Divine Poems In seuen seuerall Classes, Written To his most Excellent Maiestie, Charles, By the Grace of God King of Great Britaine, France, and Ireland, Defender of the Faith &c. By Sr Iohn Stradling |
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The fift Classis.
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167
The fift Classis.
THE ARGVMENT.
Our Sauiours method most diuine in teaching.Repentance first: Beatitudes and Woes:
Loue, Almes, Fasts, Prayer, subiects of his preaching:
His perfect forme of prayer for a cloze.
In Parables our lessons he doth reade vs,
His Flesh and Bloud made speciall foode to feede vs.
1
The prouerb tells what proofe confirmes for true,Some marre good matters, handling of them ill:
Some by their cunning vent old stuffe for new,
Make blacke seeme white. (There's falshood in that skill.)
A worthy subiect handled in it's kinde,
Approues it selfe to euery honest minde.
2
The first who fully writ of things diuine,At Gods owne hand receau'd it readie penn'd:
He from that modell neuer did decline,
Propos'd vnto himselfe no other end.
That compasse was his guide to saile aright,
Taught him whereof, and in what stile to write.
3
Yet after him among the Iewish Tribes,Succeeded some who on his chaire did sit:
Proud Pharizees, selfe-wise-conceited Scribes,
Abus'd the Law, and mis-expounded it.
True Doctrine they accus'd as blasphemie,
Against the Law, adiudg'd The Iust to die.
168
4
When to the people they sound lessons taught,(As listning to their charge, most-times they did.)
Then commonly their liues were loose and naught,
Hypocrisie within their hearts lay hid.
“What boots it, of Gods vpright Law to talke,
“And in the Deuils crooked wayes to walke?
5
A perfect patterne of sinceritieIn life and doctrine, Moses shadow'd out:
My humble Muse deuotes her ingenie
To trace them both. (Well may shee bring't about)
A weightie load, too great for her to beare;
Yet light, if he vouchsafe the burthen share.
6
Then thou, whose tongue spake neuer but the troth,Whose actions all, were rules of pietie;
Direct my hand and heart to treat of both,
(Instructed by the Sacred Historie)
In modest meeter, that the grau'st Diuine,
May say, the Sprite, that rul'd the pen, was thine.
7
For, euery worke that any good hath in it,Proceedes from thee, the God of Truth and Light;
Thy Spirit helps to end, and to begin it,
All glorie vnto thee belongs of right.
The good that's here, and worthy prayse, 'tis thine;
The faults and errours, I confesse, be mine.
8
The ground of Doctrines lately hath beene laid,The roote and branches both describ'd at full;
Of circumstances much rests to be said,
That grace and pow'r of speech, whereby the dull
Hard hearted Iew, the Gentile-Idoll-monger,
Were forc't to yeild to him, as to the stronger.
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9
When Officers were sent abroad to watch him,The Priests enjoyning it by strict command:
Though some of them were fully bent to catch him,
Yet none had pow'r to lay on him a hand.
Their answere was (when they were checkt therefore)
Like vnto him, neuer spake man before.
10
Is't not obserued in the holy Booke,At Nazareth, when first he 'gan to preach,
How stedfastly all people on him looke,
Wonder to heare how sweetly he doth teach?
Vnlike the Scribes, whose wordes had no such force,
To worke in th' hearers pitie, or remorse.
11
Tertellus trusting to his Oratorie,Suppos'd to daunt poore Paul, and strike him mute,
In his affected stile he tooke a glorie;
The pris'ner doth this Orator confute.
Bribe-louing-Felix could not so dissemble,
But that Pauls peircing speeches made him tremble
12
He from his Lord receau'd such forcefull pow'r,Who left this comfort to his Schollers all:
That when they needed most, eu'n in that how'r,
No Tyrants furie might their hearts appall;
His Sprite would teach them speake with such a grace,
As should confound their foe-men in the place.
13
Confound their foes, confirme the faith of others,(Two strange effects proceeding from one breath)
Make reprobates of some, of some make brothers;
To these giue life; to those bring shame and death.
That Word alone so sharpe and peircing is,
Of th' end to which it aymes, doth neuer misse.
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14
My silly Muse, how darst thou soare so high,Neglecting danger of a dreadfull fall?
How may thy flaggie wings beare thee so nigh
That glorious Sunne, whose brightnesse dazels all?
“Dispose thy selfe vnto some lower pitch,
“Mounting too high, makes some lye in the ditch.
15
“Yet humble men that downwards cast their eyes,“All-dis-esteeme themselues, confesse their vildnesse,
“Thinke th' are vnworthy to behold the skyes:
“Recounting their Redeemers grace and mildnesse,
“May fix their towring thoughts on his high Palace,
“Scorne earthly, and in heauenly things take solace.
16
“Things vndiscouer'd to the worldly-wise,“To Babes and Children God oft-times reueales;
“He shuts the ones, sets ope the others eyes,
“Expounds to some, from other some conceales:
“Instructing vs to aske, to seeke, to knocke,
“That we may haue, and he the doore vnlocke.
17
Now giue me Lord, what faithfully I aske;Guide me to finde the Treasure that I seeke:
The skill to handle well this heauenly taske,
Which none can doe, but humble men, and meeke.
“For pride strikes her possessors all so blinde,
“The path that leades to blisse, they neuer finde.
18
A good Physitian caring for the sick,Of whom he once doth vndertake the cure;
Casts not how he his Patients purse may pick,
Or lingring make him longer paine endure.
But bends his wits to know the maladie,
Then by his Art, prouides a remedie.
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19
A faithfull Pilot hauing tane the charge,To passe Sea-faring men to their owne Land;
The Passengers once shipped in his Barge,
Their goods and liues deliuered to his hand;
Aduizing of the trust to him committed,
Takes care that for the voyage all be fitted.
20
An Aduocate to whose fidelitie,Poore Clients causes wholly are commended,
When liues and liuel'hood stand in ieopardie;
Till those great causes thoroughly be ended,
Giues not himselfe to idlenesse and plesure,
But in that bus'nesse spends his how'rs of leasure.
21
Our best Physician, Pilot, Aduocate;Who freely vndertooke to heale each griefe;
To bring home wandring soules, to heau'ns straight gate;
Vn-feed, to pleade for euery man's reliefe:
Neglects no time, lets no occasion slide,
Fit salues for euery sore he doth prouide.
22
Strong purges, bitter pills, sharpe corrasiues,To some he giues as sicknesses require:
To some sweet Iulips, sound restoratiues,
Expecting neither fee, reward, nor hire.
He offers helpe to all, if all would take it;
Most see not their owne want, and'so forsake it.
23
One ground-worke for all sick-soule-cure he laid,His Harbinger before him had beene sent,
To worke on that: for so 'tis plainly said,
They both began with one selfe word, Repent.
“Who thinks he's sound enough, and no help needeth.
“Must die of that disease, whose roote he feedeth.
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24
To righteous men (that to themselues so seeme,And so by others falsely iudg'd to bee,
Such as did thinke they had no lack of him)
To call these men, I am not sent, saith hee.
They must both know, and knowledge their owne need,
That would b'assured of my helpe to speed.
25
“Doubtlesse there is no other way to heale,“When men are deadly sick, and will not see't;
“But cause them tell their griefe which they conceale,
“Disclose't to him, who knowes what helpe is meet
Our Medic thus his practice did begin
The cure failes none, that rightly enter in.
26
No wit, nor art of man (say I) is able,(Though all their art and wits were ioyn'd together)
So pithily as he in one Parable,
By speech or writing to perswade the Hearer,
To turne from folly, and returne to God,
When he reclaymes vs with his gentle rod.
27
That sonne which wilfully forsooke his father,Consum'd his goods with luxurie and riot,
When all was gone, no meanes left more to gather,
Swine-offals fayling him (a wretched diet)
To fill his panch, the hunger was so great,
Fayne would he beene suffic'd with such course meat
28
What doth he then? begins to change his minde,Thinks on the plentie, at his fathers table:
In hope to haue him pittifull and kinde,
Once more will gayne his grace, if he be able;
Confesse his fault, vnworthy name of sonne,
Craue but a seruants place: so home doth runne.
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29
No sooner homeward turneth he his face,The father hast'ning, meets him halfe the way;
Embraceth him, receaues him into grace,
With shooes, and ring, and robe, doth him array:
A fatted Calfe he kills, and makes a feast,
With mirth and minstrelsie to please this Ghest.
30
Nay more, when th' elder brother 'gan repine,To see this vnthrift Lad so entertayn'd,
The father prayes him to come in and dine,
For why? My sonne was lost and is regayn'd.
I thought he had beene dead, but since hee's liuing,
We must reioyce, and cheere our hearts from grieuing.
31
A short discourse it is, yet most diuine,Most full of grace, most pithy to perswade;
Displayes our wretched state before our eyne,
Points out the way by which our peace is made:
Our heauenly father's pronenesse to forgiue,
Would no mans death, but that he turne and liue.
32
The same by two like samples he auerreth.Among an hundred sheepe if one be lost,
Or one poore groat 'mong ten: the loser stirreth,
The fields are searcht, the stuffe i'th' house is tost:
That lost-sheepe found, giues th' owner more content,
Then all the rest that straying neuer went.
33
The Angels all, for ioy in heauen showt,To see a man whose steps to hell-ward tended,
Reclayme himselfe, his course turn'd cleane about,
His faults forsaken, and his life amended.
There's naught (me thinks) can cause that man be sad,
Which walkes the way, that makes good Angels glad.
174
34
Can any gracelesse trewant be so mad,Though once he plaid the foole to goe astray;
Being well assur'd his pardon may be had,
His welcome more, then ere he went away,
As not returne to rest, and liue with store,
But begge, or steale, and lastly hang therefore?
35
If such there be (too many sure there are)That loue to feed on huskes, and liue with Hogs:
Within the Citie gates, they get no share,
But out they must abide among the Dogs.
“When doores be shut once, there's no comming in
“It's best while men haue time, in time begin.
36
His hearers thus prepar'd to lend their eare,A sermon he begins; wherein each line
Is full of weight; excites to loue, and feare,
To knowledge him a Preacher most diuine.
Great Doctors on that Theame, great Books may write,
My Muse briefe Poems onely must indite.
37
(Like Bee among the flowr's about shee goes,The Wax and Honey labours how to finde:
Though venom'd herbe none in this Garden growes,
Yet Spiders are so spitefull by their kinde,
The wholsom'st herb, and sweetest flow'r in fields,
Some poyson to their cancred nature yeilds.)
38
He teacheth first what sort of men be blest,The fruit to euery blessing is annext;
Eight in their rankes distinctly are exprest,
So shall you finde them in the sacred Text;
And noting well the opposites to those,
Discerne who are accurst, and see their woes.
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39
Blest (in the fore-ranke) be the poore in Spirit,He meanes not all that liue in beggerie:
For rich as well as poore may heau'n inherit,
So they be fraught with sp'rituall pouertie.
“A poore man may be prowd, of God detested:
“Then blisse in all poore men is not inuested.
40
Some beggar-bare, soule-decking riches wanting,Perswade themselues to haue enough, and spare;
Such, of their sp'rituall wealth are euer vaunting,
These men had need prouide them better ware:
Least being found their wedding garment lacking
They be thrust out of doores, and hunted packing.
41
Some others truly rich, yet make no shew,Their treasures lie close hidden in their heart:
These be the better sort, though they be few,
In this Beatitude they haue their part.
Are poore in spirit blest? heau'ns ioyes obtaine?
Then sp'rituall prowd, in hell must suffer paine.
42
Such be those men (to make the matter cleerer,Sith contraries set one by th' others side,
Doe best appeare when they are ioyn'd the neerer.)
Who in their gifts and graces take a pride,
Extoll themselues as men of much perfection,
And thinke all others owe to them subiection.
43
Next blessednesse, to Mourners is allotted:Not such as walke in black for friends departed,
Whose inner vest'ments oft-times are bespotted,
Their garments sad, themselues not heauie hearted.
Such kind of mourning, cannot make men blest;
To take it so, were th' holy Sense to wrest.
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44
True mourning, whereby blessednesse is gayned,Hath other ground, aymes at a better end:
It must be from the heart, and not be feyned,
Arise from euill deeds, that God offend:
Like his, who mourn'd and grieued at the heart,
When wicked men from Gods Law did depart.
45
So when himselfe through frailtie did amisse,When Church, or Common-wealth endur'd affliction;
He prayes and mournes, and rents his heart for this.
Herein he shared in this benediction.
For such occasions, after he had mourned,
His heauinesse to mirth, and ioy were turned.
46
What shall we thinke (on th' other side) of those,That laugh and jest, when godly men are mourning?
It's like in time their mirth may turne to woes,
When th' other are at rest, these may be burning.
The Glutton glutted late with wine, soone after
Begg'd hard, and mist to get one drop of water.
47
Now come yee meeke, and humble men of heart,You gentle harmelesse soules, by worldlings scorn'd;
Among the Blessed you must haue your part,
Your lowlinesse, shall highly be adorn'd.
The Earth to you is giu'n, and to your seed,
Take that as part, and portion of your meed.
48
With rest and peace your dwellings shall abound,Your selues delighted in that happy state;
Fierce-firie-sprighted men God will confound,
That stirring race of people he doth hate.
'Mong Beares, and Woolues, in some poore Hermits cell
I'd rather liue, then neare such Furies dwell.
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49
A man with thirst, and hunger hardly prest,His belly euer thinkes his throat is cut:
He neuer sleepes, nor walkes, nor sits in rest,
Till meat and drinke be got, to fill his gut.
That being had, affoords him more content,
Then richest pearles from farthest Orient.
50
Some thirst for gold, as others doe for drinke;They hunger after wealth, no lesse then meat;
Such thirst and hunger, here you may not thinke
Are vnderstood, nor belly-cheere to eat.
To hunger much and thirst for righteousnesse,
Is that for which Our Sauiour here doth blesse.
51
“A blessed thirst indeed, and yet a feast;“A holy hunger, 'mid great store of cates;
“Well is the man that sits here as a ghest,
“Blest he that at this banquet drinkes, and eates.
“This hunger, and this thirst, the Soule so feedeth;
“The more's her appetite, the lesse shee needeth.
52
“Here, food and feeding both are sp'rituall,“An earnest longing of the Soule and Heart,
“To doe the workes of Iustice vnto all,
“Lewd liuers from their follies to conuert;
“To helpe the poore oppressed, to their right;
“Defend the feeble from a man of might.
53
Who thus-wise hunger, either thirst endureth,Shall haue his fill of that for which he longeth;
The Text each faithfull man thereof assureth,
And who so doubts of that, the Preacher wrongeth.
Such as to Iustice haue no appetite,
Their state's the worse, they get no blessing by't.
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54
The workes of Mercy highly are commended,And their reward (in sort) exceedes the rest:
For by the scope of Scripture 'tis intended
Without Gods mercy, no man can be blest.
“Not merit, but his mercy freely giuen,
“To true beleeuers, opes the gates of heauen.
55
This sauing-mercy those alone shall find,That cheerfully shew mercy vnto other;
Who can expect his father should be kind
To him, which deales vnkindly with his brother?
“The mercifull like mercy shall obtaine,
“Men mercilesse, shall looke for it in vaine.
56
That gracelesse seruant fully cleeres the case,Who ow'd his Lord an endlesse masse of debt:
And hauing nought to pay, yet out of grace,
Vpon request, at libertie was set.
He should haue done, as he was done vnto,
But soone forgot, what he was bound to doe.
57
He takes his fellow-seruant by the throat,For such a pelting debt, as (to his owne)
Deseru'd not to be valued at a groat:
This dealing to his master being knowne,
He bids the Iaylors take him to their charge,
To pay each farthing, ere he goe at large.
58
Mongst workes of Mercy there be many more:To visit sick, giue ayde to men distressed,
To clothe the naked, to releeue the poore,
For these, and such like workes, we shall be blessed.
These duties, he that wilfully neglects,
A curse vpon himselfe, and his reflects.
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59
Blest be the Pure. Not such as seeming so,Are full of spots, and filthinesse within:
Not such as make of puritie a show,
Yet loosely liue, lye wallowing in their sin.
'Tis puritie in heart that God desires,
Our heart's the thing, that he of vs requires.
60
Can any man pronounce, My heart is cleane,Sith heauens in his sight appeare impure?
Yes, those which by his bloud haue washed beene,
Whom faith hath purged. Such be clensed sure:
Who with the Sow, returne not to the mire,
But to liue cleanly afterwards, desire.
61
To these the promise in the Text is giuen,To see their God, aye to behold his face,
To passe from darknesse to the light of heauen,
T'ascend Gods Hill, rest in his holy place.
Where shall th' impure, and cancred-hearted dwell?
I know no Mansion for them but in Hell.
62
Peace-Makers likewise are pronounced blest,(Of these my Muse hath sung with some delight)
The priuiledge they haue, is not the least,
Gods children they be styl'd: it is their right.
The Deuils brats needes must those others bee,
That wilfully breake peace, and vnitie.
63
Blest be all those that persecution sufferFor Righteousnesse and Truth, and for Christs sake:
When men reuile vs, raile, all wrongs doe offer,
And we with patience gladly doe it take.
Here, heau'n's not barely promis't for reward,
But great encrease of blisse in that regard.
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64
“All-suffring is not priuiledg'd with blessing,“The paine makes not a Martyr, but the Cause:
In sundrie places we be taught this lesson,
When malefactors suffer by the Lawes:
Such suffring is not truly Persecution,
But rather termed Legall execution.
65
On th' other side, when we are put to triall,Religion, Faith, and Conscience laid at stake:
If feare, or ought else force vs to deniall,
Our faith renounce, our Sauiour to forsake:
At latter day hee'll say to vs, be gone;
Denie vs, as we erst by him had done.
66
Loe here, eight easie steps to blessed state,Fram'd by a perfect Architect indeed:
Philosophers were readie fall to bate,
All searcht to find the thing, but could not see't.
One said 'twas this, another said 'twas that,
Some lost themselues, and said they knew not what.
67
Like Fooles shut vp in a Dedalian maze,A spacious one, with roome enough to wander:
Well might they runne, or walke, or stand and gaze,
No sooner find th' way out, then could a Gander.
This laberinth constrayn'd them all to dote,
To speake their mindes, and tell their tales by rote.
68
What maruaile, if a man depriu'd of sight,Set in a Wildernesse, or Forest wide,
Where thousands are of wayes: yet but one right,
And all the rest diuerting him aside:
If he (I say) 'mong thousands, misse that one,
Though he should walke there, till the day of doome?
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69
“Our eyes brooke not the brightnesse of the Sunne,“Celestiall things surmount our reasons reach:
“Beatitude by other meanes is wonne,
“Then such as Heathen-men were able teach.
The man from whom these lessons we receau'd,
Was God and Man, and could not be deceau'd.
70
Here for a Corollarie it would fit well,From Gerizim, Mount Ebal to ascend:
Of woes likewise in number eight, to tell,
Whereon our Lord was pleas'd some wordes to spend:
But first our Preachers foot-steps must be trac't,
The rest pursu'de, as in the Text it's plac't.
71
The prime part of this heau'nly Sermon ended,Beatitudes to pious workes assign'd:
More precepts to his hearers he commended,
By which their liues and manners were refin'd.
The Scribes delighted of the Law to talke,
But made no conscience after it to walke.
72
Th' Apostles, and all Preachers of the Word.He shewes what manner men they ought to bee:
Their liues should with their doctrine well accord,
In vertue they must shine; that men may see,
And seeing render glorie to his Name,
Who giues them grace, and pow're to doe the same.
73
He came not to destroy, but to fulfill;Not to obscure the Law, but to explaine:
He taught them truly what it was to kill,
Breake wedlock, take the name of God in vaine.
Each other Precept rightly he expounded,
Which Scribes by their false glosses had confounded.
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74
Two things true Doctrine strongly doe approue,Great miracles in which Gods hand appeares:
Strange signes and wonders shew'd downe from aboue,
Which tell the eyes, as wordes doe to the eares.
The Iewes requir'd that he a signe would giue,
To th' end they might behold it, and beleeue.
75
Of these they had so great, and so great store,(Whereof at large I haue alreadie spoken)
That Moses neuer gaue their fathers more,
Yet they regarded neither signe, nor token.
They madly did (vnto their owne confusion)
The premisses confest, denie conclusion.
76
Good life likewise is needfull in a Preacher.For, iust as by the fruit, the tree is knowne,
So, wicked life not onely shames the Teacher,
But makes the seed to wither, as 'tis sowne.
The good tree seldome failes to beare good fruit,
So life and doctrine must together suit.
77
Moses that man of God, a type of Christ,By whom the Law was giuen to the Iewe:
In doctrines and in deedes came to him nigh'st,
The one were holy, and the other true.
He was a man, and had his imperfection,
Some times he faulted, wanting Gods direction.
78
But he that was both God and Man together,His life and doctrine each approu'd the other:
He erred not, nor faulted once in either,
He liued euer spotlesse from his Mother.
His foes that neer'st into his life did prie,
One blemish in his actions could not spie.
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79
Some hole they sought to finde out in his coat,Laid wait (at least) to catch him in his talke,
They would haue seen in's eye the smallest moat:
He so vprightly did both speake, and walke,
As what they plotted for his hurt and shame,
Redounded more to glorifie his Name.
80
From sland'rous tongues he stood not wholly free,(His Harbinger and he were in one case)
Sith he sometimes frequented companie,
At feasts and friendly meetings had a place:
They say he eates and drinketh more then measure,
Among such men as liu'd in sinfull pleasure.
81
If he whose life was meere integritie,A paterne of perfection to all others:
In whom was neither guile, nor flatterie,
Did good to all, as they had beene his brothers:
Despiced riches, honors, worldly pleasure,
Sought after no thing else but heauenly treasure.
82
If he could not escape enuenom'd tongues,Nor finde protection in his innocence:
But was content to beare, and put vp wrongs,
And take his patience for his best defence:
Then let all those who glorie in his Name,
Learne what he did, and striue to doe the same.
83
That Harbinger of his, in life austere,Whose foode and diet were both meane and slender:
A shamelesse false report of him they reare,
(The conscience of back-biters is not tender.)
That sure he was a wicked man, and euill,
A Saint in shew, but inwardly a Deuill.
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84
Prowd Pharisees, chiefe Rulers, captious Scribes,Were they that still oppugn'd, and wrong'd our Lord:
The multitude, most part, of all the Tribes
Gaue witnesse on his side, with one accord:
Those damn'd his deeds, as if they came from hell:
These truly said, he had done all things well.
85
For trespasses, for iniuries and wrongs,By Moses Law men might require amends:
(What right to God and Magistrates belongs,
All that the Gospell charily defends.)
Yet Christs sayes, Suffer wrong, and seeke no righting,
Resist not, neither turne thy cheeke from smiting.
86
The Scribes suppos'd, so they their knowne-friends lou'd,Of enemies there needed no respect.
Our charitie by better markes is prou'd,
On friends and foes alike, it must reflect.
God makes his Sunne on good and bad to shine,
His loue extends to all: and so must thine.
87
The sample of that good Samaritan,Shewes vs the way in which we ought to goe:
As he was kind vnto the wounded man,
Whom he ne're saw before, nor did him knowe:
So all that need our helpe, for Christ his sake,
As our good friends and neighbours we must take.
88
Almes deeds are workes in which God takes delight,Rewards them franke, and freely of his grace:
They must be closely done, as in his sight,
Hee'll quit them openly, 'fore all mens face:
But hypocrites that vainely seeke for prayse,
Haue none at all with God, so Scripture sayes.
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89
Hee sees the heart, and thoughts that lie most hidden,Th' intent, eu'n as the act when it is done:
If we conceaue a thing that is forbidden,
'Tis cleere to him, as is to vs the Sunne.
Bee't much or little, let thy Almes be franke,
Done with a cheerfull heart, thou shalt haue thanke.
90
Who liues on earth, that needs not helpe from heauen?Who, knowing he may haue it for the asking,
Will not pursue the readie way, and eeuen,
But gad about, as in darke night, a-masking?
The way to haue our wants supply'de with store,
Is zealous heartie prayer, and no more.
91
The wicked Iudge, whom that poore widow hanted,Though he of God, ne man had no regard:
By importunitie her suit he granted.
Sure, of the righteous Iudge we shall be heard,
If daily to him we deuoutly crie,
What e're we seeke that's fit, hee'll not denie.
92
What man, though closely couched in his bed,His doores fast shut, and he laid downe to rest:
Would not rise vp to giue his friend some bread,
If with long suit, and praying he be prest?
Though law of friendship could not force him to it,
Yet crying importunely makes him doe it.
93
Is any carnall father so vnkind,Whose sonne begs of him bread, or else a fish:
That can conceaue such rancour in his mind,
As lay a stone, or Serpent in his dish?
If Mortalls on their sonnes, good gifts bestow,
Much more will God, from whom all good doth flow.
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94
“There's nothing of more force then feruent prayer,“Proceeding from the heart with true deuotion:
“'Tis not the idle beating of the ayre,
“Much lesse is't hypocriticall lip-motion.
“On faith it must be grounded: feare and doubt
“In prayer, euer makes vs goe without.
95
Eliah had (like vs) infirmities,Yet so much by his prayer he obtayn'd,
As to command the Meteors, and Skies,
That in three yeeres and halfe it neuer rayn'd.
And when he pray'd on th' other side againe,
Thick clowdes congealing, powred downe great raine.
96
In sacred Writ, examples there be store,Of Patriarkes, of Prophets, and of Kings,
Of holy men and women many more,
Whose prayers brought to passe most wondrous things.
What need more? all that's asked in his Name,
We haue a promise to receaue the same.
97
What greater fauour can a subiect craue,Whose Sou'raigne of his bountie giues him leaue,
Into his presence free accesse to haue,
His iust requests assured to receaue?
With God (by prayer) this is each mans case,
To talke as with a friend, eu'n face to face.
98
In priuate prayer, secrecie doth best'Twixt God and thee, thy closet doore made fast:
The Pharisees fond praying was a jest,
By mumbling in the streets where all men past.
That Pharisaicall fashion, though worne-out,
Some (yet) affect it as they walke about.
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99
Church-seruices where Christians vse assembling,With vniforme consent of heart and voice
To pray, and prayse their God: that's no dissembling,
For of such seruice God himselfe makes choise.
There many members, one whole body make,
'Tis one request wherein they all partake.
100
Much babling, vaine and idle repetitions,Was vs'd by Heathen people when they prayd:
Sooner they hop't to speed in their Petitions,
As if God knew no more, but what they sayd:
Whereas ere we begin, he knowes our needes,
And feruent faithfull prayer, euer speedes.
101
Th' Apostles (yet) not growne-vp to perfection,Finding how needfull thing it was to pray:
Not trusting wholly to their owne election,
Besought their Lord to set them in the way.
It seemes he did their motion well allow,
And instantly began to teach them how.
102
Hee needes not greatly on the matter pawse,Whose learning is not got by institution:
Christ was not bound to humane rules and lawes,
Who gaue perfection t'others by infusion:
A perfect forme of prayer then he gaue them,
With some instructions else, how to behaue them.
103
What sweeter comfort to a man that prayes,Then that he makes his suit to his owne father?
The father seldome childrens suites denayes,
Hence full assurance euery man may gather,
All that he iustly seeketh to obtaine:
And not present his Orisons in vaine.
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With reuerent respect and filiall feare,(Such as good children owe vnto their father)
Men must prepare themselues ere they come neare,
For that's the way to make them speed the rather.
Not seruilely affraide, as slaues are wont,
When sharpe correcting masters them confront.
105
When to an earthly Sire we make petition,Had he the will to grant what we require:
He may perhaps be of such weake condition,
As failes in pow'r, though not in his desire.
This father's Lord of heauen, sea and land,
These are (and all in them) at his command.
106
As he is pow'rfull, so hee's all as readieTo heare, and grant: his promise thereto tyes him.
He in his promise euermore is steadie,
Who this denyes blasphemously belyes him.
Thus hauing will and might, how can it faile,
But in our lawfull suites we must preuaile?
107
Sith he to whom our prayers we present,Aboue in th' heauens hath his habitation:
Our cheifest scope therefore, and mayne intent,
Must be when we preferre our Supplication,
To ayme at heauenly obiects, and celestiall,
Not fix our thoughts on things base, and terrestriall.
108
First we desire, Gods Name be sanctifi'de.By worship, and religious inuocation;
That nothing but himselfe be Deifi'de,
His Truth be spread abroad to euery Nation:
His Name not vs'd in charmes, or coniuration.
Nor in vaine oathes: all these cause profanation.
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109
So men professing God, and his Religion,If they liue loosely in licenciousnesse,
Make their profession fall into dirision,
And scandalize that Faith which they professe:
This is Vnhallowing of Gods holy Name,
Breeds the Professors, and their Doctrine, shame.
110
As thou art Lord of Lords, and King of Kings,So we entreat thee, let thy Kingdome come:
As thou hast made, and gouernest all things,
So those whom thou hast chosen, call them home.
Enlarge thy Kingdome by thy pow'rfull Word,
That Nations all, may knowledge thee their Lord.
111
Who so against thy Church lifts vp his hand,Who seekes to stop the passage of thy Word,
Who doth thy Gospell impiously withstand,
Cut them off with thy sharpe two-edged sword:
That all the world may knowledge thee their King,
Their Sonnes and Daughters to thy Temple bring.
112
The Kingdome of the Dragon, and the BeastBeat downe, and bring them shortly to confusion:
Let fowles of th' ayre be called to the feast,
Lord bring this battle to a short conclusion.
Let Michael and his Angels ouer-come,
That we may say (not pray) thy Kingdome's come.
113
The Sonne of God, though he were sinlesse man,Yet to his Fathers will subiects his owne:
Then we which how'rly sinne, and nought else can,
Should by our daily prayers make it knowne;
That we desire his holy Will be done,
And not our wills, which wilfull courses runne.
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All that thou, in thy wisedome hast decreed,Which (vnreueal'd) is knowne to thee alone:
Accomplish it (if't be thy Will) with speed,
Let Men, and Angels, all agree in one:
That likes as they aboue, so we belowe,
May striue thy Will to doe, as well as knowe.
115
These three requests to God himselfe pertaine,His glorie and his honour they concerne.
Some may obiect, we pray for them in vaine,
Sith of this lesson no man is to learne,
That what God will, shall be: that hee'll be King,
Though all the Earth storme, and oppose the thing.
116
Is not a father pleased with his sonne,For begging that, which he intends to giue him?
I reade that so 'twas by our Sauiour done,
So here he teacheth, if we will beleeue him.
That God would keepe his promise, good men pray'd:
Who of non-keeping it, were not affrayd.
117
Next for such things whereof we stand in need,This heau'nly Doctor teacheth vs to pray:
He meanes by Bread (whereon we daily feed)
Meat, drinke, and clothes the body to array.
For as the bellies food we cannot lack:
No more some needfull clothing to the back.
118
When Adam had his doome, and th' earth accurst,That fruitlesse Thornes, and Thrilles it should yeild:
God for his needfull food takes order first,
Commands him eate the herbes that grow in feild.
Then brought him clothes, for him and for his wife,
As things thought needfull, to sustayne their life.
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119
Wee may not pray for superfluitie,Nor begge aboundance to maintayne excesse:
But onely to supply necessitie,
Our daily wants, we daily must expresse.
To pray at some few times, for all the yeere,
That's not the way, prescribed to vs heere.
120
No man, but needeth something euery day,The greatest Monarch reigning on the earth:
This may enforce vs daily thus to pray,
At least though we feele neither want nor dearth,
We pray not barely for our selues alone,
But for our fellow-members all in one.
121
Two things in briefe are learn'd by this PetitionThat all haue need for pardon to entreat:
And sith the suit is made vpon condition,
The sutor here by no meanes must forget,
To plead condition really performed,
Else out of Court his suit and he are turned.
122
This point more fully afterward is clear'd,In playner termes expressed for our learning:
Gods sight may not with counterfeit be blear'd,
And therefore is subioyn'd a gentle warning,
That none shall haue of God his debts forgiuen,
Till first with his owne debtors he make euen.
123
Aduize in what a desp'rate case he stands,Who begging pardon from a mightie King,
For endlesse debts on forfeiture of bands:
The King seekes nought in lieu, but one small thing,
Which if not granted freely without faultring,
He takes his whole debt, to the vtmost farthing.
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This last Petition more then all the rest,Requires our care to vnderstand it right:
Temptations to distinguish first 'tis best,
Thereby to giue this place the better light.
For in that word there lyes a double sense,
Which may distract our weake intelligence.
125
One parcell of the Text Canonicall,Beginneth with a speciall consolation,
Exciting to reioyce when as we fall,
Into a Christian triall, or temptation:
A triall of true Faith, whence patience springs,
Which all her workes vnto perfection brings
126
Such as be tempted thus, he calls them blest,If constancie accompanie their triall:
The end of all their labours shall be rest,
A crowne of lasting life without deniall.
Thus God hath promis't those that doe him loue,
So they endure when gently he doth proue.
127
Such triall or temptation as this,Proceedes from God, and for his chosens good:
To whom it breedes a great encrease of blisse,
And so by constant Christians vnderstood.
This tempting is a token of Gods fauour,
The faithfull euer found therein sweet sauour.
128
But men are tempted oft by in-bred lust,By fleshly motions pricking them to sinne:
This tempting's not of God, for he is iust,
And to such By-pathes neuer leades vs in.
The Fiend obserues these sparkes of fire beginning,
Then blowes the coles, and sets vs on to sinning.
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When thus through humane frailtie we be tempted,Vnable of our selues to make resistance:
By thy good grace (Lord) let vs be exempted,
Then grant to vs thy holy Sprites assistance:
Though strong temptations happen to distresse vs;
Yet, of thy mercy, let them not oppresse vs.
130
Lord into this temptation leade vs not,Assist vs with thy ayde, and heau'nly grace:
Within vs there's no powre, the smallest jot
To helpe our selues: Oh hide not thou thy face,
Draw not thy mercy from vs in our need,
Least Sinne and Satan in their purpose speed.
131
But free vs from all kind of sinne and euill,Which hinders vs from cleauing vnto thee:
Defend vs from our chiefest foe the Deuill,
Who enuies most at mans felicitie:
That rid from these, we may intend the rather,
To serue and wait on thee our heau'nly Father.
132
We knowledge thee a King by lawfull right,In pow'r and glorie all Kings farre transcending:
For they be all as nothing in thy sight,
Their Kingdomes faile, thine neuer shall haue ending.
Thus end our prayers, with thy prayse: and then,
To shew our hearts consent, we say Amen.
133
Here's that briefe-worded, richly furnisht prayer,All heau'nly and diuine: (as is the Maker)
Well doth the Church obserue this custome fayre,
(Though some vntoward sonnes therein forsake her)
To begge all boones of God in Iesus Name,
And shut vp all our prayers with this same.
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The perfect forme of prayer fully ended,Fit rules for Christian fasting he prescribes:
Displayes abuses first to be amended.
Hypocrisie, with Pharisees and Scribes
A common fault, he warneth his to shunne,
Then in few wordes sets downe what's to be done.
135
Those Hypocrites, men-pleasers, fasting oft,Deuiz'd how they might make it so appeare:
The onely thing which by their fasts they sought,
Was prayse of men. (Their guerdon they had here.)
So fasted that prowd Pharisaike man,
Who lifts himselfe aboue the Publican.
136
He teacheth vs to fast, and not be seene,(As he had done in prayer, and almes-deed.)
Anoint thy head, thy countenance keepe cleane,
That in thy face, thy fasting be not read:
Then God which sees thy workes in secrecy,
Will of his grace reward thee openly.
137
Here fast and pray are fitly knit together,This simply in it selfe of greatest worth:
That secondarily, as tending hither;
For, zeale to pray, by fasting is set forth.
“The soule then talkes to God at greatest pleasure,
“When as the bodie's fed in sparing measure.
138
Yet all mens fasts are not to be commended.Some pinch their panch, thereby to spare their purse:
These Euclioes are to be reprehended.
Some fast, to eate the faster: those are worse.
They'll fast a day or two before a feast,
Then eate as much as two or three at least.
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All times likewise for fasting are not fit.(Though praying no day falleth out of season.)
The day wherein ones marriage bands be knit,
May free that man from fasting, with good reason.
To fast that day, were peeuishnesse, and folly,
A trick to proue one sullen, more then holy.
140
“Fasts fitly walke with crosses, and affliction.“When Church or Common-weale are in distresse.
“The Prince, or Pastors lay an interdiction
“From sustenance, not barely from excesse:
“And to this Act is ioyn'd the proper end,
“That all to pray, the better may intend.
141
If one would cite Examples in this kind,The sacred Bookes abound with so great store:
That entring in, 'twere hard an end to find,
The Church obserues it now, and heretofore,
Though not so rightly as was done at first:
Compare all times, the latest still grow worst.
142
To fast, and yet runne on in doing ill,This fasting profits not the man that prayeth:
But workes of mercy who so doth fulfill,
Nor from the perfect rule of Iustice strayeth,
The widow, poore and fatherlesse defends;
Such fast, his prayers vp to heauen sends.
143
Of sundrie fasts the Scripture maketh mention,All commonly accompanyed with prayer:
So Watching serueth for the same intention,
Both, in themselues, things meere indiff'rent are.
Fasts, watchings, praying ioyned with deuotion,
Make way to heauen with a nimble motion.
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To fastings, some exceptions haue beene taken:The like of watchings may be verifi'de.
By watchfull theeues a purse oft-times is taken,
And many other mischieues done beside.
The letchers, and wine-bibbers watch whole nights,
With more excesse to follow vaine delights.
145
Then Watching (simply) is no pious deed.The watchings which our Lord so oft commends,
In liuely samples left for vs to read,
They serue, and were laid downe to better ends:
To rowze vs from our grosse securitie,
And cause vs on his comming cast our eye.
146
His comming will be sodaine like a thiefe,In dead of night, when men doe least suspect.
This apprehended with a firme beliefe,
We would no oportunitie neglect,
For feare he come vnwares, and find vs sleeping,
Then cast vs to the pit of endlesse weeping.
147
So were those foolish Virgins taken napping,Vnfurnisht when the Bridegroome entred in:
The gate once shut, in vaine they fell to rapping,
When 'twas too late, then they to crie begin.
For lack of watching well, they were excluded,
And euer after, all their hopes deluded.
148
Among much riches, many snares are found.First, those that doe possesse them by discent,
In pride, excesse, and riot oft abound,
Then lauishly too frequently they're spent.
And such as first acquire them (for most part)
Vse violence, or some deceitfull art.
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The wicked Steward, poore (it seemes) by birth,Liu'd brauely on the substance of his Master,
His time he spent in jollitie and mirth:
Found-out at last to be a lauish waster,
His subtle wit suggest to him a shift,
To helpe at need: though 'twere a knauish drift.
150
The great rich Glutton wallowing in his wealth,Costly array, and in his sumptuous fare:
He came not to them (that I read) by stealth,
Yet as he tooke them, they became a snare,
To traine his soule and body into Hell,
Because he had no care to vse them well.
151
'Twas not enough for him to fill his bellyWith food for health, his hunger to expell:
But dainties must be had, as pamp'ring gelly,
And powring in, till he begun to swell.
Wines of all sorts, full Bolls of sugred Sacco.
(Yet durst I sweare he neuer dranke Tabacco,
152
That smoake at those times was not in request,But for this doting age reseru'd in store:
Now 'tis an after-course at euery feast,
To some it may doe good, but hurt to more
Some fellowship is in't: for few or none,
Without a fellow drinke of it alone.
153
The Glutton wanted that good propertie,Which might haue made his other faults the lesse
But hee had rather see the poore man die,
Then feed him with the scraps of his excesse.
They be no niggards of their costly smoake,
It flies so thick, that some are readie choake.)
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To hoard-vp treasures in a Boothe, or Tent,And in a desart, where's no long abiding:
Where th' house by Theeues may easily be rent,
The owner shortly must be there-hence riding:
Bewrayes him for a mad man, or a foole,
In Bedlam well he may be put to schoole.
155
To hide much stuffe, or furniture, or cloth;Lay Brasse, or Tin, or Iron in the dust:
Where those will soone be eaten vp with moth,
These halfe consum'd with canker, and with rust:
Seemes not the part of him that's well aduiz'd,
But of such one, whom folly hath surpriz'd.
156
Remember him whose grounds brought such encrease,His houses would not serue to hold his store:
Then to his soule he vainly promis't peace,
And built his Barnes farre bigger then before:
But in that very right grim Death arrests him,
Of goods, and lands, and life at once deuests him.
157
Many such be that hunt for worldly wealth,Make it the chiefest comfort of their life:
Which shortly they must leaue, or lose by stealth,
By toyling gotten, kept with stirre and strife.
True treasure, worth the getting, they despise:
Some mist of darknesse surely dims their eyes.
158
“The Store-house of true treasures all indeed,“Is that where blessed Angels keepe the keyes:
“Where th' owner shall be sure to serue his need,
“Where safely 'tis laid vp out of theeues wayes:
“Our treasure lying there, our heart will thither?
“For that, and this, goe commonly together.
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Make choise, you worldly men, which likes you best,Of Masters twaine, to serue or t'one, or t'other:
You must resolue, and thereon set your rest,
To leaue the one, and cleaue vnto the other:
For God with Mammon will not take a part,
He will haue all, or no peece of your heart.
160
Meat, drinke, and clothes for which we daily prayBy name of Bread (as formerly is told)
Acquire, yet not with too much carke we may;
On Prouidence we chiefly must lay hold.
For he that giues vs life, will giue vs meate,
And clothes to keepe our corps from cold, and heate.
161
The birds sowe not, nor reape, nor keepe in store,Yet God prouides them food to serue their turnes:
If so for them, for you hee'll doe much more.
The grasse, which quickly in the Ouen burnes,
Is cloth'd so gaily while in field it growes,
That Solomon in state no brauer showes.
162
And why should men, whom God for sonnes doth take,Misdoubt the goodnesse of so kind a father?
Why should they feare least he will them forsake,
And not rest full assured of his fauour:
Sith herbs, and birds he in their kinds preserueth,
Both which to vs for vse, and pleasure serueth?
163
The way to heauen first we must seeke out,Desire and loue the things conducing thither:
For earthly things then need we make no doubt,
They shall be heaped on vs all together.
But Heathens onely scrape for things below,
Celestials they haue no lust to know.
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O heau'nly Preacher! Sermon most diuine!Like Sermon neuer preached was before:
Blest were your eares, and blessed were your eyne,
That heard and saw these things, and many more.
Great Kings and Prophets wisht to see, and heare them,
Yet onely by faiths eyes, could they come neere them.
165
The blessings on Mount Gerizim all ended,From Ebal woes and curses are denounced,
Against some men that would not be amended
With wondrous works, nor heauenly words pronounced
Eight wofull Woes he threatneth them withall,
Sinnes crying for them, on their heads to fall.
166
Woe to you Scribes and Pharisees, hypocrites:Most wilfully yee shut the gate of heauen,
Your selues will not come in, when Christ inuites:
And (like mad men, of reason cleane bereauen,
To fill vp full the measure of your sinne)
You hinder others that would enter in.
167
Here's Stubbornnesse and Malice met together,Two damned sinnes, too common 'mongst that crue:
So not with Christ, they runne they care not whither,
The prouerb in these men was proued true:
A dogge i'th' manger, though hee'll eate no hay,
The Oxe that would, by snarling driues away.
168
Woe to you rau'nous greedie Cormorants,The Widdowes houses closely yee deuoure:
Among such simple folke yee haue your hants,
Feed on the sat, and eate the finest flowre:
Pretending prayers for their soules saluation,
The greater therefore shall be your damnation.
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Woe to you Scribes that compasse Sea and Land,To win a Heathen man from Gentilisme:
And hauing brought him readie to your hand,
Instructed newly in your Iudaisme;
You make him wiser then he was before,
As wicked as your selues, and twofold more.
170
Some rags he keepes of old Idolatries,Wherein by heath'nish teachers he was trayn'd:
These, patching with your Iewish ceremonies,
A sweet religion (doubtlesse) he hath gayn'd.
With one sure knot, him to your selues yee tie,
To crosse and hinder Christianitie.
171
Here's the description of a Proselite,The new disciple of those boasting Iewes:
A worke of theirs proceeding most of spite,
Christs Doctrine to oppose, his Name abuse.
Woe to such damned Doctors, and their Schollers,
With all that in like practise are their followers,
172
Woe to you Scribes, yee foolish guides, and blind,Who teach a superstitious kind of swearing:
Instilling vaine precepts into the mind,
Which rightly pondred, are not worth the hearing.
You would be thought deepe Doctors of the Law,
Whereas your Doctrine is not worth a straw.
173
A man (say you) that by the Temple sweares,Or by the Altar: 'tis no sinne at all:
If by the Gold, or Gift: his sinne he beares.
A doctrine fond, and hypocriticall.
The Temple (fooles) its gold doth sanctifie,
So doth the Altar, gifts that on it lie.
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The Temple then, is greater then its gold;The Altar, better then the gift thereon:
Who sweares by either of them both (be bold)
He sweares by all therein, and thereupon.
As he that sweares by Heauen, Gods high Throne,
By him sweares also, not by it alone.
175
Woe to you Scribes, full of hypocrisie;(Which in this one point, grossely doth appeare)
You striue for things that of small moment bee,
As tithing Cummin, Mint, and such like geare:
For matters of great weight, you take no thought,
If to your profit they auaile not ought.
176
You labour not in iudgement to doe right,You pitie not the poore in his distresse,
Faith is not much esteemed in your sight:
You should haue ioyn'd these greater, with those lesse.
But hypocrites in trifles place deuotion,
For breach of those they stirre vp foule commotion.
177
What greater marke of grosse hypocrisie,Then washing out-sides of the cups, and platters,
Though fill'd within with cates for luxurie;
Drinkes for excesse, and such like filthy matters?
Blind Pharisee, first make the in-side cleane,
The out-side after that clense thou againe.
178
These hypocrites, all bent on superstitions,With Scripture-learning not well satisfi'de,
Ioyne thereunto an heape of their traditions,
To walke by Moses, and the Prophets side:
That helpes to further vertue they might seeme,
And taken so, be held in more esteeme.
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As that Seducer strictly charg'd his sonnes,(Seeming to doe the man of God a fauour)
In one selfe-tombe by him to lay his bones,
And made a shew of other kind behau'our:
It was (in truth) to doe himselfe a grace,
As one great Scholler notes vpon this place.
180
Iust so in following ages it fell out.When other graues were ript-vp, and defac't,
The bones on that base Altar burnt about:
That tombe wherein the man of God was plac't,
Remayn'd vntoucht: the bones in it, were spar'd:
Therein the bad man, with the good one shar'd.
181
The Pharisees, our Lords Disciples blame,Traditions of the Elders not respecting:
Not washing hands when to their meales they came,
And some like obseruations else neglecting.
But he reproues such holy-seeming rites,
And to Gods seruice seekes their hearts, and sprites.
182
These outward things doe not a man defile,What enters by the mouth, and serues for meate,
It stayes within the belly but awhile:
Ill thoughts that hold within the heart their seate,
From whence proceed theft, murthers, blasphemies,
These stayne men both in soules, and in their bodies.
183
Woe to all such as righteous seeme in showe,Like Tombes set forth in honour of the dead:
Bedeckt with gilded Puppets on a rowe,
With wreathes and crowners to adorne the head,
When all within is filth, and rotton bones.
False hypocrites, all of you are such ones.
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184
Woe to you, for your close dissimulation,Your false pretence of zeale, and pietie:
Your shadow of religious veneration
To Prophets, and their blessed memorie,
By building of their tombes, and monuments,
And trimming them with curious ornaments.
185
For murth'ring them, your fathers you betwit;These you condemne, your selues you iustifie:
You say, you would not haue partak't in it.
Yes sure, you passe them in impietie.
You brood of Vipers, thinke vpon it well:
How meane you to escape the pit of hell?
186
As did your fathers, so and worse, will yee.I'll send you Prophets for your admonition:
You'll scourge and kill them, 'cause they come from mee:
That all the righteous bloud (by iust permission)
Which from the first, vnto the last is shead,
May all together light vpon your head.
187
Ierusalem, that Citie so renown'd,The Glorie (once) of all the world beside:
Shall shortly be laid euen with the ground,
All ruinated for her childrens pride:
For killing Prophets, stoning of the iust,
Shee shall lye waste, and scatt'red in the dust.
188
Her children vnder couer of my wing,As Henns doe Chicken, so should I haue hid:
Yet they would not, but prowdly scorn'd the thing,
At length they will repent for what they did.
The time shall come (though long) when they will say,
(Turn'd once to me) Blest be that happy day.
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189
A happy day, and ioyfull to behold,To all that loue the comming of our Lord:
When both the flocks shall fall into one fold,
As sacred Writers often doe record.
When that Great Shepherd, owner of the sheepe,
From Woolues and Hirelings safely shall them keepe.
190
'Tis time this Shepherd set his helping hand,To seeke such wandring sheepe as goe astray:
To rule and shield them with his shepherds wand,
(For now to rau'nous beasts they be a prey.)
To cure some griefes where with they're so opprest,
That 'mong themselues they cannot liue in rest.
191
Aboue all beasts, and euery brutish creature,The Sheepe for sundrie reasons I commend:
Most harmelesse, and most gentle is his nature,
The pasture where he feedes, he most doth mend:
He yeilds vs food, and clothes for back, and bed,
Great profit we haue by him liue, and dead.
192
A simple beast, none else he doth offend,Not Fox-like craftie, others to deceaue,
Himselfe he knowes not well how to defend:
If to himselfe, the shepherd doe him leaue,
He keepes no Bounds, but strayes on euery Hill,
Where Woolfe or Curre that meets him, may him kill.
193
And albeit he be by kind a Ranger,Yet will he listen to his Keepers call:
But not endure the whistle of a stranger,
Regard his voyce, or follow him at all.
Poore sheepe! let none accompt it for a shame,
To be entitled by so good a name.
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194
Then with deepe iudgement doth the holy Writ,Compare Gods people to a flock of sheepe:
Th' Analogie betwixt them is so fit,
A man that is not drowsie, or a sleepe,
May reade and aptly make an application,
Without a glosse to helpe th' interpretation.
195
It's strange in this most gentle natur'd beast,If one of them doe happen to fall mad,
(As oft it doth) that runnes, and bites the rest,
No cure for such their biting can be had.
There's helpe for dogs that bite, when they be wood:
For mad sheepes biting, I know nothing good.
196
Some madnesse lately Christ his sheepe hath seaz'd,Th' one hunts and bites the other in such rage,
Their furie by no meanes can be appeaz'd,
The Pastors faile their furie to asswage.
A heauie case: when Woolues are cloy'd with biting,
To see one sheepe, against another fighting.
197
Great Shepherd, 'tis thy flock which thou hast bought,With things of higher price then purest gold:
Forsake them not, nor sell thou them for nought,
But fetch them home, and bring them to thy fold:
Ordayne some curing salue, or wholsome drench,
The fell infection of their bloud to stanch.
198
This wooluish humour out of them expell,In such whose nature is not wholly tainted;
That sheepe, like sheepe in meeknesse may excell,
And be no more with rau'nous beasts acquainted:
That all which to thy Fold doe appertaine,
May come to thee, and make one flock of twaine.
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Some sheepe thou hast, yet of another leare,That long haue strayd, and will come home in fine:
They haue beene often call'd, but would not heare,
Thou onely knowest which of them be thine.
Me thinkes I see one lett of their conuersion,
Yet on no Man, or State I cast aspersion.
200
De facto, or De jure I may erre,Faine would I learne, take sober satisfaction.
Somewhere I read, and some I heare auerre,
As if by rigour, and extreame coaction,
They were kept back from Christianitie,
If so, the greater is their miserie.
201
Into the Church they cannot get admission,Nor haue lauacre in the sacred Font,
But onely vpon this extreame condition,
Their wealth, and liuelihood must lye vpon't:
Their goods all to a groat, they must forsake
What others please to giue, that onely take.
202
The case seemes hard. (I thinke 'tis theirs aright.)Though all (compar'd to Christ) should be neglected,
Life, lands, and goods we must esteeme but light,
If keeping them, our faith must be reiected.
But here (for my part) I see no such cause,
If 'twere not for the rigour of the Lawes.
203
A woe was laid vpon their predecessors,(The first of eight, whereon I late insisted)
For hind'ring some that would haue beene possessors
Of heau'n; but that their entrance they resisted.
Their children now find some such opposition,
That stops into the Church their free admission.
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204
In this my speech, I would not be mistaken,The case (I know) a diff'rence doth admit.
The Scribes would haue Christs way to be forsaken,
And hindred men from entring into it.
All are inuited now into the way:
Yet tell me, why they should so dearely pay?
205
The Gentiles are not fully yet come in,Vntill that time, their Calling is deferr'd:
They'll come apace, when once they doe begin,
And loue the Truth at length, that long haue err'd.
All signes but that, are come to passe (some say)
Which before-runners of the latter day.
206
More lessons yet recorded doe I find,Which our great Doctor to his Schollers taught.
Rash iudgement is a weaknesse of the mind,
The practice of it, altogether naught.
“Prie not into the faults of other men,
“Least others doe the like to thee agen.
207
“A beame (most times) abideth in his owne,“That soonest spies a moat in's neighbours eye:
“The faults behind the back, are hardly knowne,
“In that end of the Wallet ours doelye.
Each man first mend himselfe ere he beginne,
To check another rashly for his sinne.
208
Things that be holy, giue not vnto Dogs,To men prophane, that be of currish kind:
Nor cast your rich pearles vnto filthy Hogs,
To men in shape, but of a beastly mind.
You get no thankes of them, nor will they mend:
But scorne your Lore, and raile at you in th' end.
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209
Two wayes there be, wherein men vse to walke,Two places whereunto those wayes doe leade:
The one is narrow, rough, and hard to stalke,
The other broad, faire, smooth, and soft to treade.
Few walke in that, yet tends it vnto blisse:
The later leades to hell, most run in this.
210
Good fellowes haue a by-word in their lips,Goe where yee will, to Heauen or to Hell,
Still companie is good. The Deuill skips
At such fine jests: the saying likes him well.
I rather hold, as I haue learned heere,
Where fewest be, there is the better cheere.
211
He warneth vs, false prophets to beware,A sort of men not lightly to be knowne:
Some notes he giues to finde out who they are,
They take a shape vpon them, not their owne.
By outward shew, you thinke them to be sheepe,
Their wooluish nature inwardly they keepe.
212
As fruit declares the vertue of the tree,Whereby men iudge it either good, or bad:
So by their workes, these men proue what they bee,
A better proofe then that, cannot be had.
Their fruits are wicked doctrines, vices store,
Of teachers such as these, were neuer more.
213
Like one that builds his house vpon the sand,When raine, and stormes, and tempests on it beat;
Foundation being weake, it cannot stand,
But downe it falls, the fall thereof is great:
So's he that heares the Word, and thereof talketh,
Yet as the same commands him, neuer walketh.
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But he that heares, learnes, and thereafter liues,Is like a man that builds vpon a Rock:
Let stormes and tempests rage, it neuer giues,
But still vnmou'd abides the hardest shock.
Wise builders thus, from foolish we discerne:
And doers, from those that doe nought but learne.
215
Of hearers, sundrie diff'rent sorts there bee:Some onely take the sound in at the eare,
The heart doth neuer thereunto agree,
The Deuill takes the seed that's sowen there.
And this is it which on the wayes side fell:
To heare nothing at all, would doe as well.
216
Some (little better) heare and vnderstand,And cheerfully true doctrine doe embrace:
But lacking root, when troubles are at hand,
They fall away, and dare not shew their face.
“Prosperitie gets friends (such as they bee)
“True friendship's tri'de best in aduersitie.
217
In some (and sure that number is not small)The care of wealth, and other worldly things,
So choakes the fruit, it thriueth not at all,
The Thornes together with the Seede vp-springs:
By all these meanes, much seed is shed in vaine,
The Sower loseth labour, and his graine.
218
Good seed, when in good ground it haps to fall,To th' husband-man yeilds wonderfull encrease:
It thriues apace, yet not alike with all,
Those thirtie, sixtie those, an hundred these
For one doe make returne, as God doth blesse,
Ones glorie shall be great, one others lesse.
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A fruitfull field, when seed therein is cast,The ground and graine both, being good and pure:
How is it that it doth not alwayes last,
And perfect in its prime estate endure?
The reason of this change, faine would I learne,
For how it comes, I cannot yet discerne.
202
Whilst Doctors of the Church securely sleepe,The Deuill sowes his Tares among the Wheat:
Good watch therefore the Pastors ought to keepe,
For if these weedes, once root and moring get,
They'll not be weeded cleanly from the graine,
But 'mong it till the haruest must remaine.
221
Such is the meaning of that fishing Net,Wherein were catched fish of euery kind:
The fisher-men all vp on shore doe get,
Not leauing any, good nor bad behind.
The best then into vessells doe they lay,
The bad they set aside, and cast away.
222
The Church (which is Gods Kingdome here on earth,Whereof great things in holy Writ are told)
As is a mustard seed, small in her birth,
So shee: yet growing vp, and waxing old,
'Tis strange to see her wonderfull encrease,
In greatnesse, glorie, riches, state and peace.
223
By three short pithy parables beside,The vertue, worth, and value of his Word
He represents: it cannot be deny'de,
But each of them instruction doth afford.
For, things whose vse and worth be knowne aright,
Are more esteem'd, and held with more delight.
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224
Good leauen worketh in a heape of meale,And makes it sau'rie bread to strength the heart:
So sound and sau'rie doctrine taught with zeale,
Soule-feeding viands doth to man impart.
But Pharisaicall leauen is so ill,
A little of it, all the lump doth spill.
225
As treasure closely hid within the ground,Or Orient pearles of price inestimable:
When once a thriftie Merchant hath them found,
And knowes them to be things vnvaluable:
Sells all he hath eu'n to the vtmost mite,
And in those iewels gets himselfe a right.
226
The value of this pearle vnvaluable,Was neuer better knowne then in these dayes:
Neuer so much proclaym'd incomparable,
Neuer in any age found greater prayse.
Yet presse vs with our wordly wealth to buy it,
Wee'll rather keepe those trifles, and denie it.
227
Like that young man who vaunts himselfe too boldly,That all the Law he carefully had kept:
Toucht in his goods, tooke that receipt so coldly,
As hanging downe his head, aside he stept.
See, too much loue of riches is a let,
That th' Owners vp to heauen hardly get.
228
Our trading is not (chiefly) for that coast,Where this rich pearle, and treasure's to be got:
Some feare with windes, and tempests to be tost,
Some find the way too cold, and some too hot.
Best things indeed are hard'st to be obtayn'd,
Toyes little worth with lesse adoe are gayn'd.
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When all these heau'nly Doctrines he had ended,He turn'd him home to preach among his kinred,
But these men at his person were offended:
(Though hearing him; they stood amaz'd, and wondred)
They twit him with his parentage, and breeding,
And muz'd from whence his learning had proceeding.
230
Such was their wilfull incredulitie,He had no long abiding in that place:
They scorn'd him for his great humilitie,
Requit his loue and labour with disgrace.
The old saw touching Prophets, held in him,
The neerer home, the further from esteem.
231
The fleshly sonnes of blessed Abraham,Though therein they had some preheminence:
Yet were not they made blessed by the same,
No more were Christ his kin, who tooke offence
At him, and at his Doctrine most diuine,
Whereat through vnbeliefe they did repine.
232
When he began his miracles and teaching,And chose the twelue, whom he Apostles nam'd,
Who after might succeed him by their preaching
His kinsmen hearing it, were not asham'd
To wish him bound, as if he had beene mad,
When with his presence all men else were glad.
233
Men linkt to him in sp'rituall alliance,Apostles and Disciples, with some other
Who heard him gladly, put in him affiance,
Those he esteem'd his brethren, and his mother.
What comfort to all Christians should this bee,
To hold with Christ so neere affinitie?
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Though his Disciples long had heard him preaching,And might by him haue learn'd humilitie:
It seemes yet they had need of further teaching
To keepe them from ambitious primacie.
They aske him, who in heau'n shall be the great'st?
He wills them suit themselues vnto the least.
235
Then for example sets a little childAmid them all, and bids them looke on him:
As he is, so be you meeke, humble, mild,
By these three steps to heauen must you clim.
This is the readie way to bring you thither,
And straying hence, you walke you know not whither.
236
To Princes, and the ciuill Magistrate,Gods deputies; dominion doth pertaine:
You may not their example imitate,
Your office is to teach, and not to reigne.
The great'st 'mong you, let him be as the least:
And he that's chiefe, doe seruice to the rest.
237
You call me Master, therein yee say true,I am content to wash and wipe your feet.
Doe each to other, as I did to you,
By my example that you learne, it's meet.
The seruant who takes scorne his Lord to follow,
His heart vnto his Master is but hollow.
238
To come to God, 'tis best begin by time,Each man when he is called, must attend:
Yet not presume himselfe to be the prime,
Or that the Lord, his wages ought to mend.
Nor enuie others of a later calling,
But looke well to himselfe, for feare of falling.
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That labourer which worketh but one howre,Call'd to the Vineyard when the daye's neere spent:
His hire may hap to be as good, and more
Then some, which thither in the morning went.
The first, be last: the last, somewhiles be first:
And of such as be call'd, some may be curst.
240
And other Scripture fully proues the same.The storie of that royall marriage feast,
Where euery sort of people called, came:
One was excluded like a sawcie ghest.
A maxim laid, that 'mong men call'd, of those
The Lord some few, as pleaseth him, doth chose.
241
Some being called to this sumptuous feast,Come not at all, though louingly requested:
The number of such men is not the least,
They haue excuses formally digested.
Their worldly bus'nesse pleades excuse for some,
But wiued men say flat, they cannot come.
242
The Isra'lites with Manna long were fed,Whereof their children afterwards did boast
They laboured for body-filling bread,
(And so 'tis now the practise of the most)
They had the shadow: Christ at length doth bring
That which by it was meant, the very thing.
243
Here's the true bread of life that came from heauen,The man that eates thereof, shall neuer die:
Here must be ioyn'd no mixture of old Leauen,
The fruits of malice, and impietie.
Who comes to him and in him doth beleeue,
Nor thirst, nor hunger euer shall him grieue.
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What kind of food is this, that euer lasteth?A Tree of life like that in Paradise?
As th' widowes oile and meale that neuer wasteth?
No meate like it, nor of so high a price.
The Iewes desired of our Lord that food,
Ere they the nature of it vnderstood.
245
Their sense was like the Womans at the Well,Grosse Capernaites, thought on their belly-cheare
For when they fail'd of that, away they fell,
Of sp'rituall eating, had no lust to heare.
Because they ate the loaues, and had their fill,
They followed, looking for such feeding still.
246
Why carke yee for the meat that soone doth perish,That serues the turne but whil'st it is in chewing?
Seeke that, which had the hungrie soule doth cherish,
The eater with spirituall grace endewing.
This is the food (saith he) which I will giue
To euery one that doth on me belieue.
247
My Flesh and Bloud are meat and drinke indeed,Who eateth not thereof, must die for euer.
But he that faithfully thereon doth feed,
Dwells so in me, that no thing shall vs seuer.
I dwell likewise in him, and as I liue,
So life eternall to him will I giue.
248
Here's a true feast, not parabolicall,Deuiz'd to shadow out another thing:
A feast indeed super-celestiall,
Made for all commers by an heauenly King.
Beleeue and thou hast eaten, saith one Father:
From Christs owne wordes, that sentence he might gather.
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Come all that vnder heauie burthens groane,The weight whereof you are not able beare:
I'll take them from your shoulders on my owne,
Come rest your selues with me, and doe not feare.
Beleeue, and liue: I came not to condemne
But those, who offred grace prowdly contemne.
250
He had himselfe a speciall kind of meate,To worke and doe his heauenly Fathers will:
So, by beleeuing truly, we doe eate,
There is no feeding else, the soule to fill.
To eate, beleeue, and come to him expresse
Here, one selfe thing; and neither more, nor lesse.
251
The Sacrament was not yet instituted,No Sacramentall bread is mention'd here,
The wordes of this place after be transmuted:
Yet all which at that time beleeuers were,
Did eate and feede on him to soules saluation,
Vneating vnbeleeuers found damnation.
252
This Doctrine of all others most diuine,Th' Epitome of th' Euangelike writ:
At preaching caused many to repine,
To leaue their Lord, and take offence at it.
Th' Apostles, by their mouth who for them spake,
Confession of their faith more cleerly make.
253
They knowledge him that Christ, the Sonne aloneOf God; the true God, and the euer-liuing:
Another Lord or Sauiour they knew none,
From him they hope for helpe through their beleeuing:
Forsaking Lords, and Masters all beside,
Consent with him for euer to abide.
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Here, gentle Muse, repose thy selfe awhile,A sweeter place of rest thou canst not find:
Let thought of this, all other thoughts beguile,
And make thee apter for the taske behind:
That singing on a Theame so farre aboue thee,
Good men for thy endeuour may approue thee.
The end of the fift Classis.
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