Meditations Upon the Misery of Mankind, Discourse 2 – Poem 2

Meditations Upon the Misery of Mankind · Discourse 2 – Poem 2

p. 113THE MISERY OF MANS FRAILE AND NATVRALL INCLINATION AND Of the Wickedneſſe and Peruerſeneſſe that now raigneth in this wretched AGE.

COnſidering to my ſelfe the miſeries of Humane condition, my minde and ſpirit is ſo confounded with diuerſitie of thoughts, that I enter (as it were) into a Labyrinth of confuſion, p. 114whoſe iſſue is moſt difficult. For if I ſettle my conſiderations vponupon Nature, humane qualities or effects, thoſe three obiects do ſo obfuſcate my powers, that all the knowledge that I can gather, is impoſſibilitie neuer to attaine to the perfect knowledge of the numberleſſe number of thoſe miſeries, mis-haps, and vanities affected, as inſeparable to humane kinde; and to that end doe chalenge all the moſt profound and ſerious ſences of the wiſeſt and moſt learned men,Man borne in miſery & moſt miſerable euen frō his Cradle. to effect the definition therof. Let them conſider from its ſource & originall; yea, euen from the Cradle, where humane nature ſhall bee found ſenſeleſſe, depriued from the vſage of all the nobleſt faculties of the Soule; and ſo weake, wretched, and capable onelyonly of teares and weepings; expreſſing thereby in complaining her miſeries, which doe increaſe faſter then ſhe growes in yeeres: She hath no ſooner giuen ouer the Milke of her Nurſe, but ſhe begins to goe, or rather to fall, ſith her going is in danger of ſore hurts by a continuall p. 115experience in falling. Can ſhee goe? She knowes not whither to goe, but muſt hauehave a conduct during the time of her ſecond Infancy: what forme of bringing vp ſoeuer ſhee takes vponupon her, the firſt impreſſions thereof are moſt coſtly, in reſpect of the time, and their labour and trouble which hauehave the care thereof, which is incredible. For as ſhee receiues ſome document of worldly ſcience and diſcipline, which if it be a true doctrine, will inſtruct her, that whatſoeuer qualities, ſciences, and learning ſhe poſſeſſeth, yet ſhe is ſtill ignorant, and knowes (in a manner) nothing, and all that ſhe knowes not, can neuer bee by her learned or conceiued, although ſhe hauehave ſo many liues, as this world abounds with creatures.

And which is more,Mans life aſsaultod by peril I and eminent dangers. ſhe hath not ſo ſoone eſcaped, and paſſed ouer the perils of her Youth, but ſhe commeth and entreth into thoſe infinite dangers of her ripe age: and that which is moſt deplorable, and lamentable, is, that in that fiery and burning age, ſhee vtterly p. 116conſumes & waſts her ſelfe. Or if ſhe eſcape, & moderates the fury & violence of the heat of that age, it is but for a time for what way ſo euer ſhe treads Nature, ſhee ſtill approaches neere vntounto death, being alwayes in the ready way to her graue, where by degree, time hunts her vnderunder the conduct of old age, not without many croſſes, ſorrowes, and tribulations; for ſhe muſt paſſe through cruell and tedious ſtraights of anguiſh and miſeries, no leſſe innumerable, then infinite; which aſtoniſheth and weares out, euen the moſt conſtant, who are in a manner not able to indure them with patience.

If we will ſee the body of this Tree, we muſt breake the barke of our condition: for it is the true portraiture of our ſelues, and ſo wee may cleerely apprehend it with the very ſame reaſon; conſidering what an infinite number of miſ-haps, miſeries, and miſchiefes wee are ſubiect vntounto in this tranſitorie world, that the infinitie of them is impoſſible to be related: for if examples be p. 117vaine to manifeſt it vntounto vsus by compariſon, our imbecilitie in expreſſing it alone, may be in ſome faſhion eloquent: for to treate ſome part thereof, and that wherewith the afflicted are moſt comforted, is, through the aſſurance they hauehave that all men together are ſubiect to the like miſeries, and ill fortunes, except none but thoſe who are not yet borne, or thoſe, who in their Cradle ending their liues, finde their Sepulchres: otherwiſe let the moſt happy and the moſt contented man that now liueth on earth gaine-ſay it, alledging this for his reaſon, that he knowes not what miſ-haps and miſeries meane, and that in ſo ſweet ignorance he hath paſſed not onelyonly the ſpring of his Youth, but likewiſe the Summer, and part of the Winter of his age, that it is well hitherto, but it is without conſequence, times paſt can conclude nothing of the future; and though it ſeemeth to this happy man, that although croſſes, troubles, tribulations, and miſeries, ſhould as it were aſſault him in the end of his p. 118race, time ſhould bee wanting to make durable and laſting the griefe of his euils and afflictions: Foraſmuch as death doth alwaies and lawfully ſucceed old age, which ſhould hinder and interrupt the courſe and proceeding thereof: but to that I will truely anſwer without many needleſſe proofes: for ſurety that his laſt day onelyonly is able ſufficiently to make him feele and hauehave tryall of the moſt cruell and ſenſibleſt griefe & torments, wherewith any mortall body can be vexed: therefore the moſt fortunate man that is, cannot account himſelfe happy, but at the end of his racei ſith oftentimes before an hauen Town many ſuffer ſhipwracke, that hauehave eſcaped miraculouſly many eminent dangers, in the middeſt of Stormes and Tempeſts.

But to proceed further,No man free from ſorrows & miſeries. I ſay, that although there were ſuch a man found in this world, of ſo happy condition, as to hauehave alwayes ſailed in the ſhip of his life, in this rough and inconſtant Sea of the earth, with the agreeable winds p. 119of his deſire, and without the leaſt dangers, but rather continually to hauehave enioyed a ſweet and immutable calme; yet notwithſtanding, this kinde of life full of Roſes,There is a time pre-ordained for eueryevery thing. will proue full of Thornes at his death, in conſidering, that loſſe and depriuation of all thoſe pleaſures, doe produce and bring forth cruell ſorrows and griefes to the poſſeſſor thereof, whoſe minde will bee ſo extremely vext and tormented, that his paines and ſufferings can be rather endured, then expreſſed: which may eaſily bee proued by the continuall experience that wee hauehave in worldly things; by this Maxime, the greater the contentments are, the more extreme is the diſpleaſure and anguiſh in the deprauation of them, euen as gaine and profit produce feelings of ioy; ſo loſſe and dammage by different effects, breede ſencible torments and griefes: which moues me to conclude, according to my firſt Propoſitions, that there is no life, although neuer ſo happy, that can bee free and exempted from ſorrowes and miſeries: p. 120and to adde my opinion to it, I hold, that the moſt vnfortunate, are the happieſt, conſidering the concluſion and end of all things; how the calme followes ſtill the tempeſt; the day ſucceeds the night; faire weather, raine; and ioy is ſtill attended with annoy and ſorrowes, according to the maxime of Heauen & Earth: all the difference there is, is, that this worlds happineſſe and ioyes are temporall, and limited; and in the other World, eternall and infinite.

But to returne to our condition: to make it appeare vntounto you all together wretched & miſerable; we muſt conſider how time playes with it; ſomtimes raiſing vsus as it were to proſperity, & in a moment caſting vsus headlong into aduerſitie; it ſerueth for a Marke to aime and leuell at, and an habitation and lodging of all euils: For hope deceiues our condition; vanity flouts it; ambition mockes it; vices are her beloued children, and vertues her greateſt enemies: pleaſure cheates her; the fleſh tempts her; riches commands her, as her Soueraigne; p. 121and finally, the Diuell maintaines a continuall warre with her vntill her end.

Let vsus iudge then if pride and arrogancy become vsus well, conſidering all theſe our infirmities and defaults. Wee muſt not therefore wonder,Humilitie, the Queene of Vertues. if Humility bee the Queene of all other vertues, ſith Arrogancy hath beene, and is ſtill Princeſſe of Vices.Pride, the Princeſse of Vice. I hold opinion with that worthy Philoſopher, which in one leſſon only taught all ſorts of Sciences, comprehended & abridged in that admirable precept and inſtruction of Cognoſce Teipſum; and truely who in that knowledge is not ignorant, and that in knowing himſelfe, will auow that hee doth not perfectly know himſelfe. The way that we leade to arriue at this bleſt iourneys end vntounto which wee aſpire, is moſt long and tedious. So that it vvere much better for vsus to arme our ſelues with a generous reſolution, to forſake the world, before it doth leaue and abandon vsus; for the ſooneſt we can, will bee late enough, to execute ſo glorious p. 122an enterprize: For when I thinke and behold the miſerable ſtate of this tranſitorie world, and how it is infected with all ſorts of execrable ſinnes, a trembling horrour vnties my bodies ligatures, my very knees beat together, and I could vnfainedly wiſh my ſinnowy ſtructure, to be transformed, into a lumpe of ſnow, that the ardour of my ſoules vexation, might diſſolue it into penitentiall teares: for men do act ſinne with an auaritious appetite, and all varieties of abominations are lifted to their Arcticke point. Doth not Satan coyne them ſo faſt, as men would willingly put them in practize? Did pride euer ſo ſtrut it vponupon the Tiptoes, as now it doth?

Can the Diuell, out of his ſhape of faſhions, lay open more Antike-like formes then are forged on the Anuill of mans inuention? In Court, the Nobilitie are hardly diſtinguiſht from their followers. In Citie, the Merchant is not knowne from his Factor. In Countrey, the Gentry cannot be deſcryed or p. 123deſcribed from the Ruſticke; and in generall, the body publike is ſo ouerſpred with the Leproſie of that gariſh Strumpet, Pride, as there is ſcarce any difference betweene Counteſſe and Curtezan; Lady, and Chamber-Maid; Miſtreſſe, and greaſie Kitchin Wench; Gentleman, and Mechanick. As for Knight and Taylor, there goes but a paire of Sheares betwixt them. How many miſ-ſpend and profuſely lauiſh their fore-noones houres, in the curious pranking of their ſinnepolluted bodies! but how few reſerue one poore brace of minutes, wherein to prouide ſpirituall indewments to houze their naked ſinfull ſoules! Neuer was the Apophthegme of old Byas the Philoſopher more verified, then in theſe our franticke times.

Moſt men carry their wealth about with them, not as Bias did, in learning and vertue; but vponupon their back in gorgeous apparell. Women doe ſo commonly ſophiſticate their beauties, that one (though Linceus-ſighted) can hardly p. 124iudge, whether they poſſeſſe their own faces, or no? and, which is more than moſt lamentable, eueryevery ſnowy-headed Matron, eueryevery toothleſſe Mumpſimus, that one may ſee the ſun go to bed thorow the furrowes of her forehead, muſt hauehave her box of odoriferous Pomatum, and glittering Stibium, wherewithall to parget, white-lime, and complectionate her rumpled cheekes, till ſhe lookes as ſmugge as an hanſome painted Cloſe ſtoole, or rotten poſte. But as for them that lap vp their bodies in the pleaſant miſts of aromaticke perfumes, let them withall ſwallow this Pill: Within a ſweet and ciuet lurking body, often is impriſoned a loathſome ſtinking ſoule.

Murther is accounted but manly reuenge, and the deſperate Stabber cares no more to kill a man, then to cracke a Flea. Vſurie and Extortion are held laudable vocations; Couetouſneſſe is ſtiled thrift; Luxury and whoredome are reputed but youthfull trickes: And as for Drunkenneſſe, why that's a tolerable recreation: Doe not men purſue p. 125it with ſuch inordinate affection, that they oft neglect their functions, bid farewell to that domeſticke care they ought to entertaine; diſlodge that humane prouidence which ſhould be ſhut vp in the Cabinet of their reaſonable part, and ſolely proſtitute themſelues to quotidian carouſing, till their breaths ſmell no ſweeter then a Brewers apron, whileſt their families are wrung and grip't in the clutches of pouerty, lockt vp, and impriſoned from thoſe neceſſarie ſupplements, which ſhould keepe both breath and body together at vnion? This is a worthy Fathers opinion: That a man poſſeſſed with a Diuell, may be thought to be in a more hopeful ſtate then a Drunkard: for albeit that he be poſſeſſed, yet is it compulſiuely, and againſt his will; but the Drunkard wholly adopts and dedicates himſelfe, with all the powerfull faculties of his ſoule, voluntarily to the ſeruice of Satan. S. Auguſtine likewiſe deſcribes three fearefull properties in a Drunkard: It confounds nature, ſaith he, loſeth p. 126grace, and conſequently, incurres Gods wrathfull indignation to be powred out vponupon the imbracer thereof.

Swearing, and blaſpheming Gods great and glorious Name, is reckoned for a morall vertue, the grace of birth and honour, the cognizance of an high-bred ſpirit.

What Chriſtian can refraine, (that hath any ſparke of Diuine intellect in him) to vnſluce the flood-gate of his eyes, and let his melting heart guſh through with teares; when in the ſtreets he ſhall heare little Children, ſcarce able to goe, or ſpeake, to be vnderſtood; volley foorth moſt fearefull oathes, and with ſuch procliuitie, as if they had bin tutored in their mothers wombes; whileſt their parents ſtanding by, offer not to check them, with ſo much as a ſowre reproofe; but ſeeming rather to ſolace themſelues in their Childrens ſinnes, and delight in their owne damnations: like thoſe who dye in a Sardinian laughter? If the penall Law of Lodovicus were put in practice; who hearing p. 127one ſweare, ſeared vp his lips with an hot iron) ſcarce ten, in as many Pariſhes, but would be glad to be in league with the Apothicaries lippe-ſalue. How many miraculous Iudgemēts hath God ſhot out againſt the blaſphemers of his ſacred Name; whoſe inſtances would be too prolixious? What ſinne can be more damnable, & yet more practiſed? None can ſooner plunge the ſoule into the implacable gulfe of perdition, and yet no ſinne, by intentiue endeuour, more eaſie to be cropt off, and weeded vp: for that it is no incidentall iſſue of naturall corruption, but an accidentall monſter, inegndred of corrupted cuſtome. A learned Father confeſſeth, That at eueryevery other word he once vſed to ſweare, but at length, endeuouring to locke vp the doore of his lips, to ſet watch before his tongue; imploying diuine aſſiſtance therein, and entreating moreouer his friends to ſmite him with the rod of reprehenſion; in forty daies he vtterly loſt the abuſiue vſe thereof: So that now, ſaith he, nothing is more p. 128eaſie to me, then not to ſweare at all.

It is recorded, that Lewis the 7. King of France, diuulged an Edict, that whoſoeuer was knowne to warr againſt heauen with oathes, ſhould be branded in the forehead, as a capitall offender: Should not then eueryevery Chriſtian labour to ſet a watch before his mouth, & keep the doore of his lips, that no rebellious words ſalley forth againſt his Creator? If not for feare of temporall Iuſtice, yet, leſt the God of Iuſtice ſhould brand his ſoule with the dreadfull ſtigme of eternall damnation, which no ſalue can heale, Haliacmons Floud waſh out, nor length of time weare off. O lamentable▪ when the Turkes and Ethnicks out-ſtrip vsus in their cloudy and ignorant zeale: they will diſpute in the heart of their higheſt Streets, about their Alcoran, and Mahometiſh religion, with holy intended deuotion. But what voice is heard in our Streets? Nought, but the ſqueaking out of thoſe obſceane and light Iigges, ſtuft with loathſome and vnheard-of ribauldry, ſuck't from the poiſonous p. 129dugges of ſinne-ſwelled Theaters; controuerſall conferences about richeſt beere, neateſt wine, or ſtrongeſt Tobacho, wherein to drowne their ſoules, and draw meager diſeaſes vponupon their diſtempered bodies.

And tell them moreouer, that by their nocturnall ſuperfluities, and inſatiable quaffings, they ſet but feathers in Times wings, and (as a worthy home-bred Author ſaith) ſpurre but the gallopping horſe; haſten on their ſpeedy deaths, and digge their owne vntimely graues.

More hauehave recourſe to playing houſes, then to praying Houſes; where they ſet open their eares and eyes, to ſucke vp variety of abominations, bewitching their minds with extrauagant thoughts, and benumming their ſoules with inſenſibility, whereby ſinne is become ſo cuſtomary to them, as, that to ſinne, with them is deem'd no ſinne at all: conſonant to that Theologicall Maxime; The cuſtome of ſinning, taketh away the very ſenſe and feeling of ſinne. And ſemblable to Pythagoras his p. 130conceipt of the Sphericall harmony: Becauſe (ſaith he) we euer heare it, wee neuer heare it.

Many ſet faire out-ſide colours vponupon their profeſſiō of religious honeſty, but beeing ſtrictly lookt into by the penetrating eye of practiſe and performance, proue ſeldome di'de in graine. Some glitter like gold in their conuerſation, but put once to the Touch, are found but counterfeit Alcumy. Others will needs ſeeme a ſubſtantiall body in integrity of life; but ſhaken and ſifted with the hand of tryall, become but an Anatomy of bones.

To giuegive almes, is thought but a phantaſticall ceremony, and to refreſh the comfortleſſe Lazarus, is deem'd but the maintenance of idle and exorbitant vagabounds. O where is Charity fled? Is ſhe not whipt & foyſted out of great mens Kitchens, glad to keepe Sanctuary in ſtraw-cloath'd Cottages? Are not larger beneuolences often diſtributed at the doore of one ruſſet-clad Farmer, then at ten mighty mens Gates? The p. 131Magnificoes of this world reare vp ſumptuous buildings, onelyonly for ſhew and oſtentation; whiffing more ſmoke out of their noſes then their chimneys; and it begets more wonder to ſee them ſhake downe their bounty into the poore mans lap, then to ſee a Court-Lady vnpainted, or to finde an openfiſted Lawyer, that without a Bribe will faithfully proſecute his Clients cauſe. Notwithſtanding al this, ſo parcimonious are they in their domeſticke prouiſion, that not a Rat of any good education, but ſcornes to keepe houſe with them.

In thoſe golden times of yore, Charitie was the rich mans Idoll: for they did emulate each other in ſupplying the Widdowes want; in comforting the Orphanes miſery; and in refreſhing the Trauellers wearineſſe.

And it was their earthly Summum bonum, to be open-hearted and handed to each hungry ſtranger: This inſcription commonly engraued vponupon the front of their gates:

p. 132O gate, ſtand ope to all, be ſhut to none.

But in theſe our moderne dayes, they can cunningly tranſpoſe the point, and and thus peruert the ſenſe, Stand open (gate) to none, be ſhut to all.

Doe not theſe heauen-tempting Nimrods depopulate and leuell vvith the ground whole townes, crowd and iuſtle many honeſt and ancient Farmers out of their Demeſne, deuaſtate their Poſſeſſions, and expoſe them with their Wiues, Children and Families, to be Camerades with palefac'd beggery, onelyonly to lay the Baſis of their Babel-out-brauing Palaces, abillimented with Punkiſh out-ſides, to cheate the ſpeedy approaching Traueller of his hungry hopes, as Zeuxis did the ſilly Birds with his liuely-limbed Grapes: as if they be in-lined with quaint garniſhing, and coſtly furniture, & beautified with curious pencild pieces, wheron thy eye may glut it ſelfe by gazing, yet perhaps maiſt thou be chap-faln for want of victuals?

Theſe glittering obiects are the Meduſas p. 133that inchant the violent inſtigations, that ſpurre on young luxurious heires to hurle out their Angle to catch their fathers liues, and languiſhingly to long, till they ſee their moſſie-bearded Sires topple vp their heeles into their graues.

And when their Fathers ſurrender vp their breathes to him from whom it was firſt diffuſed: then doe they mourne (forſooth) though ceremonially, not for that they are dead, but becauſe they died no ſooner.

The premiſſes pre-conſidered; what can be expected then, but an imminent deſolation, or concluſiue diſſolution of this fooliſh doting world, ſince vniuerſally it is but an indigeſted Chaos of outragious enormities? Religion is made the Canopy to ſhrowd the putrifaction of Hypocriſie, and it's growne the higheſt Maxime in mundane policies, to ſeeme (not be) religious: equall-handed Iuſtice is ruſh'd aſide, by ſtubborne authoritie, and all Morall vertues imbraced in their contraries.

p. 134How long then (moſt milde & more merciful God) wilt thou forget to bee iuſt! Oh how long wilt thou ſhut vp the veſſels of thy wrath, and protract reuenge? Art thou not the powerful God of Iuſtice? how canſt thou then be any thing but thy ſelfe? What infinities of ſinnes are ſhot vp to Heauen againſt thee? Yet ſtill and ſtill thou wooeſt vsus with the heauenly breath of thy holy Goſpell, vncouering thoſe inexpreſſible wounds thou receiuedſt for our Redemption from ſinne, and Satan, that we might with pittifull commiſeration behold them, and vnceſſantly crying out vntounto vsus: How oft (O my deare children, whom I hauehave bought with the price of my moſt precious bloud) would I hauehave gathered you together, euen as the Hen doth her Chickens, and yet, nor yet, you will not be collected!

How oft hath hee thundered and knockt at the doores of our hearts, with the power of his Spirit, to wake from the profound Ecſtaſm o f ſoule-killing p. 135ſinnes! yet ſtill lye we ſnorting on the bed of ſecuritie, and cannot be rowzed.

How often, O how often hath hee out-ſtretched his all-ſauing hand, to heaue and helpe vsus out of the ſlimie mudde of our impieties! yet ſtill lye we groueling and ouer-whelmed in the inſenſible Lethargy of abominable tranſgreſſions.

How many warning-pieces hath he diſcharged vponupon vsus! How oft hath hee diſplayed his milke-white Enſignes of peace vntounto vsus! What deuouring plagues; what fires; what inundations, what vnſeaſonable Seaſons, what prodigeous Births, what vnnaturall Meteors, what malevolent Coniunctions, what ominous apparitions, what bloudy aſſaſſinations of mighty Kings: what Rapes, what Murthers, what fraudulencies betwixt brother and brother? what horrible conſpiracies by ſonnes againſt fathers? All theſe ſent as Heralds againſt vsus, yet will wee not come and bee reconciled.

Theſe prodigious precurſions, or p. 136precurſiue prodigies, ſhould deterre each humane creature from ſpurning againſt his Creator. Theſe pre-monitions ſhould inſtruct vsus, that Gods dreadfull vengeance waits at our dores & like a ſtaru'd Tiger gapes for our deſtruction: And notwithſtanding he doe for a while fore-ſlowe to let fall his flaming rod of fierie indignation vponupon vsus, yet is the Axe already laid to the roote of the tree, and God muſt and will aſſuredly come to iudgement; ſeeing that now not any of thoſe ancient predictions myſtically pointed out vntounto vsus, in the ſoule-ſauing Writ by the holy Prophets, remaine vnfiniſhed, but onelyonly the finall deſtruction of that Romiſh ſeuen-headed Monſter, together with the recollection of the vagabond Iewes, into the ſheepe-fold of Ieſus Chriſt.

Doth not an vncouth terrour ſeize vponupon a man, whē in the depth or noone of night this ſudden and vnthought of out-cry of fire, fire, ſhall fill his affrighted eares, and chaſe him out of his ſoft and quiet ſlumbers; whereat skipping p. 137from his eaſefull bed, and diſtractedly gazing through the Caſement, ſhall behold his owne houſe o're-ſpred with a bright-burning flame, and himſelfe together with his Wife and Children, ſeruants goods and all, moſt lyable to the deuouring rapacitie of imminent danger? O conſider then, wicked man, how thy ſoule will be beleaguered with anguiſh and horrour, when in that laſt and terrible Day thou ſhalt behold with thy mortall eyes, the Cataracts of heauen, vnſluced, and huſhing ſhowres of ſulphurious fires diſperſe themſelues through all the corners of the earth and aire: the whole Vniuerſe o're-canoped with a remorſeleſſe flame; when thou ſhalt ſee the great and glorious Iudge appeare triumphantly in the skies, whileſt mighty-winged clouds of deuouring flames fly before him, as Vſhers to his powerfull and terrible Maieſtie, attended with countleſſe multitudes of beautious Angels, golden winged Cherubims, and Seraphims, ſounding their Trumpets, whoſe clamorous p. 138tongues ſhall affright the empty ayre, and cal & awake the drowzy dead from their darke and duskie cabins, when thou ſhalt ſee the diſſipated bones of all mortals ſince the Creation (concatenate and knit in their proper and peculiar form) amazedly ſtart vp, & in numberles troupes flocke together, all turning vp their wondring eyes, to gaze vponupon their high and mighty Creator. Then, O then will thy conſcience recommemorate afreſh thy paſt committed ſinnes, and with the corroding ſting of guilt, will ſtab thorow thy perplexed ſoule. Then, O then, will it be too late to wiſh the Mountaines to fall vponupon thee; for they themſelues for feare would ſhrinke into their Center. Alas, it cannot then bee auaileable to woo the waters to ſwallow thee, for they would bee glad to diſclaime their liquid ſubſtance, and be reduced to a nullity. What will it boote thee then to intreat the earth to entombe thee in her dankiſh wombe, when ſhee her ſelfe will ſtruggle to remoue from her locall reſidence, and to p. 139fly frō the preſence of the great Iudge? The aire cānot muffle thee in her foggy vaſtitie: for that wil be cleerely refin'd: in her will be celeſtiall flames, before contaminated with humane pollution. In fine, how will thy ſoule tremblingly howle out, and breake forth into bitter exclamations, when thou ſhalt heare that definitiue, or rather infinitiue ſentence denounced againſt thee, I know thee not, Depart and goe into euerlaſting torment, whileſt Legions of diuels, with horrid vociferations muſter about thee, like croking Rauens about ſome dead carkaſſe waiting to carry thee?

O thou Vſurer, and thou that grindeſt the faces of the poore, thy gold cannot ranſome thee. Then, thou mighty man that rackeſt the Widdow, and circumuenteſt the Orphane of his ſucceſſiue right, thy honour cannot priuiledge thee: then, thou murtherer, adulterer, and blaſphemer, thy colourable excuſes will not purge thee.

Then, O thou vncharitable Churle, who neuer kneweſt, that a rich man p. 140treaſures vp no more of his riches, then that he contributes in Almes.

Thou that neuer imbracedſt the counſell of that reuerend Father, who cryes, Feede him that dies for hunger. Whoſoeuer thou art that canſt preſerue, and wilt not, thou ſtandeſt guilty of famiſhing: then I ſay, in that day ſhalt thou pine in perdition.

Then, O thou luxurious Epicure, that through the fiue ſenſes, which are the Cinque-Ports, or rather ſinner-ports of thy ſoule, gulpeſt downe delightfull ſinne like water, they will bee to thee like the Angels bookes, ſweet in thy mouth, but bitter in thy bowels.

Then O thou gorbellied Mammoniſt, that pileſt vp & congeſteſt huge maſſes of refulgent earth, purchaſed by all vnconſcionable courſes, yet carrieſt nothing with thee but a Coffin and a winding ſheete! Thy faire pretences will be like Caracters drawne vponupon the Sands, or Arrowes ſhot vp to Heauen-ward, they cannot releaſe thee from Satans inexpiable ſeruitude.

p. 141Then O thou Canker-worme of Common-wealthes; thou Monſter of Man; thou that putteſt out the eye of Iuſtice with Bribes, or ſo cloſely ſhutſt it, that the clamorous cry of the poore mans caſe cannot open it. Thou that makeſt the Law a noſe of Waxe, to turne and faſhion it to thine owne priuate end, to the vtter diſgrace of conſcionable Iuſtice, and to the lamentable ſubuerſion of many an honeſt and vpright cauſe: thy quirkes, dilatory demurres, conueyances and conniuences cannot acquit thee, but thou ſhalt be remoued with a Writ, into the loweſt and darkeſt dungeon of damnation. No, no, the Lord of heauen and earth (who is good in infiniteneſſe, and infinite in goodneſſe,) will winnow, garble and fanne his corne, the choyce wheate he will treaſure vp in the garners of eternall felicitie; but the Chaffe and Darnell muſt bee burnt with vnquenchable fire. There muſt you languiſh in torments vnrelaxable; there muſt you fry and freeze in one ſelfe-furnace; there p. 142muſt you liue in implacable and tenebrous fire, which, as Auſtin defines, ſhall giuegive no light to comfort you.

Then will you wiſh (though then too late) that you had beene created loathſome Toades, or abhorred Serpents, that your miſeries might hauehave clozed vp with your liues: but you muſt bee dying perpetually, yet neuer dye, and which enuirons mee with a trembling (terrour) when you hauehave languiſh't in vnexpreſſible agonies, tortures, gnaſhings, and horrid howlings ten thouſand millions of yeeres; yet ſhall you bee as farre from the end of your torments, as you were at the beginning.

A confuſed modell, and miſty figure of hell hauehave wee conglomerate in our fancy, drowzily dreaming, that it is a place vnderunder earth vnceſſantly (Aetna-like) vomiting ſulphurious flames: but we neuer purſue the meditation thereof ſo cloſe, as to conſider what a thing it is to liue there eternally. For this adiunct, Eternall, intimates ſuch infiniteneſſe, as neither thought can attract, or p. 143ſuppoſition apprehend. And further, to amplifie it with the words of a worthy Writer, though all the men that euer hauehave or ſhall be created, were, Briareus-like, hundred-handed, and ſhould all at once take pens in their hundred hands, and ſhould doe nothing elſe in ten hundred thouſand millions of yeeres, but ſumme vp in figures as many hundred thouſand millions as they could, yet neuer could they reduce to a Totall, or confine within number this Triſillable word, Eternall.

Can any Chriſtian then (vponupon due cō ſideration hereof) forbeare to proſtrate himſelfe with flexible humility before the glorious Throne of Grace, & there, with flouds of vnfaigned teares, repentantly abiure and diſclaine the allurements of carnall corruption, the painted pleaſures of the world, and the bitter ſweetneſſe of ſinne, which is the death's wound of his ſoule? for a Weapon wounds the body, and ſinne the ſoule: For what profits it a man to winne the whole world, and loſe his owne ſoule? p. 144The ſoundeſt Method therefore, to preuent our excluſion from the Throane of Gods mercy, is, to imagine, we ſtill ſee him preſent in his Iuſtice, whatſoeuer, or when ſoeuer we attempt any blacke deſigne: Let vsus but adumbragiouſly fancy (as one hath it) the Firmament to bee his Face; the all-ſeeing Sunne, his right Eye; the Moone, his left; the Winds, the breath of his Noſtrils; the Lightening and Tempeſts, the troubled action of his Ire; the Froſt and Snow, his Frownes; that the Heauen is his Throne; the Earth his Footſtoole: that he is all in all things; that his omnipotence fils all the vacuities of Heauen, Earth, and Sea; that by his power, hee can vngirdle and let looſe the Seas impetuous waues, to o'rewhelme & bury this lower vniuerſe in their vaſt wombs, in a moment that hee can let drop the blue Canopy (which hath nothing aboue it, whereto it is perpendicularly knit) or hurle thunder-bolts thorow the tumorous cloudes, to paſh vsus precipitate through the center, into p. 145the loweſt dungeon of Hell.

Theſe alluſiue cogitations of Gods omnipotent Maieſtie, will curbe in and ſnaffle vsus from ruſhing into damnable actions, if we vnremoueably ſeat them in our memories.

Make then a couenant with thine eyes and heart, O man, leſt they dote on earthly graſſe, ſurfeit on the ſugared Pils of poyſonous vanities, and ſo inſenſibly hurle downe thy better part into the gulph of irreuocable damnation, if not for thy ſelfe ſake, yet iniure not thy Creatour, who halh drawne thee by his owne patterne, moulded thee in his owne forme; and, to make thee eternally happy, hath infuſed his owne eſſence into thee; for thy ſoule, by the Philoſophers confeſſion, is infuſion celeſtiall, no naturall traduction, and in that reſpect another calls it an arrachment, or cantell, pulld from the celeſtiall ſubſtance which cannot terminate it ſelfe within a lumpe of fleſh: Euen as the beames of the Sunne, though they touch the earth, and giuegive p. 146life to theſe inferiour creatures, yet ſtill reſide in the body of the Sunne whence they are darted: So thy ſoule, though it bee ſeated either within the filme of the braine, or confined in the center of the heart, and conuerſeth with the ſences, yet it will ſtill hauehave beeing whence it hath its beginning.

Remember then thy Creatour in the dayes of thy youth, call vponupon him while it is called to day; for as the Poet no leſſe ſweetely then diſcreetly ſung, Who knowes ore night that hee next morne ſhall breathe? Then take Dauids Early in the morning, not the Deuils Stay till to morrow: for thou knoweſt, God will bring thee to Iudgement, yet thou knoweſt not when, nor in what yeere, nor in what monethmonth of the yeere, nor in what weeke of the monethmonth, nor in what day of the weeke, nor in what houre of the day, nor in what minute of that houre, nor in what moment of that minute; for hee will come like a thiefe in the night ſuddenly, before with a winke thou canſt locke vp p. 147thine eye, or in thy braine create the nimbleſt thought▪ Canſt thou then hope to ſtand iuſtified in thy Makers preſence, when thou haſt cramd the deuill with thy ſappe of ſtrength, and full gorg'd him with the pureſt Acorne Maſt of thy ſiowy virility, if at laſt thou come limping on Times tottering crutches, to preſent vntounto him the off all huskes, and moroſity of thy doting decrepit age.

What thanke is it to pardon our enemies, when wee cannot hurt them? to giuegive away our goods, when wee can enioy them no longer? to abandon our pleaſures, when wee cannot vſe them? to forſake ſinne, when it biddes farewell to vsus? and at laſt onelyonly to ſurceaſe to offend, when ability of offending is taken from vsus? No, no, hee will then paralell thee with the ſluggard, that neuer would acquire foode till hee was firſt ſtarn'd, and ranke thee with the ſottiſh ideot, that could not know a fiſh, till hee was already ſtung with a Scorpion: thy palſie-ſhaken p. 148prayers will bee like Cains oblation, vnacceptable to the Lord, and noiſome to his noſtrils. Thinkeſt thou to expiate Gods Iuſtice, when thou haſt prodigally ſwealed out the blazing lampe of thy brighteſt day in the Deuils chappell, if at laſt thou come creeping (when thy breath lies twinkling in the ſocket of thy noſtrils) to ſet it vp in Gods Sanctuary, hoping then and there to hauehave it repleniſh't with his all-ſauing grace and merciemercy? O mocke not thy ſoule with theſe deluding phantaſma's: for as Alexander ſeeing one of his ſouldiers whetting his dart when others of his fellowes went foorth to fight, caſheer'd him, ſaying, Hee's vnfit to beare armes, that hath them to make ready when hee ſhould skirmiſh: So will God ſend thee packing (as hee did the fooliſh Virgins) with this retorſion, Thou comeſt disfurniſh't, with no oyle in thy lampe, and thou deſerueſt no merciemercy, that neuer deſiredſt it till now in miſerie. Gather thy ſelfe betimes then within the weapons of p. 149Faith, Hope, Charity, Repentance, and Perſeuerance, and let Prayer ſtand perpetuall Sentinell: for if the Diuell once get footing within thee, he will hardly bee eiected, ſo wily is he in peruerting thee, that thou canſt not bee too wary in preuenting him; For as Iphicrates anſwered his Generall, (who asked him why hee ſurrounded his ſouldiers with a Wall, when there was no feare of foe-mens approach?) A man cannot be too prouident in preuenting obuious and occurrent dangers. So canſt thou not bee too cautelous in repelling the perillous ſtratagems of the Diuels aſſaults: therefore may I cloze vp the precedencie with that worthy ſaying of a more worthy Epigrammatiſt, No man needes feare, that feares before hee needes. O cleanſe and purifie thy heart then by earneſt prayer and powerfull ciaculations, which is made the loathſome cage of ſinne, the ſilent receptacle of diabolicall cogitations, and the diſmall dungeon of malignant motions, that the Spirit of grace may p. 150there finde harbour, and take delight to bee thy inmate.

Remember, O thou mighty man, that ſwelling titles of Honour are but the leaues of vanity.

Remember, O thou rich man, that terrene and tranſitorie pleaſures are like the Bee, though they yeeld honey, yet carry they a ſting, and are but as the Lillies of the earth, more delectable in ſhow, then durable in continuance.

Remember, O thou extortioner, thou cruell man, thou Murtherer, thou Adulterer, thou deceitfull man; thou vnconſcionably deteineſt the hirelings wages; and thou that acteſt inexorable villanies ſecretly in the darke, impriſoned from the worlds dull eye, that if the Eagle can diſcerne, as one hath it, the Hare vnderunder the Buſh, and the Fiſh vnderunder the Waues, much more can God, who is the Creator of creatures, penetrate the cloſet of thy heart, with his all-ſeeing eye, and diſcerne thy clandeſtine ſinful practices before, and in their very conception, and for them hee p. 151will bring thee to iudgement.

Remember, O thou that ſwayeſt the Sword of Iuſtice, to ſtrike or ſaue, as thou art ſuggeſted by thine owne ends, profits, or affections, that though thy couert proiects be not envulgard to the worlds generall eye; yet a day of Reuelation will come, when all thy partiall and priuate practices ſhall bee ſtript, euiſcerate, and laid as apparantly open, as the ſheepe vponupon the Gambrell.

But now with reuerence and Douelike humilitie to you (which are Iehouahs Embaſſadors) the light of the world, and ſalt of the earth, doe I addreſſe my ſpeech, muſtered vp in the meaneſt and mildeſt ranke of words. O, I could wiſh that all of you ſtood without the liſt of that reprehenſion of Vices, which once an ancient and honeſt Hiſtorian twitted the Monkes of Canterbury with. Some riſe early in the morning, to ſee their hounds purſue the prey, but not to pray: ſome delight to catch Fowles, but not Soules; ſome take pleaſure to caſt a Dye well, but not p. 152caſt to die well. Doth the wilde▪ Aſſe bray, ſaith Iob, when he hath graſſe; or loweth the Oxe when he hath fodder? But I dare not ſay, No more doe ſome of you preach, when you hauehave once got a Benefice. If there bee any that entertaine Religion with their Lord, preach the praiſe of their Patrons; preaching in the Pulpit, chatter in their Chambers, ſuiting their Linſie Wolſey profeſſions▪ with their ſeuerall ends: O let thoſe remember how God met with a miſchiefe that notorious Nestorius, who for his temporizing inconſtancie, ſet wormes a worke to eate out his tongue. O let them looke into the Story of one Hecebolus, a Sophiſter, who accommodating his profeſſion to the faſhions of the Emperours, fained himſelfe in the dayes of Conſtantius, to be a moſt feruent Chriſtian.

But when Iulian the Apoſtata was Ruler, preſently he turned Paynim, and in his Orations proclaimed Iulian a god. And when Iulian was dead in Iouinians time, hee would hauehave turned p. 153backe to Chriſtianitie. Wherevpon for his mutabilitie and lightneſſe in his Religion, his horrid conſcience draue him to the Church gates, and there hurling himſelfe flat, cryed and bellowed with a lowd voice, Trample me vnderunder your feete vnſauoury ſalt that I am; entirely wiſhing out of his ſoules agony, that he had neuer ſeene the light; or at his conception, his tongue had been riuetted to the roofe of his mouth.

Laſtly and indefinitely to all; Remember ſo to liue, as you ſtill may bee prepared for the ſtroke of Death: then will you deſire to be diſſolued, and to ſleep in peace recluſiuely frō the turbulent ſea of earthy carefull miſeries, diſcerning cleerely by the ſpirituall eye of vnderſtanding, that mans life is a wayfare, becauſe it is ſhort and a warfare, for that it is ſharpe, and that worldly delights are deceitfull, and of no durabilitie; like the water-Serpent, no ſooner bred, but dead. Collecting likewiſe out of humane experience, that the beſt life is but a weary and tedious pilgrimage, p. 154& feeles no touch of true ſolace, till at the euening of his dayes he lodge at the Inne of death: for death is the path of life, a Gaole-deliuery of the ſoule, a perfect health, the hauen of heauen, the finall victory of terreſtriall troubles, an eternall ſleepe, a diſſolution of the body, a terrour to the rich, a deſire of the poore, a pilgrimage vncertaine, a thiefe of men, a ſhadow of life, a reſt from trauell, an Epilogue to vaine delight, a conſumption of idle deſires, a ſcourge for euill, a guerdon for good: it diſ-burdens vsus of all care, vnmanacles and frees vsus from vexation, ſolicitude and ſorrow.

Of all thoſe numberleſſe numbers that are dead, neuer any one returned to complaine of death, but of thoſe few that liue, moſt complaine of life. On earth eueryevery man grumbles at his beſt eſtate.

The very elements, whereby our ſubſiſtence or being, as the ſecondarie cauſe, is preſerued, conſpire againſt vsus: the fire burnes vsus; the water drownes p. 155vsus: the earth annoyes vsus; and the aire infects vsus; our dayes are laborious, our nights comfortleſſe; the heat ſcorcheth vsus; the cold benummes vsus; health ſwels vsus with pride; ſickneſſe empaleth our beauties; friends turne Swallowes; they will ſing with vsus in the Summer of proſperitie, but in the winter of tryall, they will take wings and be gone. Enemies brand our reputations with deprauing imputations; and the enuious man hurleth abroad his gins to enſnare our liues: who would then deſire to liue, where there is nothing that begets content? for this world is a Theater of vanities, a Chaos of confuſions, an Embaſſador of miſchiefe, a Tyrant to vertue, a breaker of Peace, a Fauorite of Warre, a friend of Vices, a coyner of Lies, an Anuile of Nouelties, a table of Epicuriſme, a furnace of Luſt, a pit-fall to the rich, a burthen to the poore, a Cell of Pilgrims, a den of Theeues, a calumniator of the good, a renowner of the wicked, a cunning Impoſtor, and a deceiuer of all.

p. 156How is the progreſſe of poore proud mans life violently agitated (like the riuer Euripus) with contrarious motions? The pleaſure of the wyly world thus inueigles him; Come vntounto mee, and I will drowne thee in delight. The corruption of the luxurious fleſh thus ingles him; Come vntounto me, and I will infect thee; the Diuell he whiſpers this in his eare, Come vntounto mee, and I will cheate and deceiue thee: But our ſweet and ſacred Sauiour Ieſus Chriſt, with perſwaſiue inducements thus intreates him; Come vntounto me (I pray thee) that art heauy laden, and I will receiue and exonerate thee, and with the mighty arme of my mercy and compaſſion lift off that vnſupportable loade, which cruſheth downe to Hell thy groaning ſoule.

Study then to liue as dead to the world, that thou maiſt liue with God: for the iuſt man is ſaid, neuer to liue till after death. Endeuor thy ſelfe to march faire through this worlds Labyrinth, not to ſquander and looke aſquint vponupon p. 157the Circean allurements thereof. But without turning either to the right or left hand, runne ſtraight on in that Eclipticke line, which will conduct thee to that celeſtiall Ieruſalem, where (with that immaculate Lambe Ieſus Chriſt) thou ſhalt enioy pleaſure without pain; wealth, without want; reſt, without labour; ioy without griefe; and immenſiue felicitie without end.

Moreouer the contempt of the world, born of the louelove of God, ſhall at length grow to hatred of the world, when that beſides the vanity and miſery of it, he ſhall contemplate the miſchiefe and enmitie againſt the Almighty vvhichwhich there raigneth; when beſides that vanity which ſome doe lay open to the view of all, hee will repreſent to himſelfe the iniquities which are cloſely kept, and the Treaſons, Adulteries, Murthers, which are priuately and lurkingly committed, when he ſhall conſider the vials of Gods wrath and diſpleaſure powred generally vponupon all man-kinde: for in the conſideration of p. 158this world, it behooueth vsus to leaue out no part of it, but to obſerue all manner of nations and people: amongſt which there are many Pagans, which not onelyonly by a conſequent, but alſo by expreſſe profeſſion, adore the deuill. The Eaſt Indies dedicate their temples to him, and reuerence him with all reſpect. The Weſt Indies are afflicted and tormented ordinarily with euill ſpirits. In moſt part of the North, lurking deceits, and aſſuming ſtrange ſhapes, are very common among the Inhabitants. Sorcery is there an ordinary profeſſion, and the Diuell reigneth without contradiction. In that Countrey which did once flouriſh, where the Apoſtles had planted ſo happily the holy Ghoſt, the Churches are now changed into Moſques, and Temples of Idolatry. In the Weſt, the head of the viſible Church is become an earthly Monarch, and banks are erected in thoſe places, where, in times paſt was the Houſe of God. Amongſt thoſe erroneous and enuious people are ſcattered the Iewes, which p. 159blaſphemed againſt Ieſus Chriſt, and hauing perſecuted him in his life, doe iniuriouſly wrong him after his death. The Countrey from whence came Decrees and Orders for Religion, hath in it publike Brothel-houſes, and Sodomy is there an vſuall cuſtome. Here it is alſo, where doubts in Religion that concerne a mans faith, are decided in the middeſt of corruption. There onelyonly remaineth in the world a handfull of people which ſerue Ieſus Chriſt in truth and verity; and they can ſcarce receiue breath in this ayre which is ſo contrary to them; beeing here as fiſhes without water; as the remainders of great Maſſacres; as pieces of boords ſcattered after the breaking of a great veſſell; and yet neuertheleſſe, among theſe few that are ſubſtracted out of the reſt of the world, corruption doth increaſe as a Canker or Vlcer, Quarrels, Vanity, Superfluity in Apparell, Auarice, Ambition; Sumptuouſneſſe, which ſpendeth fooliſhly, doth infect the one part of this ſmall troupe; for GOD p. 160is ill ſerued in priuate families, their almes are cold, they pray ſeldome, and reade neuer: IN briefe, a contagion of vices by conuerſing with our aduerſaries, doth infect vsus, which is the firſt ſteppe to ſuperſtition; for errour creeps in to vsus by vice, and ſpirituall fornication by corporall. If therefore where God is moſt purely knowne, hee bee there ill ſerued, how much more amongſt the reſt of the world? If vices doe harbour in the Sanctuary, how much more in the body of the church and habitation of the wicked? Therefore Chriſt doth rightly call Satan, The prince of the world; and Peter doth iuſtly write in the ſecond of the Acts, Saue your ſelues from that peruerſe generation, for Satan lieth in ambuſh for vsus all. This age is infectious, vices are like vntounto glue, temptations ſtrong, our enemies mighty, our ſelues feeble and ignorant, and the way of ſaluation narrow and full of thornes; And few there bee (ſaith Chriſt) that finde it: And thoſe which finde it, doe not alwayes p. 161keepe it; but many hauing knowne the trueth, doe leaue it, and returne to their vomit. Let vsus know then a place ſo dangerous, that wee may paſſe by as ſtrangers, which doe not onelyonly paſſe, but alſo runne from it, flying from the world, to come vntounto God, for wee ſhall neuer hauehave repoſe, vnleſſe wee reſt our ſelues vponupon him. The heauen moueth alwayes, and yet it is the place of our reſt. On the contrary, the earth reſteth alwayes, and yet it is the place of our motion. The Quadrants and Horologies imitate the motion of heauen; but the faith of the beleeuers doth imitate the Reſt which is aboue all. Vlyſses did more eſteeme the ſmoake of his owne houſe, than the flame of anothers; How much more then would he eſteeme the flame of his owne chimney, than the ſmoake of anothers? Wee are heere ſtrangers, this is not our houſe: our habitation is in heauen. Let vsus compare the ſmoake of this ſtrange houſe, and the darkeneſſe of the earth, with the beauty and ſplendor of our owne dwelling, p. 162which is the in Kingdome of heauen: Here is the reigne of Satan, there the Kingdome of God; here is a valley of teares, there the height of mirth; here wee ſowe in ſorrow, there wee reape in ioy; here wee ſee the light of the Sunne through two little holes, which are called the eyes; there wee receiue light from God on eueryevery ſide, as if wee were all eyes. Therefore, becauſe God is all in all; to him be honour and glory in this world, and in the world to come. Amen.

FINIS.

p. 145ON THE WORTHY NAME OF MY NOBLE and learned Author, that excellent Diuine, Monſieur PIERRE DV MOVLIN, the Mirror of our age.

PRaiſe miſ-beſtow'd on him, t' whom none belongs,

ILl fits the Praiſed, and the Praiſer wrongs:

ERror in praiſing, may the prais'd defame,

RAiſing vp worth on an vnworthy Name.

REſt weake-wing'd Muſe: ſtriue not this worth to raiſe;

ELated by its ſelfe, its ſelfe can praiſe:

DV MOVLIN'S worth, I meane, whoſe ſacred skill,

VNderUnder ha's brought**Belarmine. Romes Champion to his will.He alſo by his moſt excelent and admirable Booke, intituled, [The BVCKLER OF THE FAITH] doth vtterly confound the Romane Church: And many Ieſuites, in preſuming to diſpute with this rare Diuine, are put to their Non plus vltra! Yea, the moſt famous of thē, M^r. Arnoux the Ieſuite, is put to his Shifts and, Euaſions.

MY Muſe, bee mute: forbeare his worth t' expreſse.

O! Wrong not that, by praiſe, to make it leſſe.

VNtoUnto the world's broad Eye, what riches reſt

LOck't in the cloſet of His pious breſt,

IS cleerely ſeene; and ſpecially appeares

NOw more tranſcendent in's Heraclits Teares.

Deuoted to your Vertues, ABR. DARCIE.

THE TRANSLATOR TO the vnpartiall Reader, all Proſperity.

ALl is corrupt and naught, all eu'ry where:

BElow high Heau'n Ther's not a corner Cleare.

RIch ſubtill worldlings wiſe, cramd with wealths ſtore,

ARe but the fooles of Fate, exceeding poore;

HOnor, Wealth, Beauty, Pompe, i'th' beſt degree,

ARe ſubiect all to change; no State liues free,

MONARKS, nor Kings; the glory they liue in,

DEath ſhall deface, as if th' had neuer bin.

ATtend faire Ʋertue then, Vice diſ-reſpect:

REbuild thy ſunke foundation, Architect.

CLimbe Heau'n, braue ſpirits, let your Teares expell,

IN faire Repentance ſhowr'd, the worſt of hell,

EVer to gaine thoſe Ioyes no tongue can tell.

FINIS.

End of the text · Peter du Moulin Jr, Meditations Upon the Misery of Mankind (1624)