The remains of Sir Fulk Grevill Lord Brooke being poems of monarchy and religion : never before printed.

A TREATISE OF RELIGION. (Book 2)

By Sir FULK GREVILL, Lord BROOK.

1.

WHat make these many laws, these rains of pow'r Where with Mankind thus fetter'd is and bound; These divers worships, which mens souis deflow'r Nature, and God, with novelty confound? 'Tis ignorance, Sin, Infidelity By which we fall'n from our Creation be:

2.

What is the Chain which draws us back again, And lifts Man up unto his first Creation? Nothing in him his own heart can restrain, His reason lives a Captive to Temptation, Example is corrupt, precepts are mixt, All fleshly knowledge frail, and never fixt.

3.

It is a Light, a Gift, a Grace inspir'd, A spark of Pow'r, a goodness of the Good; Desire in him, that never is desir'd; An Unity, where desolation stood; In us not of us, a Spirit not of earth, Fashioning the mortal to immortal birth.

4.

His Image that first made us in perfection, From Angels differing most in time and place, They fell by Pride, and we by their Infection, Their doom is past, we yet stand under Grace; They would be Gods, we would their evil know, Man finds a Christ, these Angels did not so.

5.

Sence of this God, by fear, the sensual have, Distressed Nature crying unto Grace, For Soveraign reason then becomes a slave, And yields to servile sence her Soveraign place, When more or other she affects to be, Then seat or shrine of this Eternity.

6.

Yea, Prince of Earth let Man assume to be, Nay more; of Man, let Man himself be God, Yet without God, a Slave of Slaves is he, To others, Wonder; to himself, a Rod; Restless despair, desire, and desolation; The more secure, the more abomination.

7.

Then by affecting pow'r, we cannot know him. By knowing all things else, we know him less, Nature contains him not, Art cannot shew him, Opinions Idols and not God express. Without, in Pow'r, we see him every where, Within, we rest not, till we find him there.

8.

Then seek we must, that course is natural For owned fouls to find their owner out, Our free remorses, when our Natures fall; When we do well, our hearts made free from doubt, Prove service due, to one omnipotence; And Nature of Religion to have sence.

9.

Questions again, which in our hearts arise (Since loving knowledge, not humility) Though they be Curious, Godless, and Unwise, Yet, prove our Nature feels a Deity, For if these strifes rose out of other grounds, Man were to God, as deafness is to sounds.

10.

Religion thus we naturally profess Knowledge of God is likewise universal; Which divers Nations diversly express, For Truth, Pow'r, Goodness, Men do worship all; Duties to Parent, Child, Time, Men, and Place, All known by Nature, but observ'd by Grace.

11.

And that these are no positive made Laws Appears in this, since no consent of Nations, No Custome, Time, or any other Cause Can unto Vice give Vertues estimation, Or root out those impressions from our hearts Which God by Nature unto Man imparts,

12.

Yea, these impressions are so finely fixt In understanding, and the Conscience too, That if our nature were not strangely mixt, But what we knew it could as easily do, Men should (even by this spirit) in flesh and blood Grow happily, Adorers of the Good.

13.

But there remains such natural corruption In all our Pow'rs, even from our Parents seed, As to the good gives native interruption; Sence stains affection; that Will, and Will Deed, So that what's good in us, and other too We praise; but what is evil, that we do.

14.

Our knowledge thus corrupted in our lives, Serves to convince our Consciences within, Which sentence of Record with self-love strives, Leads us for rest, and remedy of sin, To seek God and Religion from without, And free this condemnation which we doubt.

15.

Yet in this strife, this natural remorse, If we could bend the force of Pow'r and Wit To work upon the heart, and make divorce There from the evil which perverteth it; In judgement of the Truth we should not doubt Good Life would find a good Religion out.

16.

But our infirmity which cannot brook This strong, intestine, and rebellious war, In wit and our affections, makes us look For such Religions as there imag'd are; Hence grow these many Worships, Gods, and Sects Wherewith mans error all the world infects.

17.

For when the Conscience this Religion fashions In blind affections, there it straight begets Gross superstition; when in witty passions It moulded is, a Luster there it sets On hearts prophane, by politick pretence, Both buying shadows with the souls expence.

18.

For they, Gods true Religion (which a State And being is, not taken on, but in) To bottomless hypocrisie translate, The superstitious doth with fear begin; And so deceiv'd, deceives and under-rates His God, and makes an idol of his sin: The politick with Craft inthralls Mankind, And makes his body sacrifice his Mind.

19.

Both, in our selves, make us seek out a God, Both, take self-love and fear, for Scale and measure, They both, become their own and others rod; The one takes care, the other wrong for pleasure; As many minds, as many Gods they make, Men easily change all they easily take.

20.

This superstitious Ignorance and Fear Is false Religion, offring sacred things Either to whom it should not, or elsewhere, The manner to the Godhead scandal brings; It fears Sea, Earth, Skie, Silence, Darkness, Light, And in the weak soul still hath greatest Might,

21.

Which natural disease of mortal Wit, Begets our Magick, and our Star-Divines, Wizards, Impostors, Visions stand by it, For what Fear comprehends not, it enclines To make a God whose nature it believes, Much more enclin'd to punish, then relieve.

22.

The reason is, when fears dim eyes look in, They guilt discern, when upwards justice there Reflects self-horror back upon the sin, Where outward dangers threaten every where: Flesh the foundation is, Fancy the work, Where rak'd up and unquencht, the evils lurk,

23.

For Fear, whose motion still it self improves Hopes not for Grace, but prays to shun the Rod; Not to do ill more then do well it loves; Fashions God unto Man, not Man to God: And to that Deity, gives all without, Of which within it lives and dies in doubt.

24.

The other branch is meer Hypocrisie, The worlds Religion, born of Wit and Lust; All which like hunters follow things that flie, And still beyond things found, find somthing must, As God is boundless, endless, infinite, So seem these Idols to the Hypocrite.

25.

Wit there is Priest, who sacrisice doth make Of all in Heaven and Earth to his desire; For from this Wit, God and Religion take As many shapes, as many strange attires As there be in the World degrees of change, Which upon humours, time, occasion range.

26.

This teacheth all ambitious Magistrates, On sins unquiet, humors how to build Idols of Pow'r, to alter natures rates, And by false fears and hopes make people yield Their hearts for Temples unto Tyrants Laws, Which Zeal divine, to humane Homage draws.

27.

And when spiritual Lights, which Truth expound, Once to the traffick of Mans Will descend; With chains of Truth, Mankind no more is bound, Whereby their hearts should up to Heaven ascend; But vainly link't unto their tongues, which draw Religion to a fleshly outward awe.

28.

And though this Fear a Holiness, in shew Such as no Eye of Man can pierce the veil, But least Gods houshold, to contempt should grow, Or this Hypocrisie not still prevail, To rais•• them reverence above their worth; Blood, Inquisition, Question, they bring forth.

29.

They draw the sword of Pow'r, against her own, Or else stir people up, to war their Kings, Both must be theirs, or both be overthrown; They bind Man unto words, God binds to things; For these false heads of holy Mother see Scepters to Miters, there inferior be.

30.

Among our selves likewise there many be That make Religion nothing else but Art, To master others of their own degree, Enthral the simple well believing heart; These have opposers, scorn obedient fools, Affecting Raign by educations tools.

31.

And though they serve Ambitious Princes use, While they protect them like a nursing Father, And while this common traffick of abuse Mutually helpeth either side to gather; Yet mark the end of false combined trust, It will divide, and smart the people must.

32.

For sure in all kinds of Hypocrisie No bodies yet are found of constant being; No uniforme, no stable Mistery, No inward Nature, but an outward seeming, No solid Truth, no Vertue, Holiness, But types of these, which Time makes more or less.

33.

And from these Springs, strange inundations flow, To drown the Sea-marks of Humanity, With Massacres, Conspiracy, Treason, Woe, By Sects and Schisms, prophaning Deity: Besides with Furies, Fiends, Earth, Air and Hell They fit, and teach Confusion to rebell.

34.

But as their lives a true God in the Heaven, So is there true Religion here on earth: By nature? No, by Grace not got, but given; Inspir'd, not taught; from God a second Birth: God dwelleth neer about us, even within, Working the goodness, censuring the sin.

35.

Such as we are to him, to us is he, Without God there was no man ever good; Divine the Author and the matter be, Where goodness must be wrought in flesh and blood: Religion stands not in corrupted things, But vertues that descend have Heavenly wings.

36.

Not heathen vertue, which they do define To be a state of mind by Custome wrought, Where sublime Religion seems to refine Affection, perturbation, every thought, Uunto a Mens Adepta, which work spent Half of the days to humane Hermes lent.

37.

For in his work, Man still rests Slave to Fame, To inward Caution, outward form and pride, With curious watch to guard a rotten frame Safe undiscovet'd from the piercing ey'd, Assiduous caution tyrannizing there, To make frail thoughts seem other then they are.

38.

Under this Mask, besides, no vice is dead, But passion with her counter-passion peaz'd; The evil with it self both starv'd and fed, And in her woes with her vain glories eas'd; The work and tools alike, vain flesh and blood, The labour great, the harvest never good.

39.

For in this painted Tomb, let Mans own spirit Really judge, what that estate can be Which he begetting in himself inherits, Other then DESERTS of Hypocrisie, Within the darkning shadows of his wit, Hiding his stains from all the world but it.

40.

And if the habits of Hypocrisie With such attention must be kept and wrought; If to mask vice be such a mistery, As must with her captivity be sought; If to be nothing, and yet seem to be, So nicely be contriv'd and dearly bought, As vanity must in a Phaenix fire Smother her self to hatch her false desire.

41.

Then Judge, poor Man, Gods Image once, 'tis true; Though now the Devils, be thine own defection; Judge Man (I say) to make this Image new, And cleanse thy flesh from this deep dy'd infection, What miracles must needs be wrought in you, That thus stand lost in all things but election? What living death, what strange illumination Must be inspir'd to this Regeneration?

42.

Must not the Grace be supernatural, Which in forgiving gives sanctification; And from this second Chaos of his fall Forms in Mans little world a new Creation? And must not then this twice born Child of Heaven Bring forth in life this new perfection giv'n?

43.

Then Man; pray and obtain; believe and have; Omnipotence and goodness ready be To raise us with our Saviour from the Grave, Whence Enoch and Elias lived free; He made all good, yet suffred sin and death To Raign, and be exil'd again by faith.

44.

Then, till thou find this Heavenly change in thee Of Pride to Meekness; Atheisme to Zeal, Lust to Continence; Anger to Charity, Thou feel'st of thy election no true seal; But knowledge only, that poor infancy Of this new Creature, which must thence appeal Unto the father for obedience, Judging his hopes or condemnation thence.

45.

For what else is Religion in Mankind, But raising of Gods Image there decay'd? No habit, but a hallowed state of Mind Working in us, that he may be obey'd; As God by it with us Communicates, So we by Duties must with all estates:

46.

With our Creator, by sincere devotion; With Creatures, by observance and affection; Superiors, by respect of their promotion, Inferiors, with the nature of protection: With all, by using all things of our own For others good, not to our selves alone

47.

And ev'n this sacred band, this Heavenly Breath In Man his understanding, knowledge is; Obedience, in his Will; in Conscience, Faith; Affections, Love; in death itself a bliss; In body, Temp'rance; life, Humility, Pledge to the mortal of Eternity.

48.

Pure onely, where God makes the Spirits pure; It perfect grows, as imperfection dies; Built on the rock of truth, that shall endure; A Spirit of God, that needs must multiply; He shews his Glory, cleerly to the best, Appears in Clouds and Horror to the rest.

49.

Such was the soul in our first Sires Creation, When Man knew God and goodness, not the evil: Far greater in the Godheads incarnation, Where Truth subdu'd the sin that made the devil; She still is Gods, and God for ever one, Both unbeliev'd in flesh, and both unknown.

50.

Then, Man, learn by thy fall, to judge of neither; Our flesh cannot this spirit comprehend; Death and new birth in us must joyn together, Before our nature where it was ascend: Where man presumes on more then he obeys, There, straight Religion to opinion strays.

51.

Then since 'tis true, we onely here possess These Treasures, but in veslels made of slime; Religion we by consequence confess Here to be mixt of base things and sublime, Of native evil, supernatural good, Truth, born of God, and error of our blood.

52.

Yet Gold we have, though much allay'd with dross, Refining, never perfect in this life; Still in our journey, meeting gain and loss; Rest in our deaths, and until then a strife: And as our days are Want, Temptation, Error; So is our Zeal, War, Prayers, Remorse, and Terror.

53.

Such is the state of Infants in new birth, Fed first with Milk, too weak for stronger food, Who learn at once to know and doe in earth (both enemy and impotent in good) Must feel, that our Christ can of his loose none, Which unto us makes Grace and Merit one

54.

These be true Antidotes against despair; Cradles for weakness; stories, for corruption To read, how faith begins to make her fair By cleansing sensual sinks of interruption, Whereby the throws of many thoughts bring forth Light, onely shewing, Man is nothing worth.

55.

For this word Faith, implies a state of Mind; Is both our woing, and our Marriage Ring; The first we meet, and last, but Love we find A given hand, that feeleth Heavenly things; And who believe indeed God, Heav'n and Hell Have past in that chief letts of doing well.

56.

Then let not man too rashly judge this Light, Nor censure God, by his own imperfections; What can give limit to the infinite, When he by works will witness our election? Degrees I grant there be of Will and Might, Some to beget, some onely to inherit, Yet still the Conscience must obey the Spirit.

57.

Yea, though God call his Labourers every hour And pay the Last and First with Heavenly gain, Though he give faith, beyond the Law, and Pow'r, Yet is Gods nature where he is to raign; His word is Life, the Letter all mens fall, That it without the Spirit measure shall.

58.

This Sacred word is that Eternal Glass, Where all mens souls behold the face they bring; Each sees as much as life hath brought to pass; The Letter can shew Life no other thing: The hearts Grace works to know what they obey, All else prophane God, and the World betray.

59.

This work is Gods, even his that works all wonder, His Arm not shorned, and his goodness one, Whose Presence breaks sins middle wall in sunder, And doth in flesh deface the evils throne; He is all, gives all, hath all where he is, And in his absence never soul finds bliss.

60.

His AEgypt wonders here he doth exceed, For there he mixt with Winds, Rain Natures line: Now by his spirit, he doth blast our weeds, Immediate Grace, true miracles Divine; Guides not by Fires and Meteors, night and day, His wandring people how to move or stay,

61.

But into sinners hearts, shadows of death, The saving light of truth he doth inspire; Fitteth our humane Lungs with Heavenly breath, Our mortal Natures with immortal fire; He draws the Camel through the Needles eye, And makes the chosen flesh die, ere they die.

62.

Yet keeps one course with Israel and us, The flesh still knew his Pow'r, but not his Grace, All outward Churhes ever know him thus, They bear his name, but never run his race; They know enough for their self-condemnation, His, doing, know him, to their ownsalvation.

63.

His Church invisible are few and good, The visible, erroneous, evil, many; Of his, the Life and Letter understood; Of these, nor Life, nor Letter, dwell in any, These make his word Sect, Scisme, Phisosophy, And those from Fifhers call'd, Apostles be.

64.

They do in praying, and still pray in doing, Faith and obedience are their contemplation, Like Lovers still admiring, ever woing Their God, that gives this Heavenly constellation, They war that Finite, Infinite of sin; All Arts and Pomps, the error wanders in.

65.

God is their strength, in him, his are not weak, That Spirit Divine which Life, Pow'r, wisdome is Works in these new born Babes a life to speak Things which the world still understands amiss: The Lye hath many tongues, Truth only one, And who sees blindness, till the sin be gone?

66.

Fools to the world these seem, and yet obey Princes oppressions, whereat fools repine; They know these Crowns, these Theaters of Clay Derive their earthly pow'r from pow'r Divine: Their sufferings are like all things else they do, Conscience to God, with men a wisdom too.

67.

Book-Learning, Arts, yea School Divinity New types of old Law-munging Pharisies (Which curst in bondage of the Letter be) They know, they pitty, and would fain advise; The goodness moves them, yet the wisdom stays From sowing Heavenly seed in stony ways.

68.

To you they cry, O you, that hold the shrine As sent by God, yet Priests of chance and gain! Your charge is to distribute things Divine; O do not lie for God, and sin in vain! Reveal his word, his misteries expound, Else what he works you travel to confound.

69.

You should be keys to let his Will pass out, Bind sin, and free repentance by his word; Fear those that scorn, and comfort them that doubt; What drowned Pharaoh, still is Israels forde: Wisdome above the truth was Adams sin; That veyle which Christ rent off, will you walk in?

70.

Observe Faiths nature, in these hallow'd shrines, Both of the old and perfect Testament; Works be her fruits, her nature is Divine, Infus'd by him that is omnipotent; Doe we believe on him, on whom we stay not? Can we believe on him, whom we obey not?

71.

His Pen left two examples, it is true; First of his chosen, how he grosly fell; Then, of the Thief born instantly anew; Vice rais'd to Heaven, perfection fall'n to hell; And of each nature therefore left not many, Lest hope, or fear should over-work in any.

72.

Is it not then by warrant from above, That who gives faith, gives true obedience? What other Medium hath our flesh to prove That sin with God keeps no intelligence? Takes this from Man the fruits of Christ his death? No, it translates him into it by faith.

73.

For though God gave such measure of his Grace As might in flesh fulfill the second Table, Yet sin against the first, did quite deface Gods Image, and to raise that who is able? Between the Flesh and Grace that spiritual Fight Needs Father, Son, and their proceeding Might

74.

Nay, let us grant, God would enable Man, After his calling, to accomplish all; From Adams sin who yet redeem him can, Or Pauls transgression cleer before his call, But Christ that comes to none of Gods in vain? The justest need him, for the worst he is slain.

75.

His life he makes example where he please To give his spirit, which is, to forgive: What can the flesh assume it self in these, Since reason dies, before his faith can live? Who knows Gods pow'r, but where he sin removes? What should restrain the Almighty where he loves?

76.

Besides, who marks Gods course, from our Creation Down unto Christ, shall by succession see Bliss of the goodness, evils condemnation Establisht by unchanging destiny: The Word is cleer, and needs no explanation, Onely the Council is a Mystery; Why God commanded more then Man could do, Being all things that he will, and Wisdom too.

77.

Why came our Saviour, if flesh could fulfill The Law enjoyn'd? or if it must transgress, Whence took that Justice this unequal Will To bind them more, to whom he giveth less? Here Pow'r indeed to wisdom must direct, Else Light saves few, and many doth detect.

78.

Strive not then, wit corrupt and disobeying, To fetch from Popes stools, Pow'rs commanding Thrones Doctrines of Might, that suffer no denying, Yet divers. as Earths Tempers in her Zones; Since Christs own heard him, faw him live and dye, Yet till he rose, knew not the mistery.

79.

Pray then, and think, Faith hath her mediation, Ask for thy self that spirit which may judge, Wait the degrees of thy Regeneration, Count not without thy God, nor do thou grudge Limits and bounds of thine illumination; But give account of that which God hath given, Since Grace, not Merit, with the Law makes even.

80.

And if thou seek'st more Light to cleer thy mind, Search not Gods councils in himself contracted, But search his written word where thou shalt find, That Adams fall was breach of Law enacted, By which in stained womb the chosen seed Together with the reprobate did breed.

81.

The one shew'd forth the Light which he receiv'd Fashion'd within him by the infinite; The other serv'd the evil, was deceiv'd, And in that which condemn'd him took delight: Both States partakers of Eternity, In Life, or death, as good, or ill they be.

82.

Both had one School, one form and Education, Each knew one God; but onely one obey'd, Where in the odds was spiritual adoration, And outward Rites, which ever have betray'd; Abel sought God alone, Cain would have more, Which Pride was in the Angels judg'd before.

83.

Thus when Creation was a fresh Tradition, And miracle the proper ground of faith, Guiding the sin unto her true Physitian, Yet then (we see) sin multiplyed death: For him that made them men would not obey; Idols, and Sects ne'r had any other way,

84.

Men would be Gods, or earthly Giants rather, Number their strength, and strength their number is, Their Doctrine sin, which as it spreads doth gather This present world, Flesh seeks no other bliss. As God, by goodness, saves those souls he chooseth, So Hell condemns those wicked souls it useth.

85.

Now while both Churches lived thus together Patted by Grace, by miracles united, The outward worship common was to either, And both alike by benefits invited: Yet murmure and obedience prov'd them two, For while both knew, yet onely one would doe.

86.

Thus though by life the Spirit Spirits trieth, So as Gods goodness is by his exprest; Which goodness in the devils ever dieth Yet God hath here more latitude imprest: For unto those who only bear his name, He gave such Gentiles as deny'd the same.

87.

But when with idols they prophan'd the Land Which he gave them, for seeming to adore him, When they that held by form, even brake that Band, And Israel in the outward fail'd before him; Then came captivity, that earthly Hell, Planting the Gentiles where his did dwell.

88.

In this times womb, this uttermost defection Of fleshly Israel, came the Virgins seed, That rightfulness which wrought Gods own election, And in the flesh fulfill'd the Law indeed: When Doctrine, Miracles, benefits prov'd vain, Then was this Lamb ordained to be slain.

89.

Thus by defection from obedience, Successively both Sin and Sects have grown; Religion is a miracle to sence, The new man of the old is never known: And to those hearts where gross sins do not die, Gods Testaments are meer Philosophy.

90.

What Latitude this to the world allows, Those souls in whom Gods image was decay'd Then know when they perform such spiritual vows As underneath our Saviours Cross are laid, They that receive his wages, bear his Arms, Know onely what avails us, and what harms.

91.

Wherein to take Thrones first, as chief in Might, Davids we wish, of Salomons find some, Not in those wisdoms of the infinite, But in the rest, which bide more doubtful doom: Thrones are the worlds, how they stand wel with heaven, Those pow'rs can iudge to whom such grace is given.

92.

Next that, High Priesthood, which the spirit fall'n Jew So prized, and erroneously maintain'd, Ceased in him, whose sacrifice was due To all the world, by her defections stain'd: Small hopes this gives to our Cathedral Chairs, The spirit onely choosing spiritual Heirs.

93.

Again, for such as strive to undermine The vanity of Romes ore-built foundation, With sins ambition, under words Divine, Hoping to raise Sects from her declination; O let them know, God is to both alike, The one he hath, the other he will strike.

94.

And in the world where pow'r confirms opinion, Advantage, disadvantage as they stand; Rome hath the odds in Age and in Dominion; By which the Devils all things understand, The Superstition is too worn a womb To raise a new Church now to equal Rome.

95.

Last, for our selves which of that Church would be Which (though invisible) yet was, is, shall For ever be the State and Treasurie Of Gods elect, which cannot from him fall: Arks now we look for none, nor signes to part AEgypt from Israel, all rests in the heart.

96.

Our three Crown'd Miters, are but works of Spirit, Faith, Key and Scepter; our Ambition, Love; Built upon Grace we are, and thence inherit Temptation, which in us doth purge and prove, Mortifie, regenerate, sanctify and raise Our old fall'n Adam to new Adams ways.

97.

This word of life, then, let not fleshly Man Corrupt and unregenerate expound; As well the Mortal judge the immortal can, Or deafness find the discords out of sound, Or Creatures their Creator comprehend, Which they presume that judge before they mend.

98.

Mixe not in Functions God and Earth together; The wisdom of the world and his are two; One Latitude can well agree to neither, In each men have their beings as they do: The world doth build without, our God within; He trafficks Goodness, and she trafficks sin.

99.

Schools have their Limits, wherein Man prescribes; What Credit hopes Truth there, which contradicts? States have their Laws, all Churches have their Tribes, Where sin is ever strongest, and inflicts; For Man is judge, and force still wisdom there, How can God thence expect a spiritual Heir.

100.

But Gods elect still humbly pass by these, Make Love their School, and scale of righteousness; Which infinite those hearts desire to please, While to the world they leave her wickedness; Sect and division cannot here arise, Where every Man in God is only wise.

101.

Can it then be a Doctrine of despair To use the words or Councils of our God; As they stand in him? though they seem severe, Health of the chosen is the lost childs rod. Though flesh cannot believe, yet God is true, And onely known, where he creates a new.

102.

Things possible with man are yet in question, Gods pow'r, Gifts. Will, here faith's true Bases be All Mediums else are but the sins suggestion, The mover onely makes our nature free, Faith and obedience he that asketh gives; And without these Gods spirit never lives.

103.

Again, in this strange war, this wilderness, These AEgypt Brick-kills, from our straw depriv'd, God ever liveliest doth himself express, Help being here from Heavenly pow'r deriv'd: Affliction of the Spirit made mans true Glass, To shew him, God brings what he will to pass.

104.

Now in this fight, wherein the man despairs, Between the sin, and his regeneration Faith upon Credit never takes her Heirs, Gods wonder in us works her adoration: Who from the Heaven sends his graces down, To work the same obedience he will Crown.

105.

This leads us to our Saviour; who no more Doth ask then he enables us to do; The rest he frees, and takes upon his score, Faith and obedience onely binds us to: All other Latitudes are Flesh and Devil. To stain our knowledge and enlarge our evil.

106.

Offer these Truths to Pow'r, will she obey? It prunes her pomp, perchance ploughs up the root; It pride of Tyrants humors doth allay, Makes God their Lord, and casts them at his foot, This Truth they cannot wave, yet will not do, And fear to know because that binds them too,

107.

Shew these to Arts; those Riddles of the sin Which error first creates, and then inherits; This Light consumes those Mists they flourish in, At once deprives their Glory and their Merit; Those mortal forms, moulded of humane error, Dissolve themselves by looking in this mirror.

108.

Shew it to Laws; Gods Law, the true foundation, Proves how they build up earth, and loose the Heaven; Give things Eternal, mortal limitation, O're-ruling him from whom thair Laws were given: Gods Laws are right, just, wise, and so would make us; Mans, captious, divers, false, and so they take us.

109.

Shew it the outward Church, strange speculation For that Hypocrisie to see the Life, They that sell God for earthly estimation, Are here divorc't from that adulterous wife: For this truth teacheth Mankind to despise them, While God more justly for his own denies them.

110.

Offer these Truths to flesh; in General, God in his pow'r, and Truth they do confess; But want of faith, that venome of their fall, Despairs to undergo his righteousness, They think God good, and so his Mercy trust, Yet hold good life impossible to dust.

111.

Onely that little flock, Gods own elect, Who living in the world, yet of it are not, God is the wealth, Will, Empire they affect, His Law, their wisdom, for the rest they care not; Among all floods this Ark is still preserv'd, Storms of the world are for her own reserv'd.

112.

For their sake, God doth give restraining Grace To his seen Church, and to the Heathen too; Sets sin her Latitude of time and place, That onely she her own may still undoe; And where the sin is free to all, as one, He binds temptation to preserve his own.

113.

So as though still in wilderness they live, As gone from AEgypt, suffer Israels care, Yet Food and Clothes that wear not out he gives, Of them that hate them they preserved are, This Grace restraining bounds the Hypocrites, Whose ravine else might spoil the world of Lights.

114.

Then, Man! rest on this feeling from above, Plant thou thy faith on this Celestial way, The world is made for use, God is for Love, Sorrow for sin, Knowledge but to obey; Fear and Temptation to refine and prove, The Heaven for Joy; desire thou that it may Find peace in endless, boundless, Heavenly things; Place it else where, it desolation brings.

FINIS.