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. |
| XXIII. |
| XXIV. |
| XXV. |
| XXVI. |
| XXVII. |
| XXVIII. |
| XXIX. |
| XXX. |
| XXXI. |
| IV. |
| XXXII. |
| XXXIII. |
| XXXIV. | Cap. XXXIV. |
| XXXV. |
| XXXVI. |
| XXXVII. |
| V. |
| XXXVIII. |
| XXXIX. |
| XL. |
| XLI. |
| XLII. |
 | The grand Tryal |  |
Cap. XXXIV.
After some pause, as if he did expect
An answer, seeing Job no answer make
To what he said, he thus continued
To speak, and argue on the common Head.
An answer, seeing Job no answer make
To what he said, he thus continued
To speak, and argue on the common Head.
294
And now, says he, you see how I am sent,
By warrand from my God, to represent
His judgment of the Question in hand,
And therefore I must let you understand,
(As I'me commanded) with Authority,
Where you've done right, and where your Errors ly.
Shall then request you of my audience;
Whom I esteem men of great eminence,
For wit, and parts, to hear with patience,
What I am now to speak.—
By warrand from my God, to represent
His judgment of the Question in hand,
And therefore I must let you understand,
(As I'me commanded) with Authority,
Where you've done right, and where your Errors ly.
Shall then request you of my audience;
Whom I esteem men of great eminence,
For wit, and parts, to hear with patience,
What I am now to speak.—
For I am not to speak before a Rabble
O'th' Vulgar, but before those, who are able
To judge of my Discourse: before such men,
As on this Subject, can themselves explain
Better then I, and handle, with more wit,
The Question, if their Passion would permit.
O'th' Vulgar, but before those, who are able
To judge of my Discourse: before such men,
As on this Subject, can themselves explain
Better then I, and handle, with more wit,
The Question, if their Passion would permit.
Let's then impartially consider now,
Without all heat, what 'tis we have to do:
With moderation, let's the Question state,
And understand on what we're to debate:
For I am not ambitious in the least,
Nor do I entertain within my breast
Such a proud thought, as that I may be said
T'have had the better of you, no indeed,
I'me none of those, that argue for applause,
Or love to preach fot reputations cause,
Or in discoursing make it all my care,
To angle Ears, and become Popular,
By flourishes of studied Eloquence,
Or gain the name of learn'd, with great expence,
Of painted Language, as too many now,
Of my Profession are in use to do:
No, no, my friends, I hate such practices,
And only shall in a few passages,
Without all Art, a short Relation make,
Of what my God has ord'red me to speak.
Without all heat, what 'tis we have to do:
With moderation, let's the Question state,
And understand on what we're to debate:
For I am not ambitious in the least,
Nor do I entertain within my breast
Such a proud thought, as that I may be said
T'have had the better of you, no indeed,
I'me none of those, that argue for applause,
Or love to preach fot reputations cause,
Or in discoursing make it all my care,
To angle Ears, and become Popular,
By flourishes of studied Eloquence,
Or gain the name of learn'd, with great expence,
Of painted Language, as too many now,
Of my Profession are in use to do:
No, no, my friends, I hate such practices,
And only shall in a few passages,
Without all Art, a short Relation make,
Of what my God has ord'red me to speak.
To come to th'point then, as I've formerly
Show'n how th'Almighty, by his Ministry,
By Dreams, Diseases, Visions, and such means,
Is, in his Mercy, pleas'd to take much pains,
To show the sons of Men what he intends,
Before upon them he Afflictions sends,
That by the prospect of their Punishment,
He may perswade them timely to repent:
Especially, when thus before their eyes
He lays the scene of their Calamities,
By which you see, he deals not, by surprize
With any man; (from whence I do maintain,
That he who of his Judgments doth complain,
As if such Woes, without prediction were
Pour'd out upon him, doth extreamly err.)
So, in the next place, I intend to show,
That when our God is pleas'd to inflict a blow
On anie man, I think, in conscience,
Th'afflicted man should with great patience,
Endure it, as a thing which suddainlie
Has not befallen him, and not foolishlie
Cry out, as Job has done, O Lord, thou seest
I'me righteous, pure, and just, and yet opprest
By sad afflictions: I am innocent,
My uprightness is clear, and evident,
My life has still been spotless, and unblam'd,
Yet without hearing I am now condemn'd.
Show'n how th'Almighty, by his Ministry,
By Dreams, Diseases, Visions, and such means,
Is, in his Mercy, pleas'd to take much pains,
To show the sons of Men what he intends,
Before upon them he Afflictions sends,
That by the prospect of their Punishment,
He may perswade them timely to repent:
Especially, when thus before their eyes
He lays the scene of their Calamities,
By which you see, he deals not, by surprize
With any man; (from whence I do maintain,
That he who of his Judgments doth complain,
As if such Woes, without prediction were
Pour'd out upon him, doth extreamly err.)
So, in the next place, I intend to show,
That when our God is pleas'd to inflict a blow
295
Th'afflicted man should with great patience,
Endure it, as a thing which suddainlie
Has not befallen him, and not foolishlie
Cry out, as Job has done, O Lord, thou seest
I'me righteous, pure, and just, and yet opprest
By sad afflictions: I am innocent,
My uprightness is clear, and evident,
My life has still been spotless, and unblam'd,
Yet without hearing I am now condemn'd.
O, sayes he, why should I my my self belie,
Why should I pass from my integritie
For what has yet befall'n me, no indeed,
Though I'me condemn'd, though I am punished,
Yet will I not, for all that, guilty plead.
Why should I pass from my integritie
For what has yet befall'n me, no indeed,
Though I'me condemn'd, though I am punished,
Yet will I not, for all that, guilty plead.
Here lyes the matter then my friends, see here,
See here how much the best of men may err
Under sad Tryals; how much those may fail,
Over whose patience Sorrows do prevail.
For pray now, let me hear from such as you,
Who this wise man in dayes of plentie knew:
Who were intirelie with him then acquaint,
Before th'arrival of his punishment:
Tell me, my friends, did ever you expect,
So like a fool, to hear this wise man speak?
Did ever man talk so ridiculouslie,
As he doth now of his integritie?
Did ever man of Knowledge, Wit, and Sense
Insist so much upon his Innocence?
His Dove-like Innocence; his Uprightness,
His pious Candour, and his Righteousness:
When God, in Justice, has thought fit to send
Afflictions on him, as if he'd defend
Himself, by such weak Arguments, as these,
Against the righteous God of Righteousness.
And flatly say that such a man as he,
An upright man, a man from errors free,
A man, in all his Life, and Conversation,
So blameless, as he ne'r would give Occasion,
By any crime to so much Provocation
Of Divine Wrath: that such a man as he
Should feel the Wrath of God, to that degree,
As if he were the most flagitious,
Most openly profane, and vitious
Of all the race of Sinners, and repute
Of all that live on Earth most dissolute:
That such as he should thus be punished
Is a most strange Procedure, and indeed,
In his opinion, doth import no less,
Then if our God did favour Wickedness,
And most unjustly punish'd Righteousness,
See here how much the best of men may err
Under sad Tryals; how much those may fail,
Over whose patience Sorrows do prevail.
For pray now, let me hear from such as you,
Who this wise man in dayes of plentie knew:
Who were intirelie with him then acquaint,
Before th'arrival of his punishment:
Tell me, my friends, did ever you expect,
So like a fool, to hear this wise man speak?
Did ever man talk so ridiculouslie,
As he doth now of his integritie?
Did ever man of Knowledge, Wit, and Sense
Insist so much upon his Innocence?
His Dove-like Innocence; his Uprightness,
His pious Candour, and his Righteousness:
When God, in Justice, has thought fit to send
Afflictions on him, as if he'd defend
Himself, by such weak Arguments, as these,
Against the righteous God of Righteousness.
And flatly say that such a man as he,
An upright man, a man from errors free,
A man, in all his Life, and Conversation,
So blameless, as he ne'r would give Occasion,
By any crime to so much Provocation
Of Divine Wrath: that such a man as he
Should feel the Wrath of God, to that degree,
As if he were the most flagitious,
Most openly profane, and vitious
Of all the race of Sinners, and repute
Of all that live on Earth most dissolute:
That such as he should thus be punished
Is a most strange Procedure, and indeed,
In his opinion, doth import no less,
Then if our God did favour Wickedness,
And most unjustly punish'd Righteousness,
Yes, thus, or to this purpose he has spoke
Oftner then once, as if he seem'd to mock
Th'Almighty in his works of Providence,
And by his Logick, would infer from thence,
That he, who lives by rules of Piety,
Observes Gods Laws, and studies zealously
T'obtain his favour; and the sinful Wretch,
Who vainly thinks himself without his reach,
And therefore scorns to call upon his Name,
But takes his pleasure, without fear, or shame,
Are all one on the matter, and as well
The one, as th'other may his anger feel,
And suffer what he pleases to dispense,
This for his sin, that for his innocence,
By an unguarded cast of Providence.
Oftner then once, as if he seem'd to mock
296
And by his Logick, would infer from thence,
That he, who lives by rules of Piety,
Observes Gods Laws, and studies zealously
T'obtain his favour; and the sinful Wretch,
Who vainly thinks himself without his reach,
And therefore scorns to call upon his Name,
But takes his pleasure, without fear, or shame,
Are all one on the matter, and as well
The one, as th'other may his anger feel,
And suffer what he pleases to dispense,
This for his sin, that for his innocence,
By an unguarded cast of Providence.
Yes, to my knowledge, thus I heard him speak
Most frequently, although I would not check
His leud Discourse, 'cause you had undertane
By solid Reason to convince the man,
Of his Impiety, but when I see
You on the matter err'd as well, as he,
Then would I fain ha' spoke, but still did shun
To tell my thoughts on't, until you had done
But how can I from speaking now forbear
When I do such unruly Language hear?
When I do hear a man so sinfully,
Assert forsooth his own Integrity,
By blaming of his Maker, as if he,
To whom both this injurious man, and we,
And all the mortal Stock of Mankind owe
Our Life, and Beeing, did not fully know
Each individual of his own Creation,
And did observe the Life, and Conversation,
Of every man alive, and so from thence,
Could freely judge, with great convenience
Both of mens Guilt, and of their Innocence,
Could be unjust.
What man is he, who this great God doth fear,
That can without some indignation hear
Such scandalous Expressions? at this rate
Th'unwary man seems to homologate
The Principles of the most leud, profane,
Sensual livers, and the worst of men.
Most frequently, although I would not check
His leud Discourse, 'cause you had undertane
By solid Reason to convince the man,
Of his Impiety, but when I see
You on the matter err'd as well, as he,
Then would I fain ha' spoke, but still did shun
To tell my thoughts on't, until you had done
But how can I from speaking now forbear
When I do such unruly Language hear?
When I do hear a man so sinfully,
Assert forsooth his own Integrity,
By blaming of his Maker, as if he,
To whom both this injurious man, and we,
And all the mortal Stock of Mankind owe
Our Life, and Beeing, did not fully know
Each individual of his own Creation,
And did observe the Life, and Conversation,
Of every man alive, and so from thence,
Could freely judge, with great convenience
Both of mens Guilt, and of their Innocence,
Could be unjust.
What man is he, who this great God doth fear,
That can without some indignation hear
Such scandalous Expressions? at this rate
Th'unwary man seems to homologate
The Principles of the most leud, profane,
Sensual livers, and the worst of men.
For, when he talk'd so oft, how God did bless
Those, who contemn'd his Laws, and did oppress
His faithful Servants, and did so complain
Of his own sad Estate, once, and again,
And how that notwithstanding of his zeal,
And fear of God, he was not used well:
Who would ha' thought, but that he mean't from thence,
That seeing Piety could be no defence
Against Gods Wrath, it was not worth th'expence
Of so much time and labour, as some men
Bestow upon it, but was all in vain.
Those, who contemn'd his Laws, and did oppress
His faithful Servants, and did so complain
Of his own sad Estate, once, and again,
And how that notwithstanding of his zeal,
And fear of God, he was not used well:
Who would ha' thought, but that he mean't from thence,
That seeing Piety could be no defence
Against Gods Wrath, it was not worth th'expence
Of so much time and labour, as some men
Bestow upon it, but was all in vain.
297
Strange language truly! I beseech you then,
Who hear me now, as wise, and prudent men:
Did y'ever hear a godly man expresse
His mind, in such unlawful words, as these?
Did y'ever hear a man for wit repute,
Above his neighbours, so with God dispute?
O, how I pity, and would fain reclaim
This good man from his errors: though I blame
Him not, as you have done, for horrid crimes
Committed by him in his prosperous times;
For, truth, I think the man was always such,
As he doth now assert, but that so much
He now insists on his integrity,
As if that God had done him injury,
In thus afflicting of him, is indeed
Such an offence, as cann't be suffered.
For God forbid, that any of us here,
Or through the world, who our great God do fear,
Should even but by a random supposition,
Imagine him to be in that condition,
As that he's of injustice capable,
At any rate: no this were palpable,
And down-right blasphemy; pray God forbid,
That any man then should be so misled,
But even to rally in such words as these,
Were't but to show his wit, for I confesse,
Though I relate them, on this sad occasion,
Meerly upon design of refutation
Of his grosse errors, yet when I do speak,
In such prohibit words, my bones do shake.
Who hear me now, as wise, and prudent men:
Did y'ever hear a godly man expresse
His mind, in such unlawful words, as these?
Did y'ever hear a man for wit repute,
Above his neighbours, so with God dispute?
O, how I pity, and would fain reclaim
This good man from his errors: though I blame
Him not, as you have done, for horrid crimes
Committed by him in his prosperous times;
For, truth, I think the man was always such,
As he doth now assert, but that so much
He now insists on his integrity,
As if that God had done him injury,
In thus afflicting of him, is indeed
Such an offence, as cann't be suffered.
For God forbid, that any of us here,
Or through the world, who our great God do fear,
Should even but by a random supposition,
Imagine him to be in that condition,
As that he's of injustice capable,
At any rate: no this were palpable,
And down-right blasphemy; pray God forbid,
That any man then should be so misled,
But even to rally in such words as these,
Were't but to show his wit, for I confesse,
Though I relate them, on this sad occasion,
Meerly upon design of refutation
Of his grosse errors, yet when I do speak,
In such prohibit words, my bones do shake.
For God's so far from doing injury,
To any man, that he will gratefully,
Reward each mortal for his piety,
In his own time: for when the day shall come,
In which all sinners shall receive their Doom,
Then will his kindnesse unto those appear,
Who live by rules of piety, though here,
Such is their weakness, and impatience,
Consulting only with desponding sense,
They see not the design of Providence.
To any man, that he will gratefully,
Reward each mortal for his piety,
In his own time: for when the day shall come,
In which all sinners shall receive their Doom,
Then will his kindnesse unto those appear,
Who live by rules of piety, though here,
Such is their weakness, and impatience,
Consulting only with desponding sense,
They see not the design of Providence.
Nay, I do lay this for a principle,
And firmly hold, that 'tis not possible,
For the great God of justice, him, from whom,
Both in times past, and in all times to come,
All justice flowes, (let's fancy what we can)
To be injust i'th' least to any man.
And firmly hold, that 'tis not possible,
For the great God of justice, him, from whom,
Both in times past, and in all times to come,
All justice flowes, (let's fancy what we can)
To be injust i'th' least to any man.
Besides, how can we think that he, whose power
Did all things frame, and governs to this hour,
All he has made, so uncontrolably,
By rules of justice, and pure equity,
Can be unjust? then who is he so sick
In his own judgement, as dares contradict
What he, who is accountable to none,
In his eternal purpose will have done?
Did all things frame, and governs to this hour,
All he has made, so uncontrolably,
By rules of justice, and pure equity,
Can be unjust? then who is he so sick
In his own judgement, as dares contradict
What he, who is accountable to none,
298
For, mark me now, if he, who breath did give
To any man, by which he made him live,
Be pleas'd to reassume that breath again,
Which is his own, why should a man complain?
To any man, by which he made him live,
Be pleas'd to reassume that breath again,
Which is his own, why should a man complain?
Why should a man complain? a living man,
Who knows at best his life is but a span;
And in a little interval of breath,
He lives, but troubled still with thoughts of death:
For when his God thinks fit, that he should die,
Then must he quit this breath, and instantly
In the cold grave lye down, and be no more
A living mortal, as he was before.
All flesh shall perish, every creature must,
At his command be pounded into dust.
Then why of God should any man complain?
When he injures him not, or why in vain,
Should he upbraid him with his innocence,
When he's afflicted, as if providence
Were ty'd to th'rules of his convenience.
Who knows at best his life is but a span;
And in a little interval of breath,
He lives, but troubled still with thoughts of death:
For when his God thinks fit, that he should die,
Then must he quit this breath, and instantly
In the cold grave lye down, and be no more
A living mortal, as he was before.
All flesh shall perish, every creature must,
At his command be pounded into dust.
Then why of God should any man complain?
When he injures him not, or why in vain,
Should he upbraid him with his innocence,
When he's afflicted, as if providence
Were ty'd to th'rules of his convenience.
And now because, my friend, what I have said
Concerns thee most, I'de fain my self perswade
That thou dost with attention hear me speak,
And dost thy own use of my Doctrine make;
If thou hast understanding then, take heed
To my discourse, for thus I do proceed.
Concerns thee most, I'de fain my self perswade
That thou dost with attention hear me speak,
And dost thy own use of my Doctrine make;
If thou hast understanding then, take heed
To my discourse, for thus I do proceed.
You see then how I've urged all along,
That our just God to no man can do wrong:
Nor that he, in inflicting punishment,
On any man, though ne're so innocent,
Can be esteem'd unjust: since he can never
Do an ill thing, on what account soever.
For, were he such, how could he regulate
The Universe in every rank and state,
With so much justice, mercy, and compassion,
As no created thing can in that fashion
Govern some Petty Province, yet doth he
With great discretion govern all we see,
Although he here, and in Heav'ns, (knows not what
'Tis in dominion to be limitat.)
How in thy raving then dar'st thou express
Thy self in such unheard of terms, as these
Which I have tax'd? how darst thou thus exclaim
Against the justice of thy God? for shame,
For shame such exclamations forbear,
And let's no more of thy complaining hear.
That our just God to no man can do wrong:
Nor that he, in inflicting punishment,
On any man, though ne're so innocent,
Can be esteem'd unjust: since he can never
Do an ill thing, on what account soever.
For, were he such, how could he regulate
The Universe in every rank and state,
With so much justice, mercy, and compassion,
As no created thing can in that fashion
Govern some Petty Province, yet doth he
With great discretion govern all we see,
Although he here, and in Heav'ns, (knows not what
'Tis in dominion to be limitat.)
How in thy raving then dar'st thou express
Thy self in such unheard of terms, as these
Which I have tax'd? how darst thou thus exclaim
Against the justice of thy God? for shame,
For shame such exclamations forbear,
And let's no more of thy complaining hear.
For pray now, let me ask thee, is it fit
Dost think for any man of solid wit,
To tell an earthly Monarch in his face,
That he's unjust, or doth in any case
That which is sinful: would'st thou tell a King
Hee's such, as he deserved not to reign:
Would'st tell him flatly, that his Government
Were arbitrary and did represent
The seas, whose politicks, tyrannical,
Allows the great fish to eat up the small.
Would'st speak at this rate, prethee to a King,
A Potentate, or any ruling thing
That sits in State? I doubt thou wouldst not do
So foul a thing, especially thou
Who know'st all pow'rs on earth from God proceed
And upon him depend, as on their head:
By him Kings rule, and in their Royal seat,
Impartial Justice do administrat
To all their Subjects: countable to none
For any actings, but to God alone,
To God alone, whose mighty hands did frame
This Universe, and to it gave the name
Of earth,—
Which he has slyc'd in many Provinces,
And over them has plac'd those Deputies
Whom we call Princes, men of great esteem,
Since the great King of kings is pleas'd to them
To grant Commissions of Lieutenancy,
Each, in his own distinct Locality
In all the parts of earths vast Monarchy.
Hence all men are oblig'd in conscience,
To pay that due respect, and deference
To all in power, which God has ordered,
Especially to a Crowned head;
Whose individual power in Government,
Doth that of Heav'ns more highly represent,
Then any other Government as yet
Devis'd by men; for in that single state
He represents his God, who gave him power,
And who in his great wisdome to this hour
Maintains the state of Kings, and will defend
The Crown, and Scepter, to the worlds end.
His power is such, as none should countermand,
Or, when he strikes should bid him hold his hand:
Nay, though he act unjustly, yet should none
Accuse him for it, since to God alone
Hee's countable; and though he should commit
The worst of sins, I do not think it fit
Each Subject should reprove him, or because
Of his few pers'nal failings, slight his Laws:
Or enter into plots of discontent,
To alter, or subvert his Government:
Because he is not such, as they would have him,
Or with their clamorous tongues, and pens out-brave him.
No, not at all, for though a Prince may erre,
As other mortals, we should not inferre
From thence, that it is lawful to rebell
Against him, for as such bad thoughts from Hell
Are prompted to us, so we should forbear
T'have entercourse with any rebels there,
Whose work it is to raise rebellion here.
For though the Prince should erre, th'authority
Is still the same, which flowing certainly
From the Almighty, we should all obey,
And to our soveraign Kings all honour pay.
I ask thee then, would'st think it fit to use
Such language to a King, wouldst thou accuse
A Monarch in his face? I think indeed,
Thou would not so imprudently proceed,
With any such, but rather hold thy peace,
Then run the risque, whatever were thy case,
Of his displeasure: or, at least, I doubt,
Wouldst use smooth words, and be thought wise to boot.
Dost think for any man of solid wit,
To tell an earthly Monarch in his face,
That he's unjust, or doth in any case
That which is sinful: would'st thou tell a King
Hee's such, as he deserved not to reign:
Would'st tell him flatly, that his Government
Were arbitrary and did represent
299
Allows the great fish to eat up the small.
Would'st speak at this rate, prethee to a King,
A Potentate, or any ruling thing
That sits in State? I doubt thou wouldst not do
So foul a thing, especially thou
Who know'st all pow'rs on earth from God proceed
And upon him depend, as on their head:
By him Kings rule, and in their Royal seat,
Impartial Justice do administrat
To all their Subjects: countable to none
For any actings, but to God alone,
To God alone, whose mighty hands did frame
This Universe, and to it gave the name
Of earth,—
Which he has slyc'd in many Provinces,
And over them has plac'd those Deputies
Whom we call Princes, men of great esteem,
Since the great King of kings is pleas'd to them
To grant Commissions of Lieutenancy,
Each, in his own distinct Locality
In all the parts of earths vast Monarchy.
Hence all men are oblig'd in conscience,
To pay that due respect, and deference
To all in power, which God has ordered,
Especially to a Crowned head;
Whose individual power in Government,
Doth that of Heav'ns more highly represent,
Then any other Government as yet
Devis'd by men; for in that single state
He represents his God, who gave him power,
And who in his great wisdome to this hour
Maintains the state of Kings, and will defend
The Crown, and Scepter, to the worlds end.
His power is such, as none should countermand,
Or, when he strikes should bid him hold his hand:
Nay, though he act unjustly, yet should none
Accuse him for it, since to God alone
Hee's countable; and though he should commit
The worst of sins, I do not think it fit
Each Subject should reprove him, or because
Of his few pers'nal failings, slight his Laws:
Or enter into plots of discontent,
To alter, or subvert his Government:
Because he is not such, as they would have him,
Or with their clamorous tongues, and pens out-brave him.
No, not at all, for though a Prince may erre,
As other mortals, we should not inferre
From thence, that it is lawful to rebell
Against him, for as such bad thoughts from Hell
Are prompted to us, so we should forbear
T'have entercourse with any rebels there,
Whose work it is to raise rebellion here.
For though the Prince should erre, th'authority
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From the Almighty, we should all obey,
And to our soveraign Kings all honour pay.
I ask thee then, would'st think it fit to use
Such language to a King, wouldst thou accuse
A Monarch in his face? I think indeed,
Thou would not so imprudently proceed,
With any such, but rather hold thy peace,
Then run the risque, whatever were thy case,
Of his displeasure: or, at least, I doubt,
Wouldst use smooth words, and be thought wise to boot.
If then to Kings on Earth thou wouldst not speak
In such rude language, why art thou so weak,
As in such jargon boldly to addresse
Thy self to th'King of Kings? I must confess,
This is a piece of that extravagance,
As I admire thou hast the countenance
To look up t'Heavens, when thou dost reflect,
How insolently thou didst lately speak
Of their great Monarch: one, before whose Throne
All Kings most bow, and with submission own
Him as their Patron, and their Soveraign too,
And think't their greatest honour so to doe.
One who has no regard for this, or 'tother,
Who e're he be, nor one before another
Esteems, as we do here, because he's great,
Wears costly Diadems, and sits in State;
For, they're but all his Creatures, and depend
Upon their God, how e're they may pretend
To soveraignity here; whilst they abuse
Their power, and with fine titles would amuse
Their fellow mortals; but 'tis all in vain,
For God alone, above all Kings doth reign:
He governs all that Nature comprehends,
And fully acts, what ever he intends.
Whilst Kings and Princes, with their swords in hand,
Before him ready, for performance stand,
Of all that he thinks proper to command,
Yet none of these can really be said,
Actively to concur, and furnish aid
To him in all his glorious operations;
The thoughts of which exceed our meditations,
More then if one should undertake to prove,
That wheels in Engines by themselves do move
Without a Spring: or that without all air
A man can live: which clearly doth declare
That all these Monarchs, whom we here adore,
Not mov'd by the first Mover, are no more,
With all the force they to the field can bring,
Then Wheels in Engines are without a Spring.
For, as so many puppits here below,
By th'hand of God they're hurried to, and fro,
While he is pleased to keep up the Show.
But when he doth withdraw his mighty hand,
They move no more.—
O, this great Monarch of the universe!
Who can his glorious Attributes rehearse!
Who can the power of this great Prince express!
Who can his glory even but faintly guess!
He who doth Kings, and Emperours create,
As he thinks fit, and orders every state
Below the Heavens, as he thinks pertinent,
Whether for blessing, or for punishment,
Who can describe him!—
For, if at any time he doth intend
To plague a Nation, thither he doth send
Some sullen Tyrant, fraught with Cruelty,
Pride, Anger, Avarice, and Impiety:
And where he means a blessing to a State,
Thither as quickly he doth delegate
Some sober, prudent Prince, of generous Parts,
A friend to peace, a favourer of Arts,
Where either in their stations do move,
As they receive directions from above.
In such rude language, why art thou so weak,
As in such jargon boldly to addresse
Thy self to th'King of Kings? I must confess,
This is a piece of that extravagance,
As I admire thou hast the countenance
To look up t'Heavens, when thou dost reflect,
How insolently thou didst lately speak
Of their great Monarch: one, before whose Throne
All Kings most bow, and with submission own
Him as their Patron, and their Soveraign too,
And think't their greatest honour so to doe.
One who has no regard for this, or 'tother,
Who e're he be, nor one before another
Esteems, as we do here, because he's great,
Wears costly Diadems, and sits in State;
For, they're but all his Creatures, and depend
Upon their God, how e're they may pretend
To soveraignity here; whilst they abuse
Their power, and with fine titles would amuse
Their fellow mortals; but 'tis all in vain,
For God alone, above all Kings doth reign:
He governs all that Nature comprehends,
And fully acts, what ever he intends.
Whilst Kings and Princes, with their swords in hand,
Before him ready, for performance stand,
Of all that he thinks proper to command,
Yet none of these can really be said,
Actively to concur, and furnish aid
To him in all his glorious operations;
The thoughts of which exceed our meditations,
More then if one should undertake to prove,
That wheels in Engines by themselves do move
Without a Spring: or that without all air
A man can live: which clearly doth declare
That all these Monarchs, whom we here adore,
Not mov'd by the first Mover, are no more,
With all the force they to the field can bring,
Then Wheels in Engines are without a Spring.
For, as so many puppits here below,
By th'hand of God they're hurried to, and fro,
While he is pleased to keep up the Show.
But when he doth withdraw his mighty hand,
They move no more.—
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Who can his glorious Attributes rehearse!
Who can the power of this great Prince express!
Who can his glory even but faintly guess!
He who doth Kings, and Emperours create,
As he thinks fit, and orders every state
Below the Heavens, as he thinks pertinent,
Whether for blessing, or for punishment,
Who can describe him!—
For, if at any time he doth intend
To plague a Nation, thither he doth send
Some sullen Tyrant, fraught with Cruelty,
Pride, Anger, Avarice, and Impiety:
And where he means a blessing to a State,
Thither as quickly he doth delegate
Some sober, prudent Prince, of generous Parts,
A friend to peace, a favourer of Arts,
Where either in their stations do move,
As they receive directions from above.
Sure then, as he's undoubted Lord of all
This spacious World, so he's impartial,
In all his ways, he no man will despise,
'Cause poor; for rich, and poor are in his eyes,
Both the same thing: their virtues, and their crimes,
He doth reward, and punish at all times,
As either of 'em in their Orbs do rise,
Without distinction of their qualities.
This spacious World, so he's impartial,
In all his ways, he no man will despise,
'Cause poor; for rich, and poor are in his eyes,
Both the same thing: their virtues, and their crimes,
He doth reward, and punish at all times,
As either of 'em in their Orbs do rise,
Without distinction of their qualities.
For all those powerful Princes, who to day,
Appear in Robes most gloriously gay:
Who with their present state so proudly swell,
They laugh at the Romance of Heaven, and Hell:
To morrow you may see them poorly ly,
Like other parcels of Mortality,
Incorporat with Dust, for all must dy
When God commands, all must resign their breath,
Without exception, all must stoop to Death:
Nay, greatest men are often suddainly,
Conveyed hence i'th' twinkling of an eye:
By poyson, Dagger, or the blows of War,
To which great Monarchs most obnoxious are
They're snatch't out of the world, and in their fall,
Bring on their Subjects sometimes national,
And fiery judgements, whilst Competitors,
For their Succession muster all the force
They can to make their several titles good,
And all the People are involv'd in blood,
By their ambition, that the world may see,
There is no Monarch absolutely free,
But him, who is above all Monarchy,
By whom all Earthly Monarchs live, and dy.
Appear in Robes most gloriously gay:
Who with their present state so proudly swell,
They laugh at the Romance of Heaven, and Hell:
To morrow you may see them poorly ly,
Like other parcels of Mortality,
Incorporat with Dust, for all must dy
When God commands, all must resign their breath,
Without exception, all must stoop to Death:
Nay, greatest men are often suddainly,
Conveyed hence i'th' twinkling of an eye:
By poyson, Dagger, or the blows of War,
To which great Monarchs most obnoxious are
They're snatch't out of the world, and in their fall,
Bring on their Subjects sometimes national,
And fiery judgements, whilst Competitors,
For their Succession muster all the force
They can to make their several titles good,
And all the People are involv'd in blood,
By their ambition, that the world may see,
There is no Monarch absolutely free,
But him, who is above all Monarchy,
By whom all Earthly Monarchs live, and dy.
Why since it is so then, since Majesty
Only belongs to him, who sits on high,
Which on the Rock of Justice, firm, and sure
Establish'd, to all ages doth endure:
Should any breathing thing compos'd of dust,
Dare but to think, that God can be unjust!
Only belongs to him, who sits on high,
Which on the Rock of Justice, firm, and sure
Establish'd, to all ages doth endure:
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Dare but to think, that God can be unjust!
Besides, my friend, I'de have thee understand
That as this Monarch by his mighty hand
All that we see has fram'd, and 'stablished,
And governs by the same, what he has made,
Above all powers, so his all-piercing eye
Views all our thoughts, and actions carefully;
For, trust me, as he is Omnipotent,
So, without doubt, he is Omniscient.
That as this Monarch by his mighty hand
All that we see has fram'd, and 'stablished,
And governs by the same, what he has made,
Above all powers, so his all-piercing eye
Views all our thoughts, and actions carefully;
For, trust me, as he is Omnipotent,
So, without doubt, he is Omniscient.
He all things sees, his all-discerning eye
Looks through the bowels of obscurity:
Not earths dark Caverns, where perpetual night
Doth cover all, can cover from his sight
The works of darkness, or i'th' least conceal
Those villanies, which he means to reveal,
No, let a sinner run from Pole to Pole,
From East, to West; not any lurking hole
Will the poor Creature find, where he may lye
Safely conceal'd from that all-searching eye.
How then should any foolish man suppose
That he, who all things sees, and all things knows,
Can be unjust? or that he should direct
Wilfully, or by error, and mistake,
That to be done, in any mortals case,
Which is unjust.—
Looks through the bowels of obscurity:
Not earths dark Caverns, where perpetual night
Doth cover all, can cover from his sight
The works of darkness, or i'th' least conceal
Those villanies, which he means to reveal,
No, let a sinner run from Pole to Pole,
From East, to West; not any lurking hole
Will the poor Creature find, where he may lye
Safely conceal'd from that all-searching eye.
How then should any foolish man suppose
That he, who all things sees, and all things knows,
Can be unjust? or that he should direct
Wilfully, or by error, and mistake,
That to be done, in any mortals case,
Which is unjust.—
No sure, for as he each mans sins doth know;
Though wrapp'd up in the clossest thoughts: even so,
He knows his strength, he knows what he can bear,
And thence, my friend, no living man should fear
That what sad woes his Maker has decreed
He should endure, will e're his strength exceed.
Though wrapp'd up in the clossest thoughts: even so,
He knows his strength, he knows what he can bear,
And thence, my friend, no living man should fear
That what sad woes his Maker has decreed
He should endure, will e're his strength exceed.
Since then our God is just, and equitable
In all his wayes; it is not tolerable
To hear a man complain, as thou hast done
Of him, that can do injury to none.
Nay further, though 'twere lawful to complain,
Yet all our exclamations are in vain:
For he, whose power is full, and absolute
Over all mankind, may without dispute,
Do what he lists: for don't we daily see
How even the greatest Monarchs are not free
From their afflictions: how the mighty men
VVho think their grandeur can his wrath sustain,
Are broke to pieces in their hight, and laid
As low as these, who were of them afraid.
Without all help, by his own strength alone
He pulls the greatest of 'em from his Throne,
And, with the same breath, ere the wretch be dead,
Sets up another Pageant in his stead.
In all his wayes; it is not tolerable
To hear a man complain, as thou hast done
Of him, that can do injury to none.
Nay further, though 'twere lawful to complain,
Yet all our exclamations are in vain:
For he, whose power is full, and absolute
Over all mankind, may without dispute,
Do what he lists: for don't we daily see
How even the greatest Monarchs are not free
From their afflictions: how the mighty men
VVho think their grandeur can his wrath sustain,
Are broke to pieces in their hight, and laid
As low as these, who were of them afraid.
Without all help, by his own strength alone
He pulls the greatest of 'em from his Throne,
And, with the same breath, ere the wretch be dead,
Sets up another Pageant in his stead.
For all their actings he doth carefully
Observe, and laughs at all their policy.
Their Cabin-Councils are to him reveal'd
(Although by them industriously conceal'd)
Yes, he knows all, and though he doth permit
These for a while to do, what they think fit;
Yet, when he thinks it time to punish them,
He takes them down, with much disgrace and shame:
All their designs he doth annihilate,
And cancells their memorials of State:
He sweeps them off the world, like dust, and makes
Their Subjects feel great judgements, for their sakes.
Observe, and laughs at all their policy.
Their Cabin-Councils are to him reveal'd
(Although by them industriously conceal'd)
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These for a while to do, what they think fit;
Yet, when he thinks it time to punish them,
He takes them down, with much disgrace and shame:
All their designs he doth annihilate,
And cancells their memorials of State:
He sweeps them off the world, like dust, and makes
Their Subjects feel great judgements, for their sakes.
Nay, he doth strike them openly, that all
May learn, and take example by their fall;
What 'tis for men t'abuse that power, which he
Entrusts them with, and so may plainly see
That all upon that mighty God depend,
Whose absolute dominion knows no end.
May learn, and take example by their fall;
What 'tis for men t'abuse that power, which he
Entrusts them with, and so may plainly see
That all upon that mighty God depend,
Whose absolute dominion knows no end.
Because his just commands they did despise,
And did forget they were his Deputies:
Nor did remember of his kindnesses
Show'n to them, in the days of their distress:
Nor how he had appear'd in their defence,
And mercifully by his providence
Had sav'd them from the plots and treacheries
Oftner then once, of their great enemies;
Nor thank'd him for his kindnesses renew'd,
But stead of that, with great ingratitude,
Proudly rejected his authority,
And mean't to rule by their own Majesty.
And did forget they were his Deputies:
Nor did remember of his kindnesses
Show'n to them, in the days of their distress:
Nor how he had appear'd in their defence,
And mercifully by his providence
Had sav'd them from the plots and treacheries
Oftner then once, of their great enemies;
Nor thank'd him for his kindnesses renew'd,
But stead of that, with great ingratitude,
Proudly rejected his authority,
And mean't to rule by their own Majesty.
For, stead of ruling faithfully and well,
They to oppressing of their Subjects fell:
Whose cryes did mount to Heav'ns, when they complain'd,
And audience quickly from that King obtain'd,
Who rules all Kings below, and doth redress
All the afflictions, and just grievances,
Of those that are oppress'd; hence, by and by,
He makes those Kings as low, as they were high:
In view of all he doth those men debase,
And sets up others quickly in their place.
They to oppressing of their Subjects fell:
Whose cryes did mount to Heav'ns, when they complain'd,
And audience quickly from that King obtain'd,
Who rules all Kings below, and doth redress
All the afflictions, and just grievances,
Of those that are oppress'd; hence, by and by,
He makes those Kings as low, as they were high:
In view of all he doth those men debase,
And sets up others quickly in their place.
For what he doth intend, who can withstand?
Who can resist his high and mighty hand?
Who can obstruct his progress? tell me who
Can hinder what he has a mind to do?
Whether on single men his wrath doth fall,
Or that he means a Judgement National:
For if to any he gives quietness,
What fury can disturb that peoples peace?
Or if he means to punish them with war,
Who can resist him? who are they, that dare
Oppose their breasts to th'torrent of his rage,
Or, with the Armies of his wrath engage?
Who can resist his high and mighty hand?
Who can obstruct his progress? tell me who
Can hinder what he has a mind to do?
Whether on single men his wrath doth fall,
Or that he means a Judgement National:
For if to any he gives quietness,
What fury can disturb that peoples peace?
Or if he means to punish them with war,
Who can resist him? who are they, that dare
Oppose their breasts to th'torrent of his rage,
Or, with the Armies of his wrath engage?
When he intends to pull a Tyrant down,
And, in his anger reassume that Crown,
Which he did lend him, lest his people may,
By his example, learn to disobey
Their Supream Monarch, and be cunningly
Enamoured with his Apostacy;
What counsel, what device, what power below,
What leagues, what armies can prevent the blow?
And, in his anger reassume that Crown,
Which he did lend him, lest his people may,
By his example, learn to disobey
Their Supream Monarch, and be cunningly
Enamoured with his Apostacy;
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What leagues, what armies can prevent the blow?
And now, my friend, by all that I have said,
I have no other aim, but to perswade
Both thee, and these who hear me, to forbear
Such language, as I am asham'd to hear
On this occasion; and in stead of crys,
Complaints, rash questions, and apologys,
To use another method, and expresse
Thy self in terms more moderat, then these
Which I have heard: For thus I think indeed,
At such a time as this, thou shouldst proceed
In thy expressions, and no otherwise,
If thou'lt be pleas'd to follow my advice.
I have no other aim, but to perswade
Both thee, and these who hear me, to forbear
Such language, as I am asham'd to hear
On this occasion; and in stead of crys,
Complaints, rash questions, and apologys,
To use another method, and expresse
Thy self in terms more moderat, then these
Which I have heard: For thus I think indeed,
At such a time as this, thou shouldst proceed
In thy expressions, and no otherwise,
If thou'lt be pleas'd to follow my advice.
Lord, I have sinn'd, and given provocation,
For which I have sustain'd thy indignation:
Pardon me, Lord, and teach me to abhore
My former ways, that I may sin no more.
For which I have sustain'd thy indignation:
Pardon me, Lord, and teach me to abhore
My former ways, that I may sin no more.
If all this while, Lord, I have not perceiv'd
My errors, but have foolishly believ'd
That I was free of sin, Lord, teach thou me,
And now, at length, be pleas'd to let me see,
In what, good Lord, I have offended thee,
And I'll do so no more.—
My errors, but have foolishly believ'd
That I was free of sin, Lord, teach thou me,
And now, at length, be pleas'd to let me see,
In what, good Lord, I have offended thee,
And I'll do so no more.—
Now, choose thee then, my friend, since things are so,
Whether thou'lt follow my advice, or no,
For pray consider seriously, my friend,
Is't fit that God according to thy mind
Should now dispose of thee: or rather do
What he thinks proper? which of these thinks't thou
Doth most agree with him, who certainly
Knows better what is fit, then thou, or I,
For any man t'endure: he does indeed,
And will in his own methods still proceed,
Whether thou wilt, or no: go to then, speak,
See what defence thou for thy self canst make:
If thou'lt not follow my advice, speak on,
And I shall hold my tongue while thou hast done:
Speak out thy mind, but pray remember now,
It is with God, not me, thou hast to doe:
For, if thou in the least canst make appear
That I have err'd, henceforth I shall forbear
To speak upon the subject, but give o're
All my discoursing here, and speak no more.
Whether thou'lt follow my advice, or no,
For pray consider seriously, my friend,
Is't fit that God according to thy mind
Should now dispose of thee: or rather do
What he thinks proper? which of these thinks't thou
Doth most agree with him, who certainly
Knows better what is fit, then thou, or I,
For any man t'endure: he does indeed,
And will in his own methods still proceed,
Whether thou wilt, or no: go to then, speak,
See what defence thou for thy self canst make:
If thou'lt not follow my advice, speak on,
And I shall hold my tongue while thou hast done:
Speak out thy mind, but pray remember now,
It is with God, not me, thou hast to doe:
For, if thou in the least canst make appear
That I have err'd, henceforth I shall forbear
To speak upon the subject, but give o're
All my discoursing here, and speak no more.
But only this, my friend, I'll boldly say,
That men of understanding, who to day
Have heard me speak, will fully testify,
That what I've said, is naked verity.
That men of understanding, who to day
Have heard me speak, will fully testify,
That what I've said, is naked verity.
And that what thou hast spoke, since thou began
T'open thy case, is much below a man
Of understanding, and doth savour so,
Of one that his Creator doth not know,
That I'm afraid, they'll think what thou hast said
In thy defence, rather appears to add
To thy offence, and so will find the Bill
Against thee, say, or argue what thou will.
T'open thy case, is much below a man
Of understanding, and doth savour so,
Of one that his Creator doth not know,
That I'm afraid, they'll think what thou hast said
In thy defence, rather appears to add
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Against thee, say, or argue what thou will.
But after all, my friends, I think it yet
Proper to speak on this mans present state,
Because I think he's not yet humbled so
As I would have him:—
I'de therefore wish his tryal might endure
Yet for some longer time, until his cure
Were perfect, and I might perceive, my friend
Converted from his Errors in the end.
Proper to speak on this mans present state,
Because I think he's not yet humbled so
As I would have him:—
I'de therefore wish his tryal might endure
Yet for some longer time, until his cure
Were perfect, and I might perceive, my friend
Converted from his Errors in the end.
For by what yet I in his carriage see,
Without dissembling, truth, I must be free
To tell you all that I perceive no less
Then that his sins do, with his pains increase;
So that if I my speaking should give o're,
And to his passion make an open door,
I fear he will miscarry as before
'Has done in his Discourse, I'le therefore speak,
And to himself my speech I will direct.
Without dissembling, truth, I must be free
To tell you all that I perceive no less
Then that his sins do, with his pains increase;
So that if I my speaking should give o're,
And to his passion make an open door,
I fear he will miscarry as before
'Has done in his Discourse, I'le therefore speak,
And to himself my speech I will direct.
| The grand Tryal | |