afraid of the Apparition of “E vil
Spirits.
66. Upon the Difobedient Child.
67. Upon the Boy on his Hobby-borfe
68. Upon the Image in the Eye.
69. Upon the Weather-cock.
70,, Upon a Sheet of white Paper.
71. Upon the Boy dull at his Bock.
72. Upon Time and Eternity.
73. Upon Fire.
74. Of Beauty.
FINIS
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