A Paraphrase on The Ten Commandments in Divine Poems ::

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

Wither, George (1588-1667)

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A Metrical Paraphrase Upon the LORD'S PRAYER.

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The Decalogue.

[Happy shall that man become]

Happy shall that man become,
Who this Law departs not from:
Blessings will descend on him,
From the Mount of Gerizim;
But from Ebal they shall hear
Curses, who rebellious are.
Death, for them, attending stands,
Who shall break these just Commands;
And to those who them obey,
God proposeth life for aye.

THE Prologue

[All you who Sons by Grace or Nature be]

Let All these following Lessons learn,
For all Mankind these Laws concern.

All you who Sons by Grace or Nature be,
Give ear to what my Muses preach to me;
For, what I now do purpose to declare,
No less, than Universal Statutes are,
Which every Child of Adam (here beneath)
Must keep in person, on the pain of Death,
Or, by a faithful Penitence procure
An able Pledge, to pay his Forfeiture.

You, who by Nature, had the means to know
What Duties, Creatures to their Maker owe;
Read here, what by God's Finger once was writ
Within your hearts; that you may practise it.
And having lost that Light which Nature gave,
Take what you may by Grace's tender have.
On fleshly Tables once again renew
The fair impression which at first he drew:

For, 'twas your Sin which thence Gods Law did blot
And, Ignorance therefore excuseth not.

You, whom the special grace of our Creator
Brought by his power Almighty thro' the Water
Of sound Baptism, (and, within the Flood
Of his dear Sons most pure and pretious Blood;
Drown'd all that Hoast of Sins, which our Grand Foe.
Had mustred, for our final overthrow:)
Observe you also, this renowned Law,
To keep it, with a loving filial awe,
Lest (though you scap'd enraged Pharoh's Hoast)
Your entrance to the promis'd Rest be crost:
And lest your following what your Lust deviz'd
You, in your lawless wandrings be surpriz'd
By those (yet living Tyrants) who possess
The passages, of this Lifes Wilderness.

For, though in Act we cannot keep entire
So strict a Law, we may in our desire;
And where Desire is not perverted quite,
We have a ready means to set it right.
If any say or think this Obligation
Pertaineth only to the Jewish Nation;
They are deceiv'd; for if they well compare
These Precepts, to those Laws which written are
Within our hearts, it will be out of doubt
That, these, are but the same transcribed out.

In Stone, they were engraven long ago
Lest all the World should quite forgetful grow

Of these their Duties. To the Jews God gave them
To be preserv'd from loss: From them we have them
Distinguish'd by two Tables to be known,
From Laws, that were peculiars of their own:
And though some literal circumstance be found
Appearing to oblige beyond the Bound
Of Legal Ceremonies, which to some
A means of stumbling and offence become;
Yet they, that meekly minded are, shall see
The Essence whole, and so distinct to be
From what is meerly Jewish; that no Doubt
Shall give the weaker conscience thereabout;
For that which is essential may be 'spide
From what should only for a time abide
As evidently as our bodies are
Discerned from the ground which once we were.

It is the Abstract of the Law of Nature;
And that which every Reasonable Creature
Which hath a Body, must submit unto,
With Incorporials, we have nought to do:
Nor us, to search concerns it any way
What Law they are obliged to obey.

Salvation comes not by this Law indeed,
Yet knowledge of our Sin, and that we need,
A Saviour for it, by this Law is taught;
Till which be known, no safety can be wrought.

Tis true, we can keep it, yet it may
Keep us, from running quite out of the way;

Or, keep us humble, That the works of Grace,
May in our hearts, the better take their place.

It maketh no man pure; Yet 'tis a Glass
By which the fairest of old Adams race
May view themselves deform'd, and also see
In what defects they should repaired be.

It makes not streight; and yet it may supply
A helpful means, our selves to rectify.
It gives not sight; but they that see may find
It yieldeth light to those who grow not blind,
By wilful faults; and Stubbornly contemn
Those Beams of Grace, which might enlighten them.

It gives not strength to go, (we must confess)
But, yet, it shews a way to happiness;
And, they who can but love it, when they know it,
Shall either be vouchsafed strength to go it.
By mediate help, or by immediate Grace,
Exalted be to their desired place.

It cannot merit Love, But it may shew,
Whether, or no, our Love be false or true.
Though 'tis not life; It is the death of Sin,
Whereby the life of grace doth first begin
To shew that living Faith, wherein consists
The truth of their profession who are Christ's;
And they are not suspected without cause,
False Christians, who conform not to these Laws.

It is a needful Tutor, though it stand
With looks still frowning, and with Rod in hand

'Tis truly Good though Ill thereby we know,
And oft befriends us, though it seem a Foe.
It all condemns not, though it puts in fear,
It brings to Christ; and then it leaves us there.

In brief, this Law shall ever be in force,
Though from Believers God remove the Curse.
It shall in Essence never fail a jot,
(Although some Accidents continue not)
And therefore, they whose Faith shall them prefer,
Observe it as a good REMEMBRANCER.

To these for comfort and encouragement,
The promise which attends it we present
With all the circumstances, which may give
Assurances, of what they well believe;
Without those Plagues or Terrors which we find
Presented to correct a slavish mind,
For they that love their Founder need no bands
But love to keep them true to these commands.
Love is the Laws fulfilling, 'tis that end
To which both Laws and all good Actions tend:
And he that Loves, unto himself is made
A Law, whereto we nothing need to add,
Before the rest, our Muse, to fright them sets
The Tipes of punishments, and horrid Threats:
If either, may bring home the Soul that errs,
God's be the praise, the Comfort of it theirs.
And let me share the prayers and the bliss
Of those that shall be profited by this.

Amen.

Commandment I.

[Pharoh, by great wonders wrought]

I. Thou shalt have none other Gods but me &c.

Pharoh, by great wonders wrought
To acknowledge God was brought,
And had Reasons light to see
Who, his only God should be.

Had he well that Guist employ'd,
Special Grace, had been enjoy'd;
But, no use thereof he made,
And so, lost the gift he had;
Stubborn too, the Fool did grow,
And ran headlong to his woe.

Command. I.

[To such as love, our God of Love makes known]

Serve but one God, and let him be
That God who made and ransom'd thee.

To such as love, our God of Love makes known
A Duty, and a benefit, bestown;
That they might know the object of their Creed,
And, in the way of Righteousness proceed.
For, by the Preface (of what follows here)
A freedom from a Bondage doth appear.
And by the Substance of this great Command,
A Duty we may likewise understand.

To them whom no kind usage may perswade
From sinful Paths (till they afraid are made)
We here exhibit Pharoh, as a chief
Of those, who suffered for an Unbelief
Join with contempt of God; that, such from thence
Might moved be to faithful penitence,
To them that shall with Reverence and fear
Receive the holy precept which they hear,
We shew with love and mercy how they may
Observe the Streight, and Shun the crooked way.

There is one God alone; That God is he
By whom we formed and reformed be,
And they who serve another, or deny
His Attributes, commit impiety.

This God, (that's God indeed) though he might say,
My will and pleasure is, you shall obey
Me only as your Lord, (and unto us
No reason render, why it should be thus)
Proceeds not so; but hath declared why
We should accept him for our Deity,
And peradventure this vouchsafed he
To teach them knowledge who his Viccars be;
And shew to us (by being meek and kind)
How from false Gods the true one we may find.

For to be God is to be good, and so
In Goodness infinite, to overflow,
That all may tast thereof (excepting none)
Such is my God, and he is God alone.
The Egyptian Bondage, tipified all
The Race of Adam, in their native Thrall,
And as their temporal Saviour, Moses than,
Left not behind one hoof, much less a man,
Inslav'd to Pharoh, so the blessed Son
Of this Great God hath ransom'd every one
From that sad house of Bondage and of pain
Where we, without Redemption else had lain.
For which great favour, he from us doth crave,
That we no other God, but him should have.

And that we love him with a Reverent awe,
Which is the whole fulfilling of this Law

This Gracious God, by many is rejected,
And as they understand, or stand affected,
They take, or make up New ones of such things
As almost to contempt, the Godhead brings.

He of himself would make some Deity
Who his own power so much doth magnify,
As if by that he thought to gain access
To present and to future happiness.

He makes the World his God who thinketh fit
To love, to follow, serve, and honour it;
As many do, and they who much incline
To love this God, are enemies to mine.

He makes his Lust a God who doth fulfil
In every thing his own unbridled Will:
This Tyrant many serve; Yea this is He
Who makes them Bondslaves, whom God setteth free.

He makes the worst men Gods who doth obey
Their Pleasures, in an unapproved way,
Or their imperious threatning so much feareth
As think it from his Duty him deterreth.

He makes the Devil, God; who doth believe,
By evil means good blessings to receive;
Which very many (very often) doe
Whose words deny him, and defie him too.

But some of us not only Guilty stand
Of being breakers of this first Command,

By serving Gods beside; (and more than) him,
Who from Death, Sin and Hell, did us redeem.
But, either we neglect him also quite,
Or, practise works to him so opposite,
That into worse impieties we fall
Than such, as yet, confess no God at all.

For, by distrust, self-love, backsliding fear,
Inconstancy, Presumption, fruitless Care,
Impatience, Grudging, Frowardness or Pride,
With other such; our God we have deny'd
More oft than once, and oftner fear we shall
Into this error through our frailty fall.

This Law, (in some degree) is also broke,
Unless we, to our powers, due care have took
To Shun each cause of breaking it; The Chief
Is Ignorance, (the ground of misbelief.)
The next, is to be oft, and willingly
Among Professors of Idolatry.
The Third is Servile fear, which many ways
The Heart unto Idolatry betrays.
The last (not least) is when the sway we give
To any Lust or Sin: For (thus believe)
Such men, to gain the full of their delight,
Will change their God, or leave Religion quite.
Yea, they who hate at first so gross a Sin,
Are by the Devil this way hooked in.

This Meditation here had found an end
But that there are, some others who offend

Against this Law, in such a high Degree
As that they must not quite unmention'd be.

The truest God, confessed is by them
Their only God: They serve and honour him
In outward shew; and if believe we may,
What they themselves have pleased been to say,
They love him too; But either they mistake him
Or, by their own Invention, so new Make him,
That though they speak him, by a gracious Name
The goodness of his nature, they defame
By making him the Authour to have bin
And cause original of every Sin:
For in affirming that the fall of Man,
And Sin, and Death from Gods meer will began,
They say no less, although they praise him much
For being good to them, and some few such.

To say of these I am no whit afraid,
As of old Idol-Makers, hath been said,
Their God and they are like, for on their Will
They ground their practices (which must be still
Supposed Just) and some, perchance, of them
Would be as cruel as they fancy him
But that their Finite Natures cannot reach
The Tyranies which they of him do preach.

Let us of such impieties beware,
What we conceive of God let us have care,
And not (with foolish Hereticks) suppose
By teaching common truths, and making shows

Of holy piety to keep Gods eye
From seeing when we wrong his Majesty.

For, if he be displeas'd with such as make
Good Creatures of his Godhead, to partake,
How much more cause have they his wrath to fear,
Who make him worse than his worst Creatures are?
And that prime Attribute have overthrown,
By which, he chiefly to be God is known?
For, none are bound to serve him (by this Law)
But such as he did out of bondage draw.
For if he drew not all, then some there be
Who, though they have a God, ours is not he,
At least in such a manner as may give
These Unbelievers courage to believe.

Their God they say did some unhappy make
To shew his power; and for his Glorys sake;
My God is he, who pittied their Estates,
Whom these do fancy hopeless Reprobates
An Issue leaving out of that temptation,
In which they lying to their Just damnation,
And for the day of wrath no sinners made
But such as do abuse the Grace they had.
Their God is he, who forc'd mankind to fall
And mine is he, who did Redeem us all.

My sweet Redeemer, so my heart incline,
That, I may always keep this Law of thine

Amen.

Commandment II.

[Superstition here is free]

II. Thou shalt not make to thy selfe any Graven images &c.

Superstition here is free
If her Idols rais'd may be;
And with Zeal the same pursues
If will worship she may use.
When, she should obey or hear
Sacrifice, she doth prepare.
Such Religion to profess
Is but irreligeousness:
And for that presumptions vain,
Many Israelites were slain.

Command. II.

[Three thousand suffered by their brethrens hand]

Let every Hand and Heart refrain
An Image of our God, to fain.

Three thousand suffered by their brethrens hand,
For offering violence to this Command;
And for committing of the same offence,
The Sword hath been in action, ever since,
(Some where or other) to the devastation
Of many a powerful and renowned Nation.

For to adore one Godhead, and no moe,
Save him, to whom such Duty all men owe,
Sufficeth not, unless our adoration
Be such as may obtain his approbation.
A forged worship meriteth a Rod
As truly as a falsified God;
And such as do their own Religion frame,
Serve but their Fancies; though God bear the name.

When humane wit, had fool'd away the notion
Of Gods true Being, and of true Devotion,
She calling to remembrance that each Creature
Had in it some impression of his nature,

Did blindly seek him, by that couz'ning light,
And lost at last the knowledge of him quite.
For, some did make him Figures like their own;
Some like to beasts, and some like forms unknown:
Then by degrees the Devil screwed in
To seem a God, and made the foulest Sin,
Thought pious worship: For, though vile it be
To picture him whose form we cannot see,
And to ascribe to him imperfect features
Who gave their bodies to the fairest Creatures;
And in whose Essence all perfections are,
Yet in their wickedness they staid not there,
By wicked Ceremonies they invited
The world to think the Godhead was delighted
With hellish actions for their living seed,
In horrid wise to death did often bleed
As acceptable offerings murtherous hands
Were thought the Actors of his just Commands.
And drunken Riots with lascivious Games
Seem'd holy Duties and had holy Names.

Nor did the Gentiles only thus misdo
But many Jews, and many Christians too,
The self same sins in Essence did commit,
Though with new Vizzards they had covered it.
For how much better are their Festivals
Then Bacchanalian Riots, in whose Halls
And Parlours are assembled (in the stead
Of those poor Souls, whom Charity should feed)

A Rout of Roaring Ruffins, who are there
For nothing but to drink, or game and swear?
Except it be that they might soon undo
Those fools which do abuse Gods bounty so?

Mens follies make them frequently to err,
And, then, they Vice for Vertue do prefer.
Their Superstition, makes them think amiss
Of God; And then their service of him, is
Accordingly devis'd: they favour not
That worship, which their wit hath not begot.
They fear him Tyrant-like, and dream that he
Is pleas'd with such like works as Tyrants be.

For Carnal wisdom, cannot be content,
Unless it may be suffered to invent,
The Scænes, which make her Stage Religion seem
To Superarrogate in her esteem.
Some, tho' they Scoff Idolatry, are hardly brought
To serve a God of whom they have not thought.
A circumscribed Form, to which, they may
Address themselves, in that corporeal way,
Which they affect and therefore up they rear
Such Calves, as to their Fancies do appear:
Yea sometime such Ideas they devise,
As Piety would hate, and wit despise.

Some others are too homely, and too bold
Another way, and no man layeth hold
Upon the Truth, who thinks to seize thereon,
By searching for it, in himself alone.

These Sins against this Precept justly blam'd
As thereto accessary have been nam'd,
In what we mused, on the Law before
To which are added here, three other more,
Vain Curiosity, blind Superstition,
Prophaneness, and a changeable Condition.

By these we are perverted, yea, by these
Our God is formed as our fancies please;
Sometime (like those of whom the Psalmist speaks)
The God which to it self mans Fancy makes;
Is either blind or careless. God, (says one)
Beholdeth not those evils that are done,
Tush, God regardeth not, another says,
The folly or perverseness of our waies.

Some others make unto themselves, a God
So mild, as if he never us'd a Rod.
And, some again do fancy him to be
So cruel; that their God appears to me
To be that Saturn, now set up again,
Who (as the ancient heathen Poets fain)
Devour'd his Children; And they fain him, for
That which the God-like nature doth abhor.

These Evils to prevent; This Law divine
The wandring humane Fancy doth confine
All men in Sacred worshipings restraining
As well, from Intellectual Objects faining,
As from Corporeal forms: And him God threats
Who due performance of this Law forgets.

For God himself who knoweth best how far
By representments, it convenient were,
To shadow forth his nature, did devize
As many and as few as might suffize.

God knew, that if mans frailty might not see
Some objects, whereupon might fixed be
His weak Devotion, he would either make
Vain Fictions, or Devotion, quite forsake.

It therefore, pleas'd, his goodness to prepare
Those objects for the Jews, which fitting were
For them, such was the Serpent made of brass
Till by Idolators abus'd it was.
Such were their Temple and the Mercy Seat
On which or towards which their eyes were set,
In their Devotion; that the wandring sence
There being fixed, Faith might raise from thence
The safer flight, and that Religion may
A body have, wherein her Soul may stay,
For, doubtless that Religion is untrue,
Which hath no outward shape for men to view.
As for the Jews: Our weakness, tendring too
God, hath vouchsaft the like, for us to do.

He hath advanc'd for us to look upon
The Image of his Crucified Son,
And limb'd him in his word with such dimensions
As may, and should employ our Apprehensions,
Without all vain additions of our own,
Until, the Essence of it, may be known.

Nor of our selves nor to our selves was made
This Image; But, the same, from God we had.
He set it up, for us to fall before it;
To contemplate; to honour; to adore it.

This Image he that faithfully shall view,
Thereby, that long left Image may renew,
Wherein Mankind was framed by God's hand,
And in that likeness we shall ever stand.

Still praised be that Image, which hath power
To perfect such Imperfectness as our:
And let all those who shall the same despise
Be guilty of the worst Idolatries.

Oh Christ so perfect my renewed will
That I this holy precept may fulfil.

Amen.

Commandment III.

[Curses, Blasphemies, and Oaths]

III. Thou shalt not take ye name of ye Lord thy God in vaine &c.

Curses, Blasphemies, and Oaths,
Some, can vary as their Cloaths;
And, the Ruffin, now, begins
To seek fashionable sins,
No more fearing to blaspheme,
Than to take a praiseful Theme;

But the Sin they count so small,
Doth aloud for vengeance call:
And, in Figure here we view
What for this offence was due.

Command. III.

[To fright Blasphemers, we present them with]

If thou wilt free be kept from blame;
Take not in vain, GOD's holy NAME.

To fright Blasphemers, we present them with
An Emblem, of the Son of Shelomith:
(Who worthily, condemned was to dye,
And, Stoned for his daring Blasphemy:)
For, 'tis a Crime now ripened in excess,
Though branded with a horrid Guiltiness
And of this Blott, (who ever standeth free)
All these that follow deeply Guilty be.

The Common Swearer: For, his impious tongue
Not only to the Godhead, offers wrong;
But, (to his power) he sometime rends and tears
Christ's holy Body, when he vainly swears.

He that affecteth cursings groweth soul,
By what this Law forbids, For; on the Soul
Which loves to Curse, these plagues are often brought
Which to befall another, are besought.

They are not in a mean degree to blame,
Who shall prophane the great Almighty's name

Through Levity, as when him name they shall,
For trifling Causes; or, no cause at all.

He, that with Oaths, protests in matters vain;
Or, swearers for Truths, what he himself doth fain;
Or, tells for certain, an uncertain thing;
Or, vows to God, what he neglects to bring;
Or, maketh vows of what are not allowed:
Things lawful; or, things comely to be vowed:
Even he who ere he be that shall transgress
These ways, is tainted with a guiltiness.
For, all these ways, Gods name is vainly used;
And such offences cannot be excused.

To these we add our Scevites, who presume
The power of Exorcisms to assume,
And work by Conjurations of such kind,
As may no lawful approbation find,
And much from these, those Cheaters differ not,
Who by confederacy the name have got,
Of cunning men or women, and pretend.
To know black Arts and Practice, to defend
Our bodies, or to keep our goods from harms,
By wicked Spels; prophaning in the Charms,
The names of God, or portions of his Writ;
For, in such Actions they dishonour it.

Nor is he better who delights to make,
Gods Truth a Theam for vain discourses sake,
Or, thence extracteth Jests; or, reads, or hears
His Word, with heedless Eyes, with careless Ears,

Or unprepared Heart. Nor, are they less
Prophane; who to conceal their wickedness,
Or, meerly to be deemed men devout:
Still at their Girdles bear, Gods Book about,
Or, Study holy Scriptures to devise:
A Cloak for Sins; and proofs for Heresies,
Or, truths pervert their falshoods to maintain,
For, all of these assume Gods Name in vain.

They of the like offence partakers are,
Who (as they term it) make a Holy War
For Christ; And in his name do that pretend,
Which is for some concealed wicked end.
All they who pray for these, (by name of such,
Do fight Gods Battles) do offend as much
If they shall know it; For, accursed is
Such bold and bloody policy as this.
He that plots Treason, or invents a Lie,
The Cause of God or Truth to justifie;
Doth Stray as wide: For, to assist his Foes,
These in Gods Name; within his Ensign goes.

Moreover they are guilty of this Crime
Who in undecent manner or ill time
Reprove, or threat, or comfort, or apply
Gods promises, or Judgments, or deny,
Their needful application in Gods Name,
When time, and place for them require the same
For, of the Service, careless they appear,
Pertaining unto him, whose name they bear.

He breaks this Law who runs ere he be sent,
And in Gods name speaks what God never meant,
He that from Holy Orders, goeth back,
And by his Idleness becometh slack
In Duties of his Calling; or (grown rich,
By Church promotions) thinks it overmuch,
To execute that Function as he ought,
To which with wealth and honour he is brought,
Even he, what fair excuse so ere he make,
Is justly said Gods name in vain to take.
For, if he proveth guiltless, he receiv'd
A dispensation, more than I believ'd.

A Prayer without Faith; a formal mention
Of Gods due praise, without a due intention.
Yea, vain or complemental Salutations,
Without Sincerity are prophanations
Against this Law, though many men have thought,
That these are signs of persons better taught.
Dissembling Fasts; Thanksgivings mumbled out,
With babling Repititions, (and devout,)
In nought but feigned Term or length of Time,
Do make men guilty, likewise, of this Crime;
Nay many Sermons of the vulgar strain,
Are taking of the Name of God in vain.

He that his Church or Chappel hath bedeckt,
And yet Gods living Temples doth neglect.
He, that a love to those, doth seem to carry,
Yet, leaves defac'd his outward Sanctuary;

He that to bend his body is asham'd,
When he shall here his blessed Saviour nam'd.
He that without an inward Adoration,
Bows outwardly, or, with an Affectation,
To mimick Gestures; or, performs the same,
Unto the vocal sounding of the Name,
Or either practiseth, or leaves undone,
Such Duties in Contempt of any one:
Even He (though to be guiltless he pretends,)
Against this Third Commandement offends.

But none this holy precept more have broke
Than they, who on themselves Christs name have took;
Yet live like Infidels, excepting those,
Who guild Hypocrisy with Godly shows,
And under pious habits use to prey,
On those, (who being more sincere than they)
Are threatned, and suppose all well bestown,
While these will take; till nothing is their own.
God keep his Lambs from these as from the worst
Of all Dissembers, and the most accurst.

The Faults condemn'd, seem nothing to have bin
To this abhorred Hell begotten Sin,
Are Drunken Jollities, vnbridled passion,
A wicked Custom, Slight consideration,
And evil Nurture (but much blame is cast,
On Tutors and some Parents for the last,)
All these must therefore shunned be by him,
That would not Swear, For-swear, Curse nor Blaspheme.

This must be likewise heeded, that unless
We still (on all occasions) do confess,
The Name of God; and Sanctifie it too,
By such good Duties, as we ought to do:
(As in Relieving those who in his Name,)
Shall ask (without abusing of the same,)
In swearing by it, when just cause requires,
In suffering for it, (though by Sword and Fires)
When God may be dishonour'd, by a base
Forsaking of our Faith, or of our Place.
Yea, if we be not ready to our might,
In all Gods Attributes to do him right;
And honour him, in Deed, in Word, and Thought,
In what we can, (although not as we ought)
We faulter in our Duty; and 'tis plain,
We do profess to bear Gods name in vain.

“My Heart LORD GOD so settle in thy way
“That I this Law, may never disobey.

Amen.

Commandment IV.

['Tis not in the Common Creed]

IIII. Remember that thou keep holy ye Sabboth day &c.

'Tis not in the Common Creed
That he gather'd Sticks for need,
Who for Sabbath breaking dy'd,
For all wants were so supply'd,
That it seems he did transgress,
By Contempt, or Carelessness.

He commits the same offence,
'Gainst this Precepts moral sence,
Who the Christian Sabbaths wrongs,
And a Plague to him belongs.

Command. IV.

[You that our Christian Sabbath do despise]

To hallow, do not thou forget
Those times, which God apart hath set.

You that our Christian Sabbath do despise,
Behold this Figure with regardful eyes:
For, though on us this Precept doth not lay
The Ceremonial service of the day;

Or, to a Jewish Sabbath, us confine;
It n'retheless, a Duty doth enjoin,
Which no man living can be freed from
Till to the general Judgment Christ shall come.

For, Nature urges, that convenient Rest,
Should be allowed both to Man and Beast,
Lest their corporeal substance should miscarry
Before the time; And 'tis as necessary,
The Soul should have some leisure to attend
His will, on whom her being doth depend.

Freemen, may rest their bodies when they please,
And Wise men, know how for to take their ease:
But, lab'ring Beasts, and Men who are depraved,
Or, they whom wants, or Tyrants have enslaved,

Had restless lived, till their life time ended,
Unless this holy Law had them befriended;
And they who to the flesh most favour show
For Soul affairs, but little time allow.

This God at first foresaw, and for that cause
(Though in Mans heart he then ingrav'd his Laws
Essential, and long oblig'd him not
To such additions as time since begot)
Yet when he found that error and transgression
Had wholly rased out the first impression;
To stop Corruptions Growth, he afterward
To Rites, to times, and places had regard.

All men at first had liberty to take
What daies they pleased holydaies to make;
Or, for convenient Rest. Nor did from all
This freedom cease when God the Jews did call
To keep their Sabbaths; For, to one set day
No Nation were oblig'd save only they;
Nor, had the Gentiles any other ties
Save to observe it in a moral wise,
So far as might preserve unto the Creature
The freedom and well being of its nature.

A Law concerning Rest and holy Dues
Confin'd indeed the people of the Jews
To one set day, even one set day in seven,
To them were Ceremonies also given
Concerning it; which no man might transgress
(Save in great need) without much guiltiness

That Law, which nature simply had received
At our first being was to them derived
With such like Accidents as might be best
To keep them firm, and bring in all the rest
In Gods appointed season to embrace
The Law of Nature in the Law of Grace.

Their Customs and their Ceremonial day
With Christ was buried and so swept away.
When he arose from death, that to renew
And celebrate the Sabbath of the Jew,
We are no more obliged than to rear
Their Temple, and to build their Altar here,
And yet, lest man's corruption and the lack
Of Accidents, might bring the Substance back.
Even to the first neglect, Christ dist instate
His Church with power to change or abrogate
The Circumstances of this Law, so far
As needful seem'd, Provided that it were
Essentially preserved, and in this
She hath performed what required is.

For, though the time be changed, it retains
The same proportion; It for use remains
The same in Essence, and that being so
The same obedience, is now due thereto,
And, to what Circumstance the Church thinks fit,
To help continue the right use of it.

Now therefore, though that every day be free
For works which truly necessary be;

And, though those Worshipers which are sincere
May worship any day or any where,
Yet none can without guiltiness despise
The Places, Rites or Times, of Sacrifice
Appointed by the Church, while they accord
What may be authorized by the word.

This Law is therefore broke when we despise
The Fastings, Feastings, or Solemnities
The Church appoints, or if we shall deny
Such daies to honour and to sanctify
By rest from Common Labours, whensoere
We may without much damage, them forbear;
Or, if we vilify those Christian Rites
Whereto the publick discipline invites,
Or, them perform not on their proper day
As often as conveniently we may.

This Law is broke, if to our lab'ring Beast,
Or, Servant, we allow not so much rest
As nature shall require, and may conduce
To keep them able for our lawful use.
Or, if we shun not all occasious too
Whereby we may against this Law misdo.
And they are these; A hardned heart, a mind
Prophane, and unto Greediness inclin'd,
A false belief; false liberty; false knowledge,
Frequenting of the Company and Colledge.
Off false believers; (From whom self will pride
And Superstition no man can divide.

Let no man then that lawless freedom take
Which may occasion strife or scandals make,
By needless Labours, nor mis-censure them
Who take some liberties which they condemn,
In things indifferent, and shall not move
In such 'gainst which their Governors approve;
And in their manners let them peaceful be,
Though they in their opinions disagree.

Let not those times the Church hath set apart
To rest the body, to instruct the heart,
And to preserve a due Commemoration
Of every blessed means of our Salvation,
Be judged vain, or, that they do not draw
Authority sufficient for this Law:
But let them know for Truth, though not for news,
That all the Feasts and Sabbaths of the Jews
Were but the Types of ours; and that if they
Shall for the Shades the Substance cast away,
They are unwise; and guilty of offence
Against this Precept in the moral sense.

Let those who for the bodies ease and pleasure
Part of this time allow; preserve the measure
That's justly due, and in due manner too
Do that which is allowable to do:
Not for the Soul's well being caring less
Than to prevent the Bodies weariness.

Let them who of the Soul most heedful seem,
Remember, still, the Body to esteem.

A Portion of that Manhood, for whose sake
Our Sabbath-maker did all Sabbaths make,
And give it so much liberty as may
Make pleasant all the Duties of the day.

And since no private Spirit can impose
A Rule for all; let all be rul'd by those
Who by a publick Spirit come to learn
What may a publick body best concern.

Or, if among us any one shall deem
There is a truer way made known to him;
So let him walk that he himself approve
To be in all his waies a Child of Love.
For sure I am, that if the common peace
He keep until humility increase,
True knowledge in him he, then plain will see
Who best expounds this Law the Church or He.

Come Holy Ghost, so sanctify my heart,
That from this Law I never may depart.

Amen.

Commandment V.

[He that fought his Fathers death]

V. Honor thy Father and thy Mother, &c.

He that fought his Fathers death
Sonless, yielded up his breath.
He, that would his Prince have slain,
Had his pardon sent in vain,
For although the King forgave,
Justice urg'd her due to have,
That Rebellious Children may
Learn this precept to obey,
And the Subject stand in awe
How he Sins against this Law.

Command. V.

[What of Rebelling Subjects will become]

On them all honours due, bestow,
Who, by the Name of Parents go.

What of Rebelling Subjects will become,
And graceless Children view in Absolom:
For, whose Offence the Earth did (as it were)
Refusal make his Bodies weight to bear,
And Heav'n rejects it; that they might present
Him hanging for a dreadful Monument
Through Ages all, to warn and keep in awe
The sleighters and Infringers of this Law.

This foremost Precept of the second Table
Unto the first, in this is answerable
They both enjoyn and Honour where 'tis due,
Their differences are these which do ensue.
Here blessing follows; there it went before
One Parent, that concern'd; This, many more.

He that shall break this Precept, maketh snares
Wherein to hang himself at unawares,
And overthrows (as much as in him lies)
All Common-weals, and all Societes;

Yet, some affect it not, but loudly cry
For times which may erect a Parity.
And, some who dream they keep it, are to blame
By being ignorant how far the Name
Of Parent reacheth, which we briefly show,
That they might better do and better know.

We from the Parents of our bodies have
A natural being; and they justly crave
To be obey'd in all things, but in those
Which either may Superior powers oppose,
Or, to some Being hurries us, that shall
Be worse, than to have never been at all.

Beside these Parents, we to many moe
A Duty, by this Obligation owe.
The Fathers of our Country, by this Law
First claimeth of us, Honour, Love and Awe,
And from himself, the same Prerogatives
To his Inferiour Magistrates derives.

There is a Fatherhood in those that be
Our Elders, and our Betters in degree.
Our Masters also, may have warrant here,
To challenge from us, Reverence and Fear.
And Husbands also may infer from hence
Good proof of right to their preheminence;
And if a witness wanted thereunto,
My Wife I know would say the same I do.
And that, I give God thanks for as a blessing,
That is not founnd in every mans possessing.

Our Ghostly Fathers by whose careful pain
We are anew begot, and born again;
(Ev'n to a life more excellent than that,
Whereto our fleshly Fathers us begat)
Have Honours due, no less than those to whom,
We Sons and Daughters in the Flesh become,
Yea and our Fathers in some sort they be,
Who, from Thrall, Wants, and Death, hath set us free.

All these from us an Honour may command,
According to the place wherein they stand;
To some of them we do not owe alone,
That Honour which may outwardly be done,
Or, that unfain'd respect, which doth accord,
With bare Obedience. But we must afford
All helps, whereby we also, may prevent
The Want, the Shame, the Harm, or Discontent,
Which may befall them, we should meekly bear
Their words and blows, ev'n when unjust they are,
We should not pleasure take in any thought,
With which dishonour may to them be brought.
Though they should curse us, we must always bless,
Defend their lives and hide their nakedness,
We should not hear them wrong'd: nor should our tongue
To all men tell it, when they do us wrong,
But pray and strive, that blameless we might prove,
How crookedly so 'ere they please to move.
For he alone who thus obey them shall,
Hath an Obedience Evangelical.

Among those many who these Laws do break,
And pass unheeded any breach to make,
On this Command, who greatly are to blame,
In being disobedient to the same,
The first and worst are that ill tutor'd sect,
Who Magistrates, and Rulers contradict,
They who at all Superiors madly strike,
And fain would have us honour'd all alike,
Are deeply guilty, and this just command,
They frustrate make; if ought I understand.
The other sort, doth Government forsake,
Of whom God pleas'd this gracious Law to make,
Do sometime also grievously transgress,
Against this Law when they by wilfulness,
By Pride, or Cruelty, provoke or stir,
Those to rebel, who Sons or Vassals are.

For, he that wilfully gives cause of ill,
Shares equal Guilt with him that acts it still.
By sinning he brings others to be naught,
Then suffers by them, for the Sin he taught.
For they who Tyrannous Commands do lay,
Shall find their Servants treacherously obey.

The Crimes forbidden here as having bin,
Occasions of a more immediate Sin,
Against this Law; are Envy, Self-conceit,
Licentiousness (which thinketh over streight,
All tyes of Government.) Forgetfulness,
Of those Commodities which we possess.

By them who Rule us likewise we may add,
Ingratitude; Ill habits sooner had,
Than lost) Gross Rudeness; and the Vice,
Whence most Sins flow insatiate Avarice.

I now remember that I named not
Some other Parents overmuch forgot.
We have a Heavenly Father unto whom,
His Children should more dutiful become
Than yet they be. But, what to him we owe,
The former Table of these Laws doth show.

We have a Mother too, which (more our Sin)
Hath in this Age 'ore much neglected bin,
Nay worse; (I would it were untruly said)
She hath dishonour'd been and disobey'd,
More like a cruel Step-dame than like her,
Within whose blessed Womb conceiv'd we were.
I mean the holy Church the Spouze of Christ,
For we her wholsome Discipline resist,
Her comely Ceremonies we despise,
Her Government we often Scandalize,
We slight her Blessings, we her Counsels hate,
We of her Ornaments and her Estate
Dispoil her; her best Children we betray,
And when she would embrace we run away,
In all which things we disobey this Law,
And vengeance both on Soul and Body draw:
God grant this wickedness we may repent,
Before he change into a Punishment,

The Blessing promis'd: For he from the Land,
Will root the breakers of this great Command,
That men may know the danger to contemn,
A good Condition; when 'tis off'red them.

Some are already gone: And though few see,
(Or will confess) that they afflicted be
For this offence: yea though few think that they,
Were rooted out, because they went away
By their own choice: Yet God to them hath shew'd
Their error by some Plagues which have ensu'd;
Since their departure, that they might perceive,
How frowardly they did their Mother leave;
And that the truly penitent might there,
Enjoy the Blessing they did forfeit here.
God open so their eyes in their distress,
And so instruct them in that Wilderness,
To which they run, that (though like Sarahs Maid,
They fly from her with whom they should have staid
They may divert our heavy Condemnation,
And leave a blessing to this Generation.
Lord Grant thou this, and that those may not shame
Their Brethren who departed without blame,
To civilize the Lands which know not yet,
Their blindness, nor what Sins they do commit.

And gracious God, preserve a Heart in me,
Which to this Law may still obedient be.

Amen.

Commandment VI.

[Murther leaves a bloody stain]

VI. Thou shalt do no murder, &c.

Murther leaves a bloody stain,
Which unpurged will remain,
Till a Flood of Tears it cost,
Or till blood for blood be lost.

Nor old age, nor length of time
Cleared Joab of this Crime,
Nor his Power, though great it was,
Nor a priviledged place
Could his head from vengeance hide,
But for this Offence he dy'd.

Command. VI.

[None had been safe, unless the bloody sin]

Thy Makers Image do not spill,
Where God commands thee not to kill.

None had been safe, unless the bloody sin
Forbidden here, had both restrained been,
And still pursued (mischiefs to prevent)
With open and with secret punishment.
Therefore Almighty God (who hath decreed
That he who sheds his Brothers blood, shall bleed)
Attends it still with vengeance: and the Sword
(According to the dreadful sounding word
Pronounc'd long since to David) shall not leave
Him or his house who doth of life bereave
A guiltless man; till for that crying guilt,
Some Blood of his untimely shall be spilt.

For though like him, whom here we represent
Men, may by greatness, keep off punishment,
Till they are old, it will their heels pursue,
And give them at the last their bloody due;
For I have rarely heeded one in ten,
Of those rash-headed, and fool-hardy men,

Who (as they fondly term it) fairly kill;
But, they or theirs, have either suffered still,
Deaths violent; or died in their prime,
Or, Issueless; for this Blood-spilling Crime.
Yea, and for ought is known, the self-same Doom
On those who yet escape, e're long may come.
And if the fair done Murthers have these Fates,
How shall he scape that foul ones perpetrates!
Of this offence, let all men conscience make
For their own weal, or for their Childrens sake
Whom they beget: For in the same degree
Wherein they murther, it repaid shall be,
Or their own persons, or on some of those
By whom her due, just vengeance may not lose.

If thou hast took away the life of Fame
From any, thou shall suffer in thy Name.
If by unchristian Anger, or by hate,
Thou shalt occasion what may ruinate
Anothers Being; in thy Generation,
Or in thy self, expect retaliation;
Unless Repentance in a Fount of tears
Shall cleanse that stain, which nothing else outwears.

Oppression makes the Poor his life to leese
Like Poysons which destroy men by degrees,
With lingring Deaths, and in an age or two
That Sin doth all those Families undo
Which were enrich'd thereby, yea I have seen
Their Sons who by oppression rais'd have been.

To fall from large Estates by some and some
Till they to such base poverty have come,
As brought them to the Gallows: Therefore they
Act murthers who take means of life away
By an oppressing hand; and murther not
The poor alone; but those whom they begot.

He is in Heart a Murtherer who prays
For others deaths; and in effect he slays,
Who can, but will not save, if to afford
Deliverance, with Justice will accord.
Nor from this error are they counted free,
Who. wittingly shall an occasion be
To other men, of that which may intice
By word, or by example to this vice.
Such are those Hacksters, (who themselves don me
Men of the Sword) (but sure enough I am)
(Men of a base Condition) these are they
Who flesh our blooming Gentry in the way
Of brutish Quarrels, and their minds possess
With Rage instead of sober Manliness.

Just of their stamp, are they who shall provoke
Their Friends unto Revenge for what was spoke
In drink or passion; making them believe
They were disgraced if they should forgive;
And so the Fools are urged to pursue
Those wicked Counsels which at last they rue.
Another way as faulty are those men
Who publish by the tongue or by the pen

Those Heresies and Fancies which undo
(Here and for aye) themselves and others too.
These last, are out of question deeply dy'd
In this red Crime, though some of them can hide
Their Guilt with holy shews. The former sort
Though well esteem'd, and such as none report
Or take for Murtherers, would soon be cast
If an impartial verdict should be past.

There is a murthering poyson in some words
And Flatteries, are otherwhile the Swords
That Kill their hearers, though when they infect,
They do not murther by a line direct.

Moreover, other while unkindness may
Strike dead a Gentle heart; and such as play
False play in Love, (as when they do allure
And causlesly reject) may soon procure
Untimely Death. But such like youthful Crimes
Though jested at, bring vengeance many times.

He that by lawful means doth blood require
For blood unjustly Spilt, with more desire
To satisfy his rage, than to prefer
True Justice, is a parcel Murtherer.
And so are such, who practise to encrease
A publick Concord, or mens private peace.

In some degree of Murtherers are they
Who to their might remove not far away
All such occasionings as may begin
Or help to perfect this inhumane Sin

And therefore by this Law we are forbidden,
To keep an Enmity in secret hidden,
That may provoke Revenge: which to prevent
A Duty doth precede the Sacrament
Of Christian Unity; and they commit
Against this Law who fail to practise it.

Pride, Wrath, Scorn, Avarice, Wine in excess,
Wrongs, Jeers, Neglects, and Jests with bitterness,
With other such (which either are or draw
Occasions on, to violate this Law)
Are breaches of it. And though few suspect,
(Because these are but breaches indirect)
That such enormities unpunish't be
(For that, but seldom they inflicted see
Immediate stripes) yet, questionless, by such
Those troubles are brought on, that shorten much
The life of Man; and thereby finish'd are
His numbred years before he is aware.

The Souldier (whom I had almost forgot)
Is very peaceful, if he murther not.
To kill is his profession; yet I say,
He murthers if his Prisner he shall slay,
The battel being past. The Voluntary
Whom, an ambitious Avarice doth carry,
To hostle Actions, when his lawful Prince,
Nor sends nor calls him, nor the just defence
Of his own person, or his Countries good
Engageth to become a man of blood.

Ev'n he may be suspected, not to tread
A path so noble, and so warranted
As he conceives: yet neither praise I them,
Nor do I peremptorily condemn
Their practice, but refer what I have said,
In their own conscience to be rightly weigh'd.

“Lord give us eyes our Secret sins to see,
“While time and place to us vouchsafed be,
“That we may leave them, and that Love embrace
“Which will conceal them with her vail of grace.
“For, if with Joab we grow old in Sin,
“Which hath not really repented bin,
“Till thou growst angry; vengeance will not tarry
“But smites us dead, ev'n in thy Sanctuary.

“Thrice holy Trinity, my Heart possess,
“And, I, this Precept, never shall transgress.

Amen.

Commandment VII.

[When this Figure thou hast ey'd]

VII. Thou shalt not Commit adulterie, &c.

When this Figure thou hast ey'd,
Think how these two Wantons dy'd,
And what horror was therein,
When Death took them in their Sin,
Hurrying them from their delight,
To an Everlasting Night.

Mind it well, and mind it so,
That thou still may'st careful grow,
From those evils to be free,
Which this Law forbids to thee.

Comman. VII.

[Behold this Figure, you, who take delight]

Commit thou no such Act unclean,
As which Adultery, doth mean.

Behold this Figure, you, who take delight,
To give the Reins to wanton Appetite:
And, say within your selves; why may not we,
Struck suddenly, in our Polutions be,
As well as these and others, who have bin,
Attatched in the very Act of Sin?

Consider this and tremble: For no year
Wheels round, but, we of one or other hear
Thus taken; That, you might forsake the snare,
And others be forwarn'd of coming there.

Permit Adultery, and none shall breed
Without a Mungrel and a mingled seed,
Allow such mixtures and none then shall know,
On whom the dues of birth-right to bestow,
Save a blest Faction. And what havoke then
Will Trecherys and Murthers make of Men?
And, who will careful be to foster that
Which no man owns, and Brutish Lust begat?

So needful was this Law, that here to dwell
Without it, were to live the life of Hell
With Fiends incarnate, whose licentiousness
Their own and others mischiefs would increase.

Be therefore thankful for it; and declare
Your thankfulness with diligence and care
In keeping of it; that you may have rest
From sorrows here, and be hereafter blest,
And lest your Duties from you, may be hidden,
Observe that by this Precept is forbidden,
Not only such uncleanness as polluteth
A Married Bed; but, that it those reputeth,
Offenders too, who simply fornicate
Or in a married or unmarried state,
Abuse their Members in the wanton fact
Of any lawless or uncomely Act;
Which appertaineth to that fleshly sin,
Which by this Law hath interdicted bin.
No breach of Wedlock was perchance in that
Bold Zimri did with Cosbi perpetrate,
Yet vengeance followed on it, to affright
All those who in Laciviousness delight,
Young Onan climed not his neighbours bed,
Yet God for his transgression struck him dead.
And let the shameless wantons of our days,
Who boast (as of a deed that merits praise)
How many untouch't Virgins they deflowr'd
Lest by a sudden Plague they be devour'd,

For less than that of which these villanies boast,
Full Three and Twenty Thousand lives did cost
In one days round; and it may forfeit them
Their freedom in the new Jerusalem.

To shun gross wantonness will not suffice,
Unless the wandrings of Adulterous eyes,
Lascivious touches intermixt among
The temptings of a lust provoking tongue,
Bewiching smiles, And Gestures, which intice,
Both mind and body to embrace this Vice,
With such like Cycean Charmings, be supprest,
Which help transform a Man into a Beast,
Nay if the secret longings of the Heart,
We labour not (with all our strength) to thwart,
When they incline to Lust; we thereby shall
Be guilty, though in Act we never fall.

If therefore blameless we would still abide,
We must some precious Antidotes provide
Against this Poyson. We must careful prove
Far from us, all occasions to remove,
Which may allure: And they are such as these
Vain Songs and Poems, which are made to please
A wanton ear, and movingly express
The longings and the acts of Wantonness.

Obscæn Discourse; Lascivious Company;
The giving of an opportunity,
(That may be shunn'd) to such as we do know
Are not so bashful as to let it go.

These are occasions, of especial note,
As Bounds to this Offence, not so remote,
But, that they bring it easily to pass,
Yea, otherwhile before it purpos'd was,
And, for that Cause, this Law commands doth lay
That we remove those from us far away.

Nor are those all the temptings unto lust,
But there be others which avoid we must
As much as these; Fantastical attires,
And wanton dressings kindle lustful Fires.
This makes them so esteemed, and so sought,
That otherwhile they are full dearly bought,
That some to play the Harlot have been fain
Those various costly Dressings to maintain.

Oft visitings, and spending of the day,
With such as trifle half their time away
In Complements, (and intercourse between
Each other, but to see or to be seen.)
Ev'n these things blow the Flame, and many a one
By such impertinencies, is undone.

The faring delicately in excess,
The common sin of beastly Drunkenness,
Are here Attatch'd, Arraign'd and Sentenced,
For often causing an Adulterous Bed.
Constrained marriages made up by Friends,
For Honour, Wealth, or such improper ends,
Both partys very frequently undo,
And cause Adulterys and Murthers too.

Where Youth and Age of too unequal years
Together match; both Jealousies and Fears
Are Guests, and rarely have such weddings bin
Without occasions of this filthy sin.
If, therefore of this Crime we would be clear,
Let us endeavour alwaies to forbear
All such as these, as well as to eschew
A gross Adultery, and so pursue
Each means which may be helpful to acquire
A blameless practice and a clean desire.
That we may Soul and Body beautify
With every flower of Spotless Chastity.

For, carnal whoredom was long since a gin
By Satan forged for the bringing in
Of Ghostly Fornications most impure,
And frequent Testimonies may assure
That they who love strange flesh as many do,
Will change their God with small perswasions too.

LORD from these vanities direct our eyes
Which may at unawares the Heart surprize;
The Law within our members we do find
Doth cross the Law that's grafted in our mind.
That which we hate we are intic'd unto,
And what we love we often fail to do.
Our Will thou hast renew'd but in the Deed
We are not, yet, enabled to proceed
With such a Constancy as we desire,
Nor with such pureness as thou dost require.

Make perfect what in me thou hast begun,
Compel me, that I after thee may run.
Let not the world adulterate in me
The Love which I have promis'd unto thee;
Although my waies be crooked in thy sight,
Preserve thou my affection still upright.

And let thy Love so keep my heart in awe
That I may still be blameless of this Law.

Amen.

Commandment VIII.

[If a Souldier might not thieve]

VIII. Thou shalt not steale, &c.

If a Souldier might not thieve,
No man may, as I believe;
If such measure Achan find
For a prey in war purloin'd,
What, on these will Justice bring
Who rob Country, Church and King?
With his Children Achan fell
(Yet I hope their Souls are well.)
But if these do not amend
Greater Plagues for them attend.

Comma. VIII.

[Light fingred Achan here doth figur'd stand]

What want so e're oppress thee may
Steal not, anothers goods away.

Light fingred Achan here doth figur'd stand,
Who for infringing of this Eight Command,
Brought both on him and his a fearful Doom
To make it known to every age to come,
That Sacriledge and pilfring may undo
Both such as use it, and their Children too.

So strongly are these Precepts knit together,
And have so much dependance each on other,
That none of their whole number can be mist,
Nor virtue perfect, without all subsist.

A Families necessities, who can
Support aright or honour God or Man
With due respects? or fully exercise
The praiseful work of Christian Charities,
Unless this righteous Law had been ordain'd
Whereby each man his own might have retain'd?

The painful hand had wrought but for a prey
For slothful Drones to spoil and steal away,

Did not this Law prevent; and they should then
Possess most wealth who were the strongest men.

None would have labour'd but for present need,
And to procure and keep, whereon to feed,
Would so imploy us, that we should not find
A leisure hour to rectify the mind,
By knowledge, or by seeking that which is
The Essence of our Being, and our bliss,
For, as base Poverty hath dwelling there
Where lawless living and disorders are;
So, where that Poverty, doth much abound,
A brutish Ignorance is alwayes found,
For, though wealth makes none wiser, yet, it might
Yield means of knowledge, being us'd aright;
And equal are the sins, to rob the rich
As spoil the poor although they seem not such,
Since that which makes the difference in the facts
Is in the sufferer, not in him that Acts.

Let no man therefore, lay his hand on what
Is portion of another mans Estate,
With purpose to defraud him; lest it bring
A Gangrene, and become a cursed thing,
Which will devour what he before possessed,
And stop him in the way of being blessed.

Rob none; But of all other shun the Theft
By which poor widdows are of that bereft
Which is their lively hood, or that whereby
The Fatherless compelled are to cry

To God for vengeance. And be wary too
Thou do not willfully thy self undo
By execrable things, lest Achan's Crime
Bring on thee Achan's death, in evil time.
For, though Deaths due for every sin that's done
Some louder cry, and bring it sooner on.

There are a thousand Thieveries by which
The worldling is advanced to be rich
With little sence of sin, although they be
Infringements of this Law in high degree.

The Trades-man stealeth by a frequent lying
In bargaining, in selling and in buying;
And most he suffers by this fair-tongu'd thief,
Who entertains of him the best belief.

Some Courtiers have their pilfrings, which they call
Their Fees or Vails, whereby when dues are small,
And, their expences large, they soon grow great,
And keep their Master also in their Debt,
Whose Royal name is used to conceal
Their frequent robbing of the Common weal.

Some steal into Estates by their unjust
Abuse, by whom they have been put in trust;
And men so frequently this way misdo,
That such are counted honest Livers too.

Some rob the Church (and this too is no news)
By keeping from her Labourers their dues,
And by assuming as their own Estate
What Piety to God did consecrate

Some Church-men rob the Layty by taking
That Calling on them without conscience making
Of those performances, for which God gave
The portions and the places which they have;
And doubtless, for the sins of such as they
The Churches heritage is took away.

Some by Authority or quirks of Law
Raise projects from their neighbours to withdraw
Their livelihood: Some others do no less
By outward shews of strict Religiousness,
Or cloked honesty, the latter sort
Make means to Cousin by their good Report.

Some wantons, (guilty of no petty wrong)
Steal Hearts, which unto others do belong.
Some steal both Goods and Persons. Thus do they
Who take the heirs of mens Estates away
Against their Wills; And when this theft's begun,
Most commonly both parties are undone.

Some steal the wit of others. And an Ass
To be a witty Creature, thus may pass.
Some steal rewards and praises which are due
To other men; and these are not a few.

Some steal preferments, I could tell you how,
But will not, lest indanger'd I may grow
By babling of it; or lest other some
May by that means to wealth and greatness come,
Who do as yet retain their honesties,
Because they have not learn'd such tricks to rise.

Some steal mens good opinions, by concealing
Their own enormities, and by revealing
Their Neighbours errors, with such shews of Ruth
As if they were all Charity and Truth.

Shun all such thievish Paths, for he that follows
These Tracts, may peradventure scape the Gallows,
But shall not scape unpunish'd, though God may
Defer his wages till a longer day.

As those are not excus'd; So shall not he
From our Infringement of this Law be free,
Who nourisheth a cause of this offence
By Idleness, by Prodigal expence,
By vicious gaming, by regardlesness
To husband wisely, what he doth possess
By keeping to himself what was bestown
As well for others uses, as his own;
Or by withdrawing (through deceit or might)
The hirelings wages or the poor-mans right
Whereby those may be driven to supply
By stealth or fraud, their griping poverty.

More such occasions, he himself may find
Who doth examine with a single mind
His private practices, and how the end
Of one thing on another doth depend.

Oh Lord vouchsafe me grace to be content
“With whatsoever thou to me hast lent
“As long as life on me shall be bestown,
“Let me be fed and cloathed with my own,

“And, not with that which being none of mine
“May make my Neighbour want, or else repine;
“If by a wilful or unwitting wrong
“I have detained ought which doth belong
“Unto my Neighbour, Give me means and will
“By restitution for my doing ill
“To make amends, or else do thou repay them
“The dues which I unwillingly delay them.
“Forgive thou also my unrighteousness,
“That it corrupt not that which I possess,
“Or marr my thrift; and for the time to come
“So wary keep me of departing from
“This Law, that I may still in heart and hand
“Continue faithful unto this Command

Amen.

Commandment IX.

[Who can hope for Justice where]

IX. Thou shalt not beare false witnes against, &c.

Who can hope for Justice where
Magistrates false witness bear?
Or, secure in falshood be,
When great Princes scape not free?
She who Naboth's death contriv'd
Was in Wrath of life depriv'd,
And her flesh by Dogs was torn
Though a Queen and Princely born,
That all others heed may take
How this Precept they do break.

Command. IX.

[VVere his Edict omitted, who could say]

In any case no witness bear,
Of things which false or doubtful are.

VVere his Edict omitted, who could say,
He should enjoy his life or Goods a day?
If nigh his habitation chance to dwell,
Such Neighbours as the wicked Jesabel,
(And her curst Instruments:) whose downfall, here
Is typifi'd, that such may stand in fear.

Where could we be secure from perjur'd men,
Unless God sent forth Vengeance now and then,
To find out those who secretly contrive
How, others of their portions to deprive,
Since, very often this offence hath none
Who can behold it, but, that God alone?
Or, by what means might they be kept in awe,
Whose greatness makes them careless of this Law?
How safe seem'd Jesabel, by being great?
And, yet, how boldly did the Prophet threat
Succeeding Vengeance? and though she were high,
How low upon a suddain did she lie?

That high and low, might view her cursed plight
And more in truthful honesty delight.

Most know, that, of this Law they breakers are
Who bear false witness, at the Judgment Bar,
And very many are not without fear,
In such ungodly actions to appear,
But, few do seem, aright to understand,
Their other breaches of this Ninth Command,
To lie, accounted is a fault so small,
That many feel no sence thereof at all,
But, make a Play-game of it: yea and some
Such Patrons of that Evil are become,
That they allow, and justifie the same
As Praises rather meriting than blame.

But, this will prove though held a petty sin
The Serpents head, that brings his body in,
And, an officious lying, may in time
Ingage us to commit a greater Crime;
However he that an untruth shall speak,
Or Truth (if to deceive) this Law doth break.

To praise is commendable; yet thereby
When we of others better testify
Than they deserve; true vertue we deride,
And sinners in their sins are justifi'd,
Unless it be (by such a modest praise
As flows from hope, our Friend affects the ways
Which yet he walks not) that our praise may be
A Gale to ripen what we blooming see:

For this is neither purpos'd to deceive
The Hearer; nor advantages to weave
For him that speaks it: but a wise intention
To cherish budding Virtue by prevention;
But, he that flatters doth pollute his mouth,
And is a falsifier of the Truth.

The Parasite, who shames not to uphold,
Whatever by his Patron shall be told,
Or, seeks by Jeering to discountenance,
A simple Truth; and falshood to advance,
Against this holy Precept so offends
That punishment his Guiltiness attends,
Yea, they who get access to great mens Tables,
By coming furnished with News and Fables,
Are thereby often guilty of this sin,
Which by this Law hath countermanded bin.

When we dare venture to reiterate,
Those Rumors which the common people prate,
On meer surmises; we are accessary
To many slanders: We make Truth miscarry,
And bear false witness to the wrong of many,
When we suspect not that we wronged any,
Nor can we satisfie for these offences,
Which then may follow, if our Sov'raign Princes,
Or there affairs of state, shall wrong sustain
By such false tales as we receive or fain.
When out of levity Reports we make
Of others frailties; or occasions take

To mention Jestingly, what may disgrace
The person either absent or in place,
Without just motives (or content shall grow)
To hide what Love and Equity should show
We in the main, or in some circumstance
False Testimonies; may thereby advance.

But, he that uttereth slanders in despight,
Or justifies the thing that is not right,
Or judgeth rashly in anothers Cause,
Or any needful witnesses withdraws,
Or (by concealing what for truth he knows)
Betrayeth Innocency to her Foes;
Or, hears another injur'd in his Fame,
With Silence when he may prevent the same;
Or unto any one occasion gives
Whereby, he falshood, for the truth believes:
Ev'n every such a one false witness bears,
What Cloak of Honesty so'ere he wears?

Nor are they guiltless, who avoid not that,
Whereby occasions rise to perpetrate
Against this Law. As Bribery, Respect
Or disrespect of persons, which infect
The soundest minds, and bring them by degrees,
Their innocent Integrity to leese.
Yea, he who so loves Bribes, though he were wise,
They will make deaf his ears, hood-wink his eyes:
And so corrupt his heart, that he shall know
No Truth, except some profit thence do flow;

Nor, any falshood fear to entertain,
Whereby he may assured be of gain.

And, lest by some those men be judged free
From this offence (if any such there be)
Who by False Miracles, false Revelations,
False Dreams, false Visions, false Interpretations
Of Holy Scripture; or by such like patchings
Of Carnal wisdom, and of Sathan's hatchings
Affirm that thing for truth which is a Lye;
Know that these Juglers in degree as high
As he that's worst; prove guilty of this Sin
Which by this Precept, hath forbidden bin.

For though our Doctrines be not so unsound,
But that some truths among them shall be found,
Though cloath'd in Lamb-skins we do seem to go,
Though for a blameless life we famous grow;
Though in our formal Zeal surpass we shall
The Pharisees, and ev'ry Priest of Baal;
Tho' oft we fast; tho' loud we pray and long;
Tho' we seem'd wrong'd, and patient of the wrong;
Tho' we affect the Crown of Martyrdome,
And dye as if we death had overcome.

Yea, tho' we seem as Angels, who from heav'n
Had Power, and Knowledge, and Commissions giv'n;
Yet, if our Zeal, our outward Piety,
Our Knowledge, our affected Constancy,
Our suff'rings, and the Truths which we have said
Were that the God of Truth might be betray'd

And falshood favour'd; We offenders are,
Against this precept, we false witness bear.
And all our Godly shews, are fruits of evil
Delusions and Impostures of the Devil.

Lord sanctify my heart, and keep my tongue,
That, it may neither do my neighbour wrong,
Nor prattle those Untruths, which may oppose
The Verities, thy Spirit shall disclose;
But, grant that I who see how these offend
May find out mine own Errors and amend;
Yea, Lord so teach me and be so my Guide,
That, faithful to this Law I may abide.

Amen.

Commandment X.

[When in us this Vice begins]

X. Thou shalt not covet thy Neighbours House, &c.

When in us this Vice begins,
Crowns we pawn for crooked pins,
And by coveting of more
Forfeit what we had before.
Blockish Ahab therefore mind
Who by fooling in this kind
Life and Kingdom (to his cost)
For a Kitchen-garden lost;
And his fall is on Record
That his fault might be abhorr'd.

Command. X.

[Thou who to covet deem'st it no great crime]

Anothers right desire not,
But be contented with thy Lot.

Thou who to covet deem'st it no great crime,
Consider well, what wickedness in time
Arises thence, what danger and what shame
Unless thou timely shall repent the same
This folly, and the sequel of it view
In Ahab, and his guiltiness eschew
By heeding of this Law, whereon depend
All Duties, which the former Laws intend,
And which to us a Duty hath exprest
More hard to be observ'd than all the rest.

A power we have receiv'd to bend the knee,
To take, to give, to speak, to hear, to see,
And execute those Actions which may give
Most lookers on, occasions to believe
That all God's other Laws we do fulfil,
In some degree according to his Will.
When we are false at heart, and keep not on
With such uprightness, as we should have done;

And were this Law left out, some persons might
Perswade themselves that they were most upright.

But by this Precept we are taught to see
How foul the insides of our Vessels be.
This findeth out, and smiteth every sin
Ev'n on the head, and where the Roots begin,
By checking of that Lust which unexprest
In outward acts lies lurking in the breast:
For 'tis the Cursed Root, whence every thing
Which may be termed Evil, first doth spring;
And if it be subdued e're fulfill'd
Within his Egg a Cocatrice is kill'd.

This Law in Soveraignty assumeth more
Than all the Precepts mentioned before;
For it injoins to keep within command
My lustful heart, which is not in my hand;
And, whose desires, will offer, come and go
In spight of all that I can think or do.
Within my flesh and blood a Law still dwells
Which naturally against this Law Rebels,
And so rebels, that though my hands were clear,
My heart would foul and vitious oft appear
Unless a purging Medicine she acquires
To purify her thoughts and her desires.
Yea, though Man could not, and God would not see
The secret wickedness that is in me,
This Law, would never let me quiet bide
Till of my Guilt I should be purifi'd;

For every hidden lust it open lays,
And still so shows me mine own wicked ways,
That when by others I am righteous thought,
It frights my Soul, and tells me I am naught.

At first, into dispair it almost threw me,
But God's good Spirit pleased was to shew me,
That, what my power extended not unto
His Grace would so enable me to do,
As that it should suffice if I assaid
To join my good endeavours to his aid.

Then I began to see, this Law did wound,
Not to destroy, but, that I might be sound,
And that it is a needful Probe whereby
We may aright the curing Salve apply.
It shew'd me mine own frailty, that it might
Unto another make me take my flight.
And by instructing me to know my sin
Hath taught me where amendment should begin;
For when the Heart hath learned to obey,
The Members will the sooner find the way.

Though our Desires, from evil are not free,
To us their Guilt imputed shall not be
If we resist them: And although they wound,
We shall at last with Victory be crown'd.

Keep well this Law, and all the Precepts here
A Thousand times more pleasing will appear.
Guard well thy heart, and then this Precept will
Be found a Precept easie to fulfil.

Break this, and thou hast broken down the sluce
To Flouds, which thy destruction will produce.

The total sum of what this Law requires,
Is first, that we confess our own desires,
To be corrupt: For purity begins
To enter by confession of our sins.
Next, let us force our Longings to obey
The former Sacred Precepts what we may,
Because, the failing in one Duty, still
Lets in another lusting after Ill.
And, Lastly let us alway be content
With what the Grace of God to us hath lent.
For, none will keep Law moral, or divine,
Who much at his Condition doth repine.

How can they love their God to whom he seems
To bar them what their appetite esteems
Without regard their welfare to provide
(As many think) whose wishes are deny'd?

How can he love his Neighbour who doth crave
Their Heritage, their wives or goods to have?
And what Commandement will he respect
Who neither God nor Neighbour doth affect?

Contrarywise him who Contentment hath,
Naught urgeth to pursue a lawless path;
For, to what end should he who doth possess
That precious Jem, embrace a wickedness?

He loveth God, because he surely knows
God's Power and Wisdom, justly doth dispose

That portion which will prove the best for him,
Although it may be bitter for a time:
And him he therefore serves, as he is able,
In every Precept of the former Table.
And while this Christian mind he entertains,
He findeth Godliness, no little gains.

Nor will those men who in their lots delight
Or covet or usurp a neighbours right,
For, he that is contented first believes
That every one his propor share receives
And not anothers; next he strives to see
How perilous to him these things may be,
Which God withholds; and weighs with such regard
How fit those are which he for him prepar'd,
That resting in his portion well apaid
Nor House, nor Land, nor Wife nor Man, nor Maid,
Nor Oxe, nor Ass, nor any thing that is
Another man's desires he to be his;
But praiseth God, for what to him he gave,
And thanks him too, for that which others have.

Against no Law he greatly can transgress
Who is arriv'd at this contentedness.
And if to get this Grace our mind we set,
By Gods assistance, we may compass it
In that degree, whereby attain we may
To what we call perfection of the way.
But flesh and blood no further can aspire
Until that Kingdom comes, which we desire.

Strive what thou mayst, affections to withdraw
According to the straightness of this Law,
Thy Neighbours wife desire not then from him
Though kind, wise, rich, chast, good & fair she seem,
For most who have this way their longings gain'd,
Instead of Blessings, Curses have obtain'd,
By coveting the goods to others due,
The beggary of many doth ensue.
And Servants gotten, by anothers wrong
Are seldom gainful, to such Masters long,
Because by being lawlesly possest,
They either prove unfaithful, or unblest;
But he that with his own remains content,
Shall gain much Bliss, and many sins prevent.

That which doth give occasion to transgress
Against this Law, is want of watchfulness,
To heed the baits which our betrayer lays
In every object and in all our ways.

The want of meditating in our thought
What inconveniences are dayly brought,
On such as make no covenants with their eyes,
Nor bound these longings which in them arise.
For, such as this way do their best endeavour,
May stumble, but they shall not fall for ever.

“Lord, in my self, I could not find the Will,
“Much less the Power, Thy statutes to fulfil.
“But, I now feel my heart to entertain
“A willingness; Oh! be it not in vain.

“Thy Grace alone renew'd this Will in me,
“And I a worker now desire to be,
“Who may, if thou enable to proceed,
“Improve my willingness unto the Deed
“Deny it not, Oh God! but from this day
“Ev'n to the latest moment of my stay,
“Vouchsafe unto me thy assisting Grace,
“That I may run a warrantable Race.

“And keep this Law and all thy Laws entire
“In work, in word, and also in desire.

Amen.

The Epilogue.

[Though no flesh this Law obey]

Though no flesh this Law obey,
In it self; In Christ it may:
Though it frighteth us for sin;
Yet our peace, it ushers in:
And, in us prepareth place,
For the saving Law of Grace.
When this Grace hath taught to Love,
Hardest works will easy prove,
And that sin we shall abhor,
Which we doted on before.

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.

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.

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.

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.

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.

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.

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.

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?

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?

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.

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.

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.

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.

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.

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.

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

Just Job confesseth that God oft assays

Job 33. 14.

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.

“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.

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.

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.

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.

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.

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.

'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.

'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.

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.

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?

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?

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?

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.

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?

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.

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.

Sure ev'ry mean capacity is able
To understand, that in the second Table.

100

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.

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?

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.

101

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 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.

Among the rest one Creature thou did'st name,
Compos'd of all, which th'vniversal Frame

102

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.

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.

103

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.

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.

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,

104

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.

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.

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.

Essential goodness hath essential peace
Without all diminution or increase,

105

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.

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!

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.

106

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.

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,

107

And in his heart a torment suffer should,
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.

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.

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.

Thou dost things Honourable; and though none
Did praise thee for them, they should still be done.

108

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.

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.

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.

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?

Lord now we better know thee; and are shown
Both by thy words and works what should be done;

109

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.

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.

To help amend these faults now I have said,
What, I believe thy Spirit hath convey'd

110

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.

Amen.

116

A Metrical Paraphrase Upon the LORD'S PRAYER.

Lord, at thy Mercy-seat, our selves we gather,
To do our duties unto thee, Our Father.
To whom all praise, all honour, should be given:
For, thou art that great God which art in Heaven.
Thou by thy wisdom rul'st the worlds whole frame,
For ever, therefore, Hallowed be thy Name.
Let never more delayes divide us from
Thy glories view, but let Thy Kingdom come.
Let thy commands opposed be by none,
But thy good pleasure, and Thy will done.

117

And let our promptness to obey, be even
The very same in earth, as 'tis in heaven.
Then, for our selves, O Lord, we also pray,
Thou wouldst be pleased to Give us this day,
That food of life wherewith our souls are fed,
Contented raiment, and our daily bread.
With needful thing do thou relieve us:
And, of thy mercy, pitty And forgive us
All our misdeeds, in him whom thou didst please,
To take in offering for our trespasses.
And for as much, O Lord, as we believe,
Thou so wilt pardon us, as we forgive;
Let that love teach us, wherewith thou acquaints us,
To pardon all them, that trespass against us.
And though sometime thou find'st we have forgot
This Love, or thee, yet help, And lead us not

See Pro. 30. 8, 9.

Through Soul or bodies want, to desperation
Nor let abundance drive, into temptation.
Let not the soul of any true Believer,
Fall in the time of tryal: But deliver
Yea, save him from the malice of the Devil,
And both in life and death keep us from evil.
Thus pray we Lord: And but of thee from whom
Can this be had! For thine is the Kingdom.

118

The world is of thy works the graven story,
To thee belongs the power, and the glory.
And this thy happiness hath ending never:
But shall remain for ever, and for ever.
This we confess; and will confess agen,
Till we shall say eternally, Amen.

Thou shalt write them upon the posts of thy house, and upon thy Gates, Deut. 6. 9.

FINIS.

University of Virginia Library

The Decalogue.

[Happy shall that man become]

THE Prologue

[All you who Sons by Grace or Nature be]

Commandment I.

[Pharoh, by great wonders wrought]

Command. I.

[To such as love, our God of Love makes known]

Commandment II.

[Superstition here is free]

Command. II.

[Three thousand suffered by their brethrens hand]

Commandment III.

[Curses, Blasphemies, and Oaths]

Command. III.

[To fright Blasphemers, we present them with]

Commandment IV.

['Tis not in the Common Creed]

Command. IV.

[You that our Christian Sabbath do despise]

Commandment V.

[He that fought his Fathers death]

Command. V.

[What of Rebelling Subjects will become]

Commandment VI.

[Murther leaves a bloody stain]

Command. VI.

[None had been safe, unless the bloody sin]

Commandment VII.

[When this Figure thou hast ey'd]

Comman. VII.

[Behold this Figure, you, who take delight]

Commandment VIII.

[If a Souldier might not thieve]

Comma. VIII.

[Light fingred Achan here doth figur'd stand]

Commandment IX.

[Who can hope for Justice where]

Command. IX.

[VVere his Edict omitted, who could say]

Commandment X.

[When in us this Vice begins]

Command. X.

[Thou who to covet deem'st it no great crime]

The Epilogue.

[Though no flesh this Law obey]

The Epilogue.

[Now having well observ'd this glorious Law]

A Metrical Paraphrase Upon the LORD'S PRAYER.