The works of Sir William Mure of Rowallan :: :: University of Virginia Library

but a masse of animated slime,
A cloud of dust, tos'd by vncertaine breath,
A wormeling weake, soone to stoupe downe to death,)
Durst bee so bold, his pow'r as to enlarge;
And

2 Command, Levit. 26. 2. Psal. 97. 7.

(proudly vilipending God's discharge)
A frantick freedome to himselfe durst take,
An Image for religious vse to make.

It is strange that mā should call the worke of their owne hands.

And now I can not halfe enough admire,
How fondlings (

Levit. 10. 1.

daring offer vncouth fire)
The naughtie issue of a noysome seed.

Agnus Dei and Crucifixus, Christ his proper stiles, and ascribe such virtue as flows from Christ his person to them, and trust and leave and giue religious worship to thē, and yet plead to passe free of Idolatrie.

Like errour yet should to lyke madnesse lead,
Christ of his honour due induc't to reaue
Vnto their owne inventions, it to giue
A peece of abject waxe, clos'd in a clout,
For God's lamb, blushing not to beare about:
Nor (sense distracted) Christ's owne proper stile,

Agnus Dei, is as much as the lambe of God.

The Crucifixe, forbearing to defile,

Crucifixus, as Christ nailed on the Crosse.

It attributing to their Christs of drosse,
(A man's faind shape, fix'd on a fancied crosse)

202

With honours, stiles, and titles, not a few,
To crucified Christ Jesus, only due.

1 Cor. 2. 2.

Paule no Crucifixe besids was knowne,

God's Spirit calleth Christ himselfe the crucifixe, and nothing else.

Saue Christ.

Mat. 16. 16.

Sonne of the living God alone:
This crucifixe of His, our

Isa. 40. 9.

God, our

Iohn 20. 28. Isa. 43. 11.

Lord,
By all should be obey'd, serv'd, lov'd, ador'd.
Our harts for Him, whose heart for vs did bleed,
A rowme should bee to rest in, and reside.

Hee should our glorie,

Gal. 6. 14. 2 Cor. 10. 17.

our rejoycing bee,
Wee

2 Cor. 4. 11. Ibid. 5. 16.

liue to Him, who chusd for vs to die.
His image in our lyfe we all should beare,
Walking as Hee,

Philip 2. 15.

pure, innocent, sincere,
Our

Gal. 5. 14.

flesh, our soule affections mortifying
Heere, to be His for ay,

Mat. 16. 24.

our selues denying.

Gal. 6. 14.

to the world, as crucified to sinne
Readie

Mat. 19. 27. Mark 10. 28. Luke 18. 28.

for Him, with each thing els to twinne
Wee labour should, while heere wee borrow breath,
In bleeding hearts

2 Cor. 4. 10.

to beare about his death.

To this intent, in pure Truth's sacred booke,

No right nor lawfull resemblance of Christ crucified but such as Himselfe hath made.

Our dayly task should bee on Him to looke;
To

Iohn 5. 39. Isa. 8. 20.

search the Scripturs, which of Him record,
And crucified before our eyes afford.

We should those holy ordinances haunt,
His Sacraments, means which Himselfe did grant,
And Registred left in His latter will,
His death to keepe in fresh remembrance still:
And with a longing soule and listening eare,
The Gospell's joyfull tidings bent to heare,
Such wee should bee,

1 Cor. 2. 2.

as knowledge all hold vaine
Saue Christ to know, and for our sinnes Him slaine.

Thus

Gal. 3. 1.

Paul him suffering to all eyes exposd,
Which

2 Cor. 4. 3. 4.

misbeliefe and ignorance not clos'd,
Thus may wee all Him by faith's piercing eye

In God's Word and ordinances Christ may be seene as in a mirrour.

In Glasse of his owne institutions see;
Thus bee preseru'd from following Christ-lings vaine
Shewd in the juggling trickes of wits prophane,

203

Which Numbers lead astray; amongst which crew
No doubt but chosen soules are not a few;
To whom cleare eyes God once to see will giue,
As others, who did in like error liue,
That meanes none els, Christ's knowledge can afford,
But such, himselfe hath stablisht in his word.

Thou knowst (sweete Christ) the pitifull respect,
Those simple soules I beare which thee affect,
And faine would find thee, but astray are ledde,
With vaine inventions in man's fancie bredde,
Who searching thee, cast in a curious mold
Of baser mettle, or of purest gold,
Worship to thee, vnwarranted allow,
And basely to a lying idole bow,
Intending thus to impetrat thy peace
Doe loade themselues with sin, thee with disgrace

With pittie mov'd, with indignation just,
To such, a better pourtrate wish I must;
Which to draw foorth, Lord furnish me with airt,
Bee thou my Patrone, who my patterne art;
My hand, my pinsell, let thy Spirit guide,
That (all humane respects farre laide aside)
Free from presumption curiously to trace
Each subtile line of thy Immortall face.
Thee shaddowing foorth, my draughts may not debord
From sacred mirror of thy sauing word.

Teach Thou my straines to flie no other flight,
Still leade mee with the Lanterne of thy light,
That with thy loue enflam'd, I may with feare,
Thee in that Glorious mirror still admire:
Where, to our measure, Thee abridg't we haue,
Of Thee at least sufficient truth to saue.
Yet so that what thou to reueale hast dain'd,
A part can bee but of that part attain'd

204

Which as Man's Soule thy Spirit doth empire,
Some more, some lesse, none fully can acquire:
The soberest measure, euen the least of all
If thou vouchsafe, Lord serue my purpose shall.

205

Man's prime felicitie and soveraigne blisse,

1. Man's happinesse stands in his cōmunion with GOD.

His onely chiefest good, which most doe misse,
By combination of eternall bands,
In his Communion with his Maker stands.

This Vnion first spirituall must bee found:

2. This communion in this world is Spirituall only.

The Soule our better halfe to God bee bound,
To him conjoynd, before our Bodie's loade
Can bee admitted to his blest aboade.

This band to make, of God the knowledge true

3. The way to make it vp & keepe it the right knowledge of God.

So needfull is, to man ere sinne hee knewe,
That life it was his God to know aright:
Now life eternall is, since put to flight

Ihon 17. 3.

By disobedience, truly God to knowe,
And Christ his Sonne, the source whence life doth flowe.
God's Rebell

1 Pet. 5. 8.

Sathan, man's malicious foe,
Debard from grace, since first by pride brought low;

Sathan therefore hath ever labored to mar man's knowledge of God that he might marre man's communion with God

Depriud of happinesse,

Apoc. 12. 9. Jude 5. 6.

exild from Heaven,
Hopelesse to be restor'd, to darkenesse driven,
In malice set, by subtiltie and slight
Man's happinesse to marre with all his might,
Him from his God, and Soveraigne good to part,
Striues, of his God the knowledge to pervert.

In man (his

Gen. 1. 26.

Maker's image) God infus'd

Man at his first makeing had sufficient knowledge of God given him by meanes appointed of God to moue him to keepe cōmunion with his Maker.

A light too glorious to haue beene abus'd,
A

Rom. 1. 19.

Heavenly knowledge (forefault by his fall)
Both of himselfe and things created all;
In which faire volume Man might dayly looke,
And exercise his witts, as in a Booke,

206

Which him to reade, to studie did invite,
God's boundlesse pow'r, his wisdome infinite.

The

Gen. 3. 5.

Serpent offring to augment this light,

But Satan by an vnlawfull meane offering to augment his knowledge bereft him of the benefite of that which he had.

By greater knowledge to vnsile His sight;
(For yet his eyes had still beene closde to ill,
No wicked thoughts perverted had his will);
Did vnawarres thus worke his ouerthrow,
Sinne making him at once commit and know.

Thus not alone by treason did seclude
Himselfe from grace, lost God, his chiefest good,

Rom. 5. 12.

But guiltie made his offspring by his fall,
Which puld in him the fruit which poysond all:
Thus (Errour ruling Reason's sacred raigne)
False Gods, Imaginarie Good did faine
Iustly of skill, of will, of strength denude,
To know, loue, follow, what was truely good.

But O the bountie! O the boundles loue

God after the fall brake vp the light of the restoring and saving knowledge of Christ in the promise of the incarnation of his word and wisdome.

Of God, whom mercie no desert did move,
Hee of his goodnesse willing to reclaime
Those Rebells, objects vile of wrath and shame,
Did with himselfe determine to bringe backe,
And His, wretcht Man, by double title, make,
Restoring him to more since his offence,
Than he enjoyd in state of innocence:
So bound himselfe by promise to this end

Gen. 3. 15.

A Woman's Sonne vnto the world to send,
A Man in Wisdome, Majestie and Might,
Equall with God, to frustrate Sathan's slight:
The Serpent's heade to breake, his works destroy,
Lost happynesse that man might re-enjoy.

1 Ioh. 3. 8.

The father of deceitt, That lyar bold,

But Sathan stroue by misbeliefe to debarre man from seeing this light.

Now blinded Man in darknesse striues to hold,
And, with his owne prevailing did pervert,

Iohn 8. 44.

And harden cursed Cain's cruell heart,

Gen. 4.

And such as hee, his misbeliving seede,
God's faithfull word and promise to disside.

207

To help man's weaknesse, God in offerings shew

God appointed sacrifices and oblations as spectacles to helpe man's dimme sight to see Christ the Lambe slaine from the beginning of the world.

His holy Lambe set foorth to publicke viewe,
Him outward figures shadowing beneath:
To manifest the vertue of his death.

The Devill of all their types the trueths did hide:

But Sathan stroue to make men gaze on the speotacles only, and not looke through them to Christ.

Man made vpon the outward worke abide:
To set all labor'd (whom his sugred hooke,
To swallow over he could moue to looke),
Beyond the signes to their appointments end,
That so for trueths men might on shads depend.

God yet this mysterie to make more plaine,

After the flood God made it yet more manifest that his Sonne should be a man incarnat by apparitions, and personall types.

His Sonne for Man's redemption to bee slaine
More clearly in the flesh to manifest,
Good hopes to Man did giue, on which to rest,
To

Gen. 19. and 32. 24.

mortall eyes presenting now and than,
The World's Redeemer in the shape of man.

Iosh. 5. 13.

Now Sathan seeing hee did moyen lacke,

But Sathan stroue to destroy this light by inuention of images in Sem's possteritie where the visible kirk was.

Christ's comming in man's Nature to keepe backe,
New slights assayde, and so his purpose wrought,
That he, in Heber's house, (Sem's offspring) brought

Compare Gen. 31. 30. with the 34 & 53 verses of that cap. Nixt Iosh. 24. 2. and 14. 15. Last Ezek. 20 from the 5th to the Ioth, and cap. 23. 3, 14, 19, 21, 27.

Imagerie of mettell, wood, and stone,
Perswading those the safest means alone
God's knowledge both to haue and keepe acquird,
Man's ouerthrow thus craftily conspir'd;
Wonne to giue way thus to inventions vaine
Abraham's stocke idolatrie did staine.
From

Gen. 12. 4.

this contagious crew which thus did fall,

God called foorth Abraham frō the societie of Image worshipers.

The

Rom. 4. 11.

father of the faithfull God did call,
And (separat from their societie,)
His Church did stablish in his familie.

Ezek. 20. 7. 8.

Sathan's arts, by Egypt's foule infection,

But Sathan so farre preuailed with the world by this bewiching device that everie age almost he ensnared by imagerie the people of God, Abrahās offspring, till the captiuitie of Babylon.

Here yet ensued anone a new defection,
Till God brought foorth his people, did his law
By his owne finger on two tables drawe,
Midst flames promulgate; that no liuing soule
His will presume should after to controule;

208

Yet base imagerie, in such a sort,
Corrupted man's conceat did so transport,
That

Iudg. 8. 33. Ibid. 3. 7. and 10. 13. Deut. 32. 15. Ier. 2. 13. &ct.

euerie age almost, afresh they fell,
Though plagued for this sinne did thus rebell,
And on this fancie never ceasde to dotte,
Till God made even with their deserts their lotte.
Them (after heauy stroakes of his disdaine,)
Delyuering to proud Tyrants to detaine
In fearefull bondage, slauerie worse than death,
In

2 King 24. 15. 2 Chron. 36. 17. Ester 2. 6.

Babell 'mongst idolaters to breath.

Hence Iewes (wee reade) did neuer image make,
Loue, beare about, their God for such forsake,
But as they did of the Messiah heare,
Did to the ancient Prophecies giue eare.

Yet Sathan's thoughts on evill ever fixd,

When God had banished images out of his church, Sathan labored still to make man misconceiue the promised Messias so to mar the true knowledge of Him.

Not ceassing his intent to follow, mixd
With God's pure Truth traditions, not a few,
Which lasted till our Lord did all make new;
And 'mongst God's people, and peculiar race,
For outward idols finding now no place,
Wholly his slight extending, did neglect
No meanes in minds an idole to erect:
Of many, whom his subtiltie did make
God's oracles, the Prophecies mistake,
To dreame that Christ should bee an earthly king,
To earthlings earthly dignities to bring,
Their Eyes

Mat. 13. 15. Isa. 6. 10.

lockt vp, giuen ov'r to Vanitie,
God's true spirituall meaning

2 Cor. 4. 3. 4.

blynd to see,
That Saducees secure, who nought did care,
But things for present life, which vsefull were,
Soules Immortalitie, the general doome,
The

Acts 23. 8. Mat. 22. 23.

bodies rising fables durst presume
Of cheieffe accompt, of speciall respect,
Became with men, tho Atheists in effect.

Thus

Act. 23. 6. 7.

Superstitious Pharysies Prophane
And Godlesse Saducees, (Religion's staine)

209

Did almost all the Iewish Church devide,
(The Blinde giuen ouer to the Blinde to guide,)
Till God in end, Man pittying thus misled,

At last Christ came himselfe that all might gett the right knowledge of Himselfe.

Sent in the flesh his Christ the plea to redde,
His mourning Saints to cheare these broils among,
Which did for Israel's consolation long.

Thus Man to God, earth to conceale to Heaven,
In

Eph. 1. 10. Gal. 4. 4.

time's full terme, by Him the Sonne was giuen,
Hee to the world, did to this onely end,
The expresse

Gal. 1. 15.

Image of his Person send,
In whom the

Heb. 1. 3.

brightnesse of His Glory shind,
Immortal God in mortall shape enshrind,

Isa. 9. 6; Act. 20. 28.

True God,

Io. 1-14; Heb. 2. 14.

true Man, a

1 Tim. 2. 5; Heb. 9. 15.

Mediator
To God his Soueraine good, Man to vnite
In

Phil. 2. 7.

man's base shape, God thus made manifest,
The

Io. 1. 14.

Word made flesh, to grace man repossest,
God's wisdome infinit, His

1 Io. 4. 9.

Loue sincere,
Thus in the

1 Tim. 2. 5.

Man CHRIST IESVS did appeare.
His Trueth vncomprehensible was than
In Him made sensible to shallow man,
Who saw in Him the Rays of Heavenly light,
The viue character of His paterne bright,

Χαρακτηρ της υποστασεως σαυτου.

Which did not in His outward featurs shine,
But in his doctrine, life and works divine:

Heb. 1. 3.

Which did all eyes in admiration draw,
That who the Sonne, the Father also saw.

Ioh. 14. 9.

Gainst this restoring of God's knowledge true,

But Sathan stroue that man should looke onely on his bodily shap and not looke through the Vaile to his godhead dweling in the man Christ.

Man to his God, in malice Sathan flew,
And boldly dares renew the auncient warre,
With envy swolne, this glorious worke to marre;
He streight did stoppe Man's vnattentiue eare,
That man should not His heavenly doctrine heare.
With foggie mists, with sinne's thick clouds He blinds,

2 Cor. 4. 4. Mat. 13. 55. Mark 6. 3.

The mirror darke of world-distracted minds,
That they no further than his outside pierce,
The glorious beames His Godhead did disperse,

210

In all his actions dazling so their sight,
That with weake eyes they might no view this light;
But Him disvaluing, Them who dearely lov'd,
Nor with His life, not works, nor wonders mov'd;

Iohn 10. 38.

They onely pore vpon His outward frame,
Who in a seruant's shape most meanly came,

Philip. 2. 7.

Cladde with our Nature's imperfections fraile,
Inwrapt (as seem'd) in sinfull fleshe's vaile,

Rom. 8. 3.

Whom viewing with the cloudie eyes of sense,
No wonder that the world conceiud offence,
That Hee who came the world to saue alone,
Thus to the world did proue a Stumbling Stone.

Rom. 9. 33. Isa. 8. 14.

Thus did the Iews, thus Turks, thus Heathens fall.
Thus Saracens, thus Machometans all,
Rejecting Christ cause man's basse shape He bare,
Ly taken in the craftie hunter's snaire.

But Christ who came, lost mankind to reclame,
Least this humilitie should marre his ayme,
God in himselfe invisible to show,
And manifest to Earthlings heere below,
That Essence Infinit, Omnipotent,
Most Good, most Glorious, most Excellent,
Did wonderfully in His Heavenly brest,
(Tho never but in motion) ever rest,
Hee, his Apostles, Messingers divine,

To remed this error, Christ remoueth his bodily presence & causeth write His Natures, Offices, Wordes, Workes, life, death, and all that serued to salvation.

Pen-men, in whom pure Trueth vnstain'd did shine,
Inspyrd, as Hee did by His Spreit endite,
His birth, lyfe, death and testament to write,
So that (tho Atheists this wovne coate would rend,
God's Word by heavenly inspiration pend,)
What These, what His Evangelists record,
Sweet straines, in sweetest harmony accord;
Which holy ditements as a mirrour meete,
Loynd with the Prophesies in Him compleet,
Might serue His Glorious Image to present,
To such as sought Him with a pure intent,

211

To make Him truely to salvation knowne,
To all that loue Him, ev'n to all His owne.

In These His Pen-men whose skild pencill drew,

Onely the outward shape & lineaments of His face and bodie, He will haue conceilld and not written in scriptur.

Not His adulterat, but his pourtrait true,
In mirror of the Scriptures He imprents,
Vntouched to leave His outward Lineaments,
His bodies frame, the featurs of His face
To Him but common with fraile Adam's race,
Giues charge his person, properties to paint
The world with His life, doctrine, death, acquaint,
His Nature's offices, His wonders wrought,
His suffrings, sayings; not omitting ought
That to His praise, Man's profite might redound
In all whats needefull to Saluation found,
Which might our Faith confirme, our Loue inflame,
Or paterne proue to which our Life to frame.

And this our Lord did wiselie: for the sight,
Of man's base shape, in Him, but dim'd the light
Of God's perfection, and did onely show,
The fraile infirmities from flesh that flow.

And what of These, could the record haue wrought?

The bodily sight of the lineaments of our Lord his face and bodie was a stumbling block to many that saw him: the rehearsall whereof in Scripture hee thought not expedient.

What good His bodie's just proportion brought,
Since, face to face injoyd, His living sight,
As heere he did present an earthly wight,
So little helpt the world in Him to view,
Of God Invisible The Image true?

At These the world did stumble: These espyde
With nature's twilight, millions made to slide.

These were the barke, through which (with pleasing strife,)
Illightned eyes did view the Tree of life:
These were the Caske, which peirc'd, sweet balme did yeeld
That to an angrie God wretcht man conceild.

These were the vaile the Godhead's beames did hide,
In Him did dwell and bodily abide,

Coloss. 2. 9.

212

Which cloud to peirce, this Sunne which did withhold,
Did all behooue, who view His Godhead would.

These but the superfice, which cover did
The richer substance of the Treasures hidde
Of knowledge deepe, of wisedome most profound,
Of vnseene graces, which in Him were found.

Thus what of Christ was set to outward sight

Christ's bodily shape did not show what a one Hee was, much lesse is the faind shaddow of that shape, fitt to show to vs what a one he either was or is.

(While seene on Earth of Heaven to make vs right)
His bodie's shape, His lineaments of face,
The featurs choice, which Him did chieflie grace,
Him to point foorth were equall in no sort,
And what a one Hee was, to show came short:

Againe, of what the Eye a-lyfe espyde,
A lifelesse picture can no be denyed
Yet short to come: for Painters doe not ayme
The soule of Him, whose shape the hand doth frame
To set in sight: They striue alone to leaue
His Bodie's figure, whom they paint or graue,
And that but for the present day or houre
They did the Paterne see, but having pow'r,
Time, wrinkled age still hastning by degrees,
Their arte to mock, which mock mistaken Eyes.

But these viue draughts whose Heavenly luster shine,

The Scripture onely is a fitt mirror wherein we may gett a right sight of Iesus, and of what-soever is to bee knowne of him for confort and salvation.

By arte most exquisite, in write divine
Not superficially his shape doe show,
But solidly make vs our Saviour know;
Not as our Image, but as God's He bare,
In our fraile Nature, Man as men wee are;
Not in one Nature, but in both vnite,
God-man conjoynd, a Sauiour compleet,
Not in one act, one case, or one estate,
But from his birth, even to His life's last date,
From his descending to Earth's lower parts,
The Virgin's wombe, this mirror bright imparts
Him fully, till He suffering did ascend,
At God's right hand to raigne, world without end.

213

If Christ's true pourtrait truely then to see,

He must therefore verse himselfe in Scripture who desires to see Christ and not to be deluded with conceats of a false Christ.

Thou longst, the Scripture must thy mirror bee,
The Spirit (heere) thy Lord, then yeeres more old,
What one He should bee, ere Hee came, foretold,
And, ere humanitie did Him invest,
His purtrait wonderfully (heere) exprest,
For vs not onely serving on the stage,
But all the Elect, since the world's first age.
The auncient Church did all in substance see,
Know, loue, beleeve, enjoy, of Him what wee.

Heere, as the Spirit in this mirror cleare,
Him singled foorth, His sight, by faith sinceere,
Did patriarchs all and Prophets so enflame,

Iohn 8. 56.

That in His day they joyd before Hee came.

Loe! heere the Iewish Church by Moses' Law

In the old Testamēt you shall see Christ described as the Faithfull before His comeing saw him.

Conveend, His suffrings in some measure saw,
Him slaine for sinne, though dimly to their view
The torchlight of their Sacrifices shew:
On Him they weakly, yet with pleasure deepe,
Through lattices of Typs, and figures, peepe,
And (as they may) behold, from this dark cloud,
The

Mal. 4. 2.

Sonne of righteousnesse Himselfe vnshrowd,
That

Ioh. 1. 29. Apocal. 13. 8.

Lambe of God, that taks away sinne's staine,
Ere world was made, who for the world was slaine,
Feeding on Him their souls, as wee, by faith
Thus to bee fred with vs, from endlesse wrath;
Both

1 Cor. 10. 3.

by one cuppe, by one spirituall foode
Refresh'd, both sav'd by vertue of His blood.

To see this ladder was to

Gen. 28. 12.

Iacob given,
From Earth's low centre, reaching highest Heaven,
Till

Gen. 49. 10.

Shilo came who cleerly did impart,
The Scepter should from Iudah neuer part,

Iob 19. 25.

Iob liu'd perswaded, while most deeply grieu'd,
That for his safetie his Redeemer liu'd.

214

This Prince of peace, this counseller most wise,

Isa. 9. 6.

The Father euerlasting, Blessed thrise,
A Child of wounder, euen the GOD of might,
Israel's Glorie, and the Gentile's light,

Luke 2. 32.

Esay foretold (a

Zach. 3. 8. Isa. 11. 1.

branch of peerelesse worth,)
From Iesses stemme, shall in the Flesh sprout forth,
A King on whom the gouernement shall stay,
Of all the world who shall the Scepter sway,
A pow'rfull Prophet, by the Lord anointed,
Good tydinges to the meeke to preach appointed,
Who shall bind vp, not breake the bruised reed,

Ibid. 42. 3.

The weakely smoaking flaxe not quenche, but feed.

See the 53 cap. which is full of cleare Prophesies of Christ.

Isra'ls Sweete singer did his straines accord,
All to set forth the Glorie of this LORD,
Whom Hee a Priest for euer doth detect,

Psal. 110. 4.

After the order of Melchisedecke,
Him doth point forth, now as expos'd to scorne,

Psal. 22. 7.

His hands and feet most pitifully torne,

Psal. 22. 16.

By lot his vestures parted, in his neede

Ibid. 18.

Made vinegar to drinke, on gall to feede,

Psal. 69. 21.

Constraind to crye, with sense of horror shaken,
My God, My God, why hast thou Me forsaken?

Psal. 22. 1.

Now as victoriously on high ascending,

Psal. 68. 18.

Him twentie thousand thousand Angels tending,
A captiue making of captivitie,
To His proclaiming peace, and libertie,
The swelling pride of proude insulters laid,
His

Psal. 2.

foes crusht downe, His

Psal. 110; Ier. 23. 5.

foot-stoole being made.

Of this Eternall, ever budding Braunche

1 Chr. 11. 17.

To be raisd vp to David (who to quench,
His burning thirst with Bethlem's streams did long)
The Spirit spoke by Ieremia's tonge,
Him setting forth a King, whose prosperous raigne
Iustice and judgement should on Earth maintaine,
Who Iudath save, who Israel should reclame,
The Lord our Righteousnesse designd by name.

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In short, no age did revelatioun lacke,
Christ the Messiah manifest to make
From time to time, who by degrees of light,
By Types or Prophecies was set in sight,
Till from the Arke, the outward covering drawne,
This glorious Day-starre in the flesh did dawne.

Looke yet a little in this mirror rare,

In the new Testament you shall see more clearely Christ revealed than the Prophets sawe Him vnder the Law.

Predictions with accomplishments compare,
With wonder ravisht, heere thou shalt behold
All done, what earst was to bee done, foretold,
Of Typs the clowdie Mysteries explaind,
Shadows sequestred, reall Truths attaind,
The legall rites, the ceremoniall lawe,
By Him abolisht, who the vaile did draw,
Of Christ affording a more liuely sight,
A clearer knowledge, and a nearer light,
So that the tenderest sight, the weakest eye,
Him now vnmasked in this glasse may see.

For now the Spirit (Moses' face vnvaild,)
A

Luke 2. 7.

Babe presents Him,

1 Cor. 15. 54.

death and hell who quaild,
The

Dan. 7. 9.

Ancient of dayes a suckling weake,
Who

Rom. 1. 3.

from His daughter's bowells birth did take,
An Infant,

Iohn 1. 1.

coeternall with his Sire,
Whose

1 Pet. 1. 12.

Incarnation Angels did admire,
Prizd by the foolish with contempt and scorne,
Because a weakling of a weakling borne,
In humble state, layd in a homelie stall,

Luke 2. 7.

To narrow bounds confind, who boundeth all,
The comfort crauing of Her Virgine brest
Who gaue Him birth (his wants by cryes exprest,)
Borne and exposd at once to Tyrant's spight,
Constraind His lyfe to saue by secret flight,
The stormie flood of bloodie Herod's rage

Mat. 2. 14.

Let loose on all the equals of his age,

Mat. 2. 16.

Who, to assure Himselfe of Him alone,
Cruell to all, prou'd pitifull to none.

216

Heere shalt thou see Him even while thus despisd,
By Princes of the East, a Saviour prizd,
His God-head who no sooner doe behold,
But offering gifts of Incense, Myrrhe, and gold,
Fall downe, adore, and to their LORD approue,

Mat. 2. 11.

Their faith, their hope, their loyaltie and loue.

Pictures cannot describe that which the Scriptures speake of Christ his infancie.

Since costliest Crucifixes, Picturs none,
Since craftsman's skill on mettall, wood, nor stone,
This can so liuely to the Eye present,
As doth His written Word and Testament,
Why fondly then prefer phantastick men
The Graver's toole to the Apostle's penne?

Hold on, thine eye fixe on His Youth's sweet spring,

Luke 2. 46.

Which doth faire buds of Pietie forth bring,
Inciting tymouslie our tender yeeres
To true devotion (since no act appeares,
In which he provd to vs a President,
The which was not for our instruction ment.)
Heere thou shalt find Him in the Temple sett

Luke 2. 46. 47.

And Heavenly knowledge from His child-hood gett,
Israel's doctours hearing Him demand,
Who at His doctrine all astonishd stand,
Ravisht to see, yeeres so vnripe admitt
Such full perfection of a hoarie witt.

But now, the Spirit doth invite thine eye
Thy Saviour drencht in Iordan's streams to see:
Loe,

Luke 2. 21.

Hee who formerly was circumcis'd,
By His great

Mat. 3. 13. Mark 1. 8.

Harbinger must be baptiz'd:
Thus sanctifying by those seales divine,
The auncient Church, the Church that was to shine:
Those actions His pure bodie must endure,
Which should have force to clense our soules impure;
Tho Him,

Col. 2. 9.

in whom (vnseene) the Godhead raignd,
Nor

Heb. 4. 15.

filth, nor fore-skinne of corruption staind,

217

So that, except for vs, the Lord of life,
Did need nor streams, nor circumcising knife:
Yet sinne for vs himselfe hee made, that wee,

2 Cor. 5. 21.

In Him the righteousnesse of GOD might bee.

Hence by the Spirit led, hold on thy pace,

Mat. 4. Mark 2. 12. Luk. 4. 1.

Thy Saviovr's footsteps to the deserts trace.
There shalt thou view in single combat foyld,
By proper armes, troad vnder foote and spoyld,
That pow'rfull Aduersare, the dragon old,

1 Pet. 5. 8. Apoc. 20. 2.

Who to assaile the Sonne of GOD was bold.

Fullnesse of grace when thou in him dost see,
Truth, mercie, pittie, loue, humilitie,
All wisdome, meeknesse, patience, prudence, peace,
Which in perfection but in him found place,

Nothing can expresse Christ his growing age, & variety of vertues except the holie Scripture.

No wonder then this Mirror thee amaze,
Since in no corner Thou heereof canst gaze
Which doth no liuely set before thy sight
A lanterne to thy lyfe, the Lord of light.

Deluded soule, these who forsak'st to view,
Of living waters in the fountaine true
The Scripture, digging to thy selfe in vaine
Such cisternes as no water can containe,

Ier. 2. 13.

What can the Pencil's most industrious art,
By pictures dumbe to Thee of these impart?

But you, (poore soules) beare not alone the blame,
In others chiefly lyes the fault, the shame,
Dumbe Doctors ceassing when for ease to preach,
Or would not, or els could no people teach,
Least men by vse should loath, at length despise
Their often-mumbled matins did devise,
Guyses to gaze on, showes men's soules to feed,
An vncouth language for their dayly bread;
To charme the Eare did mixe a sweete concent
Of Melodie, by voice, by instrument,
With choise divisions of an hundreth kinds,
About to moue, and melt the hardest minds;

218

Books turnd in blocks, blind dotards to delyte;

If picturs did decipher the corruption of the doctrine and life of Churchmen als clearelie as the Scriptures do, they should bee in lesse request among the Roman Clergie.

These, they were sure, would neither bark nor bite,
For did they teach the Trueth, their faults expose,
As Scripturs, which their lewdnesse doe disclose,
They surelie should such intertainment lake,
And (thrust to doores) the Scripturs' bonds partake,
Which ly in fetters of an vncouth leid,
Keept vp from sillie soules, which faine would read,
Claspt by authoritie, that on this booke
Saue privileged persons none may looke,
Because in this engrav'd Christ's portrait true
Is by the Spirit set to publike view,
Plainely proclaiming, what doth them displease,
Crying a Woe to Scribes and Pharisees,
Faind Church-men, who pretend the saint to feed,

Called blind guids.

By lanterne of God's Word, weake soules to lead,

Mat. 23. 6. Luke 11. 52. Mat. 23. 13. Mat. 23. 2. Ibid. 4. &ct. Luke 11. 46.

Of knowledge key, them meantyme doe debarre,
So both their owne, and others' entrie marre.

Who set in Moses' chaire, doe over-charge
With grievous burdens, impositions large
The People's backs, denying ev'n the aide
That by their little finger may be made.
In lifelesse ceremonies most precise

Luke 11. 42.

To seeme who studie, to obseruing eyes,
Yet soules committed to their cure neglect,
And truth and mercie hold in small respect.

Who cloaking by Religious pretence
The grossest sinne, the grievousest offence,
Devouring widowes houses, doe betray

Mat. 23. 14. Mark 12. 40. Luke 20. 47.

The innocent, poore Orphans make their prey.

Like painted Tombs who clense the vtter side,

Mat. 23. 27.

Where nought within but rotten bon's abide,
To satisfie GOD'S Iustice daring stand,
For works of Righteousnesse of Men's owne hand.

Ibid. 28.

To doe who care no, much delight to prat,

Mat. 23. 3. Ibid. 24. Ibid. 15.

Hudge Camels swallow, straining at a gnat,

219

A Proselite to make who spare no paine,
Whom, with themselues they adde to Sathan's traine.

Whom so Ambition blinds, so pride transports,
That life and beeing them no more imports,
Then tumide Titles, Greetings, caps and knees,

Marke 20. 38. Luke 11. 43.

Prioritie of place of all degrees.

Harke how in all sorts Christ doth sinne rebuke,
In These but chieflie, set to ouerlooke
His flockes, lights in the chayre of truth to shine,
Call'd to dispense his mysteries divine,
O with what care their sacred charge to tend,
Doth hee vnto his watch-men recommend,

Luke 22. 24.

Warning least they should by ambition slyde,

Mat. 20. 25.

By worldlie grandour, statelinesse or pride.
Lordly dominion, Raines of Sov'raignetie,
Prohibiting by them vsurp't should bee.

Mat. 15. 23.

Him thou mayst heare establishing His word,

Mark 7. 7, 8, 9.

A rule from which vnlawfull to debord,
In matter of Religion, worship true
Of God in doctrine to Salvation due;
Traditions all rejecting, to this square
(How old soever) which repugnant are.

Lo! now He comes in flames of firie zeale;

Psal. 69. 19.

Flie, flie, O yee, who of His house make sale,

Mat. 21. 12.

Base Simonists beware, the Lord of Lords

Isa. 2. 13, 14.

Hasts with a whip, a lashing scourge of Cords,
All mercenarie misers to expell
Buyers and sellers from His house to Hell.

With frequent warnings (now) He armes His owne,
By future errors least they bee o'rethrowne,
Of Hypocrits doth (now) vnmaske the face,
How ere their outsids shine with showes of grace,
Cowsning the world with a pretence of goode,
(Their fruits neere comming further than the bud,)
Who, tho they Vice can deck in Vertue's dye,
Yet sile they can not His all-seeing Eye.

220

Such doctrins as be these, not motiues least
Haue beene, to bring dumb Idols in request,
Christ's speaking purtrait such haue put to peace,
(This stocks and stones admitted to outface,)
But hearken thou, to his sweet voice giue eare,
From His owne mouth, thou by the Sprit shalt heare
The word of Trueth, Him powring foorth sweet streams
Of living waters, to the soule that cleams
Refreshment, feeling want, in feare to sterue,
Such (heere) shall find, what may to saue them serve.

O! view Him walking on the raging waues,

Math. 14. 25.

The winds rebuking, sinne's possessed slaues

Mat. 8. 26.

From Legions of foule Spirits setting free,

Mark 5. 9.

The dead recalling to mortalitie:

Mat. 9. 25.

Yea; raising vp thy selfe from sinne's dark cave,
A Lazare, stinking in corruption's grave

Iohn 5. 21, 25.

To see the danger, the deserved wrath,

Iohn 11. 44.

The guilt, thy trembling soule lyes drencht beneath,
By which if humbled, Hee shall comfort speake,
Thy wounds bind vp, vnloade thy conscience weake,
Invite thee with thy burden to draw neere,
Offring for thee the Father's wrath to beare;
Whom, that thou may'st from filth of sinne bee purg'd,
Thou shalt behold arraign't, condemned, scourg'd,
Sighing and groaning, with thy burden prest,

Onely the scriptures expresse CHRIST his miracles and passion.

Expos'd to paines which can not be exprest,
Weeping, and bleeding, suffering death for thee.
O Love! O Pittie, in a strange degree!

Now in this combat entring Him behold
Of his sad passion, tryed as purest gold
By fire dissolv'd, in which no drosse is found,
Deeplie afflicted, prostrat on the ground,

Mat. 26. 37.

The Garden watering with a Crimson flood,
From all his pores distilling streams of blood,

Luke 22. 44.

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His Glorye's beames obscurd, His Might allayed,
His Courage seeming quaild, His Strength decayed;
Crusht downe with weight of God's incumbing wrath,
His guiltlesse soule made heavy to the death,

Mat. 26. 38.

Thy Crimes the cause, thy sinnes inunding speate,
The meanes from Him which drew this bloudie sweate,
Whom (notwithstanding) Hee did (so) esteeme,
That all His suffrings did most pleasant seeme
Thee, wretched wormeling, to redeeme from death,
Perdition's heyre, sinne's slaue, the child of wrath;
To thee the Father's favour to acquire,
Not shrinking to drinke off the dregs of ire.
These bee the suffrings, counterfits which scorne,

The Popish crucifixe doth but mocke & not expresse the sufferings of Christ.

Which lyfelesse draughts deface, but not adorne.
These be the suffrings which perplexed soules
Most sensibly conceiue, sunk deep in scrouls
Of tender bleeding hearts, The only way,
Most liuelie felt which make his Torments may;
Who (heere) the dolors of his death engrosse,
Best feele the fruicts and comforts of his crosse.

O wounderfull respect! O loue vnheard!
O deare affection matcht with misregard!
Loe, Hee who bought Man at so deare a rate,
By Man is

Mat. 26. 14, 15. Mark 14. 10. Luk. 22. 3. Luk. 22. 47.

sold, betrayd by Man vngrate,
The traitor's mouth, which flowd with fraud, with hate,
His lips dare touch where found was

Isa. 53. 9. 1 Pet. 2. 21. Mat. 26. 50.

no deceit:
Friend whether comst thou? (Christ his friend yet is:)
The SONE OF MAN betrayst thou with a kisse?
Hee who those armed bands did cast to ground,

Iohn 18. 6.

Them, with his breath, all able to confound,
With this soft speech, this gratious checke alone,
Doth wound, not wonne, the traytor's heart of stone.

See how Hee doth His forwardnesse represse,

Mat. 26. 52.

Who preasd, by arms, this offred wrong redreesse,

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And healing instantlie the harme receav'd,
Yet did not mease the causelesse spight, conceau'd
In hardned hearts so farre from grace, from loue,
That miracle, nor favour them can move.

O see Him in a most opprobrious forme
Led hence, transported with this raging storme,

Mat. 26. 56. Ibid. 27. 2.

Left by His owne, yeelding His conqur'ing hands,
Thee to set free, to ignominious bands.
With lamps, with lanterns led, they apprehend

Mat. 26. 47. Iohn 18. 3. Iohn 18. 37.

The Sonne of truth, incarnate to this end.
That glorious Beame of vncreated light,
By flesh and bloode invaild, hid from their sight,
Thus all foretold gainst actors of this Ill,
Against themselves do perfitly fullfill.

O Earth! O ashes who thyselfe turmoylst,
And with vindictiue flams of furie boylst,
Tormenting others, darst revenge avouch,
Vpon thy reputation's slendrest touch,
See, with what patience, with what silence deepe,
While Iews disgrace vpon disgrace doe heape,
Thy Sauiour to the Smiters giues his backe,

Esa. 50. 6.

Doth from the Nippers not his cheeks keepe backe.

Mat. 26. 67.

To shame, to spitting, doth expose his face,
The path not only pointing thou shouldst trace,
But treading euerie steppe, hath taught the way,
From which t'is shame, yea dangerous to stray.
Loe in this hight of scorne, depth of disgrace,

Isa. 53. 7.

With cheare vnchang'de he dares his foes outface,

Act. 8. 32.

Yet from his lips not one intemperat word,

If 10000 pictures were forged, they shuld all come short in showing that which the new Testament declares of Christ crucified. Yet Christ's Testament is in small estem with many in comparison of a fond & fals picture. The BIBLE sets not so well as the crucifixe doth where poperie prevailes.

His mercilesse tormenters doth remord.

Christ's Testament which these and all contains,
That Hee did suffer, shame or outward paines,
Needfull for Thee to know in one small Booke
Is found, on this in steade of pictures looke:
This beare, this weare, this reverentlie reade,
When read, at least attentiuelie take heede,

223

This doth make known the Will, the legacie,
Which thy deare LORD a-dying left to thee.

With this love-token Hee remembred hath,
Each loue-sicke soule to Him betroathd by fayth,
His loue thus showne, to kindle loue againe,
That mutually love wee might intertaine;

If Christ thy loue be, then what hee hath left
Nor let by wrong nor violence be reft,
But striue to know what written for thy well,
With's owne deare blood thy louing Lord did seale.
See our true Samson yeelding now at length,

Iudg. 16. 16.

Spoild of the hayres of his vnmatched strength,
A bloodie butchrie suffering for thy sake,
Stript naked, torne with whips, faint, pale and weake,

Mat. 27. 28.

The Souldiours mocking His enfeebled might,
Combining, in His torment, sport with spight,
His offices all branding with reproch,
With blasphemie Him charging, they encroch

Luk. 25. 32, 37.

Vpon his Priest-hood with a bitter blow,
Now, siling vp his eyes, Hee streight must show

Luke 22. 64.

Who him did most with causelesse strips infest,
As Prophet this by him must bee exprest:
Then, cloathd in purple, crownd with pricking thorne

Mat. 27. 29.

As King, is made the object of their scorne.

But ah! behold He comes: O heavie sight,
Bright Eye of Heaven, O now shut vp thy light;
Salt fountains all of tears be now enlarg't,
Weake Isaak's tender shoulders (loe) are charg't,

Gen. 22. 6.

With wood, Himselfe to sacrifice prepar'd;
Lo! neither is from shame Thy Saviour spar'd,

Iohn 19. 17.

From pressing loade of that disgracefull Tree,
The means appointed of his death to bee;
See, faintlie staggring, how He grones beneath
The pondrous weight of God's incumbent wrath.

O see the bloodie banner now display'd,
The Sonne of God by Souldiours disarayed,

224

Cladde only with our sinnes, in Garments red,
The vine-presse of the Father's Ire doth treade,

Esa. 63. 2, 3.

Fixt to the crosse, his hands, his feete transpierced,
Exposd to paine, to horrors vnrehearsed,
His gratious armes foorth streatching all the day,
To rebells walking in an evill way.

Rome 10. 21. Es. 65. 2. Phil. 2. 6. Deut. 21. 23. Gal. 3. 13.

Who (God not robde) equalitie did plead,
With robbers matcht, for thee a curse is made
And even to death, endures vpon the Crosse,
In soule, in bodie, pains of sense, of losse.

Mat. 27. 46.

Heavens suted to their Makers mournefull state,
Mask't vp with clouds, in their owne kinde regrait,

Mat. 27. 51.

Loe, Earth doth tremble, flintie Rocks doe rend,

Ibid. 51.

Graves backe to light their sleeping guasts doe send,

Ibid. 52.

And loe, while ev'n his life's last spunke is spent,
The Temple's vaile is to the bottome rent.

See, now through tears, how He himselfe presents

Col. 2. 14.

Nailling vnto his Crosse Thy oblishments,
Cancelling those Inditements which did tye
God's wrath in iustice Thee to vnderly,
Resoluing more by sinning, to abstaine

Heb. 6. 6.

To crucifie The LORD of life againe;
On his owne death, who freelie of his grace,

Rom. 3. 23.

Did ground thy life and euerlasting peace.

THIS, and what more to search for, thou aspires,

In short their is no thing thou needst to know of Christ but all is in His testament.

What faith can wish or what thy soule desires,
The Spirit in this mirrour shall disclose,
And to thy sight of Him as much expose,
As may thy soule heereafter serue to saue,
And guide thee (heere) with comfort to the graue,
Except His inward vertues thou neglect,
And but his outside carnally affect.

This, God hath thought vnnecessare to show,
This farre vnnecessare for thee to knowe;
Sufficient that, which These who knew Him best,
And best did know to make him knowne, exprest

225

Haue left, enregistred in holy write,
Which They did penne, God's Spirite did endite.

Thus hath the Lord his will most clearelie showne,

Luke 16. 29.

By other means refusing to bee knowne

These who saw Christ with their bodilie eyes knew him not to be that Christ till hee opned their eyes to behold him in the scriptures.

Then by his word alone, where faith's bright eye,
His hidden graces may most liuelie see,
So that (except this way) no knowledge true,
Accrest of Him, vnto the outward viewe
Of These, admitted in his humane state,
To touch Him, ev'n with Him to drinke, to eate.

THIS being then the course by God prescriv'd
To Man, of other means of grace depriv'd,
To know the Sonne, and in the Sonne the Sire,
The Sonne, concealler of the Father's Ire,

Col. 1. 19, 26.

O judge what Spirit this great worke to marre,

Christ to make men know him hath set foorth the Scriptures and hidden his bodilie shape. But Sathan strives by meās of the Roman Clergie to expresse his bodilie shape which can not show Him and suppresse the scriptures which might make Him knowne.

This course to crosse, the Scriptures would debarre
And hide this Mirror from the longing sight
Of Soules, which faine would see this Sunne of light,
Enjoyning such, this knowledge to attaine,
By pictures false, or some resemblance vaine
Of that externall shape, which God did hide,
Least any in this fruitlesse search should slide?

No Spirit doubtlesse els, but Hee, whose slight
Seeks GOD and Man, to seuer day and night,
With envy boyling, at man's good who griev'd,
Hath ay a lyer and a Murtherer liv'd;

Gen. 3. 6.

His point for once who gayning, seeks yet still,
To disconforme man to his Maker's will;

Even Hee, who since his fall, with wondrous art,
From GOD'S true worship man did still divert,
By whom to such prophanenesse mortals driv'ne,

2 King 23. 5.

Haue worshipt Sunne, Moone, Starrs, the host of Heaven;

1 King 11. Iudg. 6. 25. Ibid. 3. 7. 2 King 23. 5.

For Moloch, Milcom, Baal, Ashtaroth,
Who made the nations God's true worship loath;

226

Who Images of GOD, hath oft devysd,
And Men's deluded fantasies entysd
A furtherance in GOD'S seruice to conceat,
By means engendring his eternall hate;

Thus Aaron did the golden calf erect;

Exod. 32.

These vain surmises Micah did infect.

Iudg. 27.

A house of GODS, a Levite to his Priest
Who having This of blessings held no least;

Of the Messias who possest Man's braine

The error of Christ his earthly Kingdome was so commonlie receiued that the Apostles were possessed with it & not delivered of it till after the Resurectioun. Act. 1.

With fond conceats, Imaginations vaine
Before Hee came, that when in humble state,
Not seconding their expectation great,
Hee did a servant's shape assume, whom they
Conceiv'd, the scepter of the world should sway,
An earthly Monarch, a triumphing King,
Who by resistlesse force should freedome bring
To their subjected state, Himselfe oppose
To tyranizing pride of conqu'ring foes,
Whom finding Other then they did surmise,
With strong delusions led, the world agrees,

2 Thes. 2. 11.

The true Messias cruellie to kill,
Expecting their fore-fancied Saviour still:
Although our LORD, inviting oft there view,
In Scriptures to behold his paterne true,
Which, holy Prophets livelie had exprest,
Ere fleshe's vaile His God-head did invest,
Yet He, this Glasse who hid, their eyes did sile:
His guiltlesse blood must needs their hands defile.

The same is Hee who trauells in excesse,
Yet from the world the Scriptures to suppresse,
And from the knowledge true of CHRIST, therein,
The world debarring keeps the world in sinne:
Cous'ning poore people by deceitfull slight,
Of paynters arte, affording false delight,
Filling their hands, robt of God's sacred word,
With pictures, from their paterns which debord,

227

Which bold blasphemers, destitute of shame,
Now Christ, the holy Crucifixe now name.

What Spirit els, except GOD'S auncient Foe,
Would striue to hide what God hath meant to show?
Or who, except alone that Spirit bold,
That dare raike vp, which God ly buried would?
What Spirit els the world to looke would let
In that pure Mirror, whence faint soules might get
Refreshment, by the sight of Him alone,
Who in His word is seene, is rightlie knowne?
Who els would sweate the multitude to leade,
By lying Images, GOD'S peace to pleade,
By which the world is rather led astray
After dumb Idols in damnation's way?

Iudge then whom These, who willfull Agents bee,
Patrons prophane of this impietie

Antichristian hatred & the Spirit of Sathan may bee seene in these who blaspheme the scripture, for if any man at Rome should say but the same of all the popes writtings and the writtings of popish doctors which they say of the holie Scripture, hee should bee streight way declared an enemie to the kirk of Rome, and put to death for a deuilish heretick.

Doe serue, who superstitiouslie maintaine
This forg'rie, Man in darknesse to detaine,
The Romane Clergie, who of pow're too weake,
The words pure light to make the world forsake
By craft doe cast about another way
To dimme the luster of this Lamps cleare Raye,
The holy Scripture branding with disgrace,
Which to traditions they but second place,
Making the world It, with a just neglect,
Corrupt and poysond in the source suspect,
Imperfyte, and in vulgare tongues to bee
Translated, needlesse, not from danger free.
Thus from foule mouths maliciouslie they spew,
Aginst the Scriptures not aspersions few,
Furthering the world (so farre as in them lyes),
GOD'S word as hard, yea hurtfull, to despyse,

Yet CHRIST'S pretended Image on the Crosse,
Their leaden braines with superstition grosse
Doth so distract, that This, they madly seeme,
To honour more than Him did them redeeme,

228

To which they teach, as Christ's Resemblance true,
Religious worship, yea divyne is due,
Yea that same worship, which to CHRIST they owe,
If Hee Himselfe did personally showe.

The suppressing of the common reading of the Scripture makes such way to all errors, that the Romane clergie rules securelie and rainges over all kingdoms, coūtries, and commounwealths, while they get place over King's crowns, men's consciences, their soules, bodies, lands, rents, and movables, and all at their pleasure.

The Scripture thus defended from the Lay,
Traditions vncontrold fynd patent way,
Their canons, constitutions, Popes' decrees,
False definitions, legends stuft with lyes,
Doctrines deboarding from the written Word
With Scripture equall credite thus afford,
Yea of the Scripture thou mayst nought beleeue,
But in what sense the Pope is pleasd to giue:
Thus, to the blinded world's astonishment,
Their Lying wonders with beleife they went,
Thus from the People they their Errors hyde,
Which, by the sharper sighted if espyd,
The word withdrawne, their labour lighter is,
To make them thinke they did decerne a-misse.
Thus must the People found their fayth on trust,
For as their Church-men, so belieue they must.

This fyner threed doth to their arts-men giue,
A net of merits, of good works to weave,
By which they fish, (from such as may be brought,
To apprehend that Heaven may thus bee bought,
With excesse to maintayne Those who have charge,
Of convents, cloisters) Rents, dotations large,
And if this fully doth no worke their end,
A larger Net of Pennance they extend,
From which to bee exem'd, they waird, they watch,
The Rich-ones by Indulgences to catch,
Who by their purse chuise rather to bee purgt,
Then fast from flesh, then suffer to bee scourgt.

But if some Fish, free from the danger leape,
And both the one and other doe escape,
To bee assur'de then both of poore and rich,
A Hose-nett they of Purgatorie pitch,

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By which they seaze a-like on each degree;
Heere Great ones stick, yea not the Fire go free;
All, by the doctrine which these Clerks do found,
Vngratious, yea vnnat'rall must be found,
(At death at least) except with minds devote,
Allowance, in some measure, they allote,
Some kynd remembrance, Masses to maintaine,
Soules to set free, from purgatorie's paine.

Thus do those Glow-wormes which but shine by night,
The substance of the world suck vp by slight,
By shows of holynesse, by secreet stealth,
Congesting mountaines of entysing wealth,
To which, as Ravens which doe a Carion see,
Trowps of Church-orders, swarms of Shavelings flie,
Of which none idle, all on worke are set:
By Cous'ning miracles, some doe credite get,
To Cristen bels, tosse beads they some appoint,
Some crosse, some creepe, some sprinkle, some anoynt,
Some hallow candles, palmes, crisme, ashes, wax,
Some penitents admitt to Kisse the Pax;
And while this crew in these imployment wants,
They multiply both male and female Saints;
A severall Church they to each Saint allote;
By raysing Altars they must seme devote,
In one Church diverse, to a diverse end,
Which men enabled with new meanes must tend.

No wonder then they vrge a strict restraynt,
Of Scripture, Seene, which would the World acquynt
With these Imposturs, damnable deceats,
Indang'ring vnder trust, so great Estates,
Which if they licenc't were God's Word to view,
Should doubtlesse bide those forg'ries all adiew.

For Images looke what did set on fire

Act. 19. 24.

What earst did kindle the Ignoble Ire

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Of that Ephesian confused crew,

Popish crucifixes bring more gaines to the Popish craftesmen and Clargie, than the Images of Diana, or any idoll to the craftsmen of Ephesus.

All in a Mutinous concurse which flew,
While of this Monster the seditious Head,
Demetrius for Diana's shrines did plead.
What motives then did these incense, the same,
Place now for their Imagery doe clayme,
Them stirring vp more turbulent, how much
Their trade doth breed them greater gayne, then such.
For but the mettel's worth and craftsmen's paynes,
Did breed Ephesians answerable gaynes,
But of their Picturs what the eye espyes,
'Tis nought; their worth in forme nor matter lyes,
These valued are, on these the world doth doate,
As Church-men holinesse to them alloate,
As sacred vertue Men in them conceave,
Which Pope or Prelate, at their pleasure gave,
Thus by conceit, the Simple to entyse,
These by opinion, not by worth who prise.
Thus doe they farre those Silver-smiths out-flee,
In witty traffiquing, in policy,
Masking their avarice with greater slight,
Than these who sold but what they set in sight,
Their consecrated Crucifixes be
Most prisd for their supposed sanctitie.

But this in mee moves greatest admiration,

It is strange that their being so many pretended Crucifixes, and sensible differences betuixt everie one of them, yet men will beare it out that every one of them ar purtraits of Christ.

Tho every day bring foorth a new creation
Of these false pictures, an adulterat brood,
So that in number, number they exclude,
Yet all of them, though of a diverse frame,
Each diffring from another, boldly clame,
Christ vively to exhibite to the eye,
Stretcht foorth to death vpon an abject tree;
So that, it seems more CHRISTS they either make,
Or CHRIST doe for the damned thiefe mistake,
Sith neither Graver's toole, nor Paynter's arte,
Doe other difference, saue in thoght impairt,

231

Yet howsoeuer, whether This or that
They doe resemble, all of them they rate,
And doe in as high estimation hold,
(Though infinite in number) as of old,
Ephesians did their One Palladium prise,
Which they did fancie Iove sent downe from skyes.

CHRIST'S purtrate thus in Scripture is supprest,

The Bible serues not for Poperie as fained Crucifixes doe and theirfore sell the worse, yea are thrust out of the Market.

Lest their abuses It should manifest,
And lying Pictures in its place are thrust,
Yet vnder colour of a reason just,
Since Images (say they) by silent speach,
As bookes, the rude, the ignorant doe teach,
Since Scripture to the vse of all, least free,
Oft misconceiud doth lead to heresie.

But who but poore deluded soules can trust,

The pretense of Images serving for books to the Laicks answered.

That Images, inventions but of dust,
In teaching truth GOD'S sacred word doe match,
That Scriptures serue but heresies to hatch?

Shall Idols dumbe, be speaking Teachers prisd?
Shall speaking scriptures be dumbe rules despisd?
By Craftsman's arte on mettle, woode, or stone,
Shall Christ more lively to the world bee showne,
Then by Their dytments who did him behold,
And left His words, deeds, life, & death enrold?

If holy write some impiously abuse,
This to maintaine lewd heresies who chuse,
Must guiltlesse soules, must people innocent,
Of their offence endure the punishment?
Thus should wee shunne the Sunne's conforting light,
Which (happily) hath hurt some stairing sight,
Thus losse the comfort of GOD'S creatures goode,
Since some that poysons which is others' foode.
If heresies (by which are most misled)
In learned, but vnhallowed brayns are bred,
Since hatcht, nor nurst by the simplicitie,
Of vulgar braynes these deepe delusions bee,

232

Why then doe holy harmelesse people smart,
For heady Churchmen's fault, without desart?

If Error (which wee should as death despyse),

The 4 answere.

Doth from not reading of the word aryse,

Mat. 21. 16 & 42. Mat. 22. 29.

As CHRIST doth teach, why then (in Christ's despight),
To keepe from erring smother they this light?

But all that to their minds doth disagree,
Is repute Error, held for heresie;
Though Peter, Paul, or Prophet did perswade,
Though Christ Himself affirmd the contrare hade,
Their words must either not bee hard at all,
Or vnder Popish dispensation fall
To passe for Scripture, so a sense receave,
In other meaning than the Spirit gave,
A glosse the Text confounding quyte; because
For Error all they hold that hurts their cause.

The Scripture such a mirror to shew Christ that it changes the student into the liknesse of Christ while there he beholdeth him by fayth.

The Mirror pure, in which Christ's face doth shine
The Scripture is, that register divyne
Of holy write, that sacred, saving Booke,
In which our Lord hath licenct vs to looke,
Where, if wee labour earn'stly for His sight,
The skailes of darknesse which our eyes be-night,
He doth remove, and maks vs clearly see
With open face, the beames of Majestie,
And true Beholders by a manner strange,

2 Cor. 3. 18.

Doth peece and peece in His owne likenesse change,
And in this study as wee progresse make,
Wee of the Glory which wee see partake,
Changt in our soules by Christ's renuing grace,

Exod. 34. 29.

As on the mount was changed Moses' face.

Why doe they syle poore mocked peoples' sight,

The impietie of suppressing the scripture.

Christ's face from viewing in this mirror bright?

233

Why hinder they faynt sin-chargt soules to see,
Christ whom they search for, where hee found may bee?
The Spirit's working which doth men renew,
By means of this true sight, this inward view,
The change of soules from sinne why do they marre,
Why saving knowledge from the world debarre?

What helpe can all their pow'rlesse purtraits make,
From forger's fancie which doe fashion take,
Truely to teach Christ's Naturs, Essence, Will,
Or in Christ's Image men to change from ill?

Shall Their false picturs, Crucifixes faynd,

Popish Crucifixes doe marre the true knowledge of Christ and teach the people lies.

Christ's Mirror bee (that sacred fountaine staind),
In these or shall the Spirit men make see,
Or what Christ is, or what themselves should bee.

O three times impious! O blasphemous speach!
These nought to lookers on but lyes do teach,
And like themselves, their favourits they make,
As heads they have, but vnderstanding lake,

Psal. 115. 8. Ibid. 5, 6, 7, & Psal. 135. 15.

As mouths which speike no, feete which never move,
As eyes that see no, yet doe set on love,
And justly doe of wit, of sense bereave,
Disciples all, such Teachers as beleave,
Suffering themselues to bee debard the sight,
Of holy write, which truely teach them might.

Great is the miserie of man by Sinne,
The Ignorance of GOD Man binds therin.

Ephe. 4. 18.

The way to freedome from these heavy bands,

Christ's incomparable love of man's salvation hath set his wisdom (Luke 10. 22; Mat. 11. 27; John 17. 3) on worke to devyse the fittest means to make himselfe knowne to the world, and what his wisdome thought fittest for that end, his love hath mad him cairefully set downe in his testament, but no word of the lineaments of his face or shape of his bodie or pictures to expresse it.

In God's true knowledge principally stands;
God truely's knowne but in his Christ to none,
And God in Christ who know fynd life alone.
Now Christ, who onely GOD Himselfe who so,
That man may GOD, Man must Himselfe make kno.
The fittest meanes Himselfe to manifest,
To His owne searchelesse Wisdome knowne are best.

234

Hee knows what neede wee of this knowledge have,
And how without it nothing vs can save,
And how the losse of Mankynd he doth beare,
Doth by His Death, to bring vs life appeare.
His loue to saue vs, Him who did despise,
Did set on worke His wisdome to devise,
All Meanes which of Himselfe the knowledge pure
And so of God, might to our soules procure,
And so in him bee reconceild, so fred
From wrath, so to eternall life bee led:
And what His Wisedome for our well devisd,
His constant care, in holy write comprisd
Hath left, the Meanes thus setting in our sight,
Which of Himselfe the saving knowledge might
Sufficiently disclose; Meanes onely meet
To make Him knowne, Meanes in themselues compleet,
Without the forg'ry hatcht in humane braine
Of lying pictures, Crucifixes vaine,
Which for His knowledge Hee hath thought vnfit,
Since mongst His Meanes these He doth not admit.

Thus hath Hee not the Means alone prescriv'd,
Which point Him foorth (Means in His Word contriv'd).
But all doth charge, who warm'd are with His loue,
And Means to make Him rightly knowne would proue,
To search the Scriptures, if for life they looke;
In all men's hand Christ puts this saving Booke:
This, Hee doth warrant, to eternitie,
A constant witnesse of Himselfe to bee.

But Picture-mongers, mad Demetrius' heires,
Vnlawfull gayne to make of worthles wares,
By other Means then Christ, to lead to Heaven,
New bookes haue fayned, new directions given.

235

Poor simple Laikes (they in substance say),

Therefore the skarring of people from the Scripture, and putting in their hands Images & pictures vnder whatsoever pretence, is a chalenging of Christ, either as witlesse or lovelesse or cairelesse who did not recommend in his testament such a meane as they aledge the artificiall crucifixe to be.

By searching of the Scriptures erre yee may,
Pictures are plaine, these harmelesse bookes doe show
What needfull is for you of Christ to know,
In Scripture darke 'tis dangerous to prye,
Such curious search concernes not you to trye.

Thus impudently teach the world they dare,
That both vnfit and vnsufficient are
CHRIST'S Means; their owne devices more import
The well and safety of the weaker sort.

Thus argue they of Ignorance our LORD,
The Means most fitting, who could not afford;

Of Envie, means who would not recommend,
Which choysen, most might to our safetie tend;

Of Carelesnesse, sith He forgot to give
Charge, in his Latter-Will these meanes to leave.

For peoples Well thus will they seame to be
More Wise, more Loving, Carefuller than Hee.
What else is this, by a pretence to teach
Christ's knowledge, but Christ's knowledge to empeach,
By faining a false Christ, to barre the way
By which the True attayne wee only may,
Who, not attaind, God neither can wee know,
Since God in Him alone Himselfe doth show?
Thus are the bonds of Man's most wretcht estate
By Nature, straitned by the Devil's deceate.

Let civile Images, for civile vse

Albeit civile Images for civile vse bee lawfull, yet no religious Images of man's device for religious vse are lawfull.

Haue place, we challenge only the abuse.
That paynter's Pencil pleasure doe impart
Wee hinder no, let craftsmen vse their arte:
But howsoever humane wit debord,
God in Religion must alone bee Lord.

Exod. 19. 18.

While from Mount Sinai Hee the Moral Law

The 2 commād of the first Table which is the Law for religion expresly forbids religious Images of man's device.

Promulgate did, (where Him no mortall saw)

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Incompast all about with flames of fire,
As Royall Roabs which Majestie attire,
Hee, onely as His owne Prerogatiue,
Did, of Religion, plead the Rule to giue,
And Man, (with vaine presumption swolne), at large
Madly with This to meddle doth discharge,
Binding His hands, by words expresse and plaine,

Deut. 4. 15. Exod. 20. 22.

Of Him, no foolish Counterfit to faine,

We may make a Image which resembles Something, but not an Idole which resembles Nothing sayes the Papist: No says the Lord, you shall not make the liknesse of any thing in heaven &ct. Deut.4. 23.

No Image, for Religious vse, to make,
Of ought, in Heaven or earth did being take;
Nor made, to honour, with the least respect,
Save They with Him their Covenant would breake,
Kindling gainst them His iealousie most just,
Rankt as Adult'rers, (from His service thrust)
Who, worship with Him, or besyde Him, gave,
To others, due for Him alone to have.

Thus God hath banisht, from Religion's bounds

Exod. 23. 24, & 34. 13.

This worship vaine, His worship which confounds,
All vse of Images, by Man devysd,
To God Man hatefull rendring and despysd.

But Hee who doth exalt Himselfe to raigne,

2 Thes. 2. 3. 4.

Of Princes all Monarchick Soveraigne,

Why may not the people and the Church apoint Images sayes the papist. I am the Lord says God, that is it is God's Royall prerogatiue to apoint the meanes of his owne Honour.

That Man of Sinne, perdition's Sonne, the slave
Of Sathan, yet pretends Christ's place to have,
Dare gainst this Law most impudently stand,
And God's great VETO boldly counter-mand.
Of GOD, of Man, he images dare make,
Thus Mocketh Christ, even suffring for our sake:

Why may wee not give some Religious worship & honour to Images sayeth the papist. I am a Ielous God sayes the Lord, that is, Religious worship is due only to God the husband of the Church, whatsoever is given to another is adulterie, that is Idolatrie & provoks God's Ielousie.

To these, Religious worship Hee allowes,
And This their Due most shamelessly avowes.

Whyle of this Rav'ry wee a reason crave,
O how themselves they willfully deceave!
The custome of their Fathers They pretend,
The love of GOD, of CHRIST, this is the end
Why they Their purtraits reverently respect,
Whose persons They so dearely did affect,

237

But O weake shifts! pretences worthy tears!

Our forefathers vsed Images sayes the papist. I will visit the sinnes of the fathers vpon the children sayes the Lord.

Evasions serving more to mocke the eares,
Of simple Hearers, than this Error vaine
With meanest show of reason to maintaine.

We make and honour Images out of loue to God, sayes the papist. They hate mee that keepes not my commandemēt sayes the Lord.

God's Law most clearely these detects: the same
Excuses for this foolishnesse they frame
Which clearely are condemnd (shifts farre amisse),
In that Command which Rankt the Second is:
Which, God of purpose, gainst this Sinne did place,

When the Church of Rome scraipt out the 2 command out of the vulgare books & made two of the 10 command, they saw that their Images could not abyd the assise of God's law.

This wickednesse so staring in the face,
That when heereof, they can not stand in sight,
Accusd, convinct by their owne conscience light,
To burie it from vulgare eyes they striue,
And this of place amongst the Ten depriue,
Braunching the Tent in twaine; to hide the thift,
Vsing a shamelesse sacrilegious shift,
Least seene the people should these snares forsake,
Layde (doubtlesse by the devill) their soules to take.

Thus, though our Lord, as a religious Meane,

To elude God's Law Image lovers haue vsed as (they yet vse) many pretences, but notwith-standing of them all, God reiects this invention, refuts it, condemnes and curses both it and the maintainers of it.

Condemned hath to Images to leane,
Yet still doe Image-doatars God's decreit
Striue to make Irrite, as vnjust, vnmeet,
Thus pleading profite to the Simpler sort,
Who come of knowledge by the Scripture short
But by the Eye inform'd, are brought in mynd,
Of what by These they represented fynd.

But harke O fondling, who thy God dost faine,
God by his Spirit cals this custome vaine.

Ierem. 10. 3.

Those creatures of thine owne, nor care, nor feare
Thou needst, which Thee can neither see nor heare.
How foolish they who doe on such depend,

Ier. 10. 8.

Which neither Friend can help nor Foe offend?

v. 5.

The Stocke which God they to resemble frame,

v. 8.

Doth doctrines but of vanity proclame.
These perish shall from Earth, from vnder Heaven,

v. 11.

Their Founders to confusion shall bee driuen,

238

Whose arte but Error serves to vnderproppe,

v. 14.

Whose worke is falshoode, forgt in Sathan's shoppe.

This foolish Toy, this hell-devised slight,
Men charming with a naturall delight,
Loe, GOD doth scorne, the workman's fruitlesse paynes,
The zeale poore people which hood-winkt detaynes,
Him seeking whose pure worship they professe,
By some Resemblance fondly to expresse.

Is. 40. 18, 19, 20.

GOD to a dispute challengeth in end,

Isa. 4. 20.

Such as dare graven Images defend,
Deluded soules and blinded by deceate
GOD proves them, who transported with this spaite
Of madnesse, basely doe crouch downe before
The crafts-man's worke; which ought to have no more
Respect, then as much mettell, timber, stone,
Appointed for the basest vse, or none.

Is. 44. 9, 10.

Hee laughs to heading their conceats, to see,
What lavish chairges spent in Making bee,
In Consecrating, what obsequious care,
What Superstition, straitning Sathan's snaire,
What base Devotion madly they bequeath
Vnto their Idoles, which (tho voyde of breath),
On shoulders mounted they on high doe reare,
And in ridiculous Procession beare.

Isa. 46. 5, 6, 7.

Let blind Idolaters with errors streame
Transported headlong, vse and profite dreame,

Isa. 44. 9.

By these devices; God professeth plaine,
Hee knows no profite by these Meanes profaine,
Meanes to bee made vnworthy, Meanes to trust
Intolerable; teaching lyes to Dust,
Whence beeing they did take. The Curse of Woe,
Of Vengeance, thundred foorth they vndergoe,
Who Prayer's sweete perfume to such present,

Hab. 2. 18, 19, 20.

Whom words nor vows can with or wants acquent.

239

Cursd by the Law, is Hee, who toole doth take

Deut. 27. 15.

Or grav'ne, or molten Image for to make,
God thus abhominably to disgrace.
Cursd, for devotion, who in secret place,
The Crafts-man's worke, GOD'S worship to confound
Set vp, the People all Amen resound.

Harke, how the Prophet doth confusion threat,

Psal. 97. 7.

A Curse denunceth both to Meane and Great,
That boast of Idols, Images doe serue.
The reason why Such do this curse deserue,
Saint Paule expresseth. For, from GOD estraingt

Rom. 1. 23.

His Glory Incorruptible, transchangt
By them into an Image, made in all,
Like Man corruptible, proclive to fall,
They even GOD'S Trueth, have turned in a Lie,

Rom. 1. 25.

Ascribing worship, in more high degrie,
Vnto the Creature subject to decay,
Than the Creator, who is blest for ay.

Yet notwithstanding all, Some dare avouch,

Obiection.

That while before a Crucifixe they crouch,

But O sayeth the papist I find my affection stirred & my devotion helped by Images & namelie the artificiall Crucifixe. This pretence answered.

Or on a well done Image fixe their eye,
Their frozen Zeale they fynd enflamt to bee,
Their half-dead Faith reviv'd, their faynting Loue
To Christ, incitements wonderfull to prove,
Passions of joy, of feare, of griefe increst,
Fitting to further their devotion best,
So, though the world, (they openly avow),
Though all authoritie these disallow,
Which in their brests such strange effects doe bread,
And whence such motions of the Sp'rit, procead,
They can not bee induc't, so much as doubt,
But God aproves, even to be borne about,
Sollicitously keept, devoutely kist,
To bee falne downe before, these Means most blest,
Means, of that worship worthy held to bee
Even due to Christ; though not in like degree.

But O Blind soules these folyes which frequent,

Affections and motions accompanying Image worshiping are but the whorish allurments of the spirit of idolatrie.

If with GOD'S will yee truely were acquent,
In holy write reveald, and did believe,
These Means suspition should not faile to give;
Thus narrowly yee should that Serpent's slight
Examine, in an Angel changt of light,

Cor. 15, 14.

God's Spirit counterfitting, whose deceat,
Vnder pretence of peace procuring hate,
By bastard Motions of the minde doth make,
Deluded soules grosse Lyes for Truths mistake.

'Tis most absurd, even in the least degree,
To thinke God's Word and Spirit disagree,
This, striving to restraine and stop the way,
That, grounds to this impiety to lay.
God's holy Spirit by no other Meanes
Doth worke, but such as God Himselfe ordaines,
Whatever superstitious potards dreame,
Forbidden Meanes He hates; and these by name.

A contrair Spirit then This hold wee must,
Insinuating Himselfe to settell trust
In the deluded soules of such, as find
Such seeming-sacred-Motions of the mind,
Warming with woontlesse flames their frozen hearts,
Enveigling man's conceit with wondrous arts.

These (doubtlesse) must the whoorish Motions bee,
Even of the Spirite of Idolatrie;
The fire of worship false; entysing traines
Layd by that crafty Foe, who spairs no paines
Wretcht Man to make vnlawfully delite
In what GOD most condemns, in sacred write.

Such were the Motions Jewes made daunce for joy

Exod. 32. 19. Deut. 9. 21; Exod. 32. 20. 1 King 13.

Before the Calfe, which Moses did destroy.
Such, made the Prophet by those Tribs contemnd,
In Dan and Bethell, who their calues condemnd.
Such earst (wee reade) was the deluding dreame,
Made Micah happy in his owne esteeme.

Iudg. 17. 13.

241

Such vncouth flames made men the Temple leaue
Worship to

Deut. 7. 5; & 12. 3.

Images in groaues to giue.
Such zeale made Israelits of sense denude,
Bathe

Isa. 57. 5; Deut. 12. 31; Levit. 20. 1, & 18. 21.

Molech's Image with their children's blood.

The Devill, who Them did to this madnesse driue
As subtile now as earst, is yet a-liue:
And still goth on, by all the craft hee can,
From service of the Living God, fond man
To tempt, Spirituall Whordome to commit
With Idols dombe: who, destitute of wit
With the inchaunting Motions of the minde
Is charmd, in Scripture which no warrant finde.

Though Motions follow not Means vsd in Faith
Which for His service God appointed hath
As men would haue, or in their hearts project,
Yet such (wee find) haue ever good effect.
But Motions which without God's Meanes doe worke
Are still to be suspect: the Snaike doth lurk
Beneath the blooming flowre: the deadliest blow
Is to bee fear'd from a disguised foe.
Who so, come by such Motions, can not flee
By Sathan's snaires but must entangled be.

By GOD'S Prophetick Spirit when inspird

Isa. 53. 2.

Isaiah Christ made (long ere seene) admir'd,

Before Christ came Isaiah prophesied that Christ should neither have forme nor comlines for which we should loue him. There-fore the lying resemblance of our Lord's form in the artificiall Crucifixe must haue lesser force.

Nor Forme, nor Comlinesse hee did foretell
Should make His outward feature to excell,
No beauty admiration to moue,
For which, wee should Him or desire, or loue.
And so it did succeed: for, who by sight
Of His externall shape, Him knew a-right
To bee the Christ, who Man to God conceald,
Such thing of Him, nor flesh, nor blood reveald.

Math. 16. 17.

Since Christ's true lineaments set to the eye
(Which any Painter could haue wisht to see)
The bodily beholding of our Lord,
So little force, or furtherance did afforde,

242

To kindle Men's affections, or to draw
Whom even the Princ'pall, not the Purtrait saw
To His obedience; O what madnesse then
What fury strange doth fill the braines of Men,
With dreams deluded, fondly to conceate,
That lying Pictures are of powre more great?
That counterfites of His exterior frame,
Zeale can make fervent, or with loue enflame?
As greater vertue did from Picturs flow
Then Person's presence they are set to show?

Since of a Servant's shape, the outward sight,
Which in the flesh did clowde Christ's Heavenly light
Did, nor with Motions nat'rall, nor divine,
Make men to loue, or seeke to Him, incline,
Shall Motions by this Shap's vaine picture wrought
Iustly, or nat'rall, or divine be thought?
No certaine: else the Crafts-man's toole should proue
On wood, or stone more forcible to moue
Then God's owne hand, Christ's frame, and featurs true
On superfice of humane flesh which drew.

However Men conceate that Faith, by sight

Faith in Christ is necessar, the seing of Christ bodily is not necessar, far lesse is the false counterfitting of his shape necessar.

Is fostred; thus that loues decaying might
Is quickned, yet Christ doth the blessing giue
To such as haue not seene and doe beleeue.

After the flesh Paul Christ refusd to know

The artificiall Crucifixe is a fleshly meane to know Christ after the flesh which the Apostle doth reiect.

Resolv'd Him thus no more, if ever so:
How should these Means of knowledge then content
After the flesh Christ made to represent?

BVT, of these Pictures poysning not a few

Naturall considerations of the art of painting, or graving, may show the artificiall Crucifixe to be but the mockage of the World.

With Error, yet to take a nearer view,
Each Image should bee like its Patterne made,
From imitating which, it name doth pleade,
And if heereof it no resemblance leaue,
Beholders' Eyes it serues but to deceaue.

243

The Painter then the Prototype must see,
Which in his brest must first engraved bee
Before his Pensill, with deserved praise,
Can with its semblance ravisht Eyes amaze.
The Shape, the Lineaments, the Features right
His fantasie must apprehend by sight,
His hand directing, as hee did conceaue,
A viue impression to the Eye to leaue,
Els both deluded is His simple braine
And Men but mocked with an Idole vaine.

For, of the Patterne if through Ignorance,
A bleare-eyed Leah hee should draw by chaunce,
A traytrous Iudas, being of intent
Rachel's, or Peter's purtrait to present,
Needs force the picture (yet) of that must bee
Which it most liuely sets before the Eye.

Though Hee His work should cristen with the Name
Proper to that to make which was His aime,
Yet must it bee that which it truely is,
Not what proposd it was, though nam'd amisse.

Tho with Apelles' skill, Men now should striue
Pictures, procuring wonder, to contriue,
If from the Patterne diffring, wrought by guesse,
What serue they, fruitlesly but to expresse
And (valued though with vndeserved worth)
Conceptions but fantastick to set forth?
Since these (however by opinion great)
Yet births abortiue of some vaine conceate,
What can they els bee but resemble thought,
The fond Imagination them which wrought?
Though Popish Church should authorize the Dead
Church, Painter, picture, all to Error lead.

For, as the braine the Patterne doth conceaue
So doth the Image-Maker paint or graue:
The Patterns faynd Idea, in his braine
First must bee forg't, next the impression vaine

244

Not of the Patterne, but of His conceate,
(A fantasie, hatcht in his head of late)
Finds on the Table, or the mettall, place,
As arte can his Imagination trace;
Thus, hold wee must each Image of this kinde,
The first Resemblance of the craftsman's minde.

The definition of an Image made by arte.

How falsly then doth a mis-shapen masse
Of mettall for our Saviour's Image passe?
How fondlie men perplexe themselues to mixe
Colours most fit to frame a crucifixe?
Which when perfited by the best of arte
The most accomplisht Crafts-men can imparte,
In no respect with Christ resemblance hath,
Triumphing on the Crosse o're Hell, o're death,
No not so much as in His outward frame
By lines which they to counterfit doe clame.

For, nor the Paterne blessd the Crafts-man's Eye

The artificiall Crucifixe hath no ground but the Craftsman's guesse, seing never one that drew Christ's purtrait saw the true Paterne.

Christ's living face who did no living see,
Nor saw He Any who could show by speach
And of our Lord the features truely teach,
But as conceate him ledde, hee boldly gues't,
And, as the Blind-man casts his staffe, exprest
Vpon his table: meerly ignorant
Whether in shape, this new-created Saint
Lookt liker Christ, or either of those twaine
Like shamefull death who did with CHRIST sustaine.

But (to giue place to trueth) it lookes like neither,
But, as the Child resemble doth the father,
This new-borne issue of the crafts-man's braine,
Got by imagination, hatcht for gaine,
Like to the fancie of his fond conceate
Who brought it forth, with paine, with labour great,
Must only be supposd; An Idol right
By Romish definition; (else but slight)
The Semblance of a thing but faind to bee,
Which no subsistance hath essentially.

245

Put case, a Painter, for a proofe of arte,
Three pictures did most exquisite imparte,
Of Men, streachd foorth vpon the crosse to death,
This Master-peece while he accomplisht hath

When the Crafts-Man hath made the portrate of a crucified man, it is at his pleasure to appoint it for a picture of one of the thieues crucified with CHRIST, or of Christ, with the change of some draughts as he thinketh meete.

Is't not to his arbitriment left free
By Christ to cristen any of the three?
Or, at his pleasure, all three theeues to make,
Resolving (least they company should lake)
Three other Christs to forge? or, to affixe
The Superscription of Christ's Crucifixe
Aboue the purtrait of a Thiefe of late,
(Adjudged so at least in his conceate)
It calling Christ? or, if hee rather please
The superscription new affixt to raise
So make his Christ a Thiefe, for some wrong draught
Which nearer observation him hath taught,
Can Pope, Priest, Prelate, alter his decree?
Which hee thinks fit, that Picture Christ's must be.
His Word must for a sentence stable stand,
What Hee determins, none can countermand,
None can His worke controule. For, if the sight,
The Iudge which onely can decerne aright
Of Picturs, never hath the Patterne spyed
How can in such the grossest faults be tryed?
Sense, lacking thus a rule to censure by
In vaine, but in the Painter's arte doth pry.
Thus foulest Errors in this kind goe free,
Thus Painters boldly take them leaue to lie
Audaciously, with liberty vnraind,
Coosning the world with Crucifixes faind,
Them giving foorth CHRIST'S semblances to bee,
Which but (at most) His Superfice belie.

246

True Iesus Christ the world's great iudge, while judg'd,

Christ Iesus when Hee was crucified was glorious in the meane time to the astonishment of His adversaries: But the Popish Crucifixe faineth a Christ as base as any Malefactor, in nothing glorious.

(At shame

Heb. 12. 2.

nor shrinkt, nor at disgrace who grudgd)
An Offring Holy,

Heb. 7. 26.

Harmelesse, Vndefild,
While sacrifiz'd for Man, from grace exild,
While, compted with

Esay. 53. 12.

Transgressors, lift'd on hie,
(The

1 Pet. 3. 18.

Innocent the Guiltie setting free)
Loe! while enduring even the worst of spight,
Strength, Glory, Greatnesse, Majestie, and Might.
Brake forth so brightlie through contempt's dark clowd,
So (cleare) His Godhead did in death, vnshrowd,
That, the Centurion, overcome with wonder,
(While Heavens their face vaild vp, Earth sobt a-sunder,

Math. 27. 46. Ibid. v. 51.

These glorious Lanterns, as their lights were spent,
To shine forbearing, while their LORD was shent,
This, to the God of Strength, while seeming weake,
Its strength resigning, whence it strength did take)
Forc't was, convinc't in conscience, to confesse
That suffer did the Sonne of Righteousnesse.

Math. 27. 54.

But where's that Splendor darkning Daye's bright beame,
These Rayes of Glory, shyning even in shame?
What doe their Popish Crucifixes show
Of Christ, but shame, death, nakednesse, and woe?
What greater Glory set they to our view
Then to the basest Malefactor's due,
That on a gibbet, e're depriv'd of breath,
Endurd like shamefull execrable death?

True Christ, to death while yeelding on the crosse,

Christ crucified was quickning and converting soules, & conquering principalities and powers. The artificiall crucifixe faines a Christ as dead as the drosse of which it doth subsist.

(Life to giue life content ev'n life to losse)
Though dead for vs, at all who could no die,
Ceast never living Lord of life to bee,
Quickning, converting, strengthning Soules, even then
When seeming most contemptible to Men,

247

While Bodies long agoe consumd in graue
Raisd by His pow'r, of Him twice life receaue.

How doe their Crucifixes this expresse
Than a Triumphing Christ like nothing lesse?
Of their owne Patterns (yet) true shads they are,
Viue Idols of a lifelesse Corps, as farre
From any force in working, by their view,
Or bodyes to raise vp, or soules renew
As is the basest Earth, or fondest braine,
Which first gave birth to these Inventions vaine.

Christ's Bodie (farre above our sin-tost Masse)

Christ's bodie was ioined in personall vnion with the God-head. The Popish crucifixe faines a Christ whose body is separate from the Godhead.

Not of an onely Man the Body was,
But of that peerlesse Lord, true God, true Man,
Whose neare conjunction sunder nothing can,
Whose humane soule, though from its mansion fore'd,
Vpon the crosse by painefull death divorc'd,
Yet in the God-head, even o'recome by death
The Body Being had, while robt of breath,
Which, lying even in graue, His soule possest
In highest Heavens, that Paradise of rest,
Inviolable yet the Vnion stoode;
Nor Heaven, nor Earth (one minute) could seclude
The God-head from the Man-hood; life, nor death,
Nor hellish horror, nor the sense of wrath
Could hinder, still (yet so as none can tell)
The Godhead bodily in Christ to dwell:

Col. 2. 9.

Which caus'd, (though buried hee behov'd to bee)
God's Holy-One, corruption not to see,

Psal. 16. 8, 9; Acts 2. 27.

Preserving thus (while dead, in coffin layde,
By putrefaction, as all flesh, to fade)
More pow'rfully the Body of our Lord
Than all the means the world could els afford.

What madnesse then to thinke, (though painter's arte
Some shadow of Man's Body can impart,

248

Which from its soule may sev'red bee by death,
And turnd in dust, while banished from breath,)
That by the pensill, may resembled bee
The Sonne of Man, the God of Majestie?
Who, having once a mortall shape assum'd,
Can, (without danger) never bee presum'd,
That from his Manhood (not in any cace)
His Godhead to dis-vnion can give place.

If this wee hould (of this as who may doubt?)
How madde are Men, who fondly goe about
Their Crucifixes false, means to appoint,
CHRIST'S Body blest, without the Godhead joynt,
To represent; and set before the Eye
Christ-Man, cut short of divine Majestie;

The artificiall Crucifixe teacheth a Christ who is only man, or whose two naturs are not vnite, or who hath two Persons, as the old heritickes did.

The Word made flesh denying, or in death
Loosing that Vnion, lasting but with breath;
Or, faining such a Christ, a Onely Man
Even by it selfe subsist whose Body can;
Or, of one Nature, or of Persons twaine,
A CHRIST Imaginary, therefore vaine;
Injuring thus those ever-blessed Three,
That Trinall One, which was, is, ay shall bee,
Thus venting blasphemies against our Lord,
Whose soule abhorreth thus to be ador'd,
And whom His Glory and His Praise to give

Is. 42. 8.; 48. 11.

To grauen Images, doth highly grieue.

Christ's Image mockt thus by audacious hands,

Christ's Image stands in righteousnesse and holinesse, and can not be seen with bodilie eyes.

In Righteousnesse and Holinesse which stands,
The object of the soule's spirituall eye
By Carnall sight can not discerned bee:
And, as no meane presumption 'tis in Man

If it be a filthy dishonor to liken the worke of man's hands to God the father, it is no les disgrace to liken the work of man's hands to God the Son.

To liken ought his weake invention can
Produce, to God, Beginner, Vnbegunne,
So to set foorth his ever-procreat Sonne,
In nothing to his great Begetter lesse,
By ought or toole or pensil can expresse,

249

No lesser madnesse: if wee GOD esteeme,
That Holy One who did the world redeeme,

Christ's abaising of himselfe giues not libertie to man to abase him more, but obligeth rather to honour Him the more.

Who, though for vs, His Glory layde asyde,
Did meanly in mortalitie abyde,
Should wee, Himselfe cause humbling, more neglect,
Or should his Man-hood, breed him lesse respect?
Though painter's lines might possiblie present
His Counterfite as Hee with shame was shent,

Put case it were possible to find out Christ's Lineaments, and to expresse them by art, yet still the glorie of His person discharges to doe Him such disgrace as to liken Him to the worke of man's hands.

And of his Servant's-shape some shadow leaue,
(Or ayming so, at least the world deceaue)
Doth possibilitie a warrant plead,
Or to excuse or Iustifie this deed,
Since every Sinne hath possibilitie,
But none for this as lawfull held may bee?

In humane Shape, if GOD the Fathers saw
Yet no Resemblance durst presume to draw,
Why rather now, since Flesh the Word assumd,
May GOD by Man to bee drawne foorth presumd?
Sith that the Law, this madnesse to restraine,
Midst flames of fire was not given foorth in vaine,
Nor now is made lesse valide, than before
A Mortall vaile the King of Glory wore.

1 Cor. 2. 8.

If not Apostles durst transgresse this law,

The Apostles durst not, nor would not draw his purtrait much lese should a profane Craftsman.

Nor cause draw foorth or grave the Shape they saw;
If none of all Our Lord's obsequious Trayne,
His Will durst write, but whom Hee did ordaine;
Beyond commission ev'n if none of Those

None may preach Christ without a calling from Christ, much lesse make fained pictures of Christ.

That wrote, His Shape might to the World expose;
If none may, by Himselfe, this honour reach
Except by Christ thrust foorth Christ yet to preach,
Shall it to painters only bee left free,
CHRIST'S shape and Lineaments to falsifie,
Even though no warrant doth their worke invite,
Nor having seene what to set foorth they sweate.

'Tis like those dreamers, who poore soules deceaue,
CHRIST crucifi'd n'ere right considred haue,

250

Whyle once for all, and Once for ay our Lord,
Ne're more to bee repeated, did afford
Himselfe a living Sacrifice for Sinne,

Christ would not bee seene to suffer but once, but will bee heard to have suffred ever. His suffrings He will have set before the eye of the minde by His owne ordinances of Word and Sacrament, but not to the bodilie eye by man's invention.

Vpon the Crosse, lost Man from hell to winne,
Himselfe Hee did expose to suffer death,
Shame, paine, and dolour, ev'n the Father's wrath,
No more to bee the object of the Eye,
Though by the Eare oft crucified to bee.

As death's tormenting throws, as sense of payne,
Hee for a season was but to sustaine,
So was the Shame which Nakednesse did give,
Not all his other suffrings to sur-vive.

When therefore having (mortalls to reclame),
Sufficientlie now suffred open shame,
Even at mid-day Hee drew the vaile of night,
About His naked Bodie, so the sight
Of gazing eyes (with clowds eclipsd) did stay,

Christ darkned the Sunne and made it as Night at Mid-Day while He was suffring, to show that hee would not have men to gaze vpon his naked bodie after hee had suffred sufficient shame. The Popish Crucifixes doe crosse Christ's purpose.

Enlightning Some, who midst those mists did stray,
Them making see, while weakest made, His Might,
Sinne's clowds dispel'd, which did their soules benight.

But (loe) their antichristian Crucifixe
With vaine Inventions who God's worship mixe,
Serves to no other end, but as it may,
Christ's Body naked to the eye to lay.
And to expose His long-past Shame to sight,
Hiding the Glorious vaile of darkned light,
By which more honord was that Prince of Peace
Than Nakednesse, or Iews did Him disgrace.

CHRIST, of the Cover Hee drew on, they striue
(Though all in vaine) thus boldly to depriue,
Preassing presumptuously, in Christ's despight,
To prorogate the shortned shame of Sight.

But such their Christ, such Crucifixe they faine,
Such Paterne, such the Purtraite: both most vaine.
The Painter's fantasie the patterne is:
The Purtrait only must resemble this,

251

That lying Spirit; Father of deceate,

The Genealogie or Pedegrie of the Popish Crucifixe.

That Man true CHRIST should know, who boyles with hate,
And studies still to forme in man's fond braine,
False Christs; or of the True, conceats prophane,
Doth Parent to this purtrat's Patterne proue,
Hatcht in the Crafts-man's head as hee doth moue.
The Crucifixe, Child of the Paynter's Thought,
Oye to this Lying Spirit, thus forth brought
By arte, as carefull Midwif's helping hand,
Is from the painfull wretch receiued; who fand,
And did more labour in this Birth sustaine,
As hee opinion did conceiue of gaine.

This new-borne Saint thus being brought to light,
See how the wretch doth in his Worke delight,
Hee gazeth, wondreth, narrowly doth pry,
Striues if hee can the least escape espy,
Proport'oning by due esteeme its worth,
As longsome paines, and labour brought it forth,
Which in each feature, finding now compleat,
As to adorne some Temple only meet,
Hee to the Preist presents't, who streight doth giue
It Name; yea, Holinesse, as some beleeue.
By Charmes, by Exorcisme of Magick art,

The profaine and wicked christning of the artificiall Crucifixe.

With Salt, and Water Christned thus a part,
With Pardons priuiledg't, with Odors sweet
Perfumd, with Altars honord, Head and Feet
Anoynted, Torches lighted, Gifts presented,
Made fitt for Pilgrimes now to bee frequented,
Erected last, in place most eminent,
The Never-Erring-Clergie giue consent,
That it shall stand to bee admir'd, ador'd,
Kiss'd, reverenc'd, crouch'd before, embrac'd, implor'd,
The Holy Crucifixe from hence forth cald,
Or, On His Crosse the KING OF GLORIE nail'd.

252

The Blinded people's foolishe superstition,
The base credulitie of their condition,
Approues the Error, ratifies the Deed,
With them this Crucifixe doth credit plead,
Which in affinity or Shape more neare
As they conceiue, the Holier doth appeare.

Loe now the Crafts-man, Priest and vulgar Crew,

The devilish deifying of the Popish Crucifixe.

Ioyntly fall down, and with devotion due,
As many Pater-nosters doe repeat
By number of their beads, as they finde meet,
To this New-Christned-CHRIST; and, as acquent
With Tongues their sutes in Latin must bee sent,
To This not sparing, with blasphemous breath,
The Honour of Latria to bequeath,
Preferring it to all the Heauenly Quire,
Or Crownde aboue, or Militating heere,
Of Angels, Saints; euen to that Mother-Maide,
The Queene of Heauen, (of Her if truth be said).

But when for foule Idolatrie arraing'd,
Some shift in place of Reason must bee fain'd:
These subtile Sophists, wittie in invention,
Doe pleade by vertue of their good intention,
The honour to the Crucifixe ascriv'd,
The Purtrate first, by Crafts-man hand contriu'd,
Doth hit, but streight sent back, is vpwards driven,
And by Reflexe doth sklent hye way to Heauen,

The pretense of good intention doth no more excuse the popish Idolaters, than if a woman should abuse her bodie with every one that she thoght like her husband, and then say shee did so of good intention willing to loue all that were like her husband.

Possessing such as see with others' eyes,
This By-way worship CHRIST no lesse doth please,
Than on these Tables earst by God's owne hand
Engrav'd, it had beene left th'eleaventh Command.

But let those Doctors licence me demand,
Who in Intention make Devotion stand,
If simple Women in their Husbands' places,
May warrantably yeeld to strange embraces,
And if it passe may for a just excuse,
That their Intention Them did not abuse,

253

Supposing, they did by obedience due
Themselues subject, vnto their Husbands true,
And, if those Husbands, wrong'd in such a sort,
Thus to bee mockt and cousind, ought comport,
And over-looke this as a light offence,
Which Ignorance doth challenge in defence?
This, without shame, these Clerks can not approue,
Except some Intrest having in this Loue.

How easily it selfe doth Error roote,
In such as on God's Light their eyes doe shoote,
That on all hazard will goe on Their way,
With them or walke, or stumble, stand, or stray?

NOW, this great Idole, set to publick view,

The profane of-spring and broodie generation of little Crucifixes.

Yet can not serve; all of this numbrous Crew,
For private vse One must peculiar haue,
To beare about Him, even vnto His graue.
Enricht with gold and Iewels, These are borne
The breasts of Dames of Honor to adorne,
Which not beseeming Vulgars (as too deare),
The Poorer sort doe Poorer Christlings weare
Of polisht Ivorie, of gilded Glasse,
Of glistring Horne, of Copper, Tinne, or Brasse,
Which by the Priest if hallow'd, so much more
Held worthie are of Worship, than before.

If any living Saint, heere sucking breath,

A Holy man is more like Christ than all the artificiall pictures in the earth, & more worthie of honour for His cause; yet if any man for holinesse were so worshiped as the popish crucifixe, a honest hearted papist would scoūder at that Idolatrie, and why not now, but because he beliveth the Romish Church cannot erre.

Who with our Lord more neare resemblance hath,
To Him more deare, and held of greater worth,
Than all the Images art can bring foorth,
In whom this Spirit, Life, and Grace doth shine,
Whom a most neere conjunction doth combine,
And whom CHRIST (one day) though despised now,
Shall not think shame His

Heb. 2. 11.

Brother to avow,
Yet if this Saint of God, adored were,
Cald on, as senselesse Crucifixes are,
The World anone the sacriledge should see,
Cry out against this vile Idolatrie,

254

Abhorre, to any Mortall vnder Heaven
Worship, or divine Honour should bee given,
But now when greater measure they bequeath,
To Stockes, to Stones, to Idoles voyde of breath,
They neither can, nor will their Error spy,
So darkned hath the devill their Reason's eye,

2 Cor. 4. 3, 4.

Or, to damnation poasting on amaine,
Dare in vnrighteousnesse the truth detaine.

Rom. 1. 18.

Since then those Wares so slender are in worth,
To mocked sight lyes only setting foorth,
Bookes which pervsd, leaue Ignorants more rude,
Gulling the World but with imagind goode,
To CHRIST disgracefull, breeding in man's braine
Conceats of Him but carnall, and prophaine,
What Hee left buryed preassing to proclame,
His Glory darkning with disgrace and shame,
Loosing these bands insep'rably vnite,
By which both Natures in one Person meete,
Men's Faith diverting from that solide stay
The only Rocke, the Life, the Truth, the Way,

John 14. 6.

Vpon a Shadow fondly to rely
Which CHRIST shall (one day) to bee His deny,
As being only the Resemblance vaine

All the worship and respect that is given to the artificiall crucifixe is given to a filthie Idole.

And Birth fantastick of the Painter's braine,
Who, though hee boldly playde the cunning Ape,
Did never see, nor could set foorth His shape,
The Honour then to This bequeathd, must even
Neids-force, bee to a filthie Idole given.

Bvt leaving more to stirre this noysome Sinke,

The way to get a right sight of Christ shining in the mirror of the scripture, and to be changt in the likenesse of Christ seene there.

Poysning pure Soules with a pestifrous stinke,
To bee abhor'd, and held in just neglect,
Of all, true CHRIST who truly doe affect,
And on that Purtrate long to fixe their eye,
Drawne by his Spirit, which the soule must see,
In Holie Write, that Mirror most divine,
In which His Image Gloriously doth shine,

255

By preaching of His Word which set to view
By Faith is seene, and doth by Sight renew,
So working on the Soule which doth behold,
That thus it lookes as from another mold,
Both to the selfe and Others seeming strange,
Turnd in its liknesse by a gracious change;

1 Cor. 15. 49.

So by the Spirit quickned is this Meane,
That heere if CHRIST thy Faith hath truly seene,
Thou shalt His Shape take on, bee like Him made,
Adornd with Glorie which shall never fade,
In Thee this Image, whence all Grace doth flow,
From Glorie shall to further Glorie grow,
Each faithfull Looke on This, of force shall bee
Some gracious effect to worke in Thee.

Come then, draw neere, Thou who to see aspires
Sweete IESVS CHRIST, the Crowne of thy desires;
Come, Thou who loues on Him to looke aright
(Abhorring Counterfits which mock the sight)
Whose face alone doth true content afford,
Come, heere behold thy Loue, thy Life, thy LORD.

Bvt if thou Him wouldst to Salvation see,

A man must see his owne vglines in the glasse of the law before hee can see Christ's beautie in the Gospell.

Thy Soule must glas'd in this same Mirror bee,
Thy breast's most inward Cabins must bee sought,
Thy selfe made Center of thy Circling thought:
Thou must not skarre vpon thy Soares to looke,

Ezek. 16. 3, 4, 5.

To read thy dittay in that sacred Booke,
As thou by Nature art from Grace exild,
With Miserie surcharg't, with sinne defyld,

Rom. 5. 12, 14.

Procliue to fall, to perish by and by
Without remeed, if pitty Christ deny;
As dead in Sinne, till quickned by His Grace

Ep. 2. 1, 5.

Already damn'd till Hee the doome deface;
Lost, on His shoulders till Hee home thee take,
God's Enemie till Hee the friendship make,

Rom. 6. 17.

The Devill's bound slave, still ragging on in Ill
Till He redeeme thee, and renew thy Will;

256

An Atheist vile, Erroneous, short of sight,

Eph. 5. 8, 14; Ibid. 4. 18.

Till Hee thee teach to know thy God aright,
Thy heart a Seminary, which doth breed

Gen. 6. 5; Mat. 15. 19.

And nurse of all kind wickednesse the seed
Till by his Spirit purg'd; a Child in short

Eph. 2. 3.

Of Sathan, miserable in each sort,
Till hee Regenerate, thy soule endue

Iohn 3. 5.

With Grace, and make of thee a Creature new.

Bvt if this Sight doth vertue lacke to lead

If the sight of thy owne sins doe not humble, yet the terror of an Iust & angrie Iudge may bring the low.

Thee, thy estate to mourne and seeke remeed,
Behold that Lambe a Lyon, full of Ire,

Deut. 9. 3.

An angrie Iudge, a hotte consuming Fire,
Thee citing, whom no misery can draw,

Heb. 12. 29.

By terrifying Trumpet of His Law,
Araign'd, before His fearfull Throne to stand,
Condemn'd in Conscience, trembling foot, and hand,
His awful Eyes, which Flames and Lightning dart,
The deepest Darkes of thy deceaved heart
Shall search: none needs to tell Him what thy breast

Iohn 2. 24, 25; 1 Cor. 4. 5. Heb. 4. 13.

Keeps buried from the World: the Most the Least
Nor of thy Words, nor Deeds can Him escape:
The Thoughts most secreit, which thy Soule did shape,
Even ere outbreaking wilfull Involution
Thee guiltie made by Actuall pollution,
Before Him muster: He can open lay
All that make vp thy dreadfull Dittay may.

Though vse of Sinning Thee secure hath made,
Though with the foole Thou in thy Heart hast said

Psal. 53. 1.

There was no GOD thy foule Misdeeds to marke,
Thy Words to view committed in the darke,
Or to avenge the wrongs thou boldly wrought,
As to a reckning never to bee brought;
Though while the LORD did patiently forbeare,
But like thy selfe, Hee did to the appeare,
Thou shalt Him comming vnto thee behold,
These sinnes which thou committed vncontrold,

257

In order ranking All before thy face,
No circumstance omitted; Time nor Place.

These grosse Offences, which (to thee but slight)
Thy Nat'rall Conscience rub'd, by Nature's light,
In their commission, beeing set to view,
Then, shall another sight of sinne enswe:

Thy former actuall Roll Hee shall enlarge
Sinnes of Omission laying to thy charge,
The Good vndone requiring at thy hand

Math. 25. 42, 43.

Which to performe, or Law or duty band,
Thus shall hee judge thee guiltie of neglect
Of things which thou didst never wrong suspect;

Thy Idle Words shall not vnchalleng't slide;

Mat. 12. 36.

The vnadvysed Passions of thy Pride
Which thou couldst never curbe, a cause thou must
Acknowledge now of thy Damnation just.

Thy heart exposing lust-intangling Hookes
By wanton gestures, by lascivious lookes,
Thee shall Hee make convince, a Wretch most vile

Mat. 5. 28.

Whom Whoredome and Adultery did defile.

Each Word from thy deceatfull lips sent foorth

Ibid. 22.

To wound thy Brother's fame, or wrong his Worth
No light or veniall sinne (as men now speake)
Hee shall admitt, but such as Wrath shall eake,
Thee rendring worthy of eternall Ire,
The wofull object made of quenchlesse Fire.
Behold Him, charging Earth with open Wombe

Numb. 16.

To swallow over and aliue entombe
Thy proud ambitious Spirit, still repining
While thou in Darknesse art, at others Shining.

Behold Iehova from Iehova sent,

Gen. 19. 24.

Thy filth to clenge with Fire and Brimstone bent,
Readie to strike to death thy guilefull Heart

Act. 5. 5.

Which, with thy double tongue confed'rat, parte
Taks gainst the Truth: Thee readie to devowre

Act. 12. 23.

With Vermine, (creatures though of meanest pow're,)

258

Of sacrilegious Pride, while in the hight,
Thou crownst thy selfe, GOD roabing of his right.

Him shalt thou heare denuncing Wrath and Woe

Mat. 23. 13, 14, 15.

Against thy base Hypocrisie, in show
Who other seem'd, then ever in effect
Thou was, or truly didst to be, respect,
Even to thy face, not mongst thy least offences,
To thy disgrace discou'ring thy Pretences,
Whom wordly aymes, whom private ends did leade
Religion but to follow, for thy bread.

Hee, nor thy Mariage, Oxen, Farme nor ought

Luk. 14. 18, 19, 20.

Which thou a fit Apologie hast thought,
Shall for a just excuse admitt, for thee
More slacke in serving of thy God to bee.

To him all Iudgement hath the Father given,
Him shalt thou (on day) in the Clowds of Heaven

Mat. 25. 21.

See, seperating soules Impenitent,
Such Goates as Thee, to all vncleannesse bent,
From His owne Deare-Ones, His selected Sheepe

Iohn 10. 3, 4.

His voice decerning who his ways did keepe.

Thine Eares what then thy Doome shall bee, may heare,
If thou from sinne doe not in time reteare;
Once Hee hath sayd, and yet againe will say
Depart Accursed, to be damn'd for ay,
Yee Workers of Iniquitie, (and none

Mat. 25. 41.

More guiltie than thy selfe thou maist suppone),
In endlesse Fyre, in everlasting Paine
Prepared for the Devill and all his Traine,
Of which are all, who drencht with sinfull spaite,
Lye buried in their Naturall estate,
Even thou, as long as Vnrenew'd by grace,
And dost vnchangt continue in this cace
Deferring to that gracious Iudge to sue
The Sonne of God, by absolution true,

259

Who only can thy free Remission seale,
Cancell thy debts, thy Conscience calm'd make feele
The fruit of his forgivenesse; give thee Peace,
That true Tranquillity, which finds no place
In Pardons given by men, for gayne procuird,
In All at least, who ever haue endurd
The Inward tempest of a sin-tos'd soule,
Looking aright vpon that fearefull Scroule
Of accusations, having layd to heart
The Nature of GOD'S Iustice, Sinne's desart.

If in thy selfe, thou hast this vgly Sight,

If a man be humbled in the sense of his sin, & God's deserved wrath, then may he get a comfortable sight of Iesus Christ in the Gospell.

Perceav'd, the Vengance due to Thee by right
If thence, thy soule with inward Terrors shaken,
By Iustice, trembling stands, to be o're-taken:
If feele thou dost a gnawing Worme torment
Thy vexed conscience, but with ease acquent,
Stinging thy heart, which with remembrance bleeds,
Of long-long buried, and of late Misdeeds,
Kindling in thee sparkes of that quenchlesse Fire,
Sent foorth as Messingers of further Ire
In time to warne Thee what abids for ay
All, that in Sinne without Repentance stay;
If from Aboue some sharpe correcting Rod
Hath made thee see an awfull angrie God
Quickning in thee some Spunke of true desire
His Peace to haue, gainst whom thou didst conspire,
Renouncing henceforth to bee Sathan's slaue,
In life renew'd resolv'd thy sinnes to leaue,
In this pure Mirror thou mayst then make bold
Sweet Iesus Christ thy Saviour to behold
A readie Mediator full of grace,

Heb. 8. 6. Ibid. 9. 15, and 12. 24.

Pleading thy Pardon and eternall Peace;
A Fountaine open'd, living streams distilling,

Zach. 18. 1.

In David's house, with Heavenly water filling

Apoc. 22. 6; Ibid. 7. 17. Mat. 9. 12; Luk. 10. 35, 43.

Thy thirsting Soule. That true Physitian
The precious balme of grace who only can

260

Powre in thy wounds, Thee can alone make cleane,
Though nought but leprous spots in thee bee seene;
The Angell of the Covenant, who brings

Mal. 3. 1.

To Sinners, healing vnderneath His wings,

Ibid. 4. 2.

A Mercie seate, the

Exod. 25. 21.

Tables of the Law
To hide, whose challenge Thee in Iudgment draw.
An Altar, from whose

1 King 1. 50.

Hornes of safe protection
God's justice most severe gainst sinnes infection
Man never banish'd, for

Iohn 6. 37.

refuge who fled,
Or whom to Him the Hope of Mercie led.
A

Numb. 35. 6; Deut. 4. 41. Ios. 20. 2.

Citie, where in safety to reside
And beare the Devill and all the World at fead,
Whose

Apoc. 21. 25.

Ports shoote never, ever patent bee
To all, that from persuing

Esa. 60. 11.

Iustice flee.
A saving

Genes. 6.

Arke where thou secure mayst rest
Where inward feares, nor foes can thee infest,
Where thou most safe mayst ly, though Heavens should weepe
Even floods of wrath man from Earth's face to sweepe.
A gratious

Numb. 14. 46.

Aaron, reaching forth his hand
Who doth with Incense in his Censor stand
To stay the Plague of sinne, on thee begunne
(Without Remeed) ere thou bee over-runne.

Draw neare in time, and labour to perceaue
How such as went before Thee furthred haue:
To

Math. 9. 10.

eate, to drink, Loe! He did not disdaine
With

Luke 7. 36.

Publicanes, with persons most prophane,
Curing their sinnes: vile

Luke 4; Iohn 8. 3. Luke 7. 38.

Whoores, adultrous Goates
Hee gathers in, and purgeth all their spots.
Most covetous

Luke 19. 5.

Extortioners find grace,
None are debard who mourne to Him their cace.

Behold as He doth stand! Doth sweetly call,
Come, O yee

Math. 11. 28.

Weary, Come yee loaden all,
Draw neare my

Math. 11. 29. Ierem. 6. 16.

Deare-Ones, I will giue you rest,
Your Soules in peace shall hence-foorth bee possest;

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“Who come to Mee faint, comfortlesse, and weake
“For succour, in no cace I can forsake.”

But Yet, if still thy faults thy conscience vexe,

If thy conscience be not quieted at the first looke on Christ, yet a continuing to looke vpon Him, and His offices, and natures, and gracious working with others, may doe it.

If still the sence of Wrath thy Soule perplexe,
If still the hope-exyling feares remaine
That justice shall, with never-ceassing paine
For sinne, at last, sease on thy guiltie Soule,
A righteous God, who boldly durst controule:
And, if thou canst not yet be brought to see
How GOD can pardon such a wretch as thee,
So vile a worthlesse wormeling, by desart
Who worthie of hel's deepest dungeon art,
Looke on the Mirror then; See, from aboue,
Of GOD the Father the vnbounded loue,
Who, when He All haue damnd in justice might,
So lovd

Iohn 3. 16; 1 Iohn 4. 9.

the World, that He His chiefe delight
His Sonne Eternall, Second of these Three
Which still make vp a Trinall Vnitie,
To mortall Man did gift, in time a Child
Heere to be borne, to Man from grace exild,
Whose Name and Nature thereto made agree
Our blest Immanuel, GOD with vs, should bee,

Esay. 7. 14; Math. 1. 23.

The Mightie

Esa. 9. 6.

God in humane flesh, and feature,
GOD reconcealed vnto manly Nature,
That Hee man's Persons might to GOD conceale,
And that through Him GOD'S friendship Man might feele:
Whose searchlesse Wisdome so profound appeares
That thence the name of

Ibid.

Wonderfull He beares,
For, wonderfully Hee found out a Way
Man to set free, and fully to defray
His debts, the Iustice Infinite contenting,
And of an angrie GOD the rage relenting;
A Way, to make on Thee, while even

Col. 1. 21.

God's foe
The boundlesse Fountaine of His Mercie flow,

262

While thou (deservedly) groaning lay'st beneath
Sinnes pressing load, and God's Eternall Wrath.

Behold for Thee He

Iohn 1. 14; Math. 5. 17.

Man becomes, God's will
In ev'ry point compleetly to fulfill,
Thy

Heb. 7. 22.

Cautioner, who to procure thy Peace
(A bankrupt vnthrift, prodigall of grace)
That from Rebellion thou relax'd might bee,
By

Heb. 9. 14.

satisfaction full did set thee free,
Himselfe for thee a

Heb. 7. 27.

Sacrifice presenting,
Ere loue thou couldst Him, thee with

1 Ioh. 4. 19.

loue preventing.

See how He stands, as if with

Math. 3. 13.

sinne defild,
Even in thy

Mark 1, 8; Luke 3. 21.

Name and Roome, by sinne exild,
Washd as a Sinner, by the clenging streame
Of Baptisme, sinfull in the world's esteeme,
The

Math. 17. 5; 2 Pet. 1. 17.

Father audibly from Heaven expressing,
And fully pleasd in Him, Himselfe professing
That Hee should Suretie bee, thy burden beare,
And charging thee againe His voice to heare.

How canst thou then, (while lying vnder ire),
But boile with flames of vehement desire
To heare Him calling, Come, O weary wight
If vex'd with inward feares, or outward spight,
Come mourning Soule, in conscience opprest,
Vnder my wings securely take thee rest?

If thou belieue, if thou in faith doe heare
And follow Him that cals, thou needst not feare
That thou assaulted, shall a shelter lake,
That wrath shall thee persue, or overtake.

Why still then trembling stands thou? still agast?
Twixt GOD and Christ (now) covenant is past
In thy behalfe: and Christ accordingly
Hath suffered, absolv'd and ransond thee.

Since then of GOD the free, and endlesse Loue
Thou for thy

Iohn 3. 16; 1 Iohn 4. 9.

Warrant hast, what should thee moue?

263

Since of that

Ezek. 37. 26.

Covenant new which lasts for ay,
The Truth and Strength not subject to decay
Twixt GOD and Christ for Man, twixt God and Man
In Christ, which nothing change, or alter can,
Doe thee secure; what need'th thee doubt or feare?
That thou shouldst perish, Christ thee bought too deare.

What lackst thou? what deficient is to found
And build thy faith on a most solide ground?
The Man, who doth thy

Act. 20. 28; Heb. 9. 14.

Mediator stand
Is

Philip. 2. 10.

also GOD: doth all this All command.
Hee, worthy pardon is for thee to pleade:
When Hee maks sute for what thou standst in neede,
The Father can not what Hee asks forsake:
Hee Greater is than a repulse to take.
Hee High is as the Highest to appeare,
And God for sinne offended, to draw neare,
Before whose face no creature dare be found,
When frowning, Hee His anger doth vnbound.

Againe, that GOD, thy glorious

1 Tim. 2. 5; Heb. 7. 24.

Mediator,
Man likewayes is, Man's Sonne, and Man's Creator.
Thy

GOEL. So stiled by Iob 19. 25.

Kinse-Man in the flesh, to thee more neare
Than any Saint, or was, or can bee, heere.
Though He that Loftie

Esay. 57. 15.

One, that Great One bee
Who Ever-blest, endwelth Eternitie,
Yet daind He hath (thee to lift vp and saue
Though even the basest and most abject slaue)
Himselfe to humble, and stowp downe more low
Then any other able was to doe,
Himselfe Hee

Iohn 19. 17; Philip. 2. 7.

emptied, did the Crosse take on,
Was made of reputation small, or none,
Was peircd, was presd with paine, to clenge thy score,
A shamefull death endurd: What wouldst thou more?

Behold Man's Nature wondrously combind
(By vnion such, as nature can not find)

264

Vnto the Godhead, in His Person: so
How easie thing it is for GOD to doe
Thence see thou mayst, tho Sinne hath made disvnion,
To make thy Person haue with Him Communion.
Behold, how by this vnion personall
Of Persons not, but Natures: naturall
Sense all transcending, Sathan conquered lyes,
Even by that Nature He did first entyse.
Thy LORD on Him assum'd thy humane Nature
That Hee of thee might make a divine creature,
Abaisd Himselfe the Sonne of man to bee,
To make to GOD a chosen child of thee.

Behold His Worthinesse who pleads thy peace,
Thus shalt thou see how thou, vnworthy grace,
Mayst bee receav'd, through Him mayst favour find
Who, though thou faultie, loving is and kind.

Behold

1 Tim. 2. 4.

how God, in Christ, most willing is
To saue, to comfort, and to cherish His;
The soules of trembling sinners doth sustaine
While seeming swallow'd vp, with sense of paine,
With inward anguish, and thou nought shalt see
In God from grace to let or hinder thee.

Behold thy Lord, how not without delite,
The Worke of Man's salvation to perfite,
Such Offices did daine to vndertake
As for thy well and safety best did make.
Thus strengthned thou more

Heb. 4. 16.

boldly mayst draw neare
The Throne of grace, to bee exeemd of feare,
Set free from thy rebellion, so eschue
The Vengance to thy disobedience due.

Behold how Hee, as

Esay. 9. 6.

Counseller most wise,
To the Eternall Monarch of the skies,
While in the Father's

Iohn 1. 18.

bosome, God alone
Man's flesh as yet not having taken on,

265

By Patriarchs', & Prophets' mouths, did breath
God's Mysteries, to man deserving death,
His Counsells deepe reveald, His secreets spred,
And Man againe to know His Maker led.

Behold how in His

Luke 13. 23.

flesh He went along
The holy land, and (even His foes among)
In proper person preacht in ev'ry place
Glade

Isa. 61. 1; Math. 5. 4.

tydings to the Soule that mournd for grace,
And yet by

Iohn 15. 15.

Preachers' mouths continues still
Revealing to the world His Father's will.

Behold, to Heaven how having taught the way
A

1 Pet. 1. 19.

Lambe vnspotted, Once for

Hebr. 7. 27.

all, and ay,
Hee offred vp Himselfe, the world from sinne
To purge, o're hell the

Col. 2. 15.

Victorie to winne,
A

Heb. 7. 25.

Sacrifice most perfitly to saue
And sanctifie throughout, no spot to leaue
Vnpurgt, in all, through Him who accesse clame
To God, salvation vrging in His name.

Looke how our

Levit. 16; Exod. 13. 10; Heb. 9. 12.

Aaron with a purpure flood
All over-sprinkled of His owne deare blood,
Enters the Holyest

Heb. 9. 24.

Sanctuary of Heaven
To repossesse Man thence most justly driven,
Our

Exod. 28. 29 & 9.

Names vpon His breast, and shoulders bearing
With heart's affection, and with strength appearing
His owne poore mourning Weake Ones to sustaine,
That they with God may still in grace remaine.

Behold thy Lord set downe, on

1 Pet. 3. 22; Heb. 1. 3; Psal. 110. 1; Math. 22. 44.

God's right hand
O're Heaven, o're Earth o're hell to beare command
As King, as Conqu'ror, captiues to rescue,
The tyrannie of Sathan to subdue,
From thraldome to set free all that desire
To bee releev'd from wrath, from Sinne's Impire.

Behold Him gifted with Dominion free
Monarch of Monarchs,

1 Tim. 6. 15.

King of Kings to bee,
With vniuersall pow're, to rule, to raigne
God over All, All's onely Soveraigne,

266

Of all things at his pleasure to dispose,
For well of His; those

Mat. 18. 6.

Proudlings to oppose
Who boldly dare presume to vexe or wrong
The meanest member that doth Him belong,
To whom Hee lists eternall

1 Sam. 2. 6.

life to giue,
To damne to death, from death or to reviue,
His foes to make his foot-stoole: pestring downe,

Psal. 2.

All godlesse Atheists, traytors to his crowne
That Him contemne, or dare His Scepter slight
Them making feele His powre, His boundlesse might.

What fearst thou then, if thou thy Sinnes foosake,

No inlake in thee but thou may see how it is supplied in Christ.

And seeke that Hee in friendship thee may take?
God's loue is free, and

Hosea 14. 4.

firme; no change admits,
Continues to the end, and never flits;
His Truth both seald, and sworne, doth thee secure
By way of Cov'nant,

Esa. 54. 10.

which shall ay endure.

The Lord of lyfe, Christ Iesus set to sight
In this cleare Mirror, Thine by double right
Is made, to thee twice sibbe who groanst for grace,
The Sonne of God, the Seede of mortall race,
Twice Brother's Hee become; by Incarnation
Himselfe for thee to make a fit Oblation:
By thy adoption; even with Him to share
The Heritage, of Heaven to bee made

Rom. 8. 17.

heyre.

If Blind thou bee, and of a guide hast neede
From Sinne and wrath thy straying soule to leade
Loe, Hee a Prophet is, who

Iohn 14. 6.

peace doth preach

Deut. 18. 15, 18; Eph. 2. 17.

Draw neere, Him hearken: Hee the way shall teach.

Twixt God and Thee, if thou the feade dost feare,
Behold, a

Heb. 7. 17.

Priest Hee doth for thee appeare,
Who all His friends, or friends that seeke to bee,
Hath by one Sacrifice, for ay, set free.

If Lame and Impotent thou art, vnmeete
To runne to God, or flee from Sathan's feete,

267

To strengthen thee, hee is a Mightie

Luke 1. 32. 33.

King,
Who can rayse vp the weakest vnderling.

What long agoe, as Priest, hee hath procurd,
As Prophet Hee expones, perswads; assurd
To make His owne of safety: shall at last
As King apply, conforme to Paction past.

What Hee, as Priest hath purchast, foorth hee drawes
From God's great Treasure, opned for his cause
To our behoue, who as he dayly pleads
For vs, by

Rom. 8. 34.

priestly Intercession speeds.

What Hee as Prophet hath expond, by Word
In holy Write, as Prophet doth afford
Perspicuous, by his Spirit made most plaine,
That Gratious Doctor, Teacher of His Trayne.

What Hee as King hath gifted and applyed,
(And what in Him can bee by God denyed?)
Hee doth as King gainst all thy foes maintaine
To settle thee, in peace with Him to raigne.

Now, if to Him His weaklings bee so deare,
Courage dejected soule; thou needst not feare;
Ryse, follow on, Thou in this Glasse shalt see
CHRIST'S GLORY shining more and more to thee.

If Thou from feare bee in some measure fred,

How Christ may bee looked vpon for strengthning of thy fayth.

If hope of mercie thee to feele hath led
Some spunk of life, some woontlesse warmnesse glow
Within thy bosome, making tears to flow
Of godly sorrow, mixd of Griefe and love,
Thy frozen heart begunne to melt and moue;
Behold how hee hath breath, as thou dost Mourne
To make thy

Math. 12. 10; Esa. 42. 3.

faintly-smoaking flaxe to burne,
And tenderly, till greater strength it breed,
Of thy weake Fayth doth touch the bruised reed.

Behold how

Mat. 9. 2; Mark 2. 3. Luke 5. 18.

One, brought in his bed, by force,
Layd at his feete, his pittie doth enforce,

268

Departs, of sickenesse and of Sinne made cleane,
Rejected not, because despisd and meane;
How much more thee shall Hee receaue in grace
Who running comst, layst out to Him thy cace,
With bleeding heart dost His compassion plead,
Seeking to thy diseased Soule remeed?

Thy LORD thou mayst, with thee a part who beares,
Behold His bottle filling with thy teares,
With that Sweete Saint, for sinne, in sense

Luke 7. 38.

of wrath
With luke-warme floods when thou thy cheeks dost bath,
With Her sitts mourning, powring from thine eyes
In heartie love, thy greeved Lord to please,
Streames to be-dew and washe His sacred Feete,
That Hee may cleanse, and for Himselfe make meete
Thy spotted Soule, who nought esteemest too rare
Too pretious, on Himselfe, or cause to ware.

Though men doe mock, and with contempt doe prise
Thy mourning, thy devotion doe despise,
Thy LORD, who (one day) shall thy

Mat. 5. 4.

paynes compense,
Thou speaking mayst perceave in thy defence:
Loe Hee, a Banner

Cant. 2. 4.

of His love doth spread,
And to his owne Wine-sellers thee doth leade,
That by his

Cant. 2. 5.

flagons comfort thou mayst fynd,
Hartning thy sorrow with his

Ih. 16. 20. 22.

favours kynd,
The earnst thee giving of that gratious day
When from thine eyes, teares

Apoc. 7. 17; Ibid 21. 4.

Hee shall wipe away.
Hee shall his Seale vpon thy

Ez. 9. 4. 5. 6; Apoc. 7. 3.

forehead set
That the Destroyer thus may warning get,
The wicked World while floods of vengance bath,
Thee to discerne, from mongst the Sonnes of wrath.

Hold to thy shoulder, sturre not to take on

How hee who beleiueth must looke to Christ presenting his burthen and his yoke.

His lightsome

Mat. 11. 30.

burthen; which repenteth none
That ever it did beare: which all makes glad
On whomsoever Hee the same hath layd.

269

Behold Hee stretcheth foorth His hand, to lay
His Law vpon thy back, thy sinnes to slay,
So to presse foorth thy old impostumd soares,
But not to harme thee, who his Peace implores.
Thy flesh and vitious Nature, must bee slayne:
Thou must not shrinke at sense of outward Payne.

Behold, His

Mat. 11. 29.

Yoke Hee brings! How loath to part?
Stretch forth thy necke, thy hands, thy feete, thy heart,
That Hee may bind it on: that, (hence) for ay
None, saue thy Lord, thy service challenge may.
Loe! that thy yoke may light and easie bee
Hee goes before Himselfe and drawes with thee,
Yea both thy yoke and thee Hee drawes; and beares
Thee, wrestling with thy burthen who appeares.
Goe on: O never, never leave thy LORD
Where ere Hee leads thee; Hee will strength afford.
Hee no where els Thee shall invite to goe
But where before, the way Himselfe did show.

BVT NOW doth Sathan rage with greater spight

How a man under tentation may looke vpon Christ in the mirror of His word.

Then when secure thou layst in sinne's dark night,
Redoubling his assaults, Thee vexing more,
Presenting bayts more frequent then before?
Behold thy LORD, whom HEAVEN, whom Earth obeys,
In

Mat. 4; Mark 1. 12. Luke 4. 1.

Wildernesse, alone, twice twentie dayes
With apparitions visible frequented,
Not from that Ill-One's firie darts exempted.
If Christ hee durst attempt to make his Thrall,
Whom gainst his dints Hee knew a brazen wall,
What wonder thee a weakling hee entyse,
To his persute whose soule oft guardlesse lyes?

But seest thou Christ prevaile? His powre confine?
Him streight dis-arme? The Victorie is thine.

270

O stand! O heere behold

Ex. 14. 13.

the LORD'S Salvation!
This Combate to thy safety hath relation,
Heere Sathan also made before thee flee,
Thy selfe in CHRIST victorious thou mayst see.

But holie water in the Ayre to tosse,

Sathan is not affrayd though sometimes hee faine feare, for holy water or crossing.

And with the finger heere and there to crosse,
Scorne thou, as fruitlesse freets, least Sathan slight
And scorne such weapons should resist his might.

Doth now the World a mocking-stock thee make?

How a man vnder cōtempt of the world, or despised of his friends may looke on Christ.

Thy

Psal. 38. 11.

friends (before) thy fellowship forsake?
Now art thou hated, since by gratious

Iohn 15. 19.

change
Thy former life become to thee is strange?
Now pointed at? because to sin thou shunnes
And no more to thy wonted

1 Pet. 4. 4.

ryot runnes?
Now doe the wicked louse their tongues to lyes,
Traducing thy profession as they please,
Not sparing even thy person, cens'ring thee
Or madde, or foolish, or precise to bee?
Behold thy LORD, exposd to like despight,
Vexd, mockt, persued, with malice greatest might,
Despysd, opprest, the marke of envy made,
A common foe for all men to invade.
See

Iohn 1. 11.

how Hee comes vnto His Owne by Blood,
By bonds of nature, even by them withstood,
Rejected, not receiv'd, but mett in place
Of kindlie acceptation, with disgrace.
A Man, beside Himselfe, in their esteeme
Behold the Saviour of the world doth seeme:
Him they mistake, and seeke to apprehend
As if His countrie's

Luke 23. 2.

foe, not Cæsar's friend,
Even one whose course, (which they not rightly saw)
Their

Iohn 11. 45.

State might touch, themselues in danger draw.

Each day that did His life's short terme compleet
Heere, with a severall affront did meet.
But while His course Hee closd, O griefe! O teares!
See how

Is. 33. 3; Mat. 27. 41. &ct.

unmov'd, what bitter taunts Hee beares.

271

With what vnvtterable anguish torne,
While suffring midst His Paines, the Hight of Scorne,
Which more than all the Stripes, His Soule did racke,
Which scourging Burrio's layd vpon His backe.
Behold, they nod

Ibid. 27. 29. 30.

the head, they bow the knee;
Who Wisdome was, to them a foole must bee.
The Honorable Sonne of God they floute,
And put a Purpure

Math. 27. 28.

garment Him about,
A Crowne of Thornes, vpon His holy head,
And in His harmelesse hand a brittle Reede
Worthy no other Scepter, in their thought:
With shame, with scorne to death He thus was brought.
“LORD Thou, that I should liue, who daind to die,
“Thy servant and disciple make of mee,
“Though I with Thee should suffer, even while heere,
“Scorne, spight, contempt, wrong most unjustlie beare,
“Which, to my sight, thou standst, by my procuring,
“Before the eyes of liuelie faith enduring.”

If Povertie thee pinch, if want thee vexe

How a man vnder povertie may looke vpon Christ in the mirror of the Word.

Looke on thy Lord, whom care did ne'er perplexe
Of wordly Wealth; who heere did liue content
To serue Himself with what His servants lent;
Those holy

Luke 8. 3.

Matrons who did Him attend
Vnto His death, who did permit to spend
Their proper goods, forth for His vse to lay,
The charges of His Iourney to defray.
Who being tax'd did

Mat. 17. 27.

Tribute-money lake:
Whom

Mat. 8. 20.

house, nor hold did ever owner make:
In poore estate most meanely who was

Luke 2. 7.

borne;
Whose offring, which the

Ibid. 24.

Altar did adorne

272

In His behalfe, instead of fatned

Levit. 12. 8.

droaves,
The poore-man's Pigeons was, the Turtle doves;
In Ioseph's house his life not Rich could bee:
A poorer spoyle the Sunne did never see
Than at His death His foes did part by lote,
His greatest wealth a

Iohn 19. 23.

sober seamelesse coate.

If this communion with his povertie
Griefe of all straits can not asswage to thee,
Looke on the riches of spirituall grace
Which hee on all bestowes, His steps who trace.
Loe, heyre Hee is of

Heb. 1. 2.

Heaven and Earth: of all,
And with Himselfe

Rom. 8. 17.

Co-Heyre annexe thee shall,
Yea will not (heere) with thee so sharply deale
But (as best sutes His Glorie, and thy well)
Both will, and can provide, that thou nor lacke
Foode for thy bellie, cloathing for thy back.
And, though thou seest not how, yet take not care,
His providence to

Luke 12. 6.

Sparrowes in the ayre,
To Lillyes of the field, to every thing
Which His eternall Word to life did bring
Extended is, and (as to him seemes best)
Thy Portion furnish shall amongst the rest.

By speciall care, thy Lord can make thee feele,
Enlarg't, the lytle measure of thy

1 King 17. 14-16.

Meale,
Thy Cruise of Oyle sufficient, thee to feede

2 King 4.

Till more Hee send, to last as thou hast need,
Can in thy greatest troubles thee vphold,

Deut. 8. 4.

Cause that thy Garments, nor thy shoes waxe old,

Dan. 1.

And if Hee but a dish of Pulse propine
Aboue thy fellows can thy face make shine;
Hee multiply thy lytle, even thy least,
Can, though a daye's provision thou but hast,
As easily it makes to hundreths streach
As for fiue

Mat. 14. 19; Iohn 6. 11.

Thousand Soules hee earst made reach
(With plentie fed,) those Loaues and fishes few,
For Fyue alone which els were but enew.

273

If thou for Him doe thirst, by manner strange
He, for thy vse, in wine can

Iohn 2. 8.

Water change:
Yea living

Iohn 4. 14.

streams can give thee, if he list,
Which tasted once, thou never more shall thrist.
A Fish, with money in its mouth, be driven

Mat. 17. 27.

Shalt on thy Hooke,

1 King 17. 6.

Ravens feede thee Noone and Even,
Heaven's

Ex. 16. 14; Psal. 78. 27.

Manna rayne, the flintie

Exod. 17. 6; Numb. 20. 9. Psal. 78. 15.

Rocke shall serue
Thy thirst to quench, ere thou for want doe starue.
“O that I may (Lord) for thy Kingdome care,
“Thee aboue all things serue; so shall I feare
“Adversitie nor want: thus what may ayde
“My vext estate, shall to my hand be layde.
If Rich thou bee, take heede vncertaine

Tim. 16. 17.

wealth
Steale not thy heart, thy soule deprive of health:

How a man in wealth & prosperitie may behold Christ with profite.

Trust not therein; be not puft vp with pride
Of things, on

Prover. 23. 5.

Eagles' wings which swiftly slyde,
Fixe thou on Him alone thine heart, thine Eye,
To make Thee Rich, who poore did chuse to bee.

2 Cor. 8. 9.

O! let thy humble Cariage, modest mynde,
Thy thoughts with moderation confind,
Beare witnesse, that thou pure in Spirit art,
That thou dost thirst and hunger in thy heart
To bee inriched with that Righteousnesse
Which CHRIST still gifts, yet never is made lesse.
Bee greedie of His golde; O begge to weare
His Garments, that thou glorious mayst appeare,
That truly rich, thou mayst thy selfe present
To God;

Phil. 4. 11.

in wealth, in want alike content.
These earthly things, but solide as a dreame,
More worthy than they are, doe not esteeme,
But for thy Lord's vse, seeke to vse them, so
That on their Owner thou mayst them bestow:
Whom if thou see, or in his Churches neede
Or Any of his Saints, thy pittie pleade,

274

O then thy superfluitie to spare
To help the cause belonging to His care,
His poore distressed Brethren to relieue
In whom His grace and Image shineth viue,
A horrible Ingratitude must bee,
Yea even a damnable Impietie.

If sense of payne, if soares of any sort

How a man in sicknesse may get a helpfull sight of Christ.

Thee so assaile, as hard is to comport,
Looke on thy LORD, how torturd for thy sake,
Scourg'd backe and sides, God's wrath, thy paynes to slake,
See how his pretious bloode for thee is shed,
To Calvary with shame, along while led,
With which the senselesse streets all red, seem'd blushing,
While bath'd with Rivers from his woundes foorth gushing.

Behold the Nailes, driven both through foote and hand,
Not in a masse of mettell which doth stand
Him suffring to set foorth: a living Man
Thy object is; what spight, what malice can
Enduring on the Crosse; a publicke wonder,
Whose Legs and Armes streatchd foorth, neere rackt asunder,
Not suffered were to stand, as to His griefe
The least-least meanes afford might of reliefe,
But as most obvious to the Souldiers' minde
They might bee found, His Bones to breake combinde.

Behold, by burthen of His Body blest,
His flesh doth yeeld (while being down-ward prest).
Gaping and growing Wounds, still made more large,
As more His Weight His tender Hands doth charge.

Harke, how He cryes I

Iohn 19. 28.

Thirst, complaines of drouth,
For other Paines who opned not His mouth,

275

Though passing great, most sensibly though felt,
With this of all most vehemently delt.
O see, how He His weary

Iohn 17. 29.

Neck extends
And languishing, with ready mouth attends
To drink the offred Vinegar and Gall,
His burning Thirst to quench, to Finish All,
Of which the bitter

Math. 27. 34.

sowrenesse proving, straight
A very Tast to Him becomes a draught.
This Ruefull sight presented to thine eyes,
Inward or outward Paynes may serue to ease,
Grieues all allay, giue Patience to comport,
Till God thy Dolours slaken, in some sort.

How a man in health may looke vpon Christ.

If healthy, sound, and strong, from trouble free,
Looke on the Price that purchast All to thee,
His

1 Pet. 2. 24.

Stripes did make thee whole: thy

Esa. 53. 4.

LORD did beare
Thy Maladyes, that thou mightst sound appeare.
Hee thy Infirmities on Him did take,
Thy Health to thee a Blessing thus to make,
And that thy sicklie Soule might whole bee found,
Whose stat's oft worst, thy Body while most sound.
“O that I may Lord whollie heere imploy
“My selfe, while health, while strength I doe enjoy,
“In serving Thee; and, to my dayes as length
“Thou addst, I loue Thee may with greater strength,
“That so, while health and strength, as shads shall flee,
“Both sound and strong I may bee found in Thee.”
Doth long discent, vn-discontinued race

How a Noble or base borne person, may behold Christ for their instruction.

Of hon'rable Ancestors, make thee place,
Worldly Preheminence to thee beget
Aboue the Simpler Sort, below thee set?
Art thou a Noble, or some speciall Peere
So Great as thy Inferiors thee admire?

276

Or, (tho Enobled not by Place) doth blood
From the Ignoble Vulgar thee seclude?
In this forbeare to glorie; but behold
Thy Lord of Royall Linage, Race most Old,
A BRAUNCH whose blood deriv'd from David's stemme
Did make Him right to weare a Diademe,
A King, respecting even His Manhoode, borne;
Yet, all proud thoughts of Pedegries to scorne,
Himselfe abasd, in Grace to make vs Great,
And (though a Personage of High estate)
Became most low, vs Hon'rable to make
Even our Dishonour on Himselfe did take.
“O seeke Nobilitie, which ne'er shall fade,
“Honour from which thee no man can degrade,
“By seeking right in Him, a Child to bee
Of GOD; true Honour's most supreme degree.
Art thou by birth Ignoble, Base, Obscure?
Behold thy Glorious King in state as poore,
As meane as thou, descended, thee to raise,
Even with Himselfe thee to possesse and sease,
Not in a State but lasting for a day,
But of a Kingdome made secure for ay,
Vpon a Throne thee freely to set downe
To swey a Scepter, and to weare a crowne.

If Base thou bee, yet still to climbe assayes
The bruckle braunches of vaineglorious wayes,
If Noble, yet to swell with Pride doth chuse,
And seekst ambitiouslie all meanes to vse
To proppe thy worldlie Credite, with profane
And worthlesse wretches, who no Course disdaine
May further their base Ends, affecting Praise
Of Men, their Names upon Fame's wings to raise,
Blind to behold that Glorie, to bee found
With GOD, which seene, all such Desires doth bound;

277

O study then more steadfastly to stare,
And on thy Lord to looke with greater Care;
Yea, neede thou hast to Touch, from Him that so
Vertue to heale this

Luke 8. 46.

Vanitie may flow.

Behold, he sits as Doctor, teaching thee

How a man may learne humilitie looking on Christ in the Scripture.

(Himselfe thy Patterne) true Humilitie;
Inviting thee who to His Schoole dost seeke
To learne of

Math. 11. 29.

Him, who lowly is and meeke.
See, how to purge thy Soule of stinking Pride,
The God of Glorie, Glorie layes aside,
A

Philip. 2. 7.

Servant's shape assumes, a Man most meane
Becomes; mongst Publicanes and Sinners seene,

Math. 9. 10.

To winne them home: Himselfe associating
Even to the Basest, Good to them to bring,
Accesse and speech to None, when askd, denying,
Most homelie with His friends, on Him relying.

Behold, (not pampred with delicious fare,)
With these Hee sits whose Table turnes their snare,
His traine attending, till He baselie haue
By surfetting become his bellyes slave;
But

Math. 21. 18.

hungring oft, and thirsting for thy sake,
His sober Trayne doth His Companions make,
Serv'd at one Table, feeding even as Hee;
Whose

Iohn 13. 5.

feete from filth that He might wash, O see
How with a Towell girt about Hee stands,
And stowping downe, with Basen twixt His hands,
With humble Heart performs that service meane,
And wipes them with the Linnen, thus made cleane,
The Greatest teaching who His Schollers are,
For Him their Pride to mortifie so far
That to His Least-ones, though despisd they lye,
The meanest charge in loue they not deny.

If He, thy Lord and King, became so low,
Wilt thou, to be His Servant who makes show,
Lodge in a haughtie heart soule-poysning Pride,
Who glory canst, as thine, of nought beside

278

Sinne, Miserie and Shame? Thy Pride disclame,
Or in thy Lord no part thou needst to clame.
Humble Lord Iesus mongst His lowlie traine
Doth no ambitious servants intertaine.
Both Paradice and Heaven spewd out once haue
The Proud, and such can never back receaue.

If Honour's smoakie vapour blind thee so,

How the Ambitious may behold Christ & bee humbled.

Thy GOD, thy selfe nor suffring Thee to know;
Thee, if High place so please, that nought beside
Can serue to feed the fire-brand of thy Pride,
Why thus O Foole! art thy affection fird
With what thou canst nor haue, nor keepe, acquird?
Why doth their worldly Greatnesse thee intyse,
Who nothing lesse than Vertue's worth can prise?
Why pin'st thou for Preferment? Casts thy care
On things which may thy inward Peace impare?
Is earthlie Dignitie to Thee so deare,
In it thy Happinesse esteeming heere,
That, (with all danger) thou darst it imbrace,
By this prejudg't though of a better Place?
Vaine Glorie-hunter change in time thy course,
Leaue taynted Streams, seeke Honour in the Source.
If meanes thou vse, with Christ thou mayst obtaine
In Glory which shall never end to raigne.
His Crosse to Climbe, by suffring bee content,
The Seale by which the Saints to Heauen are sent;
There shall thy Honour, (never to take flight,)
By GOD bee given, in Men and Angels' sight,
Where Time discourt, nor Envie thee can harme,
Nor flattring Straines of Sycophants can charme
Thy Prince's eare, from Honour to degrade
Thee, Great but for thy greater ruine made,
Nor Life bee short, toile-conq'red Sutes to brooke
Some anxious Dayes, but lasting as a Looke.

279

If Loue of Money, whence all

1 Tim. 6. 10.

Evill springs,
Thee, (prickt with thornie cares), in bondage brings,

How the avaritious man may be healed by looking on CHRIST.

Moue thee to scrape, to scart, to pinch, to spare,
To rake, to runne, to kill thyselfe with care,
Things most secure to doubt, to waite, to watch,
Of Penny, or of Penny-worth to catch
Some Gnat, by chance, in Spider-web arriv'd,
Of Bowel-wasting-wretched wayes contrivd,
Draw neere, heere learne but for the

Math. 6. 34.

Day to care,
Vncertaine to suck vp To-morrow's Ayre:
Come see thy Lord and His poore Traine preparing
Things for another life; no travell sparing
About this Task: for worldly goods content
With what by God to serue the Time was sent,
Like Pilgrims, passing to their blest aboade,
Not over-charged with superfluous loade.
Alace! what meanst thou, (while in soule most pore,)
Thy selfe to toile, to conquesse cankring Ore?
Heaps to hoarde vp of Pelfe, whose Rust at last
Shall Witnesse bee, that

Iam. 1. 2. 3.

Sentence just is past
Of thy damnation? O! in time forbeare
On drosse, on dunge, still to bee doating heere;
Care for these Treasures, which in Christ are found,
In which all grace, all wisdome doth abound:
That Pearle, Himselfe, aboue all price who is,
Than all the world beside, more deare to His;
If thou enrichd wouldst by some Good-thing bee,
Sell all thou hast; and with affection free
Prefer to part, with all things earthly twinne,
Losse even thy lyfe, this peereles

Mat. 13. 45. 46.

Pearle to winne:
And though no Coine thou dost command, nor ware
With this Equivalent thou canst compare,
Hee without

Isa. 55. 1; Apoc. 3. 18.

price, or money will bestow,
(As thou thy wants and Indigence doth show,)
Both gold and garments,

Ih. 6. 33, 35.

livelie foode and all
What wish thou canst, yea even Himselfe withall.

280

Mongst those diseases, to thy soule which sticke,

How the Licentious may learn Temperance by looking on Christ.

If of the fever of Intemp'rance sicke,
Selfe-rotting fleshlie pleasure it affect,
Thee carying headlongs to eternall wreake,
If with this beastlie Sensualitie,
This soule-besotting sinne, thou grieved bee,
That poyson casting vp, which (late) seemd sweete,
And with delight thy senses did invite
Even to a surfet, Longing for remeed,
Looke on thy Lord, who all His dayes was dead
To Earthlie pleasures: who, with grieues acquented,

Isa. 33. 3; ibid.

A man of sorrowes liu'd, heere vnlamented,
Whose breast did beare, brash't with displeasure's dart,
A bruised

Mark 8. 12.

Spirit, and a

Psal. 69. 20.

broken heart,
On whose sad

Mat. 26. 38; Mark 14. 33 and 34.

soule did heavie sorrowes light,
When wrath sustaining, (due to vs by right,)
In Him our sinfull pleasures were persued,
Eternallie which wee had not eschued
If God and vs Hee had not stept betweene,
Even with his owne Heart-blood to make vs cleane.
Hast, sensuall slaue, thy filthie soule to hyde
Vnder his shadow, least thy daring pride
With wrath bee punisht: who forbidden Tree
Of false delights durst taste, defended thee.

Behold

Heb. 5. 7.

Hee mourns, for what thou madst thy sport,
While check't in Conscience; O! with tears resort
To Him in private, lest for lightlie prising
His Tears, for want of tears in thee arising,
Anguish and sorrow, which shall never slake,
Teares never finding truce, thee overtake.

Behold, how Horror on his soule doth sease,
Forth-wringing sighs and sobs, for thy disease,
With wrath brunt vp for sinne, in which of late
Thy foolish soule did false content conceate.

281

“O change thy mind: Thoughts sometime seeming sweete
“Iudge causes now for which thy cheeks to weete.

See, how all baithd in His owne blood Hee lyes,
Thy lewd delights how He most dearely buyes,
Torne, beaten, stabt, with thorns, nailes, cruell speare;
Stript naked, Sham'd and slayne; yea more, doth beare,
Persuing wrath, to expiate thy Crime,
Thy beastly swine-like bathing, all thy time,
In brutish lusts, still wallowing in the myre
Of fylth, no limits set to thy desire.

O! See his veynes their pretious Treasures spending,
His heart yet hot, a double streame foorth sending
Of blood and water. Quicklie, quicklie haste
With mournefull soule, which truely doth detaste
Thy vile licentious life: most humbly craue
Those guiltlesse streames in thee no guilt may leaue,
That (hence) by vertue of this Ransome fred,
Tears thou to Him, who bloode for thee, mayst shed.
Soft ease exile, till, by vnfaind confession,
Thy pittying LORD for thee make Intercession.
Those pois'nable delights, disgorg'd now having,
Once greedilie drunke in, thy soule deceaving;
Resolving (hence) by action, nor consent
More to licke vp thy sins' loathd excrement,
To sense though seeming sweete, which now turnd sowre,
A flood of bitternesse on thee doth powre,
Thee, stinging with soule-wringing sad remorse,
The more represt repining with more force.

But, gainst this Tyrant having now prevaild,
By time, this hundreth-headed Monster quaild,
Beware, once foyld, thou never set it free,
Once damn'd, ne're after it absolved bee,

282

Least by that Righteous Iudge, whose sentence stands,
Thou bee adjudged to eternall bands,
Whose trampled

Heb. 10. 19.

blood Hee shall at thee require,
A Sow turnd backe to wallow in the

2 Pet. 2. 22.

myre.

If with thyselfe, for Sinne, to live at strife
In detestation of thy vitious life
Thou truly dost desire, to find true peace,
Looke, looke upon thy LORD'S most lovelie face,
Perpending, pond'ring, laying deepe to heart,
No midst there is, but thou with Him must part,
For ever sev'red from His Holinesse,
To pyne in Torments which no time makes lesse,
Thy Back, in time, or turning, with thy Sinne,
(As thy

Mat. 5. 29. 30.

right hand or eye though deare,) to twinne.

'Tis base to thinke (if soules not to betray)
That Christ and

Cor. 14. 15.

Belial can together stay,
Thy Lord's chast loue, and thy licentious lusts

A man must either renunce his sinfull lusts or Christ. Hee can not haue both.

From thy divided soule one other thrusts.
Pleasure in Him and fleshlie pleasure fall
So foull at strife, they can, nor mixe, nor wall.
To bee conform'd to Him take pleasure; so
As thou makst progresse shall thy pleasure grow,
Pleasure without compare, which thee shall make
Sinne's deare bought seeming pleasures soone forsake.

No Concupiscence e're defild his minde,
Nor sinfull Motions least-least place did find
In His affections, Him to lead astray,
Darkning in Him the weakest shining Ray
Of perfite holinesse, mou'd but draw neare
That beastly Idole, as thy life held deare,
The which to serue thou all thy dayes hast doted,
To sinfull, sensuall delights, devoted.

O runne to Him for grace;

Mat. 7. 7. 8; Mark 11. 24. Luke 11. 6; Iohn 16. 24. Iames 1. 6.

Hee can deny
None, who in patient hope, knock, seeke, or cry.
If thou but mourne to Him with sorow true
Of lusts vncleane, thy Devill hee will subdue.

283

His Father's service, Him in such a fashion
Did ravish with continuall meditation,
Wholly with This tane vp, that in his minde
No idle Rav'ryes place besids could finde,
Such as thy time doe waste, doores open make
To Sathan and his Trayne; who course doth take
On Wings of vaging thoughts, before to send
His Messingers; comes then apace in end
Himselfe; These in securitie possest,
And having rowme prepaird for him to rest.

His Calling painefully hee did persue
At all occasions: teaching thee thy due,
To watch, to fast, to pray, Hee giues the ground,
Least thou by Sathan shouldst bee Idle found.
Hee vs'd the meanes, of which hee had no neede,
But by example that He thee might lead.

In solitarie

Luke 28. 37; Mat. 14. 23. Mark 6. 46.

mountaines, all alone,
Hee oft for thee hath mournd, till night was gone,
Hath all the day-long in the

Iohn 8. 12.

Temple stood,
Feeding the famisht soule with Heavenly food,
Delighted more his Father to obey,
His will to doe, to Heaven to teach the way,
When

Iohn 4. 31. 32. 33.

Thirst or hunger vrg'd, then drink or eate,
Though length of Time and travell did invite.
“Now if a Patterne this to make, thee please,
“A Scope to ayme at, standing not for ease,
“Bee diligent to follow, spare no paine,
“Thus are thy lusts subdu'd, thy sinne is slaine.
O giue me LORD, with floods of teares unfaind
To bath my bosome, with uncleannesse staind;
Looke on a sorrie wight, in mournefull state,
A Lazare lying at thy mercie's gate:
O passe not by: let mee thy pitty proue,

Ezek. 16. 8.

Cast over mee the Mantle of thy loue:
Though I bee out of measure vile, yet LORD,
I cleane shall bee, if thou but speake the word.

284

Thou who hast proudly the oppressor played,
A rav'ning vulture on the Pigeon preyd,
The faces of the poore hast grunde, laid watch
The very morsels from their mouths to snatch,

The Tyrannizing extortioner, by turning to Christ procureth pardon. Luke 19.

Runne, runne, make hast, thy Saviour comes along,
Climbe with Zacheus to eschue the throng
Of sinnes, which happily in silence lye,
Yet to the Heavens for wrath and vengance cry,
And, on thy selfe if lookt thou hast aright,
Thou canst no misse a comfortable sight
Of Him, the lost who came to seeke and saue,
Of whom thou shalt not a repulse receaue.
“None ask in fayth and do vnpardond part,
“Those suts alone lack successe which lack heart.

Behold, no readier thou art course to take
Due reparation for thy wrongs to make
Than Hee, to bid himselfe thy guest to bee,
Salvation offring, even vnaskt of Thee.

If Envy, harbord but in worthles breast,

How the Envious may be helped by looking on Christ.

With plentie pind, disquieted with rest,
Evill with good, with soundest health most sicke,
With wellfare wretched, doth thy soule afflict,
Looke on thy loving Lord, and blush to see
Him for his Foes, in loue, content to die,
While causlesly, thou dost thy Brother hate,
Who harmd thee never, but in thy conceate,
Or, as the bleard-man's eye the light offends,
Whose hurt upon his owne defect depends.

Thou, whose proude heart doth boyle with furye's flame,

Impatient passions healed by looking on Christ.

Who canst not thy vndaunted Passions tame,
O, bee ashamd the Meeknesse to behold
Of thy provoked Lord, betrayd and sold,
By words, by deeds injurd; in whom did shine
Such patience, that even those who did repine

285

To see Him liue he pittyed, yea procurd
For them, by whom Hee cruell death endurd.

Luke 23. 34; Isa. 53. 12.

Learne, as thou lookst, thy beastlie rage to bound,
To bridle Furie, least it thee confound,
Which as a fire, still readie is to burne,
As to revenge, or malice thou dost turne,
Yea to devoure, if finding once a vent,
Though for the least conceated discontent.

Base Feare, who darst not in thy place discharge

Feare to doe right, in evrie estate, cured by looking on Christ.

Thy duetie, lesning what thou shouldst enlarge,
Looke heere, and learne wise Courage, to persue
Thy righteous Ends, what's to thy Calling due,
For fead nor favour, which thou canst no spare,
Thy Lord's Commission if thou not empare.

Hath God thee cald his Counsels to disclose,
His will to publish?

Ezek. 2. 6.

standst thou who oppose
Thy message? What

1 Sam. 17.

Goliah thee assaile?
What raging

2 King. 18. 17.

Rabsaketh against thee raile?

Fearst thou distresse?

1 King 22. 27.

what though constraind to feed
Thy famisht Bodie with affliction's bread
While heere thou breathst, wilt thou to speake forbeare
But what may pleasing be to

Ibid.

Achab's eare.

Art thou a

2 Chr. 18; 1 King 13. 1.

Man of God, a Prophet true?

Ez. 3. 18, & 33. 7.

It lyes thee on thy life, what ere ensue,
Wrath to denounce gainst a revolting Land:
Though

1 King 13. 4.

Ieroboam should streatch foorth his hand.
Nor death nor danger, thou by sense must scan.
Thou must not shrink to say,

2 Sam. 12. 7.

Thou art the Man.
Him, whom thy hand hath charged,

Heb. 4. 12.

of his word
With the two-edged soule-dividing sword,
Thou canst not but to Indignation moue,
If Thou a Coward in His cause shouldst proue.

To speake doth thy commission warrant beare,
And dost thou of the Arme of flesh take feare?

286

Behold, though to the

1 King. 19. 4, 5, 6, 7.

desarts forc'd by flight,
To shield thy life from tiranizing spight,
Thy LORD can send, who best doth know thy neede,
An Angell, in thy Famine thee to feede.
Can strengthen thee, that

Ier. 40. 1.

Chaines nor

Ibid. 20. 2.

Stockes nor

Ibid. 32. 3, and 38. 6.

Iaile
Shall in His Service hence thy Courage quaile;
Even for thy cause, can make the

Act. 16.

Earth to quake,
All the foundations of the prison shake,
Thy boults of brasse, thy bands to brust asunder,
Thy keepers overcome with feare and wonder,
To stoupe before thee, and to wash with teares
Thy strips, the badges which for Christ thou beares.
If GOD bee for thee, panse no who oppose:
His

2 King. 19. 18.

Hooke can haill the haughtiest by the nose.

What ere thou art, beware for Feare, to wrong
Thy Liege or Lord, to whom thou dost belong,
Least for a Counseller, of faith vnfaind,
A Servant, with no imputation staind,
Disloyall and Vnfaithfull thou be found;
To thy base Ends to lay a sliprie ground
While thine owne Ease, (of all true worth denude,)
Thou setst before GOD'S glorie and their Good,
And, from the Right made slavishlie to swerue,
Stoupst downe their Will, though not their Well to serue.

Although, (transported with the Times disease,)
Thy selfe and Men thou for a space mayst please,
Base Temporizer, yet when better Light
The Weaknesse of thy wayes shall set in sight,
In thine owne Colours then bee seene thou must;
For loyall Subject, Servant worthie trust
To God, thy Prince and Lord, thou shalt apeare
A slavish Drudge alone to servile Feare.

Behold, that No man's face should breed affright,
Or turne thee but a haire-bredth from thee right,

287

Thy Lord Himselfe doth in the Mirror show
As to his faythfull Servants friendlie, so

Mat. 10. 32, 33; Mark 8. 38.

Most terrible to All, whom Feare doth draw,
Of Man than God to stand in greater aw.

Thou whose leud tongue and lips to lyes did moue,
Looke heere, and learne the Truth to speake, to loue.

To looke on Christ for bridling and ruleing of the tongue.

No guile was in his mouth. No faire Pretence
Of Complementall kindnesse mockt the sense
Of Any, His Societie who sought;

Isa. 53. 6.

His speaches never varyed from his Thought.
None Hee did

1 Pet. 2. 22.

cousin, none with lyes deceaue,
Did flatter none, of none would flattery haue,
While foul

Mat. 11. 19, and 12. 24. Iohn 8. 48.

reproach His Patience did assaile,
His peace he keept:

1 Pet. 2. 23.

raild on, He did no raile.
Hee No-man slandred, but who did offend,
In time and place most fit did reprehend,
In All rebuking sinne; Hee Cursed none
But when of Heaven and Earth as Iudge alone,
Gainst Hypocrits, Professors but in show,
Hee thundred foorth damnation, wrath and woe.

Chast were His speeches, sober were His words,
To nought vndecent His discourse debords.
No Time Hee did in idle purpose spend
But such as did to edifying tend:
Hee knew, in things committed to His care,
The fittest season both to speake and spare.
By hurtfull Silence He did Nought conceale,
His Father's Glory, or his People's well
That might prejudge; in speache nor word at all
Vntimely vttred from his lips did fall.
“Thus to thy Good, as Hee did frame His speach,
“Him make thy patterne; speak as He doth teach.
“What by exemple hee doth set thee to,
“According to thy measure, ayme to doe.

288

IN SHORT, cause All heere can not reckned be,

Everie maladie of soule may be helped by looking by faith on Christ in the Scriptur and everie vertue may be gotten this way.

To reade thy life's past legend leaving Thee,
So, in the Mirror, for thy help to looke,
To turne the volumnes of that sacred Booke
Where Christ is seene aliue, dead, rais'd againe
To life, for sinne ne're after to bee slaine,
That looking heere, faults of what ever kinde
By light of Scripture in thy selfe thou find,
Christ thy Consulter thou alone mayst make,
What course most meet for thy remeed to take.

What ever Sinnes thy Conscience on thee draw,
By looking in the Mirror of the Law
Christ make thy glasse, (tho with thy faults offended,)
To show thee how thy misses may bee mended.
What ere deforme doth in thy soule abide,
In Him looke something that defect to hide,
No leprous spot vnpurgt in thee is seene,
The which in Him thou mayst not haue made cleane,
How ere in thee Sinne's Plague its poison spread,
Seeke out, in Him, and thou shalt find remead.

To God, to Man, by whatsoever bands
What thou to doe, or suffer oblisht stands,
How e're extended bee thy dutye's lines
Looke still on Christ, as in His Word He shines,
By light of which thy minde lift vp to see
Him in the Heavens, dispensing vnto thee
These vertues which hee craues; and what hee showes
By Life's rare Patterne, working even in those
In whome His loue a true desire doth bread
To bee conforme, made like Himselfe their Head.

True faith, not firme but for a day or houre,

Truth of religion may bee learned of Christ seene in the Scriptur.

But such as stedfast stands, in ev'ry stoure,
True Loue, possessing all the soule and senses,
True powrs all drawing, (free of faind pretences,)
To God, in full obedience to His will,
In absolute submission, suffring still

289

With patient heart as pleaseth Him to deale,
Who best doth know what best is for thy well;
Pure worshipping of God, in maner chast,
For warrant as His ordinance thou hast,
Without all mixture of Inventions vaine,
The bastard broode of man's presumptuous braine,
Him teaching thou shalt heare, Him showing see;
Himselfe in Person even preceeding thee,
A blest exemplar, a most gracious guyde,
And if thou loue, (sinne's luggage layde aside,)
To follow on, to thy eternall well
In thee the like Him working thou shalt feele.

Whatever bonds of neighbourhood doe clame
Thy Lord will fitt, and by degrees thee frame

Dutie to parents and friends how to be learned at Christ.

Thy Duty to discharge, to Great, to Small
As equity requires to doe to All;
Mercie to show vnto the miserable
As neede in them exacts, as thou art able:
As Lazarus, as His Disciples deare
Hee did esteeme, loue to thy friends to beare,
Kindred and bloode with due respect to prise,
But those whom Nature thee more nearlie tyes
Most to regard, thy Parents, who did spare
No paynes for thee, while for thy selfe to care
Thou couldst not, in more speciall degree,
In greater measure, loe Hee teacheth thee
While from the Crosse, to Iohne, his loving friend,

Io. 19. 26, 27.

Now in His place, HER hee doth recommend
Who gaue Him birth, His Virgine-Mother blest,
By speciall care Her singling from the rest.

Servants may looke, in servant's shape, how Hee

Servants may learne their dutie by looking on Christ.

Good proofe did give of his fidelitie
And diligence to Him did Him employ,
So, follow on with cheerefullnesse and Ioy,
That to what ever Charge their Place them call,
As done to CHRIST their service may bee all.

Eph. 6. 5, 6.

290

Maisters, remarking how their LORD did lead

And masters their dutie.

These twelue, who speciall priviledge did plead
To serve Him as Disciples: how most kind,
Most affable Him all of them did find,
Their faults so wisely checking that no eye
Did no their well sought in His service see,
May learne in meeknesse, lenitie and loue

Eph. 9. 6.

To rule aright, not Tyrannizers proue,
Their servants in obedience due to draw,
By wisdome more than force, loue more than awe.

The Maryed may that strait conjunction see,

And the maried their dutie.

Of matchlesse loue, that sacred mysterie,
Christ and His Church combining, thence to loue
May learne, as wedded to a LORD aboue
Who lov'd them first, so from this patterne draw
In earthly wedlock a religious law,
Of holy loue a lesson, how to frame
These dutyes chast which mariage bands do clame.

The fitted Soule, which hath its lusts subdued,
Singly to liue with strength of grace endued,
A Nazarite to God to which is given

Mat. 19. 11, 12.

To liue, an Eunuch consecrate for Heaven,
Hath for a Guyde, to follow who invits,
Iesus of Naz'reth, prince of Nazarites.

Iohn 1. 45.

Heere carefull Parents how to trayne may see

And parents their dutie.

Their Children, Them how nurse in pietie,
How in their hearts to sow the seeds of grace,
How vice and inborne Error to displace,
Hereditarie Evils, faults foreseene,
Sinnes ready to break foorth how to preveene,

Mat. 16. 6-12.

How keepe from leavenning with doctrins vaine,
From course of life corrupt how to restrayne.

Heere Subjects study may subjection true,

By looking on Christ as Hee shines in the Mirror of the Scripture Subiects may learne their dutie to Magistrats and namelie Churchmen.

Submissiue loyalty, obeysance due,
But Church men chiefly, by ambition blind,
Whom Christ fore-seing should affect to find

291

Worldlie Preheminence, Respect and Place,
Aspire the steps of Sov'raignety to trace;
That ONE aboue the rest, should, (thus made weake,)
The yock of Civill Iurisdiction shake
From scornefull shoulders, raysd those Men aboue
Whom God hath called Gods, (how ere they proue
In this submission lesse then Men,) to beare,

Exod. 12. 13; 22. 28.

In Princelie Pow're, His Royall Image heere,
Though therefore He exemption might haue pleaded,
And not beene Caesar's Tributary needed
To teach obedience, yet, to Subjects true,
Would giue to Caesar what was Caesar's due.

Mat. 22. 21; Rom. 13. 7.

And, though hee might attaynd haue to a crowne,
Himselfe made Great by throwing Others downe,

Iohn 6. 15.

To voluntary offers giving eare
Of such, repining Caesar's yoke to beare,
As gladly would haue Insurrection made,
Conspird by arms a bloodie cause to plead,
Yet did He flye; and, (by exemple rare),
To solitarie Desarts to repare
Preferring, did all loyall Subjects teach
To shunne Seditioun, though a Crowne to reach.
Yea when His life was most vnjustlie sought,
A Weapon to bee drawne He suffred nought
In His defence, but chuisd Himselfe alone
To suffer, rather than by armes oppone
The Lawfull Magistrat, so authorize
Seditious men, for private Injuries
Persu'd by Iustice, who dare set their face
Against their Prince or Deputs in his place.

Not of this world His Kingdome He profest,
To conquesse rents and Lands Him troubled least.
Men's soules alone He sought, and these to saue;
No Prince by Him did prejudice receaue,
By civile challenge, by pretended right,
By open violence, or secret slight.

292

Let Church-men follow as Hee did preceed,
In Imitation of their Lord and Heed,
Or quite the false pretence themselves to call
His Servants, while with Him at strife they fall,
Proudly practizing what they contrare find,
Both to His Mouth's direction and His minde,
For, (bee they sure), no Titles of respect,
No rev'rend Stiles which proudlings so affect,
No name of Fathers in his house, no place
Of Honour, which so eagerlie they chace,
No scugge of Peters chayre, no vaine pretence
Of powre, by soveraigne preheminence,
No casting out of devills shall ought availe,
Preaching nor wonders working; all shall faile
Proud wordlings from that dreadfull doome to saue:
I know you not; with mee no part yee haue.

Luke 13. 27.

As Subjects Him beholding humbled, see

Kings and rulers may learne their dutie by looking vpon Christ's purtrate in the Scripture.

A pearlesse Patterne of true loyaltie,
So Kings may looking on this King of Kings,
Who proudest Tyrants in subjection brings,
Learne to be truly Royall, Rule as Hee
To whom all earthly Monarchs vassels bee.

As Subjects prosper best, when to their King
They Loyall proue, and to his Lawes to bring
Obedience due no paynes esteeme too great,
The well to establish of His royall State,
So Princes then, when Subjects good they proue
To Iesus Christ, a King all Kings aboue,
His Kingdome seeking to advance, to plant
Relligion in Their bounds, thence to supplant
Contemners of His lawes, his Throne enlarge,
With noble Artaxarxes giving charge

Ezra 7. 23.

That what enjoynd is by the God of Heaven
His House concerning, Order may bee given
It to performe with speed, wrath to keepe backe,
Which may the Realme, the King, his Sonnes o'retake.

293

Let Kings behold this King, how Hee who stands
Nor by His Subiects' wisdome, wealth, nor hands,
Yet so doth seeke the wellfare of their State,
As if, they weakned, hee could not bee Great;
Behould, how Hee All such as dare injure,
The hurt or Prejudice of His procure,
Foes to Himselfe professing: no pretence
Of fayned friendship, show of Innocence
Admittance finding to abuse His Eare,
All Flatt'rers false defended to draw neare,
Whom Hee will, (on day,) to their endlesse shame,
(As if He them had never known,) disclame.

As David than, to whom God's Counsells deepe
Revealed were, of this true King the Type,
Looking vpon the Prototype, His Lord,
His Kinglie Carriage did to His accord;
Learnd God His Ioy to make; God's Law alone

Psal. 101. v. 1.

His Rule, in life, and in Relligion;

v. 2.

Apostasie and Apostats to hate,

v. 3.

And every wicked man, or Meane or Great:

v. 4.

All such to curbe: the Godlie in their place

v. 6.

As Favourits, Friends, Counsellers to grace,
Raysd to preferment, in his Eyes to stand;
GOD'S foes degraded, rooted from the Land;

v. 8.

So let all Kings, anoynted from aboue,
GOD for their Portion, David's Lote who loue,
Him who doth both vnscepter and enstall
Beholding, learne to do the like in all.

Let every Soule in end, of what condition

Every estate may profite by looking on Christ in the Scripture.

Of mind or case of present disposition
Of Body, goods, or name, of what degree,
Sexe, age, estate or Ranke so-ere they bee,
Seeke by the eye of liuelie Fayth to looke
On Christ, described in the sacred Booke
Of God's two Testaments, the Mirror true
From whence alone reflects His perfite view,

294

And All in Him, (if rightlie seene,) shall find
For each defect of Bodie or of minde
Some seasonable good, some soveraine cure
To doe away in them sinne's spots impure.
No looke on Him shall bee bestou'd in vaine,
For Hee in Mercie shall looke backe againe,
And from each looke shall liuelie vertue flow,
Which difference sufficient shall show
Twix Christ (aright) thus by His owne Means sought,
And that deceaving, shamefull Idole, brought
In place of Christ, as Christ to bee adord,
And (now) is by deluded soules implord
For Christ, and cald, (what blasphemie more vile?)
By Christ's owne personall and proper stile.

Which things, as more than equall to my strength,

The particulare vses of Christ's discription in the Scripture left to preachers.

I leave to Preachers to informe at length,
Whose Calling is, (not in the Bed of slouth
Reposing), from the Chayre of sacred Truth
That Lambe of GOD, by Scriptures, to point foorth,
That Treasure of vnestimable worth

Mat. 13. 44.

Hid in the Gospels' field in sight to set,
Whence needie soules may lasting riches get,
CHRIST, sacrifizde for sinners, to present,
(By preaching of His death and Testament,)
Vnto their peoples' eyes, by vses due
Quickning dead soules vnto obedience new.

O, that not Pastors may a few bee found,
Gold, pretious stones, who building on this GROVND,

1 Cor. 3. 12.

With hearts right set, their Maister's will to know,
Him to their flocks may chieflie strive to show,
His Honour, and safetie of his Sheepe
Preferring to what els the world doth keepe.

As CHRIST to All Himselfe a patterne gaue,

Christ a pattern to preachers in a speciall maner.

To These so chieflie Charge of soules who haue,

295

Hee, not Himselfe Intruding, sent from Heaven,
As Aaron cald vnto the Iews was given,

Heb. 5. 4.

To Them the Gospell's joyfull news to preach:
Thus in God's House no charge at all to teach
Place ought to haue, but such, (by God designd,)
As warrant doe from His apointment find,
And that in such None ought themselues to thrust,

Iohn 10. 1, 2.

But whom alone GOD daind hath to entrust
With His Commission, in His worke to sweate,
Found Messingers for His Embassage meet,
Who, scorning Means which worthlesse men doe make,
By doore of lawfull calling Entrie take.

The charge to beare of GOD'S peculiar flock
Thus when thrust foorth, the Truth of God Hee spoke,
Him in Commission given, and still did care

Iohn 12. 29.

Of all His words, God's word to make the square.

No sinne Hee spard, Him No man's face did feare;
Hee neither whipt in spleene, nor did forbeare
For favour; so their saftie might bee wrought,
Men's well and not to please their will he sought.

Glory of men Hee gloryed not to get,

Iohn 7. 18.

Nor Honour to Himselfe Himselfe did set
To purchase, (though to Him was due by right
All Glory, Honour, Majestie and might),
To seeke GOD'S honour was his maine intent
Him who to Labour in His Harvest sent.

No curious Phrase, applause of men to breed,
(To Ignorants one with an vncouth leid,)
No Eloquence of words, no swelling stile
Did from His mouth His flock of foode beguile;
In all Simplicitie, in termes most plaine,
His minde He vttred, to the vulgar braine
And Iudgement weake of All Himselfe applying
Eares had to heare, vpon His charge relying.

296

To further man's Salvation Hee did spare
Paynes, nor by night nor day, nor late nor ayre.
His meate, his drink it was, soules home to bring,

Iohn 4. 34.

His Father's will to doe in everie thing.

Wordlie Preferment, Honours, Titles, Place,
Hee did not with ambitious wordlings chace,
But vtterlie refusde, and lookt afarre
On what so ere his maine Intent might marre.

With things His Presence which did not exact,
Or from a better worke Him might destract,
Hee did no meddle, would no lay aside
His Calling, matters civill to decide,
Though in pretence twixt Brothers peace to make

Luk. 12. 13, 14.

Vrg'd, Hee the Iudge's office did forsake.

His Preaching while Impugnd by sinners bold,
Hee suffred patientlie to bee controld,

Heb. 12. 3. Mat. 22. 15. Mark 12. 13. Luke 20. 20.

Not with the obstinate by Iangling vaine
To tempt Him set, and of his words to gaine
Advantage, Hee by dispute did contend:
Or peace Hee keept, or some few words did spend
Sufficient to convince, the Conscience check
Of such as thus their Envy durst detect.

When as not loyall scandalizd, hee pleads

Luke 23. 2.

Fidelitie, in suffring, doctrine, deeds,
Though King of Kings, repining not to bee,

1 Tim. 6. 13.

Heere subject to Supreme Authoritie.

When to the Romane Governour accusd
As on whose doctrins false the world abusd,
A good Confession witnessing, Hee stoode

1 Tim. 6. 13.

Fast for the Truth, and seald it with His bloode.

To this His Patterne, perfitlie espyd,
If true conformitie had beene applyd,
His Vicar, Him at least who steales this stile,
But from His life and doctrine doth resile,
Those Evill offers never had entisd,

Mat. 4. 8, 9.

Nor bad condition, by our Lord despisd.

297

Nor should ambitious Men, puft vp with pride,
With loue of worldlie Glory led aside,
Haue turnd, their Earthlie pompe to entertaine,
CHRIST'S Heavenly Kingdome in a temp'rall Raigne.

Nor should the Dragon's taile haue drawne from Heaven,

Apoc. 2. 4.

(By greed of gaine, and filthie lucre driven,)
So many Stars to Earth, and earthlie wayes,
Depriving both of light and heat their Rayes.

Nor should vaine Men, in damnable pretence
Of Pietie, with windie Eloquence
And falsely cald Philosophy, haue dard
Themselues to Preach, of GOD the Truth haue mard.

Nor should such Errors, breeding onlie gaine
To blinded Guids of a deluded Traine,
Haue Scriptures made despisd, so farre suspect,
And Toyes and Trifles cary such respect.
Strengthen, Lord Iesus, and stretch foorth thine hand
To ayde thy Servants, for thy cause who stand,
And reddy are to suffer fyre and sword
For Thee, thy Truth, and credite of thy Word.
Sufficient Workmen in thy Harv'st thrust foorth,
Fitted for those pernitious Times in worth:
Come clense thy Kirk, discover by degrees
The Man of Sinne, to All whose darkned eyes,
Blind to discerne, yet can not truelie see
Midst such a glorious Sunne-shine, who is Hee.
Thine owne deare Lambs set free, who captives lye,
Which chains of Ignorance and Error tye;
That hence, (no more in by-paths led astray)

Iohn 14. 6.

In seeking Thee, the Truth, the Life, the Way,
Their Crucifixes faind they may disclame,
And of their Idols and false Christs thinke shame.

298

Amongst their hands, their hearts lift up to Heaven,
Where Truelie Thee to see by Faith is given,
To All, that in the Means ordaind by Thee,
With Souls right set, seeke in Sinceritie.

Μονω δοξα Θεω.

God forbid that I should rejoyce, but in the Crosse of our LORD Iesus Christ, Whereby the World is crucified vnto mee, and I vnto the World.

Gal. 6. 14.