The grand Tryal or, Poetical Exercitations upon the book of Job. Wherein, Suitable to each Text of that sacred Book, a modest Explanation, and Continuation of the several Discourses contained in it, is attempted by William Clark |
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| I. |
| I. |
| II. |
| III. |
| II. |
| IV. |
| V. |
| VI. |
| VII. |
| VIII. |
| IX. |
| X. |
| XI. |
| XII. |
| XIII. |
| XIV. |
| XV. |
| III. |
| XVI. |
| XVII. |
| XVIII. |
| XIX. |
| XX. |
| XXI. |
| XXII. | Cap. XXII. |
| XXIII. |
| XXIV. |
| XXV. |
| XXVI. |
| XXVII. |
| XXVIII. |
| XXIX. |
| XXX. |
| XXXI. |
| IV. |
| XXXII. |
| XXXIII. |
| XXXIV. |
| XXXV. |
| XXXVI. |
| XXXVII. |
| V. |
| XXXVIII. |
| XXXIX. |
| XL. |
| XLI. |
| XLII. |
 | The grand Tryal |  |
Cap. XXII.
Now one might think after so long debate
With so much counter-arguing, and such heat
Upon the subject, where those Learned men
With all their Art endeavoured to maintain,
That all the Plagues, and woes which God had sent
Upon their friend, were but due punishment
For his foul sins, because they firmly laid
This for a maxime, that none suffered
At th'hand of God, but wicked men alone,
And that by such distinctions they were known
From upright men, and so would fain perswade
Th'afflicted man, that he had merited
All he did undergo; and with what art
On th'other hand he laboured to assert
His innocence, and without heat, or passion,
Did prove by many a lively demonstration,
That where mens antecedent sins did call
For punishment, on earth, yet after all
Heavens gracious Monarch freely did permit
Those men to live, and dy, as they thought fit.
Whilst pious men were often visited
With sad afflictions, and overlaid
With plagues, and torments: and that some of those
Whom they call'd sinful, suffered many woes,
Even in this life; from whence he did conclude
What they affirm'd, must not be understood
To be a general rule, which did admit
Of no exception; and that all their wit
Was mis-imploy'd on such an argument,
And that they'd surely fail of their intent,
If by the threatning of their Eloquence,
They thought to fright him from his Innocence;
One might ha'thought, I say, those learned men
Would now no longer labour to maintain
A thing not only so ofttimes deny'd,
But prov'd so learn'dly to be false beside;
Yet will they not their arguing give o're,
But still assert, as stiffly, as before,
Their former Doctrine: for to all was said
The Temanite this stubborn answer made.
With so much counter-arguing, and such heat
Upon the subject, where those Learned men
With all their Art endeavoured to maintain,
That all the Plagues, and woes which God had sent
Upon their friend, were but due punishment
For his foul sins, because they firmly laid
This for a maxime, that none suffered
At th'hand of God, but wicked men alone,
And that by such distinctions they were known
From upright men, and so would fain perswade
Th'afflicted man, that he had merited
All he did undergo; and with what art
On th'other hand he laboured to assert
His innocence, and without heat, or passion,
Did prove by many a lively demonstration,
That where mens antecedent sins did call
For punishment, on earth, yet after all
Heavens gracious Monarch freely did permit
Those men to live, and dy, as they thought fit.
Whilst pious men were often visited
With sad afflictions, and overlaid
With plagues, and torments: and that some of those
Whom they call'd sinful, suffered many woes,
Even in this life; from whence he did conclude
What they affirm'd, must not be understood
To be a general rule, which did admit
Of no exception; and that all their wit
Was mis-imploy'd on such an argument,
And that they'd surely fail of their intent,
If by the threatning of their Eloquence,
They thought to fright him from his Innocence;
One might ha'thought, I say, those learned men
Would now no longer labour to maintain
A thing not only so ofttimes deny'd,
But prov'd so learn'dly to be false beside;
178
But still assert, as stiffly, as before,
Their former Doctrine: for to all was said
The Temanite this stubborn answer made.
Why, friend; sayes he, I have, with patience,
Heard thee descant upon thy Innocence:
I've heard thee talk much like those quibbling fools,
Who for the reputation of their Schools,
Will upon any subject frame debate,
And even deny what is homologat
By all the knowing World: [illeg.] will assert
Falshoid it self, t'express their prurient art:
And argue pro, or con, on what you will,
(As Juglers shift their Balls, to show their skill:)
Nay they'll not stick to prove by argument,
That the Sun shines not in the Firmament;
And by their pestilentious parts are able
To make all things created disputable.
So thou, to show thy wit, art not asham'd
T'affirm such things as ought not to be nam'd.
Thou tell'st us thou art pure, and innocent,
And why should the Almighty thus torment
One in the reputation of a Saint?
I see indeed thou fain wouldst us perswade
'Tis not for sin that thou art punished:
No, not at all, for thou insistest much
That thou art just, and always hast been such,
Even in the hight of thy prosperity,
And still abhoredst all impiety:
And being yet such (in thine own conceit
At least) why thy Creator doth think fit
T'afflict a man, pure, just, and innocent,
Only to try a new experiment,
That he may know how good men will behave
Under his Rod, not that men should conceive
That all afflictions are th'reward of Sin,
No, by no means; for if they should begin
To entertain such thoughts, they might conclude,
The very Saints cannot be understood
To have been just, since none ere suffered,
In all the world more sorrows than they did:
And then demandst us, if God punish none,
As we affirm, but sinful men alone:
Why do these wretches, who in sin abound
Flourish on Earth, why are so many found
Guilty of Sin, and yet not punished?
Why, here's a contradiction indeed,
Sayst thou, a Riddle, which I cannot read.
This is thy Doctrine, in this error thou
Endeavourest to maintain, with much adoe,
Thy innocence; but, trust me, 'tis in vain
For we perceive how evident, and plain
Thy misdemeanours are,—
For even in this, that thou so frequently
Valuest thy self upon thy Piety,
And boastest so much of thy righteousness,
Thou sin'st, though there were no more in the case:
For I do lay it as a principle,
Beyond all question most infallible,
That let a man be never so devout,
Zealous, and just in heart, it booteth not:
For this to God no profit doth afford,
It yields him no advantage, in a word,
All we can do, all that our hearts are able
To muster out, is no wayes profitable
To our great God: for let us fast and pray,
Let us give alms, and labour every day
By all the lawful means, which mortals use
To make their Court with Heav'n, we but abuse
Our judgements, if by these we do suppose
To merit favour of him, for God knows,
When we have labour'd and done all we can,
To serve our Maker, be perform'd by man;
Yet one with reason may us freely call
Unprofitable servants after all.
For 'tis not so with God, as 'tis with men,
Where one by parts, and prudence may attain
To profit, and enrich his mind with all
The Revenues of what we knowledge call.
Or feast his Soul with Heavenly Contemplations,
And frequently imploy in Meditations
His heart with pleasure, and so happily
Improve the noble art of Piety.
No, no, all these God values not a whit
Of all our works he maks no benefit.
Heard thee descant upon thy Innocence:
I've heard thee talk much like those quibbling fools,
Who for the reputation of their Schools,
Will upon any subject frame debate,
And even deny what is homologat
By all the knowing World: [illeg.] will assert
Falshoid it self, t'express their prurient art:
And argue pro, or con, on what you will,
(As Juglers shift their Balls, to show their skill:)
Nay they'll not stick to prove by argument,
That the Sun shines not in the Firmament;
And by their pestilentious parts are able
To make all things created disputable.
So thou, to show thy wit, art not asham'd
T'affirm such things as ought not to be nam'd.
Thou tell'st us thou art pure, and innocent,
And why should the Almighty thus torment
One in the reputation of a Saint?
I see indeed thou fain wouldst us perswade
'Tis not for sin that thou art punished:
No, not at all, for thou insistest much
That thou art just, and always hast been such,
Even in the hight of thy prosperity,
And still abhoredst all impiety:
And being yet such (in thine own conceit
At least) why thy Creator doth think fit
T'afflict a man, pure, just, and innocent,
Only to try a new experiment,
That he may know how good men will behave
Under his Rod, not that men should conceive
That all afflictions are th'reward of Sin,
No, by no means; for if they should begin
To entertain such thoughts, they might conclude,
The very Saints cannot be understood
To have been just, since none ere suffered,
In all the world more sorrows than they did:
And then demandst us, if God punish none,
As we affirm, but sinful men alone:
Why do these wretches, who in sin abound
Flourish on Earth, why are so many found
Guilty of Sin, and yet not punished?
Why, here's a contradiction indeed,
Sayst thou, a Riddle, which I cannot read.
This is thy Doctrine, in this error thou
Endeavourest to maintain, with much adoe,
Thy innocence; but, trust me, 'tis in vain
For we perceive how evident, and plain
Thy misdemeanours are,—
For even in this, that thou so frequently
179
And boastest so much of thy righteousness,
Thou sin'st, though there were no more in the case:
For I do lay it as a principle,
Beyond all question most infallible,
That let a man be never so devout,
Zealous, and just in heart, it booteth not:
For this to God no profit doth afford,
It yields him no advantage, in a word,
All we can do, all that our hearts are able
To muster out, is no wayes profitable
To our great God: for let us fast and pray,
Let us give alms, and labour every day
By all the lawful means, which mortals use
To make their Court with Heav'n, we but abuse
Our judgements, if by these we do suppose
To merit favour of him, for God knows,
When we have labour'd and done all we can,
To serve our Maker, be perform'd by man;
Yet one with reason may us freely call
Unprofitable servants after all.
For 'tis not so with God, as 'tis with men,
Where one by parts, and prudence may attain
To profit, and enrich his mind with all
The Revenues of what we knowledge call.
Or feast his Soul with Heavenly Contemplations,
And frequently imploy in Meditations
His heart with pleasure, and so happily
Improve the noble art of Piety.
No, no, all these God values not a whit
Of all our works he maks no benefit.
Then what avails it for a man to boast
Of what God doth not value? what at most
Yields but some profit to himself, and so
I must with calmness tell thee, that although
Thou wert ev'n such, as thou pretendst to be
Just, Upright, Zealous, and from Errors free,
(As we conceive thou art not:) yet alace
Thus to brag of it as a great trespass.
Of what God doth not value? what at most
Yields but some profit to himself, and so
I must with calmness tell thee, that although
Thou wert ev'n such, as thou pretendst to be
Just, Upright, Zealous, and from Errors free,
(As we conceive thou art not:) yet alace
Thus to brag of it as a great trespass.
Next then, my friend, as he who sits on hie
Reaps no advantage by thy Piety.
So on the other hand, I'd have thee know,
He fears no hurt from thee, nor doth he show
Himself offended at thy righteousness,
As in thy passion thou dost oft express;
No, no, mistake it not, for certainly
God quarrels no man for integrity,
Nor doth he think it is his interest,
That such an one as thou should be supprest,
Lest if perhaps thou shouldst become too wise
His Majesty might suffer prejudice
By thy practising with his enemies.
For as th'Almighty doth not apprehend
Thy merits to be such, as do transcend
The power of his reward;—
So fears he not thou wilt become so great,
But that by his eternal rules of State,
(Though thou shouldst to the Highest pitch attain
In power with him, can be acquir'd by men)
Yet he with ease can take thee down again.
Reaps no advantage by thy Piety.
So on the other hand, I'd have thee know,
He fears no hurt from thee, nor doth he show
Himself offended at thy righteousness,
As in thy passion thou dost oft express;
No, no, mistake it not, for certainly
God quarrels no man for integrity,
Nor doth he think it is his interest,
That such an one as thou should be supprest,
Lest if perhaps thou shouldst become too wise
His Majesty might suffer prejudice
By thy practising with his enemies.
For as th'Almighty doth not apprehend
Thy merits to be such, as do transcend
180
So fears he not thou wilt become so great,
But that by his eternal rules of State,
(Though thou shouldst to the Highest pitch attain
In power with him, can be acquir'd by men)
Yet he with ease can take thee down again.
Since then for what is good, we plainly see
The God of Justice doth not punish thee,
Nor any man, because his upright Laws
Ordain that no man should without a cause
Be punished, why sure we must conclude,
These thy afflictions must be understood
Either to be thy punishment for sin,
Or else for nothing;
And how absurd it were for one t'assert
I'th' least the verity of the latter part
Of this alternative, I freely leave it
To th'judgement of good men, but I conceive it
To be an error of so deep a dye,
As falls within the verge of blasphemy.
The God of Justice doth not punish thee,
Nor any man, because his upright Laws
Ordain that no man should without a cause
Be punished, why sure we must conclude,
These thy afflictions must be understood
Either to be thy punishment for sin,
Or else for nothing;
And how absurd it were for one t'assert
I'th' least the verity of the latter part
Of this alternative, I freely leave it
To th'judgement of good men, but I conceive it
To be an error of so deep a dye,
As falls within the verge of blasphemy.
And now, dear Friend, at length I must be free,
And tell thee out what are my thoughts of thee:
Since thou wert pleas'd to say, that all this time
We spar'd thy person, and reprov'd thy Crime;
'Tis true indeed, in pity of thy case,
We did forbear to tell thee in thy face,
Thou wer't the unjust man, whom we did mean,
But since thou put'st me to't, I shall be plain,
For thus I argue. He whose wickedness
Caus'd many cry to Heaven for redress:
He who was not asham'd to make profession
Of that foul sin, which men do call Oppression:
That man, I say, 'tis plain and evident,
Deserves from God severest punishment:
This I have still esteemed from my youth,
A proposition of eternal truth.
But so it is, thou in thy life hast been,
(As is but too well known) the worst of men;
In sin thou didst thy Neighbours all exceed,
And therefore thou art justly punished.
And tell thee out what are my thoughts of thee:
Since thou wert pleas'd to say, that all this time
We spar'd thy person, and reprov'd thy Crime;
'Tis true indeed, in pity of thy case,
We did forbear to tell thee in thy face,
Thou wer't the unjust man, whom we did mean,
But since thou put'st me to't, I shall be plain,
For thus I argue. He whose wickedness
Caus'd many cry to Heaven for redress:
He who was not asham'd to make profession
Of that foul sin, which men do call Oppression:
That man, I say, 'tis plain and evident,
Deserves from God severest punishment:
This I have still esteemed from my youth,
A proposition of eternal truth.
But so it is, thou in thy life hast been,
(As is but too well known) the worst of men;
In sin thou didst thy Neighbours all exceed,
And therefore thou art justly punished.
But here, because I know thou wilt deny
What I subsume, I'le prove it instantly;
Here is my charge then, stand to thy defence,
For thus I do impeach thy innocence.
Who's he of us that cannot say his ears
Have been infested now these many years
With th'horrid noise of thy lewd practices,
Whilst thou without distinction didst oppress
Each living Soul, that came within thy reach,
And seiz'd on all, as far as thou couldst stretch
Thy grasping Talons: may as we have heard
Thy avarice so palpably appear'd,
And thy foul dealings were so understood
By all the people of thy Neighbourhood,
As no men durst with thee negotiat,
Save those who better understood to cheat.
Then thou didst, and we hear they were but few
Besides thy self, my friend, who so well knew
The art of Couz'ning: nay besides we hear
Thy crueltie was such, thou wouldst not spare
Thy nearest Kins-men, but, at all occasions,
Wouldst justle them out of their just Possessions.
When having lent them money in their need,
Upon a Mortgage, by some Counter-deed,
After true payment of the Principal,
Just, Interest, Expences, Costs, and all,
Under the Title of some scurvy lease,
After Redemption, thou wouldst still possess:
And, lest thy Title should be quarrelled,
Thou'd quicklie purchase in some Latent-deed
Which carry'd the reversion, and then
Th'extinguish'd Mortgage openlie retain.
Nay more, thou didst not onlie strangers use,
After this fashion, but wouldst even abuse
Thy very Brother, if necessitie
Oblig'd him to demand from thee supplie.
For thou wert rigid, cruel, and severe;
In all thy dealings as most rich men are,
And for thy Soul alace thou took'st no care.
Interest allow'd by Law would not content
Thy covetous mind, but even cent per cent
Thou'd take from some, and Pledges to the boot
Worth thrice the money; which thou didst lend out.
Then, lest the Statutes might thy dealings reach,
And thee for bloody usury impeach:
Thou'd licitat the Goods, and for the fashion,
Cause a led Jury put a Valuation
Upon them, far below the sum thou lent,
And then wouldst sell them to the full extent.
Nay, which is strange, as we're inform'd, the poor,
Who daily begg'd their alms from door to door.
Thou sometimes with provisions wouldst supplie,
And make the gleanings of thy Usurie,
In publick pass for acts of Charitie.
But how pray didst thou order thy affair
With those poor Souls? say now, didst thou forbear
To take a Pledge from such, for what thou lent
Nay, my good friend, 'twas never thy intent.
For e're thou'd wanted all, thou even wouldst seize
On their poor rags, and make such things as these
Yield thee some profit.—
Whilst overcome with cold and penurie,
Those naked creatures in the streets would die.
In fine, both rich and poor thou us'd to rob,
For no such famous Usurer as Job
Did in these Countries live: this was thy Trade,
By this a great Estate th'hadst latelie made,
And for this now on Dung hill thou art laid.
What I subsume, I'le prove it instantly;
Here is my charge then, stand to thy defence,
For thus I do impeach thy innocence.
Who's he of us that cannot say his ears
Have been infested now these many years
With th'horrid noise of thy lewd practices,
Whilst thou without distinction didst oppress
Each living Soul, that came within thy reach,
And seiz'd on all, as far as thou couldst stretch
Thy grasping Talons: may as we have heard
Thy avarice so palpably appear'd,
And thy foul dealings were so understood
By all the people of thy Neighbourhood,
181
Save those who better understood to cheat.
Then thou didst, and we hear they were but few
Besides thy self, my friend, who so well knew
The art of Couz'ning: nay besides we hear
Thy crueltie was such, thou wouldst not spare
Thy nearest Kins-men, but, at all occasions,
Wouldst justle them out of their just Possessions.
When having lent them money in their need,
Upon a Mortgage, by some Counter-deed,
After true payment of the Principal,
Just, Interest, Expences, Costs, and all,
Under the Title of some scurvy lease,
After Redemption, thou wouldst still possess:
And, lest thy Title should be quarrelled,
Thou'd quicklie purchase in some Latent-deed
Which carry'd the reversion, and then
Th'extinguish'd Mortgage openlie retain.
Nay more, thou didst not onlie strangers use,
After this fashion, but wouldst even abuse
Thy very Brother, if necessitie
Oblig'd him to demand from thee supplie.
For thou wert rigid, cruel, and severe;
In all thy dealings as most rich men are,
And for thy Soul alace thou took'st no care.
Interest allow'd by Law would not content
Thy covetous mind, but even cent per cent
Thou'd take from some, and Pledges to the boot
Worth thrice the money; which thou didst lend out.
Then, lest the Statutes might thy dealings reach,
And thee for bloody usury impeach:
Thou'd licitat the Goods, and for the fashion,
Cause a led Jury put a Valuation
Upon them, far below the sum thou lent,
And then wouldst sell them to the full extent.
Nay, which is strange, as we're inform'd, the poor,
Who daily begg'd their alms from door to door.
Thou sometimes with provisions wouldst supplie,
And make the gleanings of thy Usurie,
In publick pass for acts of Charitie.
But how pray didst thou order thy affair
With those poor Souls? say now, didst thou forbear
To take a Pledge from such, for what thou lent
Nay, my good friend, 'twas never thy intent.
For e're thou'd wanted all, thou even wouldst seize
On their poor rags, and make such things as these
Yield thee some profit.—
Whilst overcome with cold and penurie,
Those naked creatures in the streets would die.
In fine, both rich and poor thou us'd to rob,
For no such famous Usurer as Job
Did in these Countries live: this was thy Trade,
By this a great Estate th'hadst latelie made,
And for this now on Dung hill thou art laid.
182
Then as thou did in avarice abound,
So in thy petrifyed heart was found
No room at all for love, and charity,
For thou the thirsty never would supply
With one cold cup of water, or in need;
Afford the hungry one poor loaf of bread,
So in thy petrifyed heart was found
No room at all for love, and charity,
For thou the thirsty never would supply
With one cold cup of water, or in need;
Afford the hungry one poor loaf of bread,
But, O, in these days, there was no complaining
On such as thee: as there was no regaining
Of what thou took'st, thou then didst rule the land,
And hadst both power, and statutes in thy hand,
Men knew no other laws, but thy command.
And though thou wouldst unmercifully treat
The poor, yet thou wouldst fawn upon the great,
And rich men of the land, and countenance
Them in their law-suits, that thou might'st advance
The interest of thy self and family,
And raise thy brats by open bribery.
On such as thee: as there was no regaining
Of what thou took'st, thou then didst rule the land,
And hadst both power, and statutes in thy hand,
Men knew no other laws, but thy command.
And though thou wouldst unmercifully treat
The poor, yet thou wouldst fawn upon the great,
And rich men of the land, and countenance
Them in their law-suits, that thou might'st advance
The interest of thy self and family,
And raise thy brats by open bribery.
Lastly (which is the greatest of oppressions)
When some poor widows would at general Sessions,
Implore for justice, where thou didst preside,
Protesting they did starve for want of bread;
And therefore beg'd their suits might come to tryal,
To this thy answer was a flat denyal;
Either, because some great men were concern'd,
In these same actions, or that thou hadst learn'd,
It was the interest of some puny friend,
Those peoples tryals should not have an end,
The orphans too when thou in Judgement sat,
And acted, as a bribing Magistrat,
Did starve for want of sustenance, and cry'd
Aloud, when dying, Justice was deny'd.
When some poor widows would at general Sessions,
Implore for justice, where thou didst preside,
Protesting they did starve for want of bread;
And therefore beg'd their suits might come to tryal,
To this thy answer was a flat denyal;
Either, because some great men were concern'd,
In these same actions, or that thou hadst learn'd,
It was the interest of some puny friend,
Those peoples tryals should not have an end,
The orphans too when thou in Judgement sat,
And acted, as a bribing Magistrat,
Did starve for want of sustenance, and cry'd
Aloud, when dying, Justice was deny'd.
Hence 'tis that woes environ thee around,
And sudden fears thy spirits do confound.
Hence 'tis that thou art levell'd with the Dust,
'Cause whilst thou wert a Judge, thou wast unjust.
And sudden fears thy spirits do confound.
Hence 'tis that thou art levell'd with the Dust,
'Cause whilst thou wert a Judge, thou wast unjust.
Hence 'tis, that thou art every way undone,
And with a flood of sorrows over-run:
Hence 'tis that spoil'd of goods, health, family,
In an abysse of troubles thou dost ly.
And with a flood of sorrows over-run:
Hence 'tis that spoil'd of goods, health, family,
In an abysse of troubles thou dost ly.
But, O, whilst thy proud honours did endure,
Thou thought'st thou were from punishment secure,
For God, saidst thou, who lives above the skie,
And has his habitation more high,
Then that of fixed stars, can never know
What we do act, who live so far below
The pavement of his Heavenly Residence:
Will he be at the pains to view from hence,
The base and silly actions of men?
No 'tis below him sure to entertain
Such worldly thoughts; sure he has no regard,
To our mean actings, but as we're debarr'd
From seeing of him, so his Majesty
Employ'd in thoughts more elevate, and high,
Disdains to keep intelligence with such,
Whose practises he doth not value much.
Thou thought'st thou were from punishment secure,
For God, saidst thou, who lives above the skie,
And has his habitation more high,
Then that of fixed stars, can never know
What we do act, who live so far below
The pavement of his Heavenly Residence:
Will he be at the pains to view from hence,
The base and silly actions of men?
No 'tis below him sure to entertain
Such worldly thoughts; sure he has no regard,
To our mean actings, but as we're debarr'd
From seeing of him, so his Majesty
Employ'd in thoughts more elevate, and high,
Disdains to keep intelligence with such,
183
Thick vapours, saidst thou, all our actions shroud
From him, can he perceive through darkest cloud
What we do here on Earth? pray can he see,
What daily passes betwixt thee, and me?
From him, can he perceive through darkest cloud
What we do here on Earth? pray can he see,
What daily passes betwixt thee, and me?
Can't be imagin'd that he doth perceive
What here we act? or shall a man believe,
That through so many Orbs as roul between
The Heavens and Earth, our actions can be seen?
No, no, wrapp'd up in coverlets of clouds,
He sees us no more, then in thickest woods,
We can perceive the Sun, he knows no more
How we do live, then men upon the shore,
Can tell us what the several motions be,
Of Fishes in the bottom of the Sea.
No, he knows neither what we act, or talk,
But undisturb'd in Heavens large Court doth walk.
What here we act? or shall a man believe,
That through so many Orbs as roul between
The Heavens and Earth, our actions can be seen?
No, no, wrapp'd up in coverlets of clouds,
He sees us no more, then in thickest woods,
We can perceive the Sun, he knows no more
How we do live, then men upon the shore,
Can tell us what the several motions be,
Of Fishes in the bottom of the Sea.
No, he knows neither what we act, or talk,
But undisturb'd in Heavens large Court doth walk.
Further, my friend, I tremble to repeat
What were thy thoughts of God, whilst thou were great,
For, as most men in grandeur vainly think,
That at their splendid errors God doth wink;
And on the rabble only judgements sends,
To keep the great-men of the Earth his friends;
So thou didst think, when thou didst live in state,
God thought it fit thou shouldst be alwayes great,
As being one so justly qualifi'd
For Government, as there were none beside,
In all the Countrey to supply thy place,
Wer't thou undone, and therefore if in peace,
His Majesty would govern all above,
He thought it not his interest to remove
From Government so great a Minister,
As thou wer't: hence, thou vainly didst infer,
That having left all to thy management,
Reward thou might, but never punishment
Expect from God.
O principles most Atheistical!
Opinions to be abhorr'd by all!
Dost think that God, who all things did create,
Who plac'd us all in every rank, and state,
That he, whose eye views all things, should not know
What all of us think, speak, or act, below
His Heavenly Throne? dost think the thickest cloud,
From him, who holds them in his hands, can shroud
Our actings here on Earth? dost think but he,
Whose eyes see clearly through the thickest Sea:
And through the body of the Earth can tell,
What all those things do act, who live in Hell;
Dost think but he with far more ease doth see
Through all those routing orbs, and clouds, what we
Act here on Earth? dost think that he'll permit
The sons of men to live, as they think fit:
Whilst as a meer spectator he looks on
Indifferent, and concerns himself with none?
No, sure thou thinkst not as thou speakst, for so
Thou mightst as well pretend thou didst not know
Whether there were a God in Heavens or no.
For to conclude with thee that Providence
Doth rule the World with such indifference,
As sometimes here it strikes, and sometimes there,
Sending out plagues, or blessings everie where,
As th'fatal Dye doth turn upon the square
As points out each mans Destiny, were even
To fancie a grand Lottery in Heaven:
Or think that God, who all men fullie knows,
Should by mistake, at anie time send blows
Where blessings should be sent: allow me then
To tell thee that none but the worst of men
Would vent such errors, in which thou appears
To be involved over head, and ears:
For thou thinkst not enough thus to denie
That providence doth rule with equitie
But dost thy error proudlie justifie.
Thou argu'st too by reason, as do all
Those, whom the knowing world do Athiests call;
But were there no more arguments to confute
Thee, and those prating Fellows, who dispute
The actions of their Maker, this alone
May teach you all, God will be fool'd by none,
That though those wretches firmlie do believe
There is no God, yet still they do conceive
There's some such thing, for in their mind they doubt
(Although they are asham'd to speak it out)
Whether what they believe be reallie true,
Or not, for (to give providence its due,)
They find all's ordered by some supream hand,
Though whose it is, they will not understand.
So, though in their opinions positive,
Yet by their doubtings we may well perceive
That they with contrare thoughts are still opprest,
And, maugre all their braving, cannot rest
On such opinions, but still apprehend
God out of Heav'ns will view them in the end,
And on their old-age heavy judgements send.
What were thy thoughts of God, whilst thou were great,
For, as most men in grandeur vainly think,
That at their splendid errors God doth wink;
And on the rabble only judgements sends,
To keep the great-men of the Earth his friends;
So thou didst think, when thou didst live in state,
God thought it fit thou shouldst be alwayes great,
As being one so justly qualifi'd
For Government, as there were none beside,
In all the Countrey to supply thy place,
Wer't thou undone, and therefore if in peace,
His Majesty would govern all above,
He thought it not his interest to remove
From Government so great a Minister,
As thou wer't: hence, thou vainly didst infer,
That having left all to thy management,
Reward thou might, but never punishment
Expect from God.
O principles most Atheistical!
Opinions to be abhorr'd by all!
Dost think that God, who all things did create,
Who plac'd us all in every rank, and state,
That he, whose eye views all things, should not know
What all of us think, speak, or act, below
His Heavenly Throne? dost think the thickest cloud,
From him, who holds them in his hands, can shroud
Our actings here on Earth? dost think but he,
Whose eyes see clearly through the thickest Sea:
And through the body of the Earth can tell,
What all those things do act, who live in Hell;
Dost think but he with far more ease doth see
Through all those routing orbs, and clouds, what we
Act here on Earth? dost think that he'll permit
The sons of men to live, as they think fit:
Whilst as a meer spectator he looks on
Indifferent, and concerns himself with none?
184
Thou mightst as well pretend thou didst not know
Whether there were a God in Heavens or no.
For to conclude with thee that Providence
Doth rule the World with such indifference,
As sometimes here it strikes, and sometimes there,
Sending out plagues, or blessings everie where,
As th'fatal Dye doth turn upon the square
As points out each mans Destiny, were even
To fancie a grand Lottery in Heaven:
Or think that God, who all men fullie knows,
Should by mistake, at anie time send blows
Where blessings should be sent: allow me then
To tell thee that none but the worst of men
Would vent such errors, in which thou appears
To be involved over head, and ears:
For thou thinkst not enough thus to denie
That providence doth rule with equitie
But dost thy error proudlie justifie.
Thou argu'st too by reason, as do all
Those, whom the knowing world do Athiests call;
But were there no more arguments to confute
Thee, and those prating Fellows, who dispute
The actions of their Maker, this alone
May teach you all, God will be fool'd by none,
That though those wretches firmlie do believe
There is no God, yet still they do conceive
There's some such thing, for in their mind they doubt
(Although they are asham'd to speak it out)
Whether what they believe be reallie true,
Or not, for (to give providence its due,)
They find all's ordered by some supream hand,
Though whose it is, they will not understand.
So, though in their opinions positive,
Yet by their doubtings we may well perceive
That they with contrare thoughts are still opprest,
And, maugre all their braving, cannot rest
On such opinions, but still apprehend
God out of Heav'ns will view them in the end,
And on their old-age heavy judgements send.
Take heed, I do beseech thee then, from hence,
My friend, how thou dost talk of Providence,
And ask no questions, pray, why wicked men
To great enjoyments in this life attain,
Whilst pious men are strictly punished:
As if here Providence did erre, take heed
And do not think such things, for if thou dost,
Assure thy self thou art for ever lost.
Then use no more that trivial defence
So oft repeated of thy innocence.
For we are all perswaded that our God,
Without just cause, doth never use the Rod.
Remark but th'History of former times,
Thou'lt see how men have suffered for crimes.
My friend, how thou dost talk of Providence,
And ask no questions, pray, why wicked men
To great enjoyments in this life attain,
Whilst pious men are strictly punished:
As if here Providence did erre, take heed
And do not think such things, for if thou dost,
Assure thy self thou art for ever lost.
Then use no more that trivial defence
So oft repeated of thy innocence.
For we are all perswaded that our God,
Without just cause, doth never use the Rod.
Remark but th'History of former times,
Thou'lt see how men have suffered for crimes.
185
Hast thou not heard, how men before the Flood
Behav'd themselves, as if they had withstood
The power of Providence, and would not bow
To the great Prince of princes, or allow
That homage to him, which the Creature owes
To its Creator, he did so dispose,
Those Clouds in which thou think'st he's wrapp'd a-round,
As in a few dayes all those men were drown'd.
Behav'd themselves, as if they had withstood
The power of Providence, and would not bow
To the great Prince of princes, or allow
That homage to him, which the Creature owes
To its Creator, he did so dispose,
Those Clouds in which thou think'st he's wrapp'd a-round,
As in a few dayes all those men were drown'd.
He who by power of his Almighty Hand,
Clear'd all the Marches betwixt Sea and Land,
And by the same power doth restrain the Floods
Above us in Borrachios of Clouds,
Was pleas'd then in his wrath t'unty them all,
Which caus'd a Deluge Epidemical.
That race of Creatures, which not long before
He had created, he did then abhore
Because they had his Government disclaim'd,
And all his reverend Orators contemn'd,
Whom he had sent, with open mouths to tell 'em
Of those sad things, which afterwards befel 'em:
But they with open mouthes, those men did mock,
And told them, that they knew not what they spoke.
Nay, when the Good-man, whom the Lord design'd
To be the great Restorer of Man-kind,
By special Direction did begin
In view of all, to build an Ark, wherein
The Seeds o'the World might be preserv'd entire,
Whilst all the rest did in the Flouds expire;
Those silly Fools did laugh at his intent,
And oft would ask what the old Fellow mean't,
So in their errors these men did proceed,
Still living, as they were accustomed,
In wanton pleasures, regulating still
Their Lives by order of their foolish will.
Hence when the Cataracts of Heaven did swell,
And Floods out of the Skies upon them fell,
They were catch'd napping in their Festivals,
And minding nothing but their Bacchanals,
Were in that universal Deluge drown'd,
With all their sins about 'em.
But O, the man who as they thought had rav'd,
Was in that Ark, which they derided, sav'd,
With all his Family, he safety found
Amidst those rowling Waves in which they drown'd
And the Good-Master of Heavens only Barque,
With all his Passengers did in his Ark
O'r'e-top the Flouds.—
Then on might see, when that Spring-tide was full,
The Stock of Mankind floating in a Hull:
The hopes o'th' world, the Origination
Of every future Kingdom, State and Nation,
Shut up below Decks, under Boards and Dails,
Without the help of Masts, Ropes, Oars, or Sails,
Rudder, or Compass, Steer they knew not whither,
Upon the Waters many days together;
And yet at length, as well as any now,
Who with great Art, and Skill, the Ocean plow,
Arrive at their wish'd Port of Ararat,
From whence they quickly did Disseminat
In fruitful Colonies, giving Birth to all,
Who now do scramble 'bout this Earthen-ball.
Clear'd all the Marches betwixt Sea and Land,
And by the same power doth restrain the Floods
Above us in Borrachios of Clouds,
Was pleas'd then in his wrath t'unty them all,
Which caus'd a Deluge Epidemical.
That race of Creatures, which not long before
He had created, he did then abhore
Because they had his Government disclaim'd,
And all his reverend Orators contemn'd,
Whom he had sent, with open mouths to tell 'em
Of those sad things, which afterwards befel 'em:
But they with open mouthes, those men did mock,
And told them, that they knew not what they spoke.
Nay, when the Good-man, whom the Lord design'd
To be the great Restorer of Man-kind,
By special Direction did begin
In view of all, to build an Ark, wherein
The Seeds o'the World might be preserv'd entire,
Whilst all the rest did in the Flouds expire;
Those silly Fools did laugh at his intent,
And oft would ask what the old Fellow mean't,
So in their errors these men did proceed,
Still living, as they were accustomed,
In wanton pleasures, regulating still
Their Lives by order of their foolish will.
Hence when the Cataracts of Heaven did swell,
And Floods out of the Skies upon them fell,
They were catch'd napping in their Festivals,
And minding nothing but their Bacchanals,
Were in that universal Deluge drown'd,
With all their sins about 'em.
But O, the man who as they thought had rav'd,
Was in that Ark, which they derided, sav'd,
With all his Family, he safety found
Amidst those rowling Waves in which they drown'd
And the Good-Master of Heavens only Barque,
With all his Passengers did in his Ark
O'r'e-top the Flouds.—
Then on might see, when that Spring-tide was full,
The Stock of Mankind floating in a Hull:
The hopes o'th' world, the Origination
Of every future Kingdom, State and Nation,
Shut up below Decks, under Boards and Dails,
Without the help of Masts, Ropes, Oars, or Sails,
Rudder, or Compass, Steer they knew not whither,
186
And yet at length, as well as any now,
Who with great Art, and Skill, the Ocean plow,
Arrive at their wish'd Port of Ararat,
From whence they quickly did Disseminat
In fruitful Colonies, giving Birth to all,
Who now do scramble 'bout this Earthen-ball.
Such wicked men, then did not dy in peace,
Nor did they step into their Graves with ease,
Who said to God, depart from us, good Lord,
What more than we enjoy can'st thou afford,
And generally were so insolent
In sin, as they disdained to repent,
As thou affirm'st, no they were visibly,
While living, punish'd for Impiety.
Nor did they step into their Graves with ease,
Who said to God, depart from us, good Lord,
What more than we enjoy can'st thou afford,
And generally were so insolent
In sin, as they disdained to repent,
As thou affirm'st, no they were visibly,
While living, punish'd for Impiety.
Yet after all, with thee I must confess,
'Tis strange to think how our good God did bless
Those sinful men, for many generations,
Making them, Fathers of illustrious Nations,
He bless'd them, and their Families with all
Those things on Earth, which men do blessings call;
But if such things be all such men expect,
If these be all that men on Earth project,
I don't envy them: I had rather be
Involv'd in sad afflictions with thee,
Than bless'd with such, Lord let me never think
That though long time thou at mens sins dost wink,
And mak'st them happy here, but after all,
Thou wilt them to accompt most strictly call;
And send a punishment proportionate
To each mans sins, and errors, soon, or late.
'Tis strange to think how our good God did bless
Those sinful men, for many generations,
Making them, Fathers of illustrious Nations,
He bless'd them, and their Families with all
Those things on Earth, which men do blessings call;
But if such things be all such men expect,
If these be all that men on Earth project,
I don't envy them: I had rather be
Involv'd in sad afflictions with thee,
Than bless'd with such, Lord let me never think
That though long time thou at mens sins dost wink,
And mak'st them happy here, but after all,
Thou wilt them to accompt most strictly call;
And send a punishment proportionate
To each mans sins, and errors, soon, or late.
And when these men are justly punished
All truly pious, honest men are glad,
They laugh at them now in their misery,
As they at them in their prosperity
Were wont to do.
When they remember how, in former times,
Those sinful men did glory in their Crimes,
And with what foolish insolence, and pride,
They undervalued men, and did deride
Even Providence it self, as if in all,
They had been so secure, they could not fall:
Now they observe with what a silly mine,
Those fellows, scarce desirous to be seen
Appear in publick, with dejected Eyes,
Because they know that all men do despise
Their persons, for their former insolence,
And look, as if by their own Conscience,
They were condemn'd already, whilst they see
Their sins before 'em: and how all agree,
That they at length have justly forfalted
Their former grandeur, and are punished
As they deserve, whilst those who formerly
Run to them Cap in hand, now slightingly
Without a salutation pass them by.
Indeed they do appear so despicable,
And in their dayly conference with the Rabble
Express so much fear, and solicitude,
As those who see them, firmly do conclude
Those men for all their grandeur, to have been
Men of no parts, but Spirits low and mean;
Nay such as knew them in their former state
With pain believe those men were ever great.
All truly pious, honest men are glad,
They laugh at them now in their misery,
As they at them in their prosperity
Were wont to do.
When they remember how, in former times,
Those sinful men did glory in their Crimes,
And with what foolish insolence, and pride,
They undervalued men, and did deride
Even Providence it self, as if in all,
They had been so secure, they could not fall:
Now they observe with what a silly mine,
Those fellows, scarce desirous to be seen
Appear in publick, with dejected Eyes,
Because they know that all men do despise
Their persons, for their former insolence,
And look, as if by their own Conscience,
They were condemn'd already, whilst they see
Their sins before 'em: and how all agree,
That they at length have justly forfalted
Their former grandeur, and are punished
As they deserve, whilst those who formerly
Run to them Cap in hand, now slightingly
187
Indeed they do appear so despicable,
And in their dayly conference with the Rabble
Express so much fear, and solicitude,
As those who see them, firmly do conclude
Those men for all their grandeur, to have been
Men of no parts, but Spirits low and mean;
Nay such as knew them in their former state
With pain believe those men were ever great.
Thus shall our God in vengeance overthrow
The wicked, but with th'just it is not so:
For we, who fear the Lord shall still be blest,
Not with contempt, or penury opprest,
But whilst the wicked toyl, we shall have rest.
Our substance shall be settled on our Heirs,
And when we're sick, we shall be free of cares
O'th' world, and without all anxiety,
Or fearful notions of uncertainty,
We shall lift up our hands, and calmly dye.
The wicked, but with th'just it is not so:
For we, who fear the Lord shall still be blest,
Not with contempt, or penury opprest,
But whilst the wicked toyl, we shall have rest.
Our substance shall be settled on our Heirs,
And when we're sick, we shall be free of cares
O'th' world, and without all anxiety,
Or fearful notions of uncertainty,
We shall lift up our hands, and calmly dye.
And thus, my Friend, that I have fully shown
How thou hast err'd, now in another tone,
I must chear up thy spirits, and declare
How thou may'st become happy, as we are.
'Tis only thus, make haste, and be acquaint
With our great God, and seriously repent
For all the sins, of which thou guilty art,
Do quickly from the bottom of thy Heart;
Conclude firm peace with God, make no delay,
But use thy time well, do, this very day,
As thou'd desire he would thy plagues remove,
And change his present hatred into love.
How thou hast err'd, now in another tone,
I must chear up thy spirits, and declare
How thou may'st become happy, as we are.
'Tis only thus, make haste, and be acquaint
With our great God, and seriously repent
For all the sins, of which thou guilty art,
Do quickly from the bottom of thy Heart;
Conclude firm peace with God, make no delay,
But use thy time well, do, this very day,
As thou'd desire he would thy plagues remove,
And change his present hatred into love.
No more complaining then, my friend, no more
Of these expressions we have heard before:
But be attentive, prethee, and give ear
To what our God commands thee, let his fear
Possess thy Soul, hear what he doth impart
From his own Mouth, and keep it in thy heart,
To be a soveraign cure at all occasions,
VVhen e're thou shalt encounter with Temptations.
Of these expressions we have heard before:
But be attentive, prethee, and give ear
To what our God commands thee, let his fear
Possess thy Soul, hear what he doth impart
From his own Mouth, and keep it in thy heart,
To be a soveraign cure at all occasions,
VVhen e're thou shalt encounter with Temptations.
Return, my Friend, to God, from whom thou hast
Most treacherously revolted, and at last,
Thou shalt be settled in thy former state,
And be more happy than thou wert of late:
Sin, and its dire effects thou shalt expel
Out of thy house and with contentment dwell,
Environ'd with thy numerous Family,
In Houses void of all Iniquity.
Most treacherously revolted, and at last,
Thou shalt be settled in thy former state,
And be more happy than thou wert of late:
Sin, and its dire effects thou shalt expel
Out of thy house and with contentment dwell,
Environ'd with thy numerous Family,
In Houses void of all Iniquity.
Like Dust in Shovels thou shalt heap thy Gold,
Large Granaries shall scarce thy Treasure hold,
And when thy Coffers are brime full with Ore,
So closely pack't as they can hold no more:
Large Granaries shall scarce thy Treasure hold,
And when thy Coffers are brime full with Ore,
So closely pack't as they can hold no more:
And when with Silver, all thy bags thou hast,
Shall be stuff'd full, seal'd, lock'd up, and made fast,
Then as thy Brokers find security,
According to thy mind, thou by and by
Shall us & all thy neighbouring friends, supply.
But (which is best of all) whilst others store
Runs out in riot, and appears no more,
Our God himself shall be they Thesaurer,
So that thou shalt not Thieves or Robbers fear,
Nor the wild humours of a rich mans Heir.
Shall be stuff'd full, seal'd, lock'd up, and made fast,
188
According to thy mind, thou by and by
Shall us & all thy neighbouring friends, supply.
But (which is best of all) whilst others store
Runs out in riot, and appears no more,
Our God himself shall be they Thesaurer,
So that thou shalt not Thieves or Robbers fear,
Nor the wild humours of a rich mans Heir.
For then in prayer thou shalt take delite,
And for Devotion still have appetite,
Fresh and renew'd, shall have more real pleasure
In God, than in thy Family and Treasure.
And for Devotion still have appetite,
Fresh and renew'd, shall have more real pleasure
In God, than in thy Family and Treasure.
Then Prayers shall become habitual
To thee, and thou on thy kind God shalt call,
With confidence, for he will surely hear
Those, who address with reverence and fear,
To his high Throne, and thou shalt quickly know
By the return of them, that it is so.
To thee, and thou on thy kind God shalt call,
With confidence, for he will surely hear
Those, who address with reverence and fear,
To his high Throne, and thou shalt quickly know
By the return of them, that it is so.
With God thou shalt become familiar
And shalt before him, at all times appear,
As one who doth possess much of his ear.
In all things he shall firmly by thee stand,
And bless what ever thou dost take in hand.
In all thy actings he shall thee direct,
And from temptations still thy soul protect.
And shalt before him, at all times appear,
As one who doth possess much of his ear.
In all things he shall firmly by thee stand,
And bless what ever thou dost take in hand.
In all thy actings he shall thee direct,
And from temptations still thy soul protect.
Whilst others grovelling in calamities
Shall tear the very Heav'ns with doleful crys:
Thou shalt know nothing of what these endure,
But live in great contentment, firm, and sure.
Nay those, who are in want, and misery,
To thee, as to Gods favourite, shall apply
To interceed for them, which thou shalt do,
Succeeding in thy intercession too.
Shall tear the very Heav'ns with doleful crys:
Thou shalt know nothing of what these endure,
But live in great contentment, firm, and sure.
Nay those, who are in want, and misery,
To thee, as to Gods favourite, shall apply
To interceed for them, which thou shalt do,
Succeeding in thy intercession too.
God will deliver for a just mans sake
Whole Towns, and Kingdoms that would go to wrake,
Wer't not that he did hear the pray'rs of such
Amongst these people, whom he values much,
Th'unspotted pureness of one just mans hand
Doth make attonement oft for all the land.
Whole Towns, and Kingdoms that would go to wrake,
Wer't not that he did hear the pray'rs of such
Amongst these people, whom he values much,
Th'unspotted pureness of one just mans hand
Doth make attonement oft for all the land.
| The grand Tryal | |