A Paraphrase on The Ten Commandments in Divine Poems Illustrated With Twelve Copper Plates, shewing how Personal Punishments has been inflicted on the Transgressors of these Commandments, as is Recorded in the Holy Scripture. Never before Printed. Also, a Metrical Paraphrase upon the Creed and Lord's-Prayer. Written by George Wither |
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The Epilogue.
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 | A Paraphrase on The Ten Commandments in Divine Poems |  |
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The Epilogue.
[Now having well observ'd this glorious Law]
The Law from God's meer love proceeds,
Though strict it seems and Terror breeds.
Though strict it seems and Terror breeds.
Now having well observ'd this glorious Law
(A Creature cloath'd with Majesty and awe.)
Methinks the Body of it seems to me,
Compos'd of such essential parts to be,
That, he may find, who rightly from them shall
All as but one; each one of them as all;
And, that who ever breaks or keepeth one,
Observes or breaketh all, in what is done:
As will appear to him, who well attends
How ev'ry Precept, on the rest depends.
(A Creature cloath'd with Majesty and awe.)
Methinks the Body of it seems to me,
Compos'd of such essential parts to be,
That, he may find, who rightly from them shall
All as but one; each one of them as all;
And, that who ever breaks or keepeth one,
Observes or breaketh all, in what is done:
As will appear to him, who well attends
How ev'ry Precept, on the rest depends.
He cannot possibly or love or fear
One God aright, who willfully doth err
In Idol worshippings; in vainly using
God's holy Name; In holy Times abusing;
Or, in permitting so perverse a nature
As to abuse Himself, or any Creature
Belonging to this God, with such a mind
As may Contentment in such evils find.
And what is of this Law averr'd; we may
In ev'ry other Precept boldly say.
One God aright, who willfully doth err
In Idol worshippings; in vainly using
God's holy Name; In holy Times abusing;
Or, in permitting so perverse a nature
As to abuse Himself, or any Creature
Belonging to this God, with such a mind
As may Contentment in such evils find.
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In ev'ry other Precept boldly say.
Moreover I conceive, it cannot be
Of less impossibility, that he
Who gives the Creature ev'ry way his right,
Should in his heart his good Creator slight:
Or actually offend him without sense
And sorrow, for so hainous an offence.
Of less impossibility, that he
Who gives the Creature ev'ry way his right,
Should in his heart his good Creator slight:
Or actually offend him without sense
And sorrow, for so hainous an offence.
He that right Conscience makes to keep one Law,
Of breaking all the other stands in awe.
He that his Parents honours as he ought,
Can never favour Murther in his thought,
Or thirst for Vengeance: never will his eyes,
Or heart, or members act Adulterys:
No due from any Creature will he take,
He dares of none conceive, receive or speak,
Untruths or slanders: He will never crave
(Or by a secret longing wish to have)
What may not be desir'd; Nor ought commit
Which his profession may not ill befit,
But penitence, will smite him for the deed,
And in his heart a faithful sorrow breed.
Of breaking all the other stands in awe.
He that his Parents honours as he ought,
Can never favour Murther in his thought,
Or thirst for Vengeance: never will his eyes,
Or heart, or members act Adulterys:
No due from any Creature will he take,
He dares of none conceive, receive or speak,
Untruths or slanders: He will never crave
(Or by a secret longing wish to have)
What may not be desir'd; Nor ought commit
Which his profession may not ill befit,
But penitence, will smite him for the deed,
And in his heart a faithful sorrow breed.
Much less will he grow wilfully to blame,
In Prophanation of Gods Days, his Name,
His Worship, or his Essence; For, in one,
Well doing, all good Dutys will be done,
And this which from one Law, is here exprest,
May really be said of all the rest.
In Prophanation of Gods Days, his Name,
His Worship, or his Essence; For, in one,
Well doing, all good Dutys will be done,
And this which from one Law, is here exprest,
May really be said of all the rest.
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The like we may as doubtlesly averr
Of them who 'gainst one Law perversly err:
Begin at which you please, they so are chain'd,
All sins are in the breach of one contain'd.
One wickedness contracts another still,
And that another; either to fulfill
Or hide the first; until all guilt comes in
And wheels him round the cursed Orbe of Sin.
Of them who 'gainst one Law perversly err:
Begin at which you please, they so are chain'd,
All sins are in the breach of one contain'd.
One wickedness contracts another still,
And that another; either to fulfill
Or hide the first; until all guilt comes in
And wheels him round the cursed Orbe of Sin.
For, what hath he to bar him from the rest,
Who but in one hath wilfully transgrest?
What other sin would he have left undone,
Which might have hindred his beloved one?
Or, if perpetually he do not act
All wickedness, and ev'ry filthy Fact?
Who but in one hath wilfully transgrest?
What other sin would he have left undone,
Which might have hindred his beloved one?
Or, if perpetually he do not act
All wickedness, and ev'ry filthy Fact?
Why is it so, unless (perchance) because,
His finite Nature cannot break all Laws,
At once in Act; Nor his desires extend,
To ev'ry thing wherein he might offend?
His finite Nature cannot break all Laws,
At once in Act; Nor his desires extend,
To ev'ry thing wherein he might offend?
For ev'ry sacred Law, is in his Will
(Inclusively at least) infringed still,
And Guiltiness would actually appear,
If power and fit occasions present were.
(Inclusively at least) infringed still,
And Guiltiness would actually appear,
If power and fit occasions present were.
For, as the Laws fair Body is compos'd
Of portions qualified and dispos'd,
In such a manner that we plainly see,
The perfect Essence, of the whole to be
In ev'ry part; so, likewise, hath our Sin
An ugle Body, and each Limb therein
Containeth (whether it be great or small)
Essentially, the perfect Guilt of all,
And, by this Body, Death a means hath found
To give to all Mankind a mortal wound.
Of portions qualified and dispos'd,
In such a manner that we plainly see,
The perfect Essence, of the whole to be
In ev'ry part; so, likewise, hath our Sin
An ugle Body, and each Limb therein
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Essentially, the perfect Guilt of all,
And, by this Body, Death a means hath found
To give to all Mankind a mortal wound.
But, prais'd be God, his Grace provided hath
A Light, a Guard, an Armour, and a Path
By which we may be quite delivered from
The Body of this Death; and also come
To walk the way of life, which else had bin
For ever barr'd against us by our sin.
A Light, a Guard, an Armour, and a Path
By which we may be quite delivered from
The Body of this Death; and also come
To walk the way of life, which else had bin
For ever barr'd against us by our sin.
The Lamb of God by whom we do possess
Redemption, Wisdom, Justice, Holiness,
With ev'ry matchless token of his Love;
The Guilt of that transgression doth remove,
Which woundeth first our Nature; and from him,
We have a cure for ev'ry actual Crime.
He, hath fulfilled what we could not keep:
He, gives us power to walk, who could not creep:
He, paid the price of that which we had bought:
He, got our Pardon e're the same we sought:
He, bore the stripes for us which we did merit:
He, purchas'd Crowns that we might them inherit:
Our Fears he doth prevent; our loss restore,
And (to the true Believers) tendreth more
Than Adam lost. Yea, he doth freely give
To ev'ry Soul a power which may believe
And persevere, if well he shall employ,
The Talents and the Grace he doth enjoy.
And with a mind in all Temptations meek,
This power in Christ, not in her self doth seek.
Redemption, Wisdom, Justice, Holiness,
With ev'ry matchless token of his Love;
The Guilt of that transgression doth remove,
Which woundeth first our Nature; and from him,
We have a cure for ev'ry actual Crime.
He, hath fulfilled what we could not keep:
He, gives us power to walk, who could not creep:
He, paid the price of that which we had bought:
He, got our Pardon e're the same we sought:
He, bore the stripes for us which we did merit:
He, purchas'd Crowns that we might them inherit:
Our Fears he doth prevent; our loss restore,
And (to the true Believers) tendreth more
Than Adam lost. Yea, he doth freely give
To ev'ry Soul a power which may believe
And persevere, if well he shall employ,
The Talents and the Grace he doth enjoy.
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This power in Christ, not in her self doth seek.
Ev'n they that perish, till they do contemn
God's profer'd Love: potentially in them
Retain this power by God's Free grace, until
Their Flesh seduc'd, like Eve, doth move their Will,
Like Adam, to consent and then to Act
A wickedness, and to approve the Fact
Against their Conscience: For then God departs
From their polluted and rebellious Hearts;
And back returneth not until from thence,
That Guilt be washed by true penitence,
The means whereof he also must bestow,
Or else into obdurateness they grow.
God's profer'd Love: potentially in them
Retain this power by God's Free grace, until
Their Flesh seduc'd, like Eve, doth move their Will,
Like Adam, to consent and then to Act
A wickedness, and to approve the Fact
Against their Conscience: For then God departs
From their polluted and rebellious Hearts;
And back returneth not until from thence,
That Guilt be washed by true penitence,
The means whereof he also must bestow,
Or else into obdurateness they grow.
Affirm we may not, that God will not come
To any (whom he so departeth from,)
Twice, thrice, or oftner: For we cannot know
How far the limits of his Mercys go;
Nor by what measure, or by what degree
Of wilfulness, he so displeas'd shall be.
To any (whom he so departeth from,)
Twice, thrice, or oftner: For we cannot know
How far the limits of his Mercys go;
Nor by what measure, or by what degree
Of wilfulness, he so displeas'd shall be.
As to forsake for ever, since he may
Shew mercy where he pleaseth while the day
Of life-time lasteth there is hope of Grace
For every sinful Soul of Adams race
Shew mercy where he pleaseth while the day
Of life-time lasteth there is hope of Grace
For every sinful Soul of Adams race
Just Job confesseth that God oft assays
To draw the sinner from delicious ways
The raising up of Lazarus from death.
When he had four days yeilded up his breath,
Inferreth also that some few obtain
God's mercy who had dead and stinking lain
In their transgressions; till there was no place
For help by outward means, or common grace.
But this his mercy is the highest pitch,
And if a God who is in mercy rich
Vouchsafe it any where, he doth afford
Much more than he hath promis'd in his word;
For, though he may confer it when he please,
Yet, to have left such promises as these
Had better'd none; but made those worse, by far
Who, for the Grace obtained, thankless are.
To draw the sinner from delicious ways
The raising up of Lazarus from death.
When he had four days yeilded up his breath,
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God's mercy who had dead and stinking lain
In their transgressions; till there was no place
For help by outward means, or common grace.
But this his mercy is the highest pitch,
And if a God who is in mercy rich
Vouchsafe it any where, he doth afford
Much more than he hath promis'd in his word;
For, though he may confer it when he please,
Yet, to have left such promises as these
Had better'd none; but made those worse, by far
Who, for the Grace obtained, thankless are.
“Oh who enough can praise thy matchless Love
“Most gracious God! Who pleasest from above
“To look upon the Vassals here below
“Our Nature, and distempers tempring so;
“And so providing that the blessing lost
“Is purchas'd for us, at anothers cost,
And may by every Soul enjoyed be
Who shall accept the means ordain'd by thee.
“Most gracious God! Who pleasest from above
“To look upon the Vassals here below
“Our Nature, and distempers tempring so;
“And so providing that the blessing lost
“Is purchas'd for us, at anothers cost,
And may by every Soul enjoyed be
Who shall accept the means ordain'd by thee.
Though as did once the Jews some Christians grudge
As if the Childrens teeth were set on edge
By what their Fathers eat and doubtful grow
(Although thou makest Oath, it is not so)
That most of those, which are or which have bin
Since time began, shall die in Adam's sin;
And are in him rejected without place
Or means of hope of truly saving Grace;
Yea, though this be an error whereby such
As err that way have urg'd thy Justice much;
Yet we who fear and trust thee (and to whom
The knowledge of thy secrets therefore come)
Remember well (and therefore heed have took)
That Thou, the general Covenant being broke)
Which first was made in Adam) pleas'd hast bin
To tell us of a new one, since brought in,
And made with all men so particularly
That no man for anothers Crime can die:
A Covenant in Christ from whom both Will
And Power we have receiv'd to fulfil
So much as shall to thee be acceptable,
If we endeavour, as thou dost enable:
And whereas, when this knowledge we did want,
We dreamed that thy New made Covenant
Concern'd but few, we doubtless did aver
A Doctrine which from Truth did widely err,
For that which we did ignorantly call
A Covenant, is no such thing at all:
Because we then supposed nothing done,
Nor ought believ'd, but on one side alone.
A Covenant (as men of Judgment know)
Is that which is contracted betwixt two;
But, thou by that which some of us do say
Dost all thy self; and giv'st nor power nor way
To Act or will what absolutely can
Be said to be the Act or Will of Man.
We stand for nothing thou alone believ'st,
Thou actest all thou givest and receivest;
Yea, if we this assertion must allow
None truly worketh good or ill but thou;
Man's but a sufferer, whatsoe're he does,
He doth because he can nor will nor chose.
As if the Childrens teeth were set on edge
By what their Fathers eat and doubtful grow
(Although thou makest Oath, it is not so)
That most of those, which are or which have bin
Since time began, shall die in Adam's sin;
And are in him rejected without place
Or means of hope of truly saving Grace;
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As err that way have urg'd thy Justice much;
Yet we who fear and trust thee (and to whom
The knowledge of thy secrets therefore come)
Remember well (and therefore heed have took)
That Thou, the general Covenant being broke)
Which first was made in Adam) pleas'd hast bin
To tell us of a new one, since brought in,
And made with all men so particularly
That no man for anothers Crime can die:
A Covenant in Christ from whom both Will
And Power we have receiv'd to fulfil
So much as shall to thee be acceptable,
If we endeavour, as thou dost enable:
And whereas, when this knowledge we did want,
We dreamed that thy New made Covenant
Concern'd but few, we doubtless did aver
A Doctrine which from Truth did widely err,
For that which we did ignorantly call
A Covenant, is no such thing at all:
Because we then supposed nothing done,
Nor ought believ'd, but on one side alone.
A Covenant (as men of Judgment know)
Is that which is contracted betwixt two;
But, thou by that which some of us do say
Dost all thy self; and giv'st nor power nor way
To Act or will what absolutely can
Be said to be the Act or Will of Man.
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Thou actest all thou givest and receivest;
Yea, if we this assertion must allow
None truly worketh good or ill but thou;
Man's but a sufferer, whatsoe're he does,
He doth because he can nor will nor chose.
Lord let us know the better, and so know
What powers and faculties thou doest bestow
On us, to fear and serve thee, that we might
In work, and word, and thought still do thee right;
For, thou so equally hast all things done,
And shew'st such mercy unto every one,
That ev'n by those who shall thy wrath abide,
In every thing thou shalt be justifi'd,
And none shall truly say, when call'd they are
Before thy Throne of Judgment to appear,
That thou hast more exacted any way
From any man, than he had power to pay,
Till by forsaking thee he forfeit made
Of that enabling Grace, which once he had.
What powers and faculties thou doest bestow
On us, to fear and serve thee, that we might
In work, and word, and thought still do thee right;
For, thou so equally hast all things done,
And shew'st such mercy unto every one,
That ev'n by those who shall thy wrath abide,
In every thing thou shalt be justifi'd,
And none shall truly say, when call'd they are
Before thy Throne of Judgment to appear,
That thou hast more exacted any way
From any man, than he had power to pay,
Till by forsaking thee he forfeit made
Of that enabling Grace, which once he had.
This Law of thine which an appearance hath
Of Terror, of Severity and Wrath
To those dull naturalists, who have not weighed
How by the Law of Grace it is allay'd;
Even this fear'd Law when first the same was made,
No other end but Man's well being had;
Nor hath as yet, except it be to those
Who sleight thy kindness, and believe thy foes.
Of Terror, of Severity and Wrath
To those dull naturalists, who have not weighed
How by the Law of Grace it is allay'd;
Even this fear'd Law when first the same was made,
No other end but Man's well being had;
Nor hath as yet, except it be to those
Who sleight thy kindness, and believe thy foes.
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The former Table, which we weakly fain
(Doth only to thy glory appertain)
Concerneth in the points of highest nature,
The Welfare and the glory of thy Creature.
(Doth only to thy glory appertain)
Concerneth in the points of highest nature,
The Welfare and the glory of thy Creature.
To thee what is it, whether we adore
Thee for our God, or none, or twenty more?
Thine Honour was at full e're we were made,
And would be so though we no being had.
'Tis our Advantage that thou let's us know
To whom in our necessities to go,
And leav'st us not as when we Gentiles were,
To wander all our life times out in fear,
In Darkness and in Error; yet to find
Nor ease of Body neither peace of mind.
Thee for our God, or none, or twenty more?
Thine Honour was at full e're we were made,
And would be so though we no being had.
'Tis our Advantage that thou let's us know
To whom in our necessities to go,
And leav'st us not as when we Gentiles were,
To wander all our life times out in fear,
In Darkness and in Error; yet to find
Nor ease of Body neither peace of mind.
'Tis our advantage that we may be bold
To scorn those Bugbears, which in times of old
Men trembled at; and that the power and fame
Of what was nothing, but an empty Name
Enslav'd us not to come with vows and praise
To worship it, as in our Heathen daies,
Which benefit we by this Law obtain'd,
And which without this Law we have not gain'd.
To scorn those Bugbears, which in times of old
Men trembled at; and that the power and fame
Of what was nothing, but an empty Name
Enslav'd us not to come with vows and praise
To worship it, as in our Heathen daies,
Which benefit we by this Law obtain'd,
And which without this Law we have not gain'd.
'Tis our avail that such a God we have
Who lets us know that he hath power to save,
And, that when we our selves to him apply,
We need not fear a Rival Deity
Will angry grow; and do us in despight
A greater Wrong, than thou hast power to right.
Or, that a Jealous Juno can make void
The hopes which in thy Love we have enjoy'd.
Who lets us know that he hath power to save,
And, that when we our selves to him apply,
We need not fear a Rival Deity
Will angry grow; and do us in despight
A greater Wrong, than thou hast power to right.
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The hopes which in thy Love we have enjoy'd.
It is our gain to honour thee alone,
And that we need not now to Cyprus run
To worship Venus; then to seek Apollo
At Delphos; and from thence a course to follow
As far as famous Ephesus to see
If great Diana in her Temple be:
And thence again to post, in hope to meet
With Jove inshrined in the Isle of Creet.
Our Times and Substance wasting to receive
That from them, which they had not power to give.
And that we need not now to Cyprus run
To worship Venus; then to seek Apollo
At Delphos; and from thence a course to follow
As far as famous Ephesus to see
If great Diana in her Temple be:
And thence again to post, in hope to meet
With Jove inshrined in the Isle of Creet.
Our Times and Substance wasting to receive
That from them, which they had not power to give.
What were it unto thee, (but that our peace
Thou lovest) if we dayly shall increase
Our vain will-worshippings, till we devise
As many Superstitious Fopperies
As we have sensless Dreams? Or if our daies
We spend on Idols, forging Puppet plays,
And false Ideas, till all truth be lost?
And then, (which is effected now almost)
Fight, brawl, and preach, to make up Sects and Factions
To help maintain the Whimsies and Distractions
Which fool us, till we find some Chrotchets new
Unknown to Christian, Heathen, Turk, and Jew?
Thou lovest) if we dayly shall increase
Our vain will-worshippings, till we devise
As many Superstitious Fopperies
As we have sensless Dreams? Or if our daies
We spend on Idols, forging Puppet plays,
And false Ideas, till all truth be lost?
And then, (which is effected now almost)
Fight, brawl, and preach, to make up Sects and Factions
To help maintain the Whimsies and Distractions
Which fool us, till we find some Chrotchets new
Unknown to Christian, Heathen, Turk, and Jew?
Moreover, (but, that our own harm it were)
To know no power whereof we stood in fear,
And were it not a merciful prevention
Of miseries, of mischiefs, and contention
Which else would rage among us if we had
No name, in which with Reverence might be made
Vows, Oaths, and Protestations; Or if we
Should not believe a Will and Power in thee
To heed and punish it, when wrong were done;
What benefit to thee, ensu'd thereon,
For which thou shouldst vouchsafe to make a Law
To keep the damn'd For-swearers hearts in awe?
To know no power whereof we stood in fear,
And were it not a merciful prevention
Of miseries, of mischiefs, and contention
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No name, in which with Reverence might be made
Vows, Oaths, and Protestations; Or if we
Should not believe a Will and Power in thee
To heed and punish it, when wrong were done;
What benefit to thee, ensu'd thereon,
For which thou shouldst vouchsafe to make a Law
To keep the damn'd For-swearers hearts in awe?
What suff'rest thou, when mad Blasphemers rave
Against thy holy Name, that thou need'st have
A Law to curb them? Or, what have they done
More than those Dogs, which bark against the Moon
If they themselves, or, others of their kind
No damage by those Blasphemies did find?
Against thy holy Name, that thou need'st have
A Law to curb them? Or, what have they done
More than those Dogs, which bark against the Moon
If they themselves, or, others of their kind
No damage by those Blasphemies did find?
And but, that sweetly provident thou art
Ev'n for the meanest and least worthy part
Of all thy Creatures; what was that daies rest
To thee, which thou ordain'st for Man and Beast?
Their pain or ease, Thy Rest augmented not,
Nor, profit by the Sabbaths hast thou got;
Or, by the Festivals ordain'd by thee,
For, they, not thine, but mans advantage be.
Ev'n for the meanest and least worthy part
Of all thy Creatures; what was that daies rest
To thee, which thou ordain'st for Man and Beast?
Their pain or ease, Thy Rest augmented not,
Nor, profit by the Sabbaths hast thou got;
Or, by the Festivals ordain'd by thee,
For, they, not thine, but mans advantage be.
Our Essence being of a double Nature,
And, thou best knowing what best fits the Creature,
Requirest all men so their time to use,
That Soul and Body, may receive their dues
But, what misfalls to thee if any spends
His Times in vain or to preposterous ends?
And, thou best knowing what best fits the Creature,
Requirest all men so their time to use,
That Soul and Body, may receive their dues
But, what misfalls to thee if any spends
His Times in vain or to preposterous ends?
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Some of us peradventure fancy may,
That thou hast honour by the Sabbath day,
And that it adds to thy contentment then,
To hear and see great multitudes of men
Assemblies make, to invocate thy Name,
And in their songs to magnifie the same.
That thou hast honour by the Sabbath day,
And that it adds to thy contentment then,
To hear and see great multitudes of men
Assemblies make, to invocate thy Name,
And in their songs to magnifie the same.
Indeed this is our Duty, and when this
Upon thy days by some performed is:
Thou tak'st it as a honour done to thee;
That in such Dutys, we might serious be,
Yet, still the benefit is all our own.
Thy praise is neither more nor farther blown,
To thy avail, nor doth our holiness
Conduce to ought, but our own happiness.
The days on which we memorize thy Graces;
And meet together in thy holy places,
Are much for our avail; for then and there
Thou teachest us, our Crosses how to bear;
What to believe and hope there we may learn
How we 'twixt Good and Evil may discern,
How Truth from cursed Error we may know,
What Path to shun or take, what work to do,
And how and whom to love (which is the Sun
And height of all whereto on Earth we come)
Which manifests that only for our sake,
It pleased thee some days of Rest to make.
Upon thy days by some performed is:
Thou tak'st it as a honour done to thee;
That in such Dutys, we might serious be,
Yet, still the benefit is all our own.
Thy praise is neither more nor farther blown,
To thy avail, nor doth our holiness
Conduce to ought, but our own happiness.
The days on which we memorize thy Graces;
And meet together in thy holy places,
Are much for our avail; for then and there
Thou teachest us, our Crosses how to bear;
What to believe and hope there we may learn
How we 'twixt Good and Evil may discern,
How Truth from cursed Error we may know,
What Path to shun or take, what work to do,
And how and whom to love (which is the Sun
And height of all whereto on Earth we come)
Which manifests that only for our sake,
It pleased thee some days of Rest to make.
Sure ev'ry mean capacity is able
To understand, that in the second Table.
Mans welfare is immediately intended,
And that therefore, those Laws be recommended
To universal practice; so to stay
Our minds from running out another way.
To understand, that in the second Table.
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And that therefore, those Laws be recommended
To universal practice; so to stay
Our minds from running out another way.
For if our lives ambitiously we spend
In brawls for honour: If we set an end
To all our kind by Murthers: If we please
To plague our selves with ev'ry foul disease,
And ev'ry grief of Heart, which will arise
From Fornications and Adulterys:
If all our Labours should be made a prey
To Thieves, till want had worn us quite away;
If we should plague each other by our Lies,
By slanders or in humane Perjurys;
Or, if our hearts upon the Rack were set
By lusting after what we could not get,
These madnesses our mischiefs only be,
But neither harm nor discontent to thee;
Except in this respect, that having took
Our Nature thy Compassion cannot brook,
To see thy Members injur'd by the Sin,
Which lawless people are delighted in?
In brawls for honour: If we set an end
To all our kind by Murthers: If we please
To plague our selves with ev'ry foul disease,
And ev'ry grief of Heart, which will arise
From Fornications and Adulterys:
If all our Labours should be made a prey
To Thieves, till want had worn us quite away;
If we should plague each other by our Lies,
By slanders or in humane Perjurys;
Or, if our hearts upon the Rack were set
By lusting after what we could not get,
These madnesses our mischiefs only be,
But neither harm nor discontent to thee;
Except in this respect, that having took
Our Nature thy Compassion cannot brook,
To see thy Members injur'd by the Sin,
Which lawless people are delighted in?
Thou hast affirm'd; (the better to apply
Thy workings to our mean Capacity)
That all things for thy Glory thou hast wrought,
And, yet it is not therefore to be thought
Thou wantest Glory, and didst work for more,
Or, that it gain'd ought wanting heretofore.
Nor may we think a power so truly wise,
Should work for that which we are bid despise.
But rather that thou honour dost expect
To be to thee ascrib'd as an effect,
Of fruitfulness belonging to the Natures,
And undespis'd condition of thy Creature,
Yea, I believe unfainedly oh God,
By what I from thy self have understood,
Thou wrought'st for Love. Not meerly to attain
Thy Creatures love, for that had been as vain:
Because indeed, as little need thou hast
Of their imperfect love, as of the blast
Of their weak praise. Oh Lord thy love it was
Thy Love essential which did bring to pass,
The works thou mad'st; That blessed love of thine
Which is thy Self (Oh Essence most Divine)
For, being All, and all at full possessing
In thy Self-being, thou conceivd'st a blessing
To be conferr'd on others: not to add
Ought to that Blessedness, thy Essence had.
Thy workings to our mean Capacity)
That all things for thy Glory thou hast wrought,
And, yet it is not therefore to be thought
Thou wantest Glory, and didst work for more,
Or, that it gain'd ought wanting heretofore.
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Should work for that which we are bid despise.
But rather that thou honour dost expect
To be to thee ascrib'd as an effect,
Of fruitfulness belonging to the Natures,
And undespis'd condition of thy Creature,
Yea, I believe unfainedly oh God,
By what I from thy self have understood,
Thou wrought'st for Love. Not meerly to attain
Thy Creatures love, for that had been as vain:
Because indeed, as little need thou hast
Of their imperfect love, as of the blast
Of their weak praise. Oh Lord thy love it was
Thy Love essential which did bring to pass,
The works thou mad'st; That blessed love of thine
Which is thy Self (Oh Essence most Divine)
For, being All, and all at full possessing
In thy Self-being, thou conceivd'st a blessing
To be conferr'd on others: not to add
Ought to that Blessedness, thy Essence had.
Thy wisedom infinite, a passage found
(By thy eternal Power, which hath no bound)
Distinct, and finite Natures forth to bring
(without impairing or deminishing
Thy perfect Essence) which of thy perfection
Should give some Demonstration, by reflection.
(By thy eternal Power, which hath no bound)
Distinct, and finite Natures forth to bring
(without impairing or deminishing
Thy perfect Essence) which of thy perfection
Should give some Demonstration, by reflection.
Among the rest one Creature thou did'st name,
Compos'd of all, which th'vniversal Frame
Therein contained; And the same did'st make
Not only so, as that it might partake
Of all Created things, and also be
A certain Medium 'twixt them and thee,
But, which is to the honour of it more,
Thine Image in it self it likewise bore,
And had a possibility to be,
United (undivisibly) to thee.
Compos'd of all, which th'vniversal Frame
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Not only so, as that it might partake
Of all Created things, and also be
A certain Medium 'twixt them and thee,
But, which is to the honour of it more,
Thine Image in it self it likewise bore,
And had a possibility to be,
United (undivisibly) to thee.
A Species of this Creature, Lord I am,
And, for what end created we became
As I conceive it, here, I mean to tell
Oh teach me better, If I say not well,
Thou being Love it self, and therefore kind,
It was thy gracious and eternal mind,
Mankind a Sharer in thy bliss to make
And grant him License also to partake
That Glory which thou didst enjoy alone,
Before all other Beings were begun,
And this great favour Lord thou pleased wert,
(As well became thy Wisdom) to impart
By Means, Degrees, and on the same condition
Through which we best might gain the best fruition
Of what was purposed; and come to be
United (as I said before) to thee.
To Adam this great Mystery appear'd
Till disobedience, Foggs in him had rear'd
Which dull'd his Reason, and his heart declin'd
From Thee, within himself, this bliss to find.
And, for what end created we became
As I conceive it, here, I mean to tell
Oh teach me better, If I say not well,
Thou being Love it self, and therefore kind,
It was thy gracious and eternal mind,
Mankind a Sharer in thy bliss to make
And grant him License also to partake
That Glory which thou didst enjoy alone,
Before all other Beings were begun,
And this great favour Lord thou pleased wert,
(As well became thy Wisdom) to impart
By Means, Degrees, and on the same condition
Through which we best might gain the best fruition
Of what was purposed; and come to be
United (as I said before) to thee.
To Adam this great Mystery appear'd
Till disobedience, Foggs in him had rear'd
Which dull'd his Reason, and his heart declin'd
From Thee, within himself, this bliss to find.
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The Law thou gav'st him, was not (as is thought
By some of us) that proof might so be sought
Of his Obedience: For thou knowest all
Before it is; and what shall still befall,
Much less (as other some conceited are)
Was that Command intended as a Snare
Those to entrap whom thy eternal Hate,
Had fore-decreed, Oh God! to reprobate?
Far it is from the Goodness of thy Nature,
To be a God so Cruel to thy Creature,
And far, far be it from thy Creatures too,
To their kind Maker so great wrong to do.
By some of us) that proof might so be sought
Of his Obedience: For thou knowest all
Before it is; and what shall still befall,
Much less (as other some conceited are)
Was that Command intended as a Snare
Those to entrap whom thy eternal Hate,
Had fore-decreed, Oh God! to reprobate?
Far it is from the Goodness of thy Nature,
To be a God so Cruel to thy Creature,
And far, far be it from thy Creatures too,
To their kind Maker so great wrong to do.
This, rather, seems the cause there could not be
A possibility, that Thou and We
Should make a perfect Unity, and unless
Our Nature had Essential Righteousness:
For, otherwise, thy Justice would abhor
That which thy Mercy did endeavour for,
And, from uniting us, become so far
That thine own Attributes would be at War.
A possibility, that Thou and We
Should make a perfect Unity, and unless
Our Nature had Essential Righteousness:
For, otherwise, thy Justice would abhor
That which thy Mercy did endeavour for,
And, from uniting us, become so far
That thine own Attributes would be at War.
When therefore Man seduced fail'd in that,
Which might have perfected his blest Estate,
And, that perform'd not whereby Justice might,
In our Advancement take a full delight,
Behold, thy powerful Mercy did prevent
Our total ruin by a Wonderment
Beyond the Worlds Creation, out of nought.
For, when by Sin we further off were brought,
From what thou had'st intended us, then by
The not obtaining of an Entity
Thy all-inventing wisdom found a mean
Through which our Essence made e'rewhile unclean
Should be re-purifi'd and so perfum'd
That personally it might be then assum'd
Unto thy self; and Man thereby attain
A Happiness not to be lost again.
If some few easy Duties he will do
When Grace enables Nature thereunto.
Which might have perfected his blest Estate,
And, that perform'd not whereby Justice might,
In our Advancement take a full delight,
Behold, thy powerful Mercy did prevent
Our total ruin by a Wonderment
Beyond the Worlds Creation, out of nought.
For, when by Sin we further off were brought,
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The not obtaining of an Entity
Thy all-inventing wisdom found a mean
Through which our Essence made e'rewhile unclean
Should be re-purifi'd and so perfum'd
That personally it might be then assum'd
Unto thy self; and Man thereby attain
A Happiness not to be lost again.
If some few easy Duties he will do
When Grace enables Nature thereunto.
And doubtless every Man shall one day know
That thou on him such portions didst bestow
(Ev'n pers'nally) that if he be undone,
It was not Adams, but his fault alone.
That thou on him such portions didst bestow
(Ev'n pers'nally) that if he be undone,
It was not Adams, but his fault alone.
This Mystery thy goodness brought to pass,
And for no other end, Oh Lord it was
But for our good; for neither dost thou need
Our Praise or Love; nor is it for the deed
Of Love or Praise, or Worship or of ought
Which by our faculties to pass is brought,
That thou requirest them of us; but that we
Should not unto our selves defective be
In doing our endeavours to attain
So much as lieth in our power to gain
Lest it indamage us, and in the way
Unto our true perfections stops may lay.
And for no other end, Oh Lord it was
But for our good; for neither dost thou need
Our Praise or Love; nor is it for the deed
Of Love or Praise, or Worship or of ought
Which by our faculties to pass is brought,
That thou requirest them of us; but that we
Should not unto our selves defective be
In doing our endeavours to attain
So much as lieth in our power to gain
Lest it indamage us, and in the way
Unto our true perfections stops may lay.
Essential goodness hath essential peace
Without all diminution or increase,
And therefore he who blessedness desires
To that above all other thing aspires.
To love and give due praise, is better far
Than to be lov'd, or to be praised are
To him that hath subsistance of his own
Ev'n I my self (whose heart is overgrown
With imperfections) love without respect
Of any end but meerly to affect
Those whom I love, and rather would have done
Ten thousand kindnesses than sought for one.
Without all diminution or increase,
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To that above all other thing aspires.
To love and give due praise, is better far
Than to be lov'd, or to be praised are
To him that hath subsistance of his own
Ev'n I my self (whose heart is overgrown
With imperfections) love without respect
Of any end but meerly to affect
Those whom I love, and rather would have done
Ten thousand kindnesses than sought for one.
And Lord if such a failing love as mine,
May reach to this; how infinite is thine?
And, Oh how far art thou from things so vain
As loving meerly to be lov'd again
By such poor worms as we whose best affection
Is but a passion full of imperfection!
May reach to this; how infinite is thine?
And, Oh how far art thou from things so vain
As loving meerly to be lov'd again
By such poor worms as we whose best affection
Is but a passion full of imperfection!
Indeed thou bid'st us love thee; but, for what
Save to preserve us capable of that,
Which we receive; and that we might not miss
The comfort which in Virtue placed is,
And of whose hapless want, he cannot chuse
But feel the loss whose conscience doth accuse:
Yea thou commandest love, that love may make
Our nature of thy nature to partake:
Without which quality there cannot be
The true Communion 'twixt us and thee,
Which is the very height of all our bliss,
Or which indeed the Essence of it is.
Save to preserve us capable of that,
Which we receive; and that we might not miss
The comfort which in Virtue placed is,
And of whose hapless want, he cannot chuse
But feel the loss whose conscience doth accuse:
Yea thou commandest love, that love may make
Our nature of thy nature to partake:
Without which quality there cannot be
The true Communion 'twixt us and thee,
Which is the very height of all our bliss,
Or which indeed the Essence of it is.
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For could we be of thee, Oh God! approv'd,
Or, could we of all creatures be belov'd
Tho' we no love return'd (nor had in us,
An object for the love conferred thus)
Which were impossible; we ne'retheless
Should suffer by our own unworthiness
An inward Hell, and to our selves invent,
Occasions of continual discontent,
As to those envious men, it may appear
Who causlesly injurious often are.
To those their honest neighbours whom they find
To them as friendly as they are unkind,
For outward plagues pursueth so this sin,
Nay also, so affects him still within,
And till his nature be depraved quite,
His own Injustice will his heart affright.
Yea they whose Crimes are pardon'd are not free
From suff'rings though they well assured be,
That neither God nor Man will blame them for,
The passed Frailties, which they do abhor.
For then our hearts will grieve do what we can,
If they have injur'd either God or Man.
And then more favour is vouchsaf'd to them,
The more themselves they censure and condemn.
Or, could we of all creatures be belov'd
Tho' we no love return'd (nor had in us,
An object for the love conferred thus)
Which were impossible; we ne'retheless
Should suffer by our own unworthiness
An inward Hell, and to our selves invent,
Occasions of continual discontent,
As to those envious men, it may appear
Who causlesly injurious often are.
To those their honest neighbours whom they find
To them as friendly as they are unkind,
For outward plagues pursueth so this sin,
Nay also, so affects him still within,
And till his nature be depraved quite,
His own Injustice will his heart affright.
Yea they whose Crimes are pardon'd are not free
From suff'rings though they well assured be,
That neither God nor Man will blame them for,
The passed Frailties, which they do abhor.
For then our hearts will grieve do what we can,
If they have injur'd either God or Man.
And then more favour is vouchsaf'd to them,
The more themselves they censure and condemn.
Therefore, although I can forgive my Friend,
Yet, I would have him wary to offend,
Lest, when he finds his error griev'd he be,
Within himself, that he hath wronged me,
And in his heart a torment suffer should,
From which my love would keep him if I could.
Yet, I would have him wary to offend,
Lest, when he finds his error griev'd he be,
Within himself, that he hath wronged me,
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From which my love would keep him if I could.
Ev'n so oh Lord my God (though in degree,
More infinite than can conceived be:
And, in a manner, which I am not able
By any Figure to make demonstrable)
In meer Good-will to Man, thou pleased art
To preach unto his ear, or to his Heart
Those Dutys, which to thee from him belong,
That he, unto himself, may do no wrong.
More infinite than can conceived be:
And, in a manner, which I am not able
By any Figure to make demonstrable)
In meer Good-will to Man, thou pleased art
To preach unto his ear, or to his Heart
Those Dutys, which to thee from him belong,
That he, unto himself, may do no wrong.
Because we seem a great esteem to have
Of Love and Praise, and thereby to receive,
Content and profit; thou dost oft propose
By us to be perform'd; such things as those,
As Dutys which are much of thee desired,
And at our hand, for thy avail required,
But doubtless thou dost only seem to be
Like us, that thou might'st make us like to thee,
And that, (if thee we love) we might be won
To do as for thy sake what should be done.
For our own Good; As Parents kind and wise
Have dealt with Children in their Infancies.
Of Love and Praise, and thereby to receive,
Content and profit; thou dost oft propose
By us to be perform'd; such things as those,
As Dutys which are much of thee desired,
And at our hand, for thy avail required,
But doubtless thou dost only seem to be
Like us, that thou might'st make us like to thee,
And that, (if thee we love) we might be won
To do as for thy sake what should be done.
For our own Good; As Parents kind and wise
Have dealt with Children in their Infancies.
And whereas, Lord, it hath been said by thee,
That thou wilt of thine honour Jealous be:
Thou only Jealous art, lest our neglect
Of thee, our own perdition may effect.
That thou wilt of thine honour Jealous be:
Thou only Jealous art, lest our neglect
Of thee, our own perdition may effect.
Thou dost things Honourable; and though none
Did praise thee for them, they should still be done.
Thine honour is essential: That we give
And which from us thou pleasest to receive
Is but an accident; which ever may,
Without thy loss, be present or away.
And when thou either thanks or praise requirest
To perfect us, those Dutys thou desirest.
Did praise thee for them, they should still be done.
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And which from us thou pleasest to receive
Is but an accident; which ever may,
Without thy loss, be present or away.
And when thou either thanks or praise requirest
To perfect us, those Dutys thou desirest.
This we long time have so misunderstood,
As if we did conceive thou wert a God,
Affected with Self-Love, or Fruitless Fame,
(Although we mannerly express the same)
Yea we have dream'd that thou this world did'st make
And us and all things for thy Glorys sake.
In such a sense, and for such praises too
As we effect, when our best works we do.
As if we did conceive thou wert a God,
Affected with Self-Love, or Fruitless Fame,
(Although we mannerly express the same)
Yea we have dream'd that thou this world did'st make
And us and all things for thy Glorys sake.
In such a sense, and for such praises too
As we effect, when our best works we do.
I would we thought no worse; or would we knew
What damnable absurdities ensue,
Our groundless Fancies; For by them thou gain'st
Some fear, but little hearty love obtain'st.
What damnable absurdities ensue,
Our groundless Fancies; For by them thou gain'st
Some fear, but little hearty love obtain'st.
By these false thoughts of thee, we do encrease
Our own self Love, and all vain gloriousness,
Within our selves hence is all we intend,
Our whole endeavours for a private end,
And that a froward peevishness is own'd,
In most of all our actions to be found,
For who can possibly be just or wise,
Who to his God imputes absurdities?
Our own self Love, and all vain gloriousness,
Within our selves hence is all we intend,
Our whole endeavours for a private end,
And that a froward peevishness is own'd,
In most of all our actions to be found,
For who can possibly be just or wise,
Who to his God imputes absurdities?
Lord now we better know thee; and are shown
Both by thy words and works what should be done;
Our selves we yet improve not as we ought,
By what thy Workings and thy Word have taught,
But both Self-love and Vanity have share,
Ev'n in our Actions that most pious are.
Both by thy words and works what should be done;
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By what thy Workings and thy Word have taught,
But both Self-love and Vanity have share,
Ev'n in our Actions that most pious are.
We Counsel, we Relieve, Write, Preach and Pray,
That Honour, Gain, or Pleasure bring it may,
To our own Persons; and would little care
How wicked and unhappy others are,
Had we our aims; and still might them possess
Amid'st our Sins and their unhappiness,
Ev'n I my self who love a better mind,
Do in my self so much corruption find,
That (I confess) received Injuries,
More mov'd me to reprove Impieties,
Than mine own goodness, and that from my sin
My best performances did first begin,
For which let pardon, Lord, vouchsafed be,
And more sincere hereafter make thou me,
For, this may peradventure be the cause,
We preach thy Gospel, and pronounce thy Laws,
And write without effect; ev'n this that our
Corruption makes the means, to want the power
It might have had; Else 'tis because we hide
Thy Love, and have that saving Grace deny'd,
Which thou to all extendest; and which none
Shall want, who striveth to lay hold thereon.
That Honour, Gain, or Pleasure bring it may,
To our own Persons; and would little care
How wicked and unhappy others are,
Had we our aims; and still might them possess
Amid'st our Sins and their unhappiness,
Ev'n I my self who love a better mind,
Do in my self so much corruption find,
That (I confess) received Injuries,
More mov'd me to reprove Impieties,
Than mine own goodness, and that from my sin
My best performances did first begin,
For which let pardon, Lord, vouchsafed be,
And more sincere hereafter make thou me,
For, this may peradventure be the cause,
We preach thy Gospel, and pronounce thy Laws,
And write without effect; ev'n this that our
Corruption makes the means, to want the power
It might have had; Else 'tis because we hide
Thy Love, and have that saving Grace deny'd,
Which thou to all extendest; and which none
Shall want, who striveth to lay hold thereon.
To help amend these faults now I have said,
What, I believe thy Spirit hath convey'd
Into my heart: If I have err'd in ought
Let me, oh Lord, by thee be better taught
If truth I speak, let other men from hence
Partakers be, of my Intelligence,
Make me and them thy love so fully view,
That we in our affections may be true,
And give us Grace the truth of them to show
In doing well, the Duties which we owe.
What, I believe thy Spirit hath convey'd
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Let me, oh Lord, by thee be better taught
If truth I speak, let other men from hence
Partakers be, of my Intelligence,
Make me and them thy love so fully view,
That we in our affections may be true,
And give us Grace the truth of them to show
In doing well, the Duties which we owe.
Amen.
| A Paraphrase on The Ten Commandments in Divine Poems | |