Name: Eugenius Theodidactus: The Prophetical Trumpeter
Author: John Heydon

Eugenius Theodidactus. The prophetical trumpeter sounding an allarum to England illustrating the fate of Great Britain, past, present, and to come. Such wonderful things to happen these seven yeers following, as have not been heard of heretofore. A celestial vision. VVith a description of heaven and heavenly things, motives to pacifie Gods threatned wrath: of a bloody, fiery way of the day of judgment, and of.... London,, Printed by T. Lock for the author, and are to be sold by Thomas Blackmore, at the angel in Pauls Church-yard, 1655.

Eugenius Theodidactus, THE PROPHETICAL TRUMPETER Sounding An Allarum to ENGLAND Illuſtrating The fate of Great Britain, paſt, preſent, and to come. Such wonderful things to happen theſe ſeven yeers following, as have not been heard of heretofore.

A Celestial Vision.

VVith a Deſcription of Heaven and heavenly things, Motives to pacifie Gods threatned wrath: Of a bloody, fiery way of the day of Judgment, and of Saints and Angels.

Sung in a moſt heavenly Hymn, to the great comfort of all good Chriſtians, by the MVSES moſt unworthy, JOHN HEYDON, Gent. Philomat.

[〈 in non-Latin alphabet 〉].

Poſſibile eſt Satyras non Scribere.

LONDON, Printed by T. Lock for the Author, and are to be ſold by Thomas Blackmore, at the angel in Pauls Church-yard, 1655.

To the truly vertuous and tride learning, beholding no Mountain for Eminence, not ſupportment for height, Mr. William Lilly

O give me leave to pul the Curta[•]n by

That clouds, thy Worth in ſuch Obſcurity,

Good Seneca ſtay but a while thy Bleeding

To accept what I received at thy reading,

Here I preſent it in a ſolemn ſtrain,

And thus I pluckt the Curtain back again.

the ſame Iohn Heydon.

Hom. Ill. a.

[〈 in non-Latin alphabet 〉]

[〈 in non-Latin alphabet 〉].

I am gravis ille mihi nig[•]i quam [•]mini ditis,

Ore aliud qui ſeri, aliud ſub poctare colat.

As vale of death, ſo do I hate that kind,

Whoſe tongue from thought, whoſe mouth diſſents from minde.

The ſame, I. H.

To Capt. Iohn Heydon.

VVHat Ornament might I deviſe to ſit

Th[•] aſpiring height of thy admired Spirit,

Or, what faire Garland worthy is to ſit

On thy bleſt brows that compaſs in all merit?

Thou ſhalt not crowned be with cammon Bayſe,

Becauſe for thee it is a Crown too low;

Apolloes tree can yeild the ſimple praiſe,

It is too dull a Veſture for thy brow,

But with a wreath of Starres ſhalt thou be crown'd,

VVhich when thy working temples do ſuſtain,

VVillike the Spheares be ever moving round

After the Royal Muſick of the Brain.

Thy skill doth equall Phoebus, not thy Birth,

He to Heaven gives Muſick, thou to Earth,

I. C. Eſq

To the Author, Mr. Iohn Heydon.

FAin would I ſpeak, but yet my tongue-[•]ide Muſe

In Rivers thirſt; and when ſhe hath most uſe

Of ſpeech, is ſtrucken dumb; ſhe's plentious poore,

And knew ſhe leſs to ſay, ſhe could ſay more:

She doth enjoy, and yet ſhe cannot find

Beginning too much brightneſs hath ſtruck her blind.

I could admire thee Iohn, and though in truth

The downy characters of thy blooming youth

Scarce write the man, yet if we meaſure yeares

By Vertue, thou a heroicall Spirit wilt appear,

For when moſt men do fil their greedy Maws

VVith Comick laughter, and the ſweaty plauſe

Of vulger Palmes, others write wounding Lines,

And wil accuſe, though they be worſe, the times

Thou ſteer'ſt another courſe, and ſpend'ſt thy oyle

In ſacred objects, and in holy toyle,

No ſinfull Eloquence thy verſe defames,

No luſtfull ſports nor Cupidinean flamess,

Thy Poeſie doth neither frown nor ſmile,

Theres no ſatyrick, nor Venerious ſtile;

And muſt theſe works be hid, and car'ſt thou leſs

To give them to the Moths, then to the Preſs,

Free them from Darkneſs, Iohn, that they may be

A torch to others, and a Crown to thee,

For ere they ſhall obſcured lye undone

Like Raphael, Ile uſher in Heydon.

M. B. Eſq

To the Right Honourable in his Countrey; Righr Servicible in Ireland; Right Able of Himſelfe; his Excellency, the LORD HENRY CROMVVEL-DEPUTY of IRELAND.

I Se the Storm a comming, whether ſhall I

Seek Covert in the Mountain, or the Valley?

Or, elſe be take me to the ſilent ſtream,

And let the tempeſt burſt and split his ſplean

Vpon the Earth; ſo I be ſafe and ſaven,

VVhile I ſhall ride at anchor in the Haven;

Alas, the fatall Siſter-hood (in ſport

VVill there betray thee; for within the Port,

Shipwrack hath diſappointed and diſgrac't,

The Proverb of long look't for comes at laſt;

Then wil I launch into the very Mayne

To ſee if Neptunes Diety wil dayne

To fence and fling his Trident on my Head,

By pewer whereof all storms are ſcattered;

VVhich if he do deny, my comfort it ſhall be,

My ſhipwrack great, Noble men ſhalt ſee

I ſink not in a dicch, nor by the ſhore,

But dye, and lye at Neptunes Palace D[•]re:

Tis thou alone that bearſt the Triple Mace,

Canſt in the very ſpeed of all their Chaſe

Reſtrain their purſuit, do but protect it,

The ſimple Miſterious Nereides of the Prophet,

Charge Aeolus (as he does honour thee,

He do not diſ-imbulk his Cheeks at me,

I have done nothing to offend thy traine,

Stole Amemone as the Poets fayne,

Nor ſought to ſpoyle the Sea-gods bed of Corall;

I mean, Heavens Myſteries; for thats the Morall,

If this be ſo, vouchſafe me thy Protection,

That I may bring this work unto perfection;

Then will I ſing thy fortune and thy fame,

And prove that CROMVVELS from the Trojans came;

Shew where his Anceſtors long ſince did build

A ſeat which hitherto their name have fill'd:

Now may that name and honour nere expire,

But in a melting Firmament of fire.

From Cliffords-Inne, the 10. of May, 1655.

So Prayeth your Lord-ſhips moſt humble Servant JOHN HEYDON.

To the Reader.

REader; theſe Lines which muſt paſs thorow the pikes and ſwords of cenſure, are not written to pleaſure every man, then I ſhould diſpleaſe my ſelfe and my friend; I write only to give my friends that I promiſed, call me not one of our now Prieſt, now Prophet, and then Lawyer, Ile aſſure you I never fancied a Pulpet, never could boaſt of Entheuſiaſmes, nor never could attain to ſuch perfection in the Law, although it hath been the moſt of my ſtudy, and now my profeſſion, viz. the practiſe of an Attorney in the Vpper-Bench; if you would know who I am, I was born in this ſumptious, City, in Green-Arbour London, I lived ſometime in Warwick-ſhire very obſcurely, it was my fortune to travel into other Countreys, firſt with a Merchant, as Factor, he dyed, afterwards I was forced to exerciſe my ſelf in Martial diſciplines in Spain, and Turkey, under the Command of Sede-Malamet Booker Knine Alcad at the Siege of Sally, I made my eſcape, was taken again, yet eſcaped to Mamorah, then I went to Zant, from thence carrled to S[•]vel, and then to the Spaw, and when I came to England I followed the Law, and gave a very ignorant fellow five and thirty pounds to inſtruct me in that honourable profeſſion he like a duns took my money, and left me as ignorant as when I came to him; it was my good hap to meet with an honeſt man, and by his inſtructions I came to be what I am, Reader, I have taken in vacation to publiſh what may at all times be advantagious to you. A well-wiſher to all honeſt men is,

J. Heydon

The Preface.

YOu wanton Lads that ſpend your winged time,

And chant your ears in reading luſtful Rime,

Who like transformed Acteon range about

And beat the Woods to find Diana out;

Is't this you'ld have? then hence heres no content

For you; my Muſe nere knew what Venus meant:

But ſtay, I may ſubvert your rude conceit,

And every Verſe may prove a heavenly bait;

O that ye were ſuch Captives! then yould be

Thrice happy: ſuch as theſe are only free.

Leave, leave your wanton toyes, and let alone

Apollo ſporting at his Helicon:

Let Vulcan deale with Venus, whats to thee?

Although ſhe dandle Cupid[•] on her Knee,

Be not inchanted with her wanton charms,

Let her not hug thee in her whoriſh arms:

But wiſely do (as N[•]ptune did) in ſpight

Of all, ſpew out the Lady Aphrodite.

Come, come, fond lad, what wouldſt thou behold

A viſage that wil make thy V[•]nus cold,

If this be all, He g[•]ve thy eye delight,

Come ſee that face that lends the ſun his Light:

A Cae[•]e i[•]ll glorious ſight I did eſpie,

No earthly object for thy wandring eye,

I ſaw a face that made the Heavens to ſhine,

Oh ſeek that glorious face that lends thee thine,

Looke and behold that light, which if thou ſee

Aright, wil make the earth a heaven to thee;

Come ſee that gliſtring face from which ariſe

Such glorious beams that dazels angels eyes:

VVhat canſt have more? but doſt thou think that ſuch

A comely viſage wil not let thee touch;

Or doſt thou think a Sun that ſhines ſo clear

wil ſcorn to let a leſſer Orb come neare,

No thou miſtakeſt; ſay, doſt thou truly thirſt

For him, I dare avouch he lov'd the firſt,

Be not diſmaid, it needs no more diſpute,

Come give that glorious face a kind ſalute.

THE Propheticall TRUMPETER Sounding an Allarum to Britaine.

I Do not wonder, as I erſt have done,

That when the Prophet Ionas ſhould have gone,

To Nineveh, Gods word He diſobey'd,

And would Himſelfe to Tharſus have convey'd:

For, I have now a ſenſe how fleſh and blood

The motions of the Holy Ghoſt withſtood,

And feel (me thinks) how many a likely doubt

The Devil and his frailty found him out.

He was a man, (though he a Prophet were)

In whom no little weakneſs did appear:

And, thus he thought, perchance, VVhat ſhall I d[•]

A strange attempt my heart is urged too:

And, there is ſomwhat, earneſtly incites

That I ſhould haſten to the Ninivites,

And, preach, that if they alter not their wayes,

Their time of ſtanding is but forty dayes.

My ſoul perſwadeth God enjoyus me to it:

And ſleep in peace I cannot til I do it:

But common Reaſon striveth to reſtrain

This Motion, and perſwadeth me 'tis vain.

It ſaith; I am a ſinner, and ſo fraile,

That many times my beſt endeavours faile

To rectifie my ſelfe. How ſhall I then

Be hopeful of reclaiming other men?

To Iſrael I have threatned many years

Gods judgements: yet, no fruit thereof appears

Although they have ſome knowledge of the Lord,

And are within his League, they ſlight his word:

VVhat hope then is there, that a heathen Nation

VVill prove regardfull of my exhortation?

The ſtile of Prophet, in this land I carry;

And ſuch a Calling, here, is ordinary

But, in a forraigne State, what warranty

Have I, to publiſh ſuch a Propheſie?

How may the King and people take the ſame,

I ſhall in the open ſtreets defame

So great a City? and condemn for ſin,

A place wherein I never yet have bin.

If I ſhall, the Lord commanded me,

Then, they perhaps will anſwer, What is he?

For, they profeſs him not. Nay, ſome ſuſpition

They may conceive, that I to move ſedition

Amſent among them. Or, if otherwiſe

They ſhall ſuppoſe, how can they but diſpiſe

My, perſon, and my counſel, who ſhall from

So farre a place, ſo meere a ſtranger come,

That no man knows, or what, or who I am,

Or, from what countrey, or, from whom I came?

Such thought (belike) delay'd and foar'd him ſo;

And, ſo the Spirit urg'd him to go

For Niniveh; that not to go, nor ſtay,

Could he reſolve; but, fled another way.

From which rebellious courſe, God fetcheth him back

VVith ſuch a vegeance, that he did not lack

Sufficient proofes, how Reaſon did betray him,

And in his calling, cauſleſly affray him,

Yea (mark heav'ns providence) though Ionas went

Another way, it croſt not Gods intent,

But furthered it. For, doubtleſs, e're he came

To Nineveh, the miracle and fame

Of his Deliverance, was ſent before;

And, made his preaching work on them the more.

Now, though I do not arrogate, nor dare

My ſelfe (except in frailttes) to compare

With bleſſed Ionas: yet I may behold

To ſay, our cauſes a reſemblance hold.

My heart, and when that moves, as one avers,

It more prevails than many Counſellers.

My heart (I ſay) perſwaded me e're while,

To read a warning Lecture to this Ile.

And in ſuch manner moved, that to ſay

It came from God, me thinks, behold I may

Yet, my own nat'rall frailty, and the world,

Among my thoughts ſo many doubtings hurld,

That every ſtep had rubs. I levell'd ſome

In my laſt Canto. Yet, I could not come

To even ground, till I had overtopt

Some other Mountains which my paſſage ſtopt.

Beware, ſaid Reaſon, how thou undertake

This hazardous adventure, which to make

Thou haſt reſolv'd: for this wiſe age denies

That God vouchſafed any Propheſies

Concerning them; or, that the application

Of ought foretold, pertaineth to this Nation,

She ſaith, my conſtancy is no true ſigne

That God firſt moved this intent of mine;

Since Hereticks, and Traytors, oft are ſeen

As bold in all their cauſes to have been

As Martyrs be. And, that for what they do,

They can pretend the holy Spirit too:

And ſhe perſwades tis likely I ſhall paſs

(At beſt) for one that much deluded was.

She ſayes, moreover, that if theſe times be

Indeed, ſo wicked, as they ſeem to me;

I ſhall in ſtead of moving to repent,

Nought elſe but ſtir their fury, and be rent

Perhaps in pieces, by their haſty rage,

For, what's more likely in a wicked age?

When people in their ſins grow hardned once,

She ſayes I may as wel go talk to [•]ones,

As tell them ought. For, they are in the dark;

And, what they ſee and hear, they do not mark.

She urged that the Prophets in old times

Did ſpeak in vain againſt the peoples crimes;

And if in them their words begat no faith,

Much leſs will ſuch as mine, my reaſon ſaith.

She tells me alſo that this Ile hath ſtore

Of Prophets and of Preachers never more:

She ſayes, that though their calling none neglect,

Their pains appear to take but ſmall effect:

And, if ſuch men authoriſed as they,

Do caſt their words, without ſucceſs, away;

In vain my Muſe (whoſe warrant moſt contemn)

Doth ſeek to work more piety in them.

A thouſand things unto the life effect;

Yea, all and more than any can object,

(Who ſhall peruſe this Book) my Reaſon brought

before me, and objected to my thought,

And, as a Pilgrim (who occaſions hath

To take ſome extraordinary path)

Arrival making at a double way,

Is doubtfull whether to proceed or ſtay:

So fared I; I was nigh tyred quite,

Before I could be certain of the right.

Yea, twixt my doubtings, and all thoſe replies

Which in my meditations did ariſe;

I ſo amazed grew, I could not know

Which way theſt befitted me to got

But, at the laſt, God brought me thorow all

My doubts and fears; as though the Storm and Whale

Once Ionas came: That ſo all they, who are

Ordained for their good, theſe lynes to hear,

The more may profit, when they think upon

What ſtreights I paſſed, e're this work was done,

To that intent my frailties I have ſo

Inſiſted on, as in this book I do.

Yea, I am hopefull al[•]o, they that read

Theſe lines of mine (and mark with how much head

And Chriſtian awfulneſs, my heart was won

To cenſure and reprove as I have done)

Will plainly ſee, theſe Numbers flow not from

Fantaſtick raſhneſs; not from envy come.

Nor ſpring from faction; neither were begot

By their diſtracted zeale, who (knowing not

What Spirit guides them) often are beguiled

With ſhews of truth; and madly have reviled

Both good and ill: and whoſe unſavoury Rimes

Defames mens perſons more then check their crimes

Diſhonour Kings; their ſacred names blaſpheme;

And having ga[•]n'd ſome notions in a dreame,

Or by report (of what they know not well)

Deſire their giddy thoughts abroad to tell:

In hope to merit; as indeed they do,

Sometime the pillory and gallows too.

I truſt, I ſay, theſe lines will ſeem no ſuch,

Or, if they do, truth is, I care not much,

Becauſe I certain am what pow[•]r infuſed

Thoſe matters whereupon I now have muſed,

And know, that none will theſe or me condemn,

But they whoſe rage and follies I contemn.

Yet, that they may be ſure I never care

Who cenſures me, nor what their cenſures are,

(When honeſt things I do) here, ſomwhat more

I'le add to what is mentioned before,

And give thee, Britaine, a more perfect ſight

Of thy diſtempers, and thy ſickly plight.

Yea, thou ſhalt know, I have not ſeen alone

A bodily Coniumption ſtealing on,

And waſting of thy Temporalties; but, that

I alſo have diſcovered of late,

A Lethargy upon thy ſoul to ſteal:

And that as wel the Church as Commonweale

Doth need a cure. Oh! do not quite neglect,

The good of both; but, one at leaſt reſpect.

Though Judahs ſickneſſes unheeded be,

(Although thy temporall wounds afflict not thee)

Yet look on Syon: yea, behold and ſee

Thy ſpiritualties how much impair'd they be.

The Churches Patrimony is decay'd

And many a one is in her ſpoyles araid,

Thoſe Patrons, as we term them in this age,

Who of her Dowries have the Patronage,

Do rob and cheat her, many times of all;

And their Donations baſely ſet to ſaile.

Thoſe Cananites, whom thou preſerveſt here,

And by thy lawes to be expelled were,

Are in thy borders now ſo multiply'd,

That they are thorns and thiſtles in thy ſide,

They are become a Serpent in thy path,

Which bites unſeen; and nigh unhorſed hath

Some able Riders, On thy Places high

Thy people doth commit Idolatry,

And reare ſtrange Alters. In my Fields are found

Thoſe cunning harmleſs Foxes to abound,

That ſpoile thy Vines. And ſome I have eſpy'd,

Twixt whoſe oppoſed tales, are firebrands ty'd,

Which waſts thy fruits. Thy Harveſt ſeemeth fair;

But ſecret blaſtings do ſo much impaire

And blite the Corn; that when it comes to bread,

Thy Children oft unwholſomly are fed,

Men uſe Religion as a ſtalking-horſe

To catch preferment; yea, ſometimes to worſe

And baſer uſes they employ the ſame;

Like that bold harlot, who quite void of ſhame,

Did of her Vowes, and of her Peace-offerings make

A Ginn, laſcivious cuſtomers to take.

Yea, ſome reſembling him, from whom was caſt

One Devill, when one ſin they have diſplac't,

Of which the world took notice, ſweep and clenſe

Themſelves (in ſhow) from all their other ſins;

Yet ſecretly, let Sathan repoſſeſs,

And foul them with a ſeven-fold wickedneſs.

An univerſall dulneſs will benum

Thy ſenſes, if thou do not ſoon become

More heedfull of thy ſtate, then thou art yet:

For, ev'ry part hath felt an ague-fit.

Thy Academs, which are the famous places

In which all pious knowledges and graces

Should nouriſht he, and whence thy chiefe ſupply

Of Teachers, come, (as from a Nurſery)

Ev'n thoſe fair Fountains are much tainted grown,

With doctrine hardly ſound, which thence are blown

Through ev'ry quarter. In their Schools are heard

Vain jigs and janglings, worthleſs of regard.

Their very Pulpits, and their Oratories,

Are Stages, whereupon their own vain glories

Men often act. Yea, many a vain conceit,

Is brought inſtead of arguments of weight:

And (which is worſe) diſorder is ſo rife

Among them; and the weeds of evill life

Have ſo o'regrown thoſe Gardens, that (unleſs

Good government ſhall ſpeedily redreſs

That ſpreading miſchiefe) it wil over[•]p

The plants of Syon, and deſtroy her crop.

To be thy Shepheards, wolves are ſtoln in;

And thou haſt thoſe who even by day begin

To ſow their Tares among thy pureſt Seed;

And, with mixt Grains thy Lands polutions breed.

For hire, and money, Propheſies the Prophet:

The Prieſt doth preach to make a living of it,

Ev'n meerly for a living; and but few

Their holy charge for conſcience ſake purſue,

Which I by many ſignes could make apparent,

But that it is not yet within my Warrant.

Loqunter Curae leves; little Cures

Do make men preach whileſt poverty endures.

Ingentes ſtupent; but, large livings make

Our Doctors dumb, condemn not my miſtake:

For, though I do the Latine ſentence wrong,

That's true I tell you in the Engliſh tongue.

Our Nation, which of late prophainneſs hated,

Is in that ſin almoſt faſionated.

The Scriptures without reverence are uſed,

The holy phraſe, in jeſting, is abuſed

To flour, or praiſe, or curſe, we can apply

Gods holy word, moſt irreligiouſly.

Inſtead of Emblemes, moving thoughts divine,

The filthy pictures of lewd Aretine,

Are found in many Cloſets Foolish lies,

Prophane and moſt laſcivious Elegies,

Are publike made Yea, thoſe whom heretofore

A heathen Emperour did ſo abhor,

That he, for them, their wanton Author ſent

To undergo perpetuall banishment;

Ev'n theſe, we read, and worſe than thoſe, by far,

Allowed paſs, and un aproved are.

Nay, their vain Authors often cherisht be,

At leaſt, they have the favour to go free.

But, if a graver Muſ[•] reprove their ſin,

Lord, with what a haſty zeal they call it in

How libellous they make it and how vile,

Thou know'ſt; and at that folly thou do it [•]mile.

Full warily the politick Divine,

(Who should allow it) ſcanneth every Line

Before it paſs; each phraſe he doth ſuſpect;

Although he findeth nothing to be checkt,

He fears to licence it. And if by chance

It paſs abroad, forthwith doth ignorance

Miſtake or miſapply, and falſe and bad

Conſtructions are of good expreſſions made:

Yea, they who on the ſeats of Judgement ſit,

Are oft, moſt ready to miſcenſure it.

I would they were as forward to diſgrace

Thoſe Authors, who have filled ev'ry place

With fruitleſs volumes For diſperſed are

Ev'n quite throughout this Land every year,

Ev'n many thouſand Reames of ſcurrill toyes.

Songs, Rimes and Ballads, whoſe vain uſe deſtroyes

Or hinders Vertuous knowledge, and Devotion,

And thus they do to further the promotion

Of our Diana. Yet, Behold, if we

To publiſh ſome few ſheets required be,

Con ai[•]ing pious Hy[•]ns, or chriſtian Songs.

Or ought which to the praiſe of God belongs:

We do ſo fear the hindrance of our gain,

That like the Epheſian Silver-ſmith, faine

A great complaint, as to have enlarged

A little Book, had grievouſly o'recharged

The Common-wealth. Whereas if it were weigh'd

How much of late this Land is overlaid

With triviall volumes: or how much they do

Corrupt our Manners, and Religion too,

By that abuſive matter they contain,

I ſhould not ſeem unjuſtly to complain.

Theſe times do ſwarm with Pamphlets, which be far

More dangerous than mortall poyſons are.

Ev'n in thoſe books, whereby the ſimple thought

To finde true knowledge, they their bane have caught:

For, thence, ſtrong hereſies (there being hid

Amid ſome doubtles truths, a while unſpi'd)

Steale out among the people, by degrees;

More miſchief working than each Reader ſees.

And, ſo, to ruine knowledge, that is made

A inſtrument; whereby it riſing had.

For (by their lucre, who the Churches peace

Diſturb, their private profit to increaſe)

Thoſe Doctrines which are un-authoriſed,

Are ſo promiſcuouſly divulg'd, and ſpread,

Among approved Verities, that fome

Are in thoſe Labyrinths amaz'd become:

And ſuch a contradiction is in that

VVhich their confuſed Pamphlets do relate;

That common Readers know not which to leave,

Nor, which the Church of Egland doth receive.

And from this miſchiefe many others flow,

VVhich will, in future times, more harmfull grow.

This ſpins vain controverſies to their length;

By this moſt hereſies receive their ſtrength.

And what diſtraction it already makes,

Our grieved Mother wofull notice takes

Inſtead of active knowledge, and her fruit;

This ſilleth men with itching o[•] diſpute,

And empty words; whereby are ſet abroach

A thouſand quarrells, to the truths raproach.

The ſectaries, the munkeys, and the apes,

The Cubs and Foxes, which do ma[•] our Grapes,

The VVolves in Sheep-skins, and our frantick rable

Of VVorſhip-mongers, are innumerable.

And as the Churches quiet they moleſt,

So they each other ſpightfully infeſt.

VVe have ſome quakers, ſome that halfe way go:

Some Semi-quezills, ſome wholly ſo;

Some Anabaptiſts, ſome who do refuſe

Black-puddings, and good pork, like arrant Jews:

Some alſo term'd Arminians are among

Our Prieſts and people, very lately ſprung.

VVhat moſt, ſo call[•]d, profeſs, I ſtand not for;

And what ſome ſay they teach, I do abhor.

But, what ſome other, ſo miſnam'd, believe,

Is that where[•]o beſt Chriſtians credit give.

For, as we ſee the moſt reformed man,

By Libertines is term'd a Proteſtan:

So (by our purblinde Formaliſt) all thoſe

VVho new fantaſtick crotchets do oppoſe,

Begin to be miſterm'd Coxils now.

And hence e'relong will greater miſchiefs grow

Then moſt imagine. For, the fooliſh fear,

Leſt they to be Dattrells may appear,

Or elſe be term'd quakers, will make

Great multitudes Religion quite forſake.

And I am halfe perſwaded this will one

Of thoſe great Schiſmes or earthquakes, cauſe which Iohn

Foretold in his Apocalyps; and they

Are bleſt, who ſhall not thereby fall away.

Some Hocaſſes and ſome Famaliſts have we;

And ſome, that no man can tel what they be;

Nor they themſelves, Some ſeem ſo wondrous pure

They no mans converſations can endure,

Unleſs they uſe their pleaiſtrings; and appear

In ev'ry formall garb which they shall weare.

There be of thoſe, who in their words deny,

And hate the practiſe of Idolatry,

Yet make an idol of their formall zeale,

And underneath ſtrickt holineſs, conceale

A myſtery of evil which deceives them,

And, when they think all ſafe, in danger leaves them.

Their whole Religion ſome do place in hearing:

Some, in the outward action of forbearing

Ill deeds or in wel doing, though the heart

In that performance bear no reall part.

Some others, of their morrall actions make

Small conſcience: and affirm that God doth take

No notice how [•]n body they tranſgreſs,

If him in their [•]nward man confeſs:

As if a ſoul beloved could reſide

Within a body quite un[•]an[•]fide.

Some not contented in the act of ſin

Are grown ſo impudent, that they begin

To juſtifie themſelves in wickedneſs;

Or, by quait arguments to make it leſs;

And, by ſuch Monſters, to ſuch ends as this,

The Chriſtian liberty defamed is.

Mewfangledneſs, Religion hath o'rethrown;

And, many as fantaſticall are grown

In that, as in apparell. Some, delight

In nothing more than to be oppoſite

To other men: Their zeale they wholly ſpend

The preſent government to reprehend;

The Churches diſcipline to v[•]ll fie;

And raile, at all, which pleads antiquity.

They love not peace: and therefore have ſuſpition

Of Truth it ſelf, if out of perſecution:

And are ſo thankleſs, or ſo heedleſs be

Of Gods great love, in giving ſuch a free

And plentious means of publishing his word,

That, what, his Prophets of the Jews record,

Some verifie in us. Much pralſe is given

To that blinde age, wherein the Queen of Heaven

Was worshipt here. And alſly we extoll

Thoſe dayes, as being much more plentifull.

Some, at the frequency of Preaching g[•]utch,

And, tyred with it, think we have too much:

Nay, impudently practiſe to ſuppreſs

That Exerciſe, and make our plenty leſs,

And, that their doing may not want ſome faire

Or goodly coulor, they do call for Pray'r,

Inſtead thereof; as if we could not pray,

Until our preaching we had ſent away.

As theſe are foolishly, or lewdly, wiſe;

We have ſome others want only preciſe:

So waywardly diſpiſed, amidſt our plenty,

And through their curioſity, ſo dainty,

That very many cannot well digeſt

The bread of life, but in their manner dreſt.

Nor will Gods Manna, or that meaſure ſerve,

Which he provides; but, they cry out they ſtarve▪

(Unleſs they feed upon their own opinions,

Which are like Egypt Garlike and her Onion[•])

Some like not Prayer thats extempory:

Some notany that ſet form doth carry.

Some think there's no devotion, but in thoſe

That howle, or whine, or ſnufle in the noſe;

As if that God vouchſafed all his Graces

For feigned geſtures, or for ſowre faces.

Some think not that the man, who gravely teacheth;

Or hath a ſober geſture when he preacheth,

Of gentle voyce: hath any zeal in him,

And therefore, ſuch like Preachers they contemn.

Yea, they ſuppoſe that no mans doctrine lave[•]

The Soul of any one, unleſs he raves,

And roares aloud, and ſlings, and hurleth ſo

As if his arms he quite away would throw;

Or over-leap the Pulpet, or elſe break it:

And this, if their opinion true may make it,

Is to advance their voyces trumpet-like,

As God commands: yea this they ſay doth ſtrike

Sin dead. Whereas indeed, God ſeldome goes

In whirlwinds, but is in the voice of thoſe

Who ſpeak in meekneſs. And it is not in

The pow'r of noyſe to ſhake the walls of ſin:

For clamors, antique actions, writhed looks

And ſuch like mimmick Rhetorick none brooks

That hath diſcretion: neither doth it move

The heart of any, when we ſo reprove;

Except it be in ſome contrary motion,

Which interrupts the hearts good devotion.

The well affected Chriſtian pities it;

It makes prophaneſt men at nought to ſet

Gods Ordinance. Meere morall men deſpiſe

Such affatection; much it terrifies

The ignorant: but very few from thence

Receive ſound knowledg, or true penitence.

Some reliſh nothing, but thoſe points that are

In controverſie: ſome would nothing hear

But ſongs of Mercy; ſome delight in none

But ſongs of Thunder, and ſcarce any one

Is pleas'd in what he hears. Nay of their Preachers,

Merchanicks, arrogate to be the teachers.

Yea, moſt of us, what e're our Paſtor ſayes,

Keep ſtill our own opinions and our wayes.

To hear and know Gods word, to ſome among

Our Nation, ſeemeth only to belong

To Clergy men; and their implicite Faith

Is built on what the common rumour ſaith.

Some others fill'd with curioſity

Affirm that ev'ry ſev'rall myſtery

Within Gods book included, doth concern

Ev[•]n each particular Chriſtian man to learn:

Whereas they might as wel affirm each gueſt

That is invited to each Feaſt,

Is bound the ſev'ral diſhes there to heed

And upon every meet before him feed,

Nay, ſome have almoſt this imagination

That there is hardly hope of their Salvation

Who ſpeak not Hebrew. And this now adayes,

Makes fooliſh women, and young Prentiſes

To learn that holy tongues; in which they grow

As do thoſe who nothing know,

Save to be arrogant, and to contemn

Thoſe Paſtors, who have taken charge of them,

The appetite of ſome grows dull and failes,

Unleſs it may be pampered with Quailes;

High flying crotchets, which we ſee do fill

Not halfe ſo many ſouls as they do kill.

We cannot be content to make our flights,

For that which God expoſeth to our ſights,

And ſearch for that which he is pleas'd to ſhow,

But, we muſt alſo pry, what God doth know,

Which was indeed an ancient fallacy

O Satan; and the very ſame whereby

He cheated E[•] From ſeeking to diſcloſe

Beyond our warrant, what God onely knows,

Proceedeth many errors. Thence doth come

Moſt queſtions that have troubled Chriſtendome.

Yea, ſearching things conceal'd, hath overthrown

The comfortable uſe of what is known.

Hence flowes their fruitleſs fond aſſeveration,

Who blundred on Eternall-Reprobation,

And many groundleſs whimſies have invented,

Whereby much better muſings are prevented.

Of Reprobation I no doubt have made;

Yet, thoſe vain quarrellings which we have had.

Concerning her, and her antiquity,

(But that the world hath wiſer fooles then I)

Appears to me to bring ſo little fruits,

That I ſuppoſe it fitter for diſputes

In Hell, (among the reprobated crue)

Then for a Church of Chriſtians to purſue:

At leaſt to brawle about with ſuch hot rage,

As hath poſſeſt ſome Spirits of this age.

For, ſome have urg'd this point of Reprobation

As if the chiefeſt ground-work of ſalvation

Depended on believing, juſt, as they

(Deluded by their fancies) pleaſe to ſay.

And, though they never found Gods holy word

Did any mention of the ſame afford,

But, as of that which did begin ſince Time;

And with reſpect to ſome committed crime:

They, nevertheleſs, their ſtreights together gather,

To prove the child solder than the Father.

And, ſince that fatall thred, there, finds her ſpinning,

But for Of; at fartheſt from Beginning:

They Reprobation otherwhile confound

With our Predeſtination: which is found

No where in all the Scripture to reſpect

The reprobates, but only Gods Elect.

And then they are compeld to prove the ſenſe

Of their dark ten[•], by an inference;

And to affirm from reaſon that Election

Eternall, doth infer the like rejection.

As if an action of Eternity,

Were fit to ſquare our ſhallow reaſons, by

Which argument becauſe it hath not taken

True Faith, to ground on, may with eaſe be ſhaken.

Their tortering ſtructure, therefore, up to keep,

They into Gods foreknowledg boldly peep,

Beyond his warrant; ſearching for decrees

And ſecrets, farther than an angell ſees:

Preſuming then, as if all things they knew,

And had Eternitie within their view.

But, that hath ſuch an infinite extention.

Beyond their narrow-bounded comprehenſion,

That there they wander on, til they are mad

And loſe that little knowledge which they had.

For what are they but mad men who maintain

The giddy fancies of their own weak brain,

For theſes of Religion, which we muſt

Believe as they affirm them, of be thruſt

Among the Reprobates? VVhat leſs, I pray,

Are they then mad who fool their wits away

In wheeling arguments which have no end?

In ſtrains which man ſhall never apprehend?

In ſeeking what their knowledg doth exceed?

In vain diſputings, which contentions breed.

In ſtrange Chymera's, and fantaſtick notions,

That neither ſtir us up to good devotions,

Nor mend our manners? But our wayes pervert,

Diſtract the Judgment, or puffe up the heart.

If this I may not madneſ call, or folly,

Tis (at the beſt) religious-melancholly.

What ſhal we judge of thoſe who ſtrive to make

Gods Word (whoſe terms and ſcope they much miſtake

Their proofes for that whereof no proofes they are,

And ſleight thoſe truths, for which the Text is clear:

What ſhall we deem of thoſe, who quite miſtaking

Good authors, and their volumes guilty making

Of what they never meant, do preach and write

Againſt thoſe Books with rancerous deſpight,

Which being wel examin'd, ſay the ſame

Which they affirm, and check what they do blame.

Such men there be, and they great noyſe have made

By fighting furiouſly with their own ſhade.

What may be thought of them, who likely, ever,

In their perverſe opinions to perſever,

Take knowledge upon truſt: and follow thoſe,

Who lead them on, as wild-geeſe fly in rows?

And when their multitude is waxen great,

Do then ſo wilfully prejudicate,

Become ſo confident of that they hold,

And in their blinde aſſurance, ſo are bold,

That they can brook no tryall, neither ſee

Their overſights, how plain ſo e're they be;

But fondly think (though we believe it not)

That they infallibilitie have got.

Some piousmen; yea, ſome great Doctors tread.

Such Labyrinths; and often are miſled

By holding that which they at firſt were taught,

Without due proving all things as they ought;

And vulgar men are often led awry,

By their examples, and for company.

For as a traveller that is to come

From ſome far Countrey, through large deſerts home,

Nor knowing wel the way, is glad to take

His courſe with ſuch who ſhows of cunning make,

And walks along, depending ſtill on them,

Through many a wood, and over many a ſtream,

Till he and they are loſt: there to remain

He finds no ſafetie, nor means back again,

Nor liſt to leave his company; becauſe

He hopes that nearer homeward ſtil he draws,

And that his guides ful ſure of paſſage are,

Although they cannot wel deſcribe it where,

So, when plain men do firſt attempt the way

Of knowledge, by their guides, they walk aſtray.

VVithout diſtruſt: and when arriv'd they be

VVhere many troubleſome windings they do ſee

And where no certainty they can behold,

Yet, on their leaders knowledg they are bold,

Or on their multitude: yea, though they know,

And ſee them erre, and turn and ſtagger ſo,

In darkſome paths, that well ſuppoſe they may,

They rove and wander in an uncouth way;

Yet ſtil they are unwilling to ſuſpect

The wiſdome of the Fathers of their Sect.

Yea, though no ſatisfaction they can find,

Though fears and doubtings do afflict their mind,

They ſtill impute it rather to their own

Infirmities, or to the depths unknown

Of thoſe myſterious points, to mention brought;

But never call in queſtion what is taught:

Leſt being by thoſe Teachers terrifide,

They might forſaken in deſpaire abide.

Their Doctors, alſo, failing to deviſe

Strong arguments, their hearers to ſuffice,

This courſe, to ſave their credits, late have got;

They ſay, forſooth, Faiths doctrine ſettles not

With naturall capacities; and that

The Spirit muſt thoſe men illuminate

VVho ſhall receive them. And indeed in this,

They do both ſay the truth, and ſay amiſs:

This is a Jeſuitiſh juggling trick,

And if allow'd it be, each lunatick,

And every brain-ſick Dreamer, by that way,

May foiſt upon us all that he can ſay,

For, though Gods holy Spirit muſt create

New hearts within us, and regenerate

Depraved nature, e're it can be able

To make our outward hearings profitable;

VVe muſt not think that all which fancy faith

(In terms obſcure) are myſteries of faith.

Nor make the hearers want of power to teach

Their meanings to be proofes of what they teach.

There is twixt men, and that which they are taught,

Some naturall proportion, or tis naught.

The deepeſt myſtery of our profeſſion,

Is capable of literall expreſſion,

As wel to reprobates as men elected;

Or elſe it may of error be ſuſpected.

Yea, wicked men a power granted have

To underſtand, although they miſconceive;

And can of darkeſt pointsmake plain relations,

Though to themſelves they faile in applications.

God never yet did bid us take in hand

To publiſh that which none can underſtand:

Much leſs affecteth he a man ſhould mutter.

Rude ſounds of that, whoſe depth he cannot utter;

Or in uncertain terms, as many do,

Who Preach non-ſenſe, and oft non entia too:

For thoſe which man to man is bound to ſhow,

Are ſuch plain Truths, as we by word may know;

Which when the hearer can expreſs again,

The fruit hath equalled the Teachers pain.

Then, though the ſoul doth many times conceive

By faith, and by that Word which we receive)

Deep myſteries, and that which far tranſcends

A carnall knowledge: though ſhe apprehends

Some glimmerings of thoſe Objects, that are higher

Then humane Reaſon ever ſhall aſpire;

Though ſhe hath taſtings of that bleſſedneſs,

Which mortall tongue could never yet expreſs;

And though the ſoul may have ſome earneſt given

On earth, of what it ſhall enjoy in heaven;

Though God may, when he liſt (and now and then,

For cauſe not ordinary) to ſome men

Vouchſafeth (for their ſecret ſatisfactions)

A few reflections from eternall actions:

Though this be ſo, let no man arrogate

That he ſuch ſecrets can by word relate:

For, they are things, of which no voice can preach;

High flights, to which no mortall man can reach,

Tis Gods own work, ſuch raptures to convey,

To compaſs them there is no other way,

But by his bleſſed Spirit: and of thoſe

Moſt can we not, ſome muſt we not diſcloſe.

For if they only touch our private ſtate,

They were not ſent, that we ſhould them relate;

But deigned that the ſoul they ſtrengthen might

Amid the perils of ſome ſecret ſight;

VVhen men to honour God, or for their ſin,

The terrours of this life are plunged in.

And as it is reputed of thoſe things,

VVhich fooliſh people think ſome Fairy brings,

So, of Euthuſiamſes ſpeak I may;

Diſcover them, and ſtraight they fly away.

For, thus they fare who boaſt of Revelations,

Or of the certainty of their Salvations,

Or any Ghoſtly gift, at times or places,

Which warrant not the mention of ſuch graces:

Yea, by revealing things which they ſhould hide,

They entrance make for over weening pride:

And that quite m[•]rres the bleſſing they poſſeſt,

Or, for a while obſcureth it at beſt:

And yet, if any man ſhall climb ſo high,

That they attain unto a Myſtery,

Conceiv'd by few; they may, if they be able,

Diſcloſe it where it may be profitable.

But they muſt know, that (if it be, indeed,

Of ſuch tranſcendency; as doth exceed

Meere naturall reaches) it ſhould be declar'd

To none, ſave unto thoſe who are prepar'd

For ſuch conceptions; and more apt to know them

By their own thoughts, then are out words to ſhow them

Elſe, all they utter will in Clouds appear,

And errors, men, for truths, away wil bear.

Would this had been obſerved a little more,

By ſome who in our Congregations roare

Of Gods unknown Decrees, Eternall Callings,

Of Perſeverance, and of Finall Fallings.

And ſuch like Myſteries. Or elſe, I would

That they their meanings better utter could,

If wel they meant. For, though thoſe points afford

Much comfomrt and inſtruction, as Gods word

Hath mentioned them, and may applyed be,

And opened, when we juſt occaſion ſee;

Yet, as moſt handle them, who now adayes,

Do paſs for Preachers, with a vulger praiſe,

They profit not; for, this ripe age hath young

And forward wits, who by their fluent tongue,

And able memories, a way have found

To build a houſe, e're they have laid the ground,

With common places, and with notes purloin'd

(Not wel applyed, and as ill conjoyn'd)

A garb of preaching theſe have ſoon attained,

VVhich hath, with many, approbation gained

Beyond their merit. For, they take in hand

Thoſe myſteries, they neither underſtand,

Nor ſtudied on. And they have much diſtracted

Some hearers, by their Doctrines ill compacted:

Yea, by enquiring out what God fore-ſees,

And medling much with his unknown Decrees,

The Churches peace ſo much diſturb'd have they;

So foul and crooked made Faiths plaineſt way;

Such ſcandalls rais'd; and interrupted ſo,

By doubts impertinent, what men ſhould do;

And their endeavours nullified ſo far,

That many of them at a nonplus are.

Heydons not of their minds, who take from this

And other things, that are perform'd amiſs,

Occaſion to diſparage frequent preaching,

Or, to abate our plentiouſneſs of teaching:

For, of our Harveſt, Lord, I humbly pray,

The ſtore of Labourers continue may.

And, I could alſo wiſh, that none were choſe

To be a ſeed-man, till he truly knows

The wheat from tares; and is indu'd with reaſon,

And grace, to ſow in order, and in ſeaſon,

And that thoſe art-leſs workmen may be ſtaid,

VVho build before foundations they have laid:

Leſt, when our Church wel built, ſuppoſe we ſhall,

It ſink, and overwhelm us in the Fall.

It pities me to mark what rents appear

Within our Sion, and what daubings are

To hide the ruines, and I fear the frame

VVil totter, if we long neglect the ſame.

Our watchmen for the greater part, are grown

Leſs mindful of Gods honor, than their own:

For either almoſt wholly we omit

That work, or undiſcreetly follow it.

Some ſpeak the truth, without ſincere intention,

As they who preach the Goſpel for contention.

Some by their wicked lives do give offence,

And harden men in their impenitence.

As if not hel nor heav'n they did believe,

They ryot, game, drink drunk, and whore, and thieve,

For avarice, and envy, none are worſe;

They are malicious, and blaſpheme, and curſe,

As much as any others. None are more

Regardleſs of the ſoul that's mean and poore,

Among their neighbors, none more quarrelſome,

Or that more hardly reconcil'd become,

Then many Clergy-men: and as we ſee

They are the beſt of men, when good they be;

So, there are none that wander more aſtray;

VVhen they have left a ſanctified way.

Some Paſtors are too hot, and ſome too cold,

And very few the golden temper hold.

Some at the Papiſt with ſuch madneſs fling,

As if they could not utter any thing

Of them too vile; though ne're ſo falſe it were:

And we ſo uſed by their Ieſuits are.

Some others at the Quakers do ſtrike,

So furiouſly, that they are often like

To wrong the Proteſtants: for, men impoſe

That name ſometime, upon the beſt of thoſe;

Yea, they who are prophaine, that name miſlay

On all who make a conſcience of their way.

Some Shepheards on their flocks are gorg'd at full,

And ſumptiouſly arrayed in their wooll.

But, thoſe that are diſeaſ'd, they make not ſtrong:

Their ſicklieſt ſheep they ſeldome come among:

They take no care the broken up to bind;

The ſheep that's loſt they never ſeek to find:

They let ſuch wander as will run aſtray,

And many times their fury ſo doth fray

The tender conſcience, that their indiſcretion

Doth fright their hearers headlong to perdition.

Gods bounty hath large paſtorage provided,

But they have not his flocks with wiſdome guided:

For in the midſt of plenty, ſome be ready.

To ſtarve in ignorance. Some ſheep are headdy:

Some get the ſtaggers, ſome the ſcab, and they

Infect their fellows. Some the wantons play

Among the thorns and bryars, which have torn

The marks and fleeces, which they ſhould have worn.

Some ſtraggle from the flock, and they are ſtraight

Surpriz'd by wolves, which lye for them in wait.

Some ſought large feeding, and ranck paſtures got,

VVhich prov'd not wholſome, and they caught the [•]ot.

For, many preach themſelves, and fancies broach,

That ſcandall preaching, to the truths reproach.

Yea, ſome term that (forſooth) Gods word divine,

VVhich would halfe ſhame me, ſhould they term it mine,

And they we ſee, longeſt pray and ſpeak

Are prized of moſt though head nor foot they make.

Becauſe the common hearers of this Land,

Think beſt of that which leaſt they underſtand.

Some, alſo, by their feet diſturb the ſprings;

Or trample or defile Gods paſturings,

By hypocrites, injuriouſly defamed;

By the frailties of the beſt, oft ſhamed.

And pow'r eccleſiaſticall is granted

To them, ful often, who thoſe minds have wanted

Becomming ſuch authority: and they

Play faſt and looſe, ev'n with the Churches Key.

They cenſure and abſolve, as beſt ſhall make

For their advantage; not for conſcience ſake.

As they ſhall pleaſe, they punniſh or connive;

And by the peoples follies they do thrive.

Of evill cuſtomes many are we ſee

Inſinuated, and ſo ſtrict are we

To keep them, that we ſottiſhly deny

To leave them, for what more would edifie?

And we ſo much do Innovations fear,

That needfull reformations none appear.

VVe have prophained every holy thing;

Even our moſt Chriſtian Feaſts which are to bring

Gods Mercies to our thought, and memorize

Of Saving Grace, the ſacred Myſteries:

Some have even thoſe gain-ſayed; and in that

Have evil ſpoken of they know not what.

Some others keep them; but as heatheniſhly,

As Feaſts of Bacchus; and impietie

Is then ſo rife, that God is rarely named

Or thought upon, except to be blaſphemed.

By theſe, and other wayes, the Church doth loſe

Much honour to the glory of Her Foes,

And our great ſhame and loſs: for her decayes

Shall be this Realms disprofit and dispraiſe.

God hath a controverſie with our Land;

And in an evil plight affairs do ſtand.

Already we do ſmart or doing ill;

Yet us the hand of God afflicteth ſtil,

And hey are either ſuch as make obſcure

Faiths principles; or ſuch whoſe lives impure,

Prophane their Doctrines. Other ſome have we,

VVho like the beaſt that over-game ſome be,

Do puſh their weaker brethren with their Horns;

And hunt them from the flock, by wrongs, or ſcorn

Gods houſes, alſo, much neglected are;

And of his Sanctuaries, few have care.

A barn, or any common houſe, or room,

Is thought as wel Gods worſhip to become,

As in the Churches infancy; or there,

VVherewants, and wars, and perſecutions are.

Amidſt our peace and plenties, we do grutch

Our Oratories ſhould be trimm[•]d as much

As are our vulgar dwellings; and repine

That exerciſes which are moſt divine,

Should with more Rites, or Ornaments be done,

Then when the troublous times afforded none.

As if a Garden when the flow'rs are blown,

VVere ſtil to look as when it firſt was ſown.

To worſhip ſo in ſpirit, we pretend

That in our bodies, we do ſcarcely bend

A leg, or move a cap, when there we be,

VVhere Gods moſt holy Myſteries we ſee

Yea, many ſeem ſo careful to have bin,

To let no ſuperſtition enter in,

That they have almoſt, wholly baniſht hence,

All decency, and pious Reverence.

The Church by Lukewarm Chriſtians, is neglected

By bruitiſh Atheſts it is diſ-reſpected;

By greedy VVorldlings, robbed of her fleeces,

By ſelf-will'd Schiſmaticks nigh torn in pieces;

By Tyrants and by infidels oppoſed;

By her blind Guides, to hazard oft expoſed;

And many ſee it not; as many be

So wilful, that his hand they wil not ſee.

Some plainly view the ſame, but nothing care

Some at the ſight thereof amazed are,

Like Balthazar, and have a trembling heart,

Yet wil not from their vanities depart.

About ſuch matters, otherſome are loath

Their thoughts to buſie, (meerly out of ſloth)

Like him, who rather would in hazard put

His Life, than riſe from bed the door to ſhut.

Some dream that all things do by chance ſucceed,

And that I prate more of them than I need:

But heav'n and earth to witneſs I invoke,

That cauſleſly, I nothing here have ſpoke.

If this, oh ſickly Iland! thou believe,

And for thy great infirmitie ſhalt grieve,

And, grieving of thy follies make confeſſions;

And, to confeſs thine infinite tranſgreſſions:

That thou amend thoſe errors: God ſhal then

Thy manifold diſtempers cure agen;

Make all thy ſcarlet ſins as white as ſnow,

And caſt his threatned judgments on thy foe.

But, if thou (fondly thinking thou art wel)

Shalt ſleight this Meſſage, which my Muſe doth tel,

And ſcorn her counſel; if thou ſhalt not rue

Thy former wayes; but frowardly purſue

Thy wilful courſe: then, hark what I am bold,

(In ſpight of all thy madneſs) to unfold.

For, I wil tel thy Fortune; which when they

That are unborn ſhal read another day,

They will believe Gods mercy did infuſe

Thy Poets breſt, with a Prophetick Muſe.

And know, that he this author did prefer

To be from him, this Iles Remembrancer.

If thou, I ſay, oh Britain! ſhalt retain

Thy crying ſins, thou doſt preſume in vain

Of Gods protection. If thou ſtop thine eare,

Or burn this Rowle, in whice recorded are

Thy juſt Inditements; it ſhall written be

VVith new additions, deeply ſtampt on thee

With ſuch Characters, that no time ſhall race

Their fatal image, from thy ſcarred face:

Though haughtily thou doſt thy ſelf diſpoſe,

Becauſe the Sea thy borders doth incloſe.

Although upon the Rocks thy neſt is plac'd:

Though thou among the Stars thy dwelling haſt;

Though thou encreaſe thy ſhips; and unto that

Which is thine own, with King Iehoſaphat;

Joyn Ahabs forces. Though thou watch and ward,

And all thy Ports and Havens ſtrongly guard;

Although thou multiply thy inland forces,

And muſter up large troops of men and horſes;

Though like an Eagle thou thy wings diſplay'ſt,

And (high thy ſelf advancing) proudly ſay'ſt;

I fit aloft, and am ſo high, that none

Can fetch me from the place I reſt upon.

Yea, though thou no advantages didſt want,

Of which the glorious Emperies did vaunt;

Yet, ſure, thou ſhalt be humbled and brought low;

Ev'n then, perhaps, when leaſt thou fear'ſt it ſo.

Till thou repent, proviſions which are made

For thy defence, or others to invade,

Shall be in vaine; and ſtil the greater coſt

Thou ſhalt beſtow, the honour that is loſt

Shall be the greater, and thy waſted ſtrength,

Be ſink of a Conſumption at the length

Thy treaties, which for peace or profit be,

Shall neither peace, nor profit bring to thee.

Or, if thy Counſels proſper for a while,

God wil permit it, onely to beguile

Thy fooliſhneſs; and tempt thee on to run

Some courſes, that will bring his Judgements on.

Yea, all thy winnings ſhall but fuel be,

To feed thoſe follies that now ſpring in thee;

And make with vengeance thoſe the more enrag'd

Who ſhall for thy correction be engag'd.

What ever threatned in Gods Book hath bin,

Againſt a wicked people for their ſin,

Shall come on thee: His hand ſhall be for ill,

On every Mountain, and high-raiſed hill.

Thy lofty Cedars, and thy ſturdy Oaks,

Shall feel the fury of his Thunder ſtroake.

Upon the Ships, thy Havens, and thy Ports,

Upon thy arms, thy armies, and thy Forts,

Upon thy pleaſures and commodities,

Thy Crafts mechanick, and thy merchandiſe;

On all the fruits and Cattel in thy fields,

On what the ayre, or what the water yeilds,

On State and people; on both weak and ſtrong,

On Prieſt and Prophet or both old and young;

Yea, on each perſon, place, and every thing,

The Plague it hath deſerved, God ſhal bring.

What ever thou doſt hope he fruſtrate ſhall;

And make what e're thou feareſt on thee fall.

This pleaſant ſoyle, wherein ſuch plenty grows,

And where both milk and honey overflows,

Shall for thy peoples wickedneſs be made

A Land as barren, as what never had,

Such plenties in it. God ſhall drive away

Thy pleaſant Fowles, and all thoſe Fiſh that play

Within thy waters; and for whoſe great ſtore

Some other Nations would have prais'd him more.

Thoſe Rivers, that have made thy vallies rich,

Shall be like ſtreams of ever burning Pitch,

Thy duſt, as Brimſtone, fields as hard and dry

As iron is; the firmament on high,

Like Braſs, shall yeild thee neither rain nor due,

The hope of waſted bleſſings to renue.

Aleanneſs, shall thy fatneſs quite devour;

Thy wheat shall in the place of wholſome flowre,

Yeild nought but bran. In ſtead of graſs and corn,

Thou shalt in times of harveſt, reap the thorn,

The thiſtle and the bryar. Of their ſhadows

Thy Groves ſhall robbed be: thy flowry Medows

ſhal ſteri; e wax: there ſhal be ſeldom ſeen

Sheep on thy downs, or Shepheards on the Green,

Thy walks, thy Gardens, and each pleaſant plot,

Shall be as thoſe where men inhabit not,

Thy Villages; where goodly dwellings are,

Shal ſtand as if they unfrequented were.

Thy Cities and thy Palaces wherein

Moſt neatneſs and magnificence hath bln,

Shal heaps of rubiſh be, and as in thoſe

Demoliſht Abbies where in Dawes and Crowes.

Now make their neſts, the Bramble, and the Nettle,

Shal in their halls and parlours root, and ſettle,

Thy Princes houſes, and thy wealthy Ports,

Now fill[•]d with men of all degrees and ſorts,

Shal no inbabitants in them retain,

But ſome poor Fiſherman, or Countrey Swain,

VVho of thy glories, When the marks they ſee,

Shall wonder what thoſe mighty ruins be;

As now they do, who old foundations find,

Of towns and Cities periſht out of mind.

The places where much people meetings had,

Shal vermine holes, and dens for beaſts be made.

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Or walks for ſprights, who from thoſe uncouth rooms

Shall fright the paſſenger, which that way comes.

In ſtead of mirth and laughter, lamentation

Shall there abide: and loathſome deſolation,

In ſtead of company. Where once was heard

Sweet melody, men ſhall be made afeard

With hideous cryes, and howlings of deſpaire.

Thy very Climate, and thy temp'rate ayre,

Shall loſe their wholſomneſs, for thy offences,

And breed hot Fevers, Murraines, Peſtilences,

And all diſeaſes! they that now are trained

In eaſe, and with ſoft pleaſures entertained;

In ſtead of idle games, and wanton dances,

Shall practiſe how to handle guns, and launces;

And be compell'd to leave their friends embraces,

To end their lives in divers uncouth places;

Or elſe, thy face, with their own blood defile,

In hope to keep themſelves, and thee, from ſpoile.

Thy beautious Women, whoſe great pride is more

Than theirs, whom Eſay blamed heretofore,

In ſtead of paintings, and of coſtly ſents,

Of glittering gems, and precious ornaments,

Shall wear deformitie about their faces;

And being rob'd of all their tempting graces,

Feele wants, diſeaſes, and all ſuch like things,

Which to a wanton Lover lothing brings.

Thy God, ſhall for thy overflowing vices,

Scourge thee with Scorpions, Serpents, Cockatrices,

And other ſuch; whoſe tailes with ſtings are armed,

That neither can be plucked forth, nor charmed.

Thou ſhalt not be ſuffiz'd when thou art fed;

Nor ſhalt thou ſuffer ſcarcitie of bread

And temporall food alone; but, of that meat,

Whereof the faithfull ſoul deſires to eat.

That curſe of Ravenous Beaſts, which God hath ſaid,

Upon a wicked Kingdom ſhal be laid,

He will inflict on thee. For though there be

No Tygers, Lyons, Wolves, or Bears in thee,

By beaſtly minded men that ſhall be far

More cruel than thoſe bloody ſpoylers are,

Thou ſhalt be torn: for, each man ſhall aſſay

His fellow to devour as lawfull prey.

In ſtead of Lyons, tyrants thou ſhalt breed,

Who not of conſcience nor of Law take heed;

But, on the weak mans portion lay their Paw,

And make their pleaſures to become their Law,

In ſtead of tygers, men of no compaſſion,

A furious, and a wilful generation,

Shall fil thy borders. Thieves and outlaws vile,

Shal hunt the waies, and haunt the woods for ſpoyle,

As Bears and Wolves. A ſubtile cheating crew

(That wil with tricks and cozenages purſue

The ſimpler ſort) ſhal here encreaſe their breed;

And in their ſubtilties the Fox exceed.

That hoggiſh herd, which alwaies rooting are

Within the ground, and never upward rear.

Their grunting ſnouts; nor fix their eyes on heav'n,

To look from whence their daily food is giv'n:

Thoſe filthy ſwiniſh livers, who deſire

To feed on draff, and wallow in the mire;

Thoſe who affect rank puddles, more than ſprings;

To trample and deſpiſe moſt pleaſant things;

The holy to prophane; Gods herbs of grace

To nouzle up, his Vinyard to deface;

And ſuch like harms to do: theſe ſhal thy fields,

Marre worſe, then thoſe wild boares the deſart yeilds.

If thou remaine impenitent, thou art

Like Egypt, and ſo ſtony is thy heart.

For which obdurateneſs, thoſe plagues wil all

Deſcend on thee, which did on Egypt fall.

Blood, Frogs, and Lice, great ſwarms of uncoth Flies,

th' infectious Murraine, whereof Cattle dies:

Boyles, Scabs, & Blaines fierce Haile, & Thunder-ſtorms,

The Locuſt, and all fruit devouring VVorms.

Croſs Darkneſs, and the death of thoſe that be

Thy Darlings, all thoſe plagues ſhall fall on thee,

According as the Letter doth imply,

Or, as in myſtick ſenſe they ſignifie.

Thy pureſt Rivers God ſhall turn to blood;

With ev'ry Lake, that hath been ſweet and good,

Ev'n in thy noſtrils he ſhall make it ſtink,

For nothing ſhall thy people eat or drink,

Vntill their own or others blood it coſt;

Or put their lives in hazard to be loſt.

Moſt loathſome Frogs; that is a race impure,

Of baſe condition, and of birth obſcure,

(Ev'n in unwholſome [•]ens, and ditches, bred)

Shal with a clowniſh rudeneſs over-ſpread

Thy pleaſant'ſt fields; thy faireſt rooms poſſeſs;

And make unwholſome by their ſluttiſhneſs,

Thy kneeding troughs, thy ovens, and that meat,

Whereof thy people, and thy Princes eat,

This hatefull brood, ſhall climb to croak and ſing,

Within in lodging chambers of the King,

Yea, there make practiſe of thoſe naturall notes,

Which iſſue from their evil-ſounding throats:

To wit, vain-brags, revilings, r[•]baldries,

Vile ſlanders, and unchriſtian blaſphemies.

The Land ſhall breed a naſty generation,

Unworthy either of the reputation

Or name of men. For, they as Lice ſhall feed

Ev'n on the body whence they did proceed;

Til poverty, and floventy, and ſloath,

Have quite diſgraced them, and conſum'd them both.

There ſhall, moreover, ſwarmes of divers Flies,

Engendred be in thy proſperities,

To be a plague: the fleſh-flye ſhal corrupt

Thy ſavory meats; Musketoes interrupt

The weary traveller; thou ſhalt have Drones,

Dores, Hornets, Waſps, and ſuch like angry-ones,

Who repreſent that warm whoſe buzzing tongues

(Like ſtings) are uſed in their neighbors wrongs;

And, ſtil are flying, and ſtil bumming ſo,

As if they meant ſome weighty work to do,

Whenas, upon the common ſtock they ſpend;

And nought perform of that which they pretend.

Thy Butter-flies shall plague thee too; ev'n thoſe,

Who waſt their Lands and Rents, in gaudy clothes

Or idle flutterings, and then ſpawn their ſeed,

Upon thy godli[•]ſt flow'rs and herbs to feed.

As beaſts deſtroyed by the Murraine be,

So they that are of beaſtly life in thee,

By lewd example shal infect each other,

And in their foul diſeaſes rot together.

On all thy people, or what ſort ſoe're,

Shall Scabs, and bile, and running ſores appear,

The fruits of their corruption. Yea, with pains

(Within their conſcience, and with ſcars and blaines

Of outward infamy) they shal be grieved,

And in their tortures perish unrelieved.

Tempeſtious ſtorms, upon this Ile shall fall,

Hot thunder-bolts, and Haile-ſtones therewithall,

Men either too too hot, or too too cold,

Or elſe luke warm. But few or none shall hold

A rightfull temper: and theſe meteors wil

Thy borders with a thouſand miſchieves fil,

The Locuſt alſo, and the Palmer worms,

Shall prey on what eſcapeth from the ſtorms,

Not they alone, which on the graſs do breed;

But alſo, they who from the pit proceed

Which hath no bottom and when any thing

Doth by the dew of Heav'n begin to ſpring,

They ſhal devour the ſame, til they have left thee,

Nor leafe nor bloſsome; but of all bereft thee.

Then ſhall a darkneſs, far more black,

Then when the light corporeal thou doſt lack.

For groſſeſt ignorance; o'reſhadowing all,

Shall in ſo thick a darkneſs thee inthrall,

That thou a blockiſh people ſhalt be made,

Stil wandring on in a deceiving ſha[•]e;

Miſtruſting thoſe that ſafeſt paths are ſhowing,

Moſt truſting them, who counſel thy undoing;

And aye tormented be with doubts and fears,

As one that outcries, in dark places hears.

Nor ſhal the hand of God from thee return,

Til he hath alſo more thine eldeſt-born,

That is, til he hath taken from the quite,

Ev'n that whereon thou fetſt thy whole delight;

And filled ev'ry houſe throughout this Nation,

With deaths unlooked for, and lamentation.

So great shall be thy ruine, and thy shame,

That when the neighbor kingdomes hear the ſame

Their ears shal tingle. And when that day comes,

In which thy follies muſt receive their dooms;

A day of clouds, a day of gloomineſs,

A day of black deſpaire, and heavineſs

It wil appear. And then thy vanities,,

Thy gold, thy ſilver, thy confederacies,

And all thoſe reeds on which thou haſt depended;

Wil faile thy truſt, and leave thee unbefriended.

Thy Judge, thy Prieſts, and Prophets, then shal mourn

And, peradventure, feignedly return

To beg of God to ſuccour them: but they

Who wil not hearken to his voice to day,

Shal cry unheeded: and he wil diſpiſe

Their vows, their prayers, and their ſacrifice:

A ſea of troubles, all thy hopes shall ſwallow,

As waves on waves, ſo plague on plague shal follow:

And ev'ry thing that was a bleſsing to thee,

Shal turn to be a curſe; and help undo thee.

Thy Magiſtrates have to thee thy fathers bin:

By means of them hath peace been kept within

Thy ſea-girt limits: they thy weale befriended,

The bleſsed faith they ſtoutly have defended:

But know, that, til thou ſhalt repent, no part

Belongs to thee of what is his deſert;

His princely vertues, to his own availe,

Shall profit much: but they to thee ſhall faile.

To thee his clemency ſhall ſeem ſevere,

His favours all, ſhall injuries appear,

And when thy ſin is fully ripe in thee,

Thy prince and people then alike ſhall be,

Thou ſhalt have babes to be thy Iudges, or worſe,

Thoſe tyrants who by cruelty and force

Shal take away thy ancient freedomes quite,

From all their Subjects, yea themſelves delight,

In their vexations: and all thoſe that are

Made ſlaves thereby, shal murther, yet not dare

To ſtir againſt them. By degrees they shal

Deprive thee of thy patrimonies all;

Compel thee (as in other Lands this day)

For thine own meat, and thine own drink to pay.

And at the laſt begin to exerciſe.

Upon thy ſons, all heathenish tyrannies,

As juſt prerogatives. To theſe intents,

Thy nobles ſhall become their inſtruments.

For they who had their birth from noble races,

Shall ſome and ſome be brought into diſgraces;

From offices they ſhall excluded ſtand:

And all their vertuous off-ſpring, from the Land,

Shall quite be worn: inſtead of whom ſhall riſe

A brood advanced by impieties,

By flattery, by purchaſe, and by that

Which ev'ry truly noble one doth hate.

From ſtems obſcure, and out of mean profeſſions,

They ſhall aſcend and mount by their ambitions,

To ſeats of Juſtice, and thoſe Names to bear,

Which honor'd moſt within theſe nations are.

And being thither got ſhall make more ſtrong

Their new-built greatneſs, by encreaſing wrong.

To thoſe, wil ſome of theſe themſelves unite,

Who by their births to Lordly Stiles have right;

But viciouſly conſuming their eſtate,

Did from their fathers worths degenerate:

By this confederacy, their nobler bloods

Shall countenance the others il-got goods;

The others wealth again, ſhall keep from ſcorn

Their beggery, who have been nobly born:

And both together, being elſe unable,

(In this il courſe to make their ſtanding ſtable)

Shall ſeek how they more great and ſtrong may grow,

By compaſſing the publike overthrow,

They ſhal abuſe thy friends with tailes and lies;

With ſeeming love and ſervile flatteries.

They ſhall perſwade them they have power to make

Their wills their Law; and as they pleaſe to take

Their peoples goods, their children and their lives,

Ev'n by their juſt and due Prerogatives.

When thus much they have made them to believe,

Then they ſhall teach them practiſes to grieve

their ſubjects by; and inſtruments become

to help the ſorewing up, by ſome and ſome,

To compaſs their deſigns. They ſhall deviſe

Strange projects, and with impudence and lyes,

Proceed in ſetling them. They shall forget

Thoſe reverent uſages, which do befit

The majeſtie of State, and raile and ſtorm,

VVhen they pretend diſorders to reform,

In their high counſels, and where men ſhould have

Kind admonitions, and reprovings grave,

VVhen they offend, they shall be threatned there,

Or ſcoft, or taunted, though no cauſe appear.

It is unſeemly for a judge to ſit

And exerciſe a jibling School-boyes wit

Upon their trades, or names, who ſtand before

Their judgment ſeats: but who doth not abhor,

To hear it, when a Magiſtrate objects,

Birth, poverty, or perſonall defects

In an upbraiding wiſe? Or, who with me

Derides it not, when in our Courts we ſee

Thoſe men, whoſe bodies are both old and weak,

(Forgetting grave and uſeful things to ſpeak)

Vent Giants words, and briſtle up as tho

Their very breath could armies overthrow:

VVhereas (poor weaklings) were there in their places

No more authority, then in their faces,

Their perſons, or their language, all their chafing,

And threatning, nothing would effect but laughing.

For unto me big looks, and crying, hoh,

As dreadful ſeems as when a Child cryes, boh,

To fright his Nurſe, yea ſuch a bugbeare fashion

Effecteth nought but ſcornful indignation.

But in thoſe times (which nearer are than ſome

Suppoſe perhaps) ſuch Rhetorick will come

To be in uſe; and arguments of Reaſon

And juſt proceeding, wil be out of ſeaſon.

Their wiſdome ſhal be folly; and go nigh

To bring contempt on their authority.

Their Councel-table ſhal a ſnare be made,

And thoſe 'gainſt whom they no juſt matter had,

At firſt appearance, ſhal be urg'd to ſay

Some word or other, ere they part away,

Which wil betray their innocence to blame,

And bring upon them detriment and ſhame:

Yea, many times (as David hath of old,

Concerning ſuch oppreſsors, wel fore-told)

To humble crouchings, and to feigned ſhowes,

Deſcend they ſhal to work mens overthrowes:

And, what their ſubtilty doth fail to gain,

They ſhal by rigour and by force obtain.

What ever from thy people they can teare

Or borrow, they ſhall keep, as if it were

A prize which had been taken from the foe:

And, they ſhal make no conſcience what they do

To prejudice Poſteritie. For, they

To gain their luſt, hut for the preſent day,

Shall with ſuch love unto themſelves endeavor,

That (though they knew it would undo for ever

Their own poſterity) it ſhal not make

Thoſe Monsters any better courſe to take.

Nay, God ſhall give them up for their offences,

To ſuch uncomely reprobated ſences:

And blind them ſo, that when the ax they ſee

Ev'n hewing at the root of their own tree,

By their own handy ſtrokes, they ſhal not grieve

For their approaching fall: no, nor believe

Their fall approacheth; nor aſſume that heed

Which might prevent it, til they fall indeed.

Thy Judges, Britain, in thoſe days will bee

Like roaring Lions, making prey of thee.

God ſhall deliver thee into their hand,

And they ſhall act their pleaſure in the Land;

As once his Prophet threatned to that nation,

VVhich doth exemplifie thy Deſolation.

Thy Prieſts (as thou haſt wallowed in exceſs)

Shal take delight in drink and wantonneſs.

And thoſe, whom thou doſt call thy Noble ones

Shall to the very marrow, gnaw thy bones.

Thy Lawyers fulfully ſhall wreſt thy Laws,

And (to the ruin of the common Cauſe)

Shal miſ-interpret them, in hope of grace

From thoſe, who may diſpoyle them of their place.

Yea, that whereto they are obliged, both

By conſcience, by their calling, and their Oath

To put in execution they ſhal feare,

And leave them helpleſs, who oppreſsed are.

Thy Prelates in the ſpoyl of thee ſhal ſhare;

Thy Prieſts as light ſhall be as thoſe that are

The meaneſt perſons: all their Propheſies

Or Preachings ſhall be hereſies and lies.

The word of truth ſhal not in them remain,

Their lips no wholſome knowledge ſhal retain,

And all his outward means of ſaving grace,

Thy God ſhall carry to another place.

Mark wel, oh Britain! what I now ſhal ſay,

And do not ſleightly paſs theſe words away.

But be aſſured that when God begins,

To bring that vengeance on thee for thy ſins,

Which hazard ſhall with total over-throw,

Thy Prophets, and thy Prieſts will ſl[•]ely ſow

The ſeeds of that diſſention, and ſedition,

Which time wil ripen for thy ſad perdition,

Ev'n they who formerly were of thy peace

The happy inſtruments, ſhall then increaſe

Thy troubles moſt. And, ev'n as when the Iews

Gods truth-preſaging Prophets did abuſe,

He ſuffered thoſe who preached in his Name,

Such falſhoods, as the chiefeſt cauſe became

Of their deſtruction: ſo if thou go on

To make a ſcorn (as thou haſt often done)

Of them who ſeek thy welfare, he will ſend

Falſe Prophets that ſhal bring thee to thine end,

By ſaying all things thou wouldſt have them ſay,

And lulling thee aſleep in thine own way.

If any brain-ſick Fellow, whom the Devil

Seduceth to inflict on thee ſome evil,

Shall coyn falſe Doctrines, or perſwade thee to

Some fooliſh courſe that wil at length undo

The Common-weal: his counſel thou ſhalt follow;

Thou, cover'd with his bait, a hook ſhalt ſwallow

To rend thy entrails: and thine ignorance

Shal alſo for that miſchief him advance.

But if that any lover of thy weal,

Inſpir'd with truth, and with an honeſt zeal,

Shall tell thee ought pertaining to thy good,

His Meſſages ſhal ſtiffly be withſtood:

That Seer ſhall charged not to ſee;

His word ſhall ſleighted as a Po[•]ſherd be:

His life ſhal be traduced, to diſgrace

His counſels; or, his errant to debaſe:

Inſtead of recompence, he ſhal be ſure

Impriſonments or threatnings to procure:

And peradventure (as thoſe Prophets were,

Who did among the Iewiſh Peers declare

Their States enormities) his good intention,

May be ſo wrong'd, that he, by ſome invention,

May loſe his life, with publike ſhame and hate,

As one that is a troubler of the State.

But not unleſs the Prieſt, thereto conſent:

For in thoſe dayes ſhal few men innocent

Be griev'd (through any quarter of the Land)

In which thy Clergie ſhall not have ſome hand.

If ever in the Fields (as God forbid)

The Bloo[•] of thine own children ſhall be ſhed

By civil diſcord, they ſhal blow the flame,

That will become thy ruine, and thy ſhame.

And thus it ſhall be kindled. When the times,

Are nigh at worſe; and thy increaſing crimes

Almoſt compleat; the Devil ſhal begin

To bring ſtrange crotchets, and opinions in

Among thy teachers, which wil breed diſunion,

And interrupt the viſible communion

Of thy eſtabliſh't Church, And, in the ſteed

Of zealous Paſtors, (who Gods flock did feed)

There ſhal ariſe within thee, by degrees,

A Clergie, that ſhall more deſire to fleece,

Then feed the flock. A clergie it ſhall be,

Divided In it ſelf: and they ſhall thee

Divide among them, into ſev'ral factions:

VVhich rend thee will, and fill thee with deſtractions:

They all in outward ſeeming ſhall pretend

Gods glory, and to have one pious end:

But, under colour of ſincere devotion,

Their ſtudie ſhal be temporal promotion:

YVhich wil among themſelves ſtrange quarrels make

VVherein thy other children ſhal partake.

As to the Perſons, or the cauſe, they ſtand

Affected, even quite throughout the Land.

Now one great man among them gets the pow'r,

From all the reſt, and like an Emperour,

Doth act his pleaſure. And we know 'tis common

To have ſome foolish Favorite or woman,

To govern him, ſo in a pop'lar State,

Affairs are manag'd by the ſelf ſame fate;

And either one or more away do ſteal

The peoples hearts, and ſway the Commonweale.

Thus God is pleas'd, to humble and to raiſe:

Thus he by ſev'ral names, and ſev'rall waies,

The world doth govern. Yea thus ev'n in one nation,

And in one State, he makes much alteration

In forms of Government: of changing that

Which is but accidentall to a State.

And ſuch his Juſtice, and his Wiſdome is,

That he preſerveth by the means of this,

Thoſe things which do eſſentially pertain

To that great power which over all doth reign.

Nor is he pleaſed thus it should be done

In States that meerly civil are alone;

But alſo in the Churches Governments,

Allows the change of outward accidents.

Yea, they to whom he gives the overſights

Of ſome particular Church, may change old Rites,

The Cuſtomes, Forms, or titles as occaſions

Are offered them; or as the times, or Nations,

Require a change: provided ſo, that they

Take nothing which eſſential is away;

Nor add what shall repugne or prejudice

Gods Laws, his prophets, or the liberties

Of them that are his people. For, in what

Hath any Church a pow'r, if not in that

VVhich is indifferent? Or, in what I pray

VVil men the Church authority obey,

If not in ſuch like things? Or who ſhould be

The Judge what is indifferent, if not ſhe?

A private Spirit knows what beſt agrees

With his own fancy, but the Church beſt ſees,

What fits the Congregation. For; what gives,

Offence to one, another man receives

Much Comfort; and his Conſcience edifies.

By diſciplines which many do deſpiſe,

There is I know, a middle-way that lies

Ev'n juſt betwixt the two extremities,

Which to ſedition, and to ſaction tend.

To find which tract, my whole deſire I bend;

And wiſh it follow'd more. For, if we tread

That harmleſs path, we cannot be miſled;

Nor ſham'd, though blam'd we be. To ev'ry man

I faine would give his due; and all I can

I do endeavour it. I would not wrong

My Countrey; neither take what doth belong

To Ceſar: nor infringe, or prejudice,

The Univerſall Churches liberties;

Nor for her outward diſcipline prefer

Or cenſure any Church particular,

Or any State, but as befit it may,

His Muſe, which nought but necedfull truths doth ſay.

Nor have I any purpoſe to withdraw

Obedience, or reſpect from any Law

Thats poſitive, or to diſhearten from

Thoſe Cuſtomes, which a Chriſtian ſtate become.

Nor have I any thought to ſcandalize,

Or ſpeak amiſs of Principalities;

Or, to traduce mens perſons: but, I fall

On errors of mens lives in generall,

And, on thoſe great abuſes, which I ſee

To blemiſh ev'ry calling and degree.

Of Dignities and Perſons, I obſerve,

All means I can, their honours to preſerve,

VVhen I reprove their faults. And ev'n as he

That hunteth Foxes, where Lambs feeding be,

May fright that harmleſs flock, and ſuffer blame

Of ſome By-ſtanders, (knowing not his Game)

VVhen from his Dogs, thoſe innocents are free,

And none but their devourers bitten be.

So, though my reprehenſions, often are

Miſtook by foolish Readers; they are far

From reprehending thoſe, or taxing that

VVhich is unfitting for my shooting at.

I ſpeak thoſe things which wil advantage rather

Then harm: and hence this blinded age may gather

Much light. VVhich little volume doth relate

Nought elſe but what is like to be our fate,

If ſin increaſe; and what in former times

Did fall on other Nations for their crimes.

I utter what our welfare may increaſe,

And help confirm us in a happy peace;

VVhich they wil never compaſs, who purſue

To ſpeak what's pleaſing, rather than what's true,

How ever, here my thoughts deliv'red be:

Let God, as he shal pleaſe, deliver me.

And if what here is mention'd, thou doſt heed

(Oh Britain!) in thoſe times that shall ſucceed,

It may prevent much loſs, and make thee shun

Thoſe miſchiefs, whereby Kingdoms are undone.

But to thy other ſins if thou shalt add

Rebellions (as falſe Prophets wil perſwade)

VVhich likely are to follow, when thou shalt

In thy profeſsion of Religion halt:

Then wil thy Prieſts and People ſcourge each other,

[〈◊〉] their offences, til both fail together:

By weakning of your pow'rs to make them way,

VVho ſeeek and look for that unhappy day:

Then shall diſorder ev'ry where abound

And neither juſt not pious man be found.

The beſt shal be a bryar or a thorn,

By whom their neighbors shal be ſcratcht and torn.

Thy Prophets shal to nothing condeſcend

For any merit, juſt, or pious end;

But either for encreaſing of their treaſure,

Or, for accomplishing their wilful, pleaſure:

And unto what they ſel or daine for need;

There shall be given little truſt or heed.

For that which by their words confirm they shall,

(The Royal Seals uniting therewithal)

A toy shall fruſtrate; and a gift shall make

Their ſtrickeſt Orders no effect to take.

The judge, without a bribe, no cauſe shall end:

No man shall truſt his brother, or his friend:

The Parents and the children shall deſpiſe

And hate, and ſpoyle each other, she that lies

VVithin her husbands boſome, shall betray him:

They who thy people should protect, shall ſlay them,

The aged shall regarded be of none:

The poor ſhall by the rich be trodden on:

Such grievous inſolencies, every where

Shall acted be, that good and bad ſhall fear

In thee to dwel; and men diſcreet ſhal hate

To be a Ruler, or a Magistrate.

VVhen they behold (without impenitence)

So much injuſtice, and ſuch violence.

And when thy wickedneſs this height ſhal gain,

To which (no doubt) it wil ere long attain,

If thou proceed: then from the bow that's bent

And halfe way drawn already, ſhal be ſent

A morral arrow, and it pierce thee ſhal

Quite through the head, the Liver, and the Gall.

The Lord ſhall call, and whiſtle from afarre,

For thoſe thy enemies that fierceſt are:

For thoſe thou feareſt moſt; and they ſhall from

Their Countreys, like a whirlwind hither come,

They ſhall not ſleep, nor ſlumber, nor untie

Their garments till within thy field they lye,

Sharp ſhall their arrows be, and ſtrong their bow,

Their faces ſhall as ful of honor ſhow

As doth a Lions. Like a bolt of thunder

Their troops of horſe ſhall come and tread thee under

Their iron feet: thy Foes ſhall eat thy bread.

And with thy flocks both clothed be and fed.

Thy dwellers, they ſhall carry from their own,

To Countries which their fathers have not known,

And thither ſhall ſuch miſchiefs them purſue,

That they who ſeek the pit-fall to eſchew,

Shall in a ſnare be taken. If they ſhall

Eſcape the ſword, a Serpent in the wall

To death ſhall ſting them: yea, (although they hap

To ſhun a hundred plagues) they ſhall not eſcape;

But, with new dangers ſtil be chac'd about,

Until that they are wholly rooted out.

The Plowman then ſhal be afraid to ſowe,

Artificers their labour ſhal ſorgoe;

The Merchant man ſhal croſs the Seas no more,

(Except to fly, and ſeek ſome other Shore)

Thy ableſt men shall faint: thy wiſe-ones then,

Shal know themſelves to be but fooliſh men.

And they who built and planted by oppreſsion,

Shal leave their gettings to the foes poſseſsion.

Yea, God wil ſcourge thee, England, ſeven times more

With ſeven times greater Plagues than heretofore:

Then, thy allies their friendſhip ſhal with-draw;

And, they that of thy greatneſs ſtand in awe,

Shal ſay in ſcorn, Is this the valiant Nation,

That had throughout the world ſuch reputation

By victories upon the ſhore? are theſe

That people which was Maſter of the Seas,

And grew ſo mighty? yea, that petty Nation

That were not worthy of thy indignation,

Shal mock thee too; and all thy former fame

Forgot ſhall be, or mentioned to thy ſhame.

Mark how Gods plagues were doubled on the Jews,

When they his mildrorrections did abuſe:

Mark what at laſt upon their land he ſent:

And, look thou for the ſelf-ſame puniſhment,

If them thou imitateſt. For their ſin

At firſt, but eight yeers bondage they were in.

Their wickedneſs grew more, and God did then,

To Eglon make them ſlaves eight yeers and ten,

They diſobeying ſtill, the God of heaven,

Their yeer of Servitude were twenty ſeven,

To Iabin and to Midian: then prevailed

Philiſtia forty yeers; and when that failed,

To make them of their evil wayes repent,

There was among themſelves a fatal rent;

And, they oft ſcourg'd each other. Still they trod

The ſelf-ſame path; and then the hand of God

[•]rought Aſhur on them; and did make them beare

His heavy yoke untill the ſeventeenth yeer.

And laſt of all the Roman Empire came,

Which from their Countrey rooted out their name,

That fooliſh project which they did imbrace,

To keep them in poſſeſſion of their place,

Did looſe it: and, like Cain, that vagrant nation,

Hath now remain'd in fearful deſolation,

Nigh ſixteen hundred years; and whatſoere

Some lately dream, in vain they look for here

A temp'ral Kingdome. For, as long ago

Their Pſalmiſt ſaid, No Prophet doth foreſhow

This thraldomes end. Nor ſhall it end until

The Gentiles their juſt number do fulfil:

Which is unlike to be until that hour,

In which there ſhall be no more temporall pow'r,

Of temporall Kingdome; therefore gather them

(Oh Lord!) unto thy new Jeruſalem,

In thy due time. For, yet unto that place

They have a promiſt right, by thy meer grace,

To thoſe who ſhal repent, thy firm Election

Continues in this temporall rejection.

Oh! ſhew thy mercy in their deſolation,

That thou maiſt honor'd be in their ſalvation

Yea, teach us alſo, by their fearfull fall,

To hearken to thy voice, when thou doſt call;

(Leſt thou in anger unto us proteſt,

That we shall never come into thy reſt.)

For we have follow'd them in all their ſin;

Such, and ſo many, have our warnings bin:

And if thou ſtil prolong not thy compaſsion,

To us belongs the ſelfe-ſame deſolation.

And it wil shortly come, with all thoſe terrors

That we on them inflicted, for their errors.

Then wo shall be to them that heretofore

By joyning houſe to houſe expell'd the poor;

And field have into field incoporated,

Until their town-ship were depopulated.

For deſolate their dwelling shall be made:

Ev[•]n in their blood the Lord shall bathe his blade:

And they that have by avarice and wiles,

Erected Pallaces and coſtly piles;

Shal think the ſtones and timbers in the wall,

Aloud to God, for vengeance on them call.

Then wo shal be to them who early riſe

To eat and drink, and play, and wantonnize;

Stil adding ſin to ſin, for, they the pain

Of cold, and thirſt, and hunger, shal ſuſtain;

And be the ſervile ſlaves of them that are

Their foes, as to their luſts they captives were.

Then wo to them who darkneſs more have lov'd

Then light, and good advice have diſapprov'd:

For they shall wander in a crooked path,

Which neither light, nor end, nor comfort hath.

And when for guides and Counſel they do cry,

Not one shal pitty them who paſſeth by.

Then wo to them that have corrupted bin,

To juſtifie the wicked in his ſin:

Or for a bribe; the righteous to condemn:

For flames (as on the chaff) shall ſeize on them:

Their bodies to the dunghill shal be caſt:

Their flowre shal turn to duſt; their ſtock shal waſt,

And all the Glorious titles they have worn,

Shal but increaſe their infamy and ſcorn,

Then wo to them that have been rais'd aloft

By good mens ruines, and by laying ſoft

And eaſie pillows, under great mens arms,

To make them pleas'd in their alluring charms.

Then wo to them who being grown afraid

Of ſome nigh peril, ſought unlawful aid;

And ſettings Gods protection quite aſide,

Upon their own inventions have rely'd.

For God their foolish hopes wil bring to nought;

On them, their feared miſchief shal be brought;

And all their wit and ſtrength, shal not ſuffice,

To have their ſorrow of, which on them lies.

Yea, then, Oh Britain! wo to ev'ry one,

That hath without repentance evil done:

For, thoſe who do not heed, not bear in mind

His viſitings, Gods reaching hand will find;

And they with howling cryes and lamentation,

Shal ſue and ſeek, in vain, for his compaſſion.

Becauſe they careleſs of his mercies were,

Til in conſuming wrath he did appear.

Burſt I we ſet far off that evil day,

In dul ſecurity we paſs away

Our precious time; and with vain hopes and toyes,

Build up a truſt which ev'ry puffe deſtroyes.

And therefore ſtil when healing is expected,

New and unlookt for troubles are effected.

We gather armies and we Fleets prepare:

And then both ſtrong and ſafe we think we are

But when we look for victories and glory,

What follows, but events that make us ſorry?

And 'tis Gods mercie that we turn our faces

With ſo few loſſes, and no more diſgraces.

For what are moſt of thoſe whom we commend

Such actions to; and whom we forth do ſend

To fights thoſe battels, which the Lords we call,

But, ſuch as never fight for him at all?

Whom doſt thou make thy Captains, and diſpoſe

Such offices unto, but unto thoſe

(Some few excepted) who procure by friends,

Command and pay, to ſerve their private ends?

This Iland hath ſome ſenſe of what the ayles,

And very much, this evil times bewailes:

But not our ſins do we ſo much lament,

Or mourn, that God for them is diſcontent,

As that the plagues, they being diſturb our pleaſures,

Encreaſe our dangers and exhauſt our treaſures.

And for theſe cauſes, now and then we faſt,

And pray, as long as halfe a day doth laſt,

For if the Sun do but a little clear

That Cloud, from which a tempeſt we do fear,

What kinde of grief we took we plainly ſhew

By thoſe rejoycings which thereon enſue:

For in the ſtead of ſuch due thankfulneſs,

As Chriſtian zeal obligeth to expreſs;

To pleaſure (not to God) we ſacrifice;

Renew our ſins, revive our vanities;

And all our vowed gratitude expires,

In games, in guns, in bels, in health, or Fires.

We fain would be at peace: but few men go

That way, as yet, whereby it may be ſo.

We have not that humility which muſt

Effect it: we are falſe, and cannot truſt

Each other; no nor God with true confeſsions:

Which ſhews that we abhor not our tranſgreſsions.

It proves, that of our errors, we in heart

Repent not, neither purpoſe to depart

From any folly, For all they that are

Sincerely penitent, do nothing fear

So much as their own guilt; nor ſeek to gain

Ought more, than to be reconcil'd again.

And they that are thus minded, never can

Be long unreconcil'd to God, or man.

When we ſhould ſtoop, we moſt our ſelves exalt,

[•]nd though we be, would not be thought in fault.

Nay, though we faulty be, and thought and known,

And proved ſo, and ſee that we are thrown

By our apparent errors into ſtraits,

From which we cannot get by all our ſleights.

Yet ſtil our ſelves we vaunt and juſtifie,

And ſtruggle, til the ſnare we faſter tye.

[〈1 page duplicate〉] [〈1 page duplicate〉]

We ſin, and we to boaſt it have no ſhame,

Yet ſtorm when others do our follies name:

And rather then wee wil ſo much as ſay

We did amiſs (though that might wipe away

The ſtain of all) I think that ſome of us

So wilful are, ſo proud, and miſchievous,

That we our ſelves, would run, and our Nation,

To keep our ſhadow of a Reputation.

Oh! if we are thus head-ſtrong, 'tis unlike

We any part of our proud failes wil ſtrike

Til they have ſunk our veſſel in the ſea,

Or by the furious winds are torn away.

'Twere better, tho, we did confeſs our wound,

Than hide it til our ſtate grew more unſound.

'Twere better we ſome wealth or office loſt,

Then keep them, til our lives, and all it coſt:

And therefore, let us w[•]ely be adviſed,

Before we by a tempeſt be ſurpriſed.

Down firſt with our top-gallants, and our Flags;

In ſtorms the skilfull[•]ſt Pilots make no brags.

Let us (if that be not enough) let fall

Our Miſne-yard, and ſtrike our top-ſailes all.

If this we find be not enough to do,

Strike Fore-ſaile, Sprit-ſaile, yea and Mainſaile too.

And, rather then our Ship ſhould ſink or rend:

Let's over-board, goods, maſt, and tanckling ſend.

Save but the Hul the Maſter, and the men;

And we may live to ſcour the ſeas agen.

Believe it England, howſoever ſome

Who ſhould foreſee thy plagues before they come,

Endeavour to perſwade thee that thou haſt

A hopeful time, and that the worſt is paſt.

Yet, I dare boldly tel thee, thou haſt nigh

Worn out Gods patience by impiety.

And that unleſs the ſame we do renue

By penitence our folly we ſhall rue.

But what am I, that me thou ſhould'ſt believe?

Or unto what I tel, credit give?

It may be this adultrous Generation

Expecteth tokens of her deſolation;

And therefore I wil give them ſignes of that

Which they are now almoſt arrived at.

Nor ſignes, ſo myſticall as moſt of thoſe

Which did the ruine of the Jews diſcloſe;

But ſings as evident as are the day.

For know ye Britaines, that what God did ſay

Ieruſalems deſtruction ſhould foreſhew,

He ſpake to ev'ry State that ſhould enſue.

And that he nought of her or to her ſpake,

For hers alone, but alſo for our ſake.

One ſign that Gods long-ſuffering we have tyred,

And that his patience is almoſt expired,

Is that, that many judgments he hath ſent,

And ſtil remov'd them e're we did repent.

For God (ev'n by his holineſs) did ſweare,

(Saith Amos) ſuch a Nation he wil tear

With bryars, and with Fiſh-hooks rend away

The whole poſterity of ſuch as they.

Clean teeth (ſaith God) I gave them; and with bread

In many places, them I ſcantly fed;

And yet they ſought me not: then I reſtrained

The dews of heaven, upon this field I rained,

And not on that; yea, to one City came

Some two or three, to quench their thirſty flame;

Yet to return to me no care they took;

With blaſtings then, and Meldews I them ſtrook;

And mixt amongſt their fruits the Palmer-worme

Yet they their lives did not a jot reform,

Then did I ſend the Peſtilence (ſaid he)

Devoured, by the ſword, their young men be;

Their Horſe are ſlain, and up to Heaven aſcends

Their ſtink; yet I diſcover no amends.

The ſelf ſame things thy God in thee hath done,

Oh England! yet, here follows thereupon

So ſmall amendment, that they are a ſign

To thee; and their ſharp Judgement wil be thine.

The ſecond token which doth fore-declare

When Cities, States, and Realms, declining are,

Ev'n Chriſt himſelf hath left us: for, (ſaith he)

VVhen Deſolation ſhall approaching be,

Of wars, and warlike rumors ye ſhal hear;

Rare ſignes and tokens wil in heaven appear;

Down from the Firm ament the ſtars ſhall fall;

The hearts of many men, then, ſail them ſhall;

There wil be many ſcandals and offences;

Great Earthquakes, Schiſmes, Dearths, and Peſtilences,

Realm, Realm, and Nation, Nation, ſhall oppoſe;

The nearest friends ſhal be the greateſt ſoes,

Againſt the Church ſhal many tyranniz[•];

Deceivers, and falſe Prophets, ſhal ariſe;

In ev'ry place ſhal wickedneſs abound;

Tnd charity ſhal very cold be found.

This Chriſt himſelf did Prophecy: and we

Are doubtleſs blind, unleſs confeſt it be,

That at this hour, upon this Kingdome here,

Theſe marks of deſolation viewed are.

How often have we ſeen prodigious lights,

O' reſpread the face of heav'n in moonleſs nights?

How many dreadfull Meteors, have there been

In this our Climate, lately heard and ſeen?

Who knoweth not that but a while ago

A great Eclipſe did threat, if not foreſhow

Gods Judgements? In what age, to fore did hear

So many, who did Saints and Scars appear,

Fall (as it were) from heav'n? Or who hath heard

Of greater eathquakes, than hath lately ſcar'd

Theſe quarters of the world? How oft, the touch,

Of famine have we had? But, when ſo much

Devoured by the Peſtilence were we,

As in this preſent year our folks ſhall be,

Of wars, and martial rumors, never more

Were heard within theſe confines heretofore;

When were all Kingdomes, and all Nations through

The world, ſo oppoſite as they are now?

I've been in no Countrey, whether nigh or far,

But is engag'd or threatned with ſome war.

All places, either preſent woes bewaile;

Or elſe things feared make mens hearts to faile.

Falſe Prophets, and Deceivers we have many;

We ſcarcely find integrity in any:

The name of Chriſt begins in ev'ry place

To ſuffer perſecution and diſgrace;

And we the greateſt jeopardies are in,

Among our neighbors, and our neareſt kin,

Strange hereſies do ev'ry where encreaſe,

Diſturbing Sion, and exiling peace.

Impiety doth multiply. True love

Grows cold. And if theſe tokens do not prove

Our fall draws on, unleſs we do amend?

I know not when our folly ſhall have end.

A third apparent ſign which doth declare

VVhen ſome devouring plague approacheth neer,

Is when a Nation doth anew begin

To let Idolatry to enter in:

And openly or ſecretly give place

To hereſie where truth eſtabliſht was:

Or, when like Ieroboam to poſſeſs

An outward profit, or a temporal peace,

They either change Religions, or deviſe

A worſhip which doth mix Idolatries

With truth. For this, ev'n for this very crime,

The King of Aſhur, in Hoſea's time

Led Iſr'el captive. And, both from the ſight

Of God, and from the houſe ef David quite

They were cut off forever, and did neither

Serve God nor Idols; but ev'n both together;

In ſuch a mixt Religion as is that

Which ſome among us, now have aimed at.

Mark England, and I prethee mark it well,

If this offence which ruin'd Iſrael,

On thee appear not: and if ſo it be,

Amend, or look for what it threatens thee.

The fourth true token, which doth fore-expreſs

The ruine of a Land for wickedneſs,

Is when the Prieſts and Magiſtrates begin,

To grow extremely impudent in ſin.

This Sign the Prophet Micah giveth us;

And he (not I) to you cries loudly thus:

Heare, O ye houſe of Iacob, and all yee

That Princes of the houſe of Iſrael bee:

Ye Iustice hate, and ye pervert what's good;

Ye build the walls of Sion up with blood;

Ieruſalem with ſin, ye up have rear'd,

Your Iudges paſs their cenſures for reward;

Your Prieſts do preach for hire, your Prophets do

Like them; and prophecy for money too.

And, for this cauſe ſhall Sion mount (ſaith he)

Ev'n like a plowed field become to be;

And like a Forrest hill where buſhes grow,

The Citie of Ieruſalem ſhall ſhow.

Change but the names, oh Britain! and that token

Of deſolation unto thee is ſpoken.

For, what this day thy Prieſts and Prophets are,

Their actions and the peoples cries declare.

A fifth ſure evidence, that the cauſe, for which God among

Thy ruins wil entomb thy fame ere long

(If thou repent not) is this, that thou

Doſt ev'ry day the more ungodly grow,

By how much more the bleſſed means of grace

Doth multiply it ſelf in ev'ry place.

God ſends unto thee many learned Preachers

Apoſtles, Paſtors, and all kind of teachers;

His Viſions and his Prophecies upon thee

He multiplies: and (that he might have won thee

To more ſincerity) on all occaſions

By counſel, by entreaty, and perſwaſions,

He hath advis'd, aſſured and beſought thee,

With precept upon precept he hath taught thee;

By line on line, by miracle, by reaſon,

In ev'ry place, in ſeaſon, out of ſeaſon;

By little and by little, and by much

Sometime at once: Yet is thy nature ſuch,

That ſtill thou waxeſt worſe; and in the room

Of pleaſant Grapes, more thiſtles daily come:

And thou that art ſo haughty, and ſo proud,

For this, ſhalt vaniſh like an empty cloud;

And, as a Lion, Leopard, or a Beare,

Thy God, for this, ſhall thee in pieces teare.

If thou ſuppoſe my muſe did this deviſe,

Go take it from Hoſea's propheſies.

The ſix undoubted ſignal when the laſt

Good days of ſinful Realms are almoſt paſt,

Is when the people neer to God ſhal draw

In word, to make profeſſion of his Law:

And by their tongues his praiſes forth declare!

Yet in their hearts from him continue far.

To ſuch a Land, their deſtiny diſplayes

Iſajah: for even thus the Prophet ſayes:

God wil produce a marvel in that ſtate

And do a work that men ſhall wonder at;

The wiſdome of their wiſeſt Counſeller,

Shal periſh, and their prudent men ſhal erre.

On their deep Counſels, ſorrow ſhal attend;

Their ſecret plots ſhal have a diſmall end;

Their giddy projects which they have deviſed,

Shal as the Potters Clay be quite diſpiſed.

Like Carmel, Lebanon, ſhal ſeem, and he

Like Lebanon, ſhal make mount Carmel be.

Their pleaſant Fields like deſarts ſhal appear;

And there ſhal Gardens be, where deſarts are.

God keep (thou Brittiſh Ile) this plague from thee

For ſignes thereof upon thy body be.

Thou of the pureſt worſhip mak'ſt profeſsion;

Yet, waxeſt more impure in thy condition.

Thou boaſteſt of the knowledge of Gods word,

Yet thereunto in manners to accord

Thou doſt refuſe. Thou makeſt proteſtation

Of pietie; yet hateſt reformation.

Yea when when thy tongue doth ſing of praiſe divine,

Thy heart doth plot ſome temporall deſigne.

And ſome of thoſe, who in this wiſe are Holy,

Begin to ſhew their wiſdome wil be folly.

For when from ſight their ſnares they deepeſt hide,

By God almightles eyes they are eſpy'd.

The ſeventh ſymptome of a dreadful blow,

If not of a perpetual overthrow,

Is when a ſlumbring ſpirit doth ſurprize

A Nation, and hath cloſed up their eys:

Or when the Prophets and the Seers are

So clouded, that plain truths do not appear:

Or when the Viſions evidently ſeen

Are paſſed by, as if they had not been:

Or when to Nations who can read, God gives

His Book[•]; and thereof doth unſeal the leafes,

And bids them read the ſame, which they to do

Deny, or plead unableneſs thereto.

Black ſignes are theſe. For if that book to them,

Stil dark; or as a Book unſealed ſeem;

Or, if they heed no more what here is ſaid,

Then they that have the Book and cannot read;

The Iudgements laſt repeated, are the doom,

That ſhall on ſuch a ſtupid Nation come.

This ſigne is come on us, for, lo, unſealed

Gods Book is now amongſt us, and revealed

Are all the Myſteries which do concern

The children of this preſent age to learn.

So wel hath hath he inſtructed this our Land,

That we not only read, but underſtand

The ſecrets of his Word. The Propheſies

Of his chiefe Seers, are before our eyes,

Unveiled: true interpretations

Are made, and many proper applications

Ev'n to our ſelves, yet is our heart ſo blind,

That what we know and ſee we do not mind.

We hear and ſpeak, and much adoe we keep,

But we as ſenſeleſs are as men aſleep.

What then we do. Yea, while that we are talking.

What ſnares are in the way where we are walking,

We heed not what we ſay, but paſs along;

And, many times, are faſt inſnar'd among

Thoſe miſchiefs, and thoſe faults we did condemn,

Before our tongues have loſt to mention them.

For our neglect of God in former times,

(Or for ſome preſent unrepented crimes)

A ſlumbring Spirit ſo poſſeſſeth us,

That our eſtate is wondrous dangerous.

We ſee and hear, and tel to one another

Our perils, yet we headlong haſt together

To wilful ruine, and are grown ſo mad,

That when our friends a better courſe perſwade,

Or ſeek to ſtop us (when they ſee we run

That way in which we cannot ruine ſhun)

We perſecute thoſe men with all our ſoul,

That we may damn our ſelves without controul.

The eight plain ſign, by which I underſtand

That ſome devouring miſchiefs are at hand,

Is that maliciouſneſs which I do ſee

Among profeſſors of one Faith to be.

We have but one Father and one Mother,

Do perſecute and torture one another.

So hotly we oppoſe not antichriſt,

As we our fellow Brethren do reſiſt.

The Proteſtant, the Proteſtant defies;

And we our ſelves, our ſelves do ſcandalize.

Our Church we have expoſed to more ſcorn;

And her fair ſeamleſs Veſtment rent, and torn,

By our own fury, more than by their ſpight

Who are to us directly oppoſite,

To ſave an apple we the tree deſtroy,

And quarrels make for ev'ry needleſs toy,

From us if any brother differ ſhall

But in a crotchet, we upon him fall

As eagerly, and with as bitter hate,

As if we knew him for a Reprobate.

And what ever all this doth ſignifie,

Saint Paul (by way of caveat) doth imply.

Take heed (ſaith he) leſt while ye bite each other,

You of your ſelves, conſumed be together.

Another ſign, which cauſeth me to fear,

That our confuſion is approaching neer,

Are thoſe diviſions, which I have eſpide

In Church and Common-wealth, this preſent tide.

We cannot hide theſe rents; for they do gape

So wide, that ſome their jaws can hardly ſcape.

Would God, the way to cloſe them up we knew,

Elſe what they threaten time wil ſhortly ſhew;

For, all men know, a City or a Land,

VVithin it ſelf divided, cannot ſtand.

The laſt black Signe that here I wil repeat,

(VVhich doth to Kingdomes deſolation threat)

Is when the hand of God almighty brings;

The People into bondage to their Kings.

I ſay, when their own Judges ſhall take delight,

Thoſe whom he ſhould protect, to rob, and ſmite.

When they who fed the Sheep, the Sheep ſhal kil,

And eat them; and ſuppoſe they do il.

When God gives up a Nation unto thoſe

That are their neighbors, that they may, as foes,

Devour them. When (Oh England!) thou shalt ſee

This come to paſs, a ſign it is to thee

That God is angry, and a certain token

That into pieces thou shalt quite be broken:

If not by forraine ſtrength: by force at home;

And that thy greater torment wil become.

This vengeance, and this fearful preparation,

Of bringing ruine on a ſinful nation,

If they remain impenitentent the Lord

Doth menace; and by Zachary record,

To make us wiſe. Oh! let us therefore learn,

What now is comming on us to diſcern.

For, (wel conſidered, if all things were)

From this captivity, we ſeem not far.

It now already ſeems to be projected;

Nay, little wants of being quite effected.

But, if God ſhould from us, as God forbid,

Take him, as once he good Ioſiah did,

He alſo wil (unleſs we mend) perchance,

In times to come, a Shepheard here advance,

Who ſhal not plead for what his Young men ſay

Is juſt; but take the ſame, perforce, away.

An Idol Shepheard, who ſhal neither care

To find or ſeek for thoſe that ſtarved are;

Nor guard the Lambs; nor cure what hath a wound;

Nor cheriſh thoſe that firm to him are found;

But take the fat, and rob them of their fleeces

And eat their fleſh, and break their bones in pieces.

More ſignes I might, as yet, commemorate,

To ſhew Gods patience is nigh out of date.

But theſe are ſignes enough, and ſo apparent,

That twenty more wil give no better warrant

To what I ſpeak. Yet, if theſe falſe appear,

That's one ſigne more, our fall approacheth neere.

Be mindful, therefore, while it is to Day;

And let no good occaſion ſlip away.

Now rend your hearts, ye Britaines, waſh & rinſe them

From all corruption, from all evil clenſe them.

Go offer up the pleaſing ſacrifice

Of Righteouſneſs, from folly turn your eyes,

Seek peace, and follow it, with ſtrict purſuit:

Relieve the needy, Judgment execute;

Refreſh the weary, right the fatherleſs:

The ſtrangers, and the widows wants redreſs:

Give praiſe to God, depend with lowly faith,

On him, and what is holy Spirit faith:

Remember what a price thy ranſome coſt;

And now redeme the time that thou haſt loſt.

Return, return thou (oh back-ſliding Nation)

And let thy tears prevent thy deſolation.

As yet, thou maiſt return: for, Gods embrace

Is open for thee, if thou haſt the grace,

To give it meeting. Yet, repentance may

Prevent the miſchiefs of that evil day,

Which here is menac'd: yet, thou maiſt have peace,

And by diſcreet endeavouring, encreaſe

Each outward grace, and ev'ry inward thing,

Which wil additions to thy comfort bring.

If this thou do; theſe fearful threatnings all,

(Repeated here) to mercies change he ſhall.

We cannot fay, it wil excuſe thee from

All chaſtiſement, or that no blow ſhall come.

For, peradventure, thou ſo long haſt bin

Unpenitent, that ſome loud crying ſin

Hath wak'd that Vengeance, which upon thy crimes

Muſt fall (as once in Ieremiahs times)

VVithout prevention; to exemplifie

Gods hate of ſin to all poſterity.

But, ſure we are, that if he doth not ſtay

His threatned hand, the ſtroke that he doth lay

VVil fall the lighter; and become a bleſsing,

Thy future joyes, and vertues more encreaſing,

Than all that large proſperity and reſt.

VVhich thou, ſo long together haſt poſſeſt.

God (with a writers Ink-horn) one hath ſent,

To ſet a mark on them that ſhal repent;

And bids him promiſe in his Name, that they

VVho ſhall, recanting, leave their evil way,

And in their hearts, bewaile the grievous crimes,

And miſeries of Sion, in their times.

That they ſhal be ſecure and ſaved from

The hand of theſe deſtroyers which muſt come:

Or elſe by their deſtruction find a way

To that repairing which wil ne're decay.

Yea, thou, oh Britaine! if thou couldſt reform

Thy manners, might[•]ſt expel the dreadful ſtorm

Now threatned; and thy foes (who triumph would

The ruine of thy glory to behold,

And jeere thee when thou falleſt) ſoon ſhal ſee

Thy God returning and avenging thee

On their inſultings: yea, with angry blows

He would effect their ſhameful overthrows.

Or turn their hearts. For when from ſin men ceaſe,

God makes their enemies and them at peace.

Moreover thou ſhalt have in thy poſſeſsing,

Each inward grace, and ev'ry outward bleſsing;

Thy fruitful Herds ſhal in rich paſtures feed;

Thy ſoyle ſhall plenteouſly encreaſe thy ſeed;

Thy Flock, ſhal neither Shepheards want, nor meat;

Clean provander, thy ſtabled beaſt ſhal eat;

There ſhall be Rivers in thy Dales, and Fountains

Upon the tops of all thy nobleſt Mountains:

The Moon ſhal caſt upon thee beams as bright

As now the Sun, and with a ſeven fold light

The Sun ſhal bleſs thee. He that Rules in thee,

To all his people reconcil'd ſhal be;

And they ſhal find themſelves no whit deceived,

In thoſe good hopes which are of him conceived;

But he, (and they, who ſhall his throne poſſeſs

When he is gone) ſhal reign in righteouſneſs;

And be more careful of thy weal by far,

Than Parents of their childrens profits are:

Thy Magiſtrates, with wiſdome ſhall proceed

In all that ſhall be counſell'd or decreed.

As Harbours, when it blows tempeſtuouſly;

As Rivers into places over-dry;

As Shadows are to men oppreſt with heat;

As to a hungry Stomack wholſome meat;

To thee ſo welcom, and as much contenting,

Thy Nobles wil becom, on thy repenting.

Thy Prieſts ſhal preach true doctrines in thy temples,

And make it fruitful by their good examples.

Thy God with righteouſneſs ſhal them array,

And hear and anſwer them, when they do pray.

Thy eyes that yet are blinded, ſhal be clear;

Thy ears, that then are deafned, then ſhal hear;

Thy tongue, that ſtammers now, ſhal then ſpeak plain;

Thy heart ſhal perfect underſtanding gain;

The preaching of the Goſpel ſhal encreaſe;

Thy God ſhal make thy comforts and thy peace,

To flow as doth a River; they who plant,

The bleſsing of their labor ſhal not want;

Thy pooreſt people ſhal at ful be fed;

The meek ſhal of no tyrant ſtand in dread;

Thou ſhalt have grace and knowledg, to avoid

Thoſe things whereby the reſt may be annoid;

Thou ſhalt poſſeſs thy wiſhed bleſsings all;

And God ſhal hear the ſtil before thou call.

But as a Chime, whoſe frets diſordered grow,

Can never cauſe it ſelf in tune to go,

Nor chime at all, until ſome cunning hand

Doth make the ſame again in order ſtand:

Or, as the Clock, whoſe plummets are not weight,

Strikes ſometimes one for three, and ſix for eight;

So fareth it with men and kingdomes all,

When once from their integrity they fall.

They may their motion hurry out of frame,

But have no power to rectifie the ſame.

That curious hand which firſt thoſe pieces wrought,

Muſt mend them ſtil, or they wil ſtil be nought.

To thee I therefore now my ſpeech convert,

Thou Famous Artiſt, who Creator art

Of heav'n and earth, and of thoſe goodly ſpheares,

That now have whirled many thouſand yeeres.

(And ſhall until thy pleaſure gives it ending)

In their perpetual motion without mending.

Oh! be thou pleaſed, by thy pow'rful hand,

To ſet in order this depraved Land.

Our whole foundation, Lord, is out of courſe;

And ev'ry thing ſtil groweth worſe and worſe,

The way that leads quite from thee, we have tooke

Thy Covenant, and all thy Lawes are broke;

In miſchiefs, and in folly, is our pleaſure;

Our crying ſins have almoſt fill'd their meaſure;

Yet, ev'ry day we had a new tranſgreſsion

And ſtil abuſe thy favour and compaſsion.

Our governour, our Prelates, and our Nobles,

Have by their ſins encreaſe, encreaſt our trouble.

Our Prieſts, and all the people, have miſgone;

All kind of evil deeds, we all have done.

VVe have not lived as thoſe means of grace

Require, which thou haſt granted lo this place:

But rather worſe than many who have had

Leſs helps than we, of being better made.

No Nation under heav'n ſo lew'd hath bin,

That had ſo many warnings for their ſin,

And ſuch perpetuall callings on, as we,

To leave our wickedneſs, and turn to thee.

Yet, we in ſtead of turning, furthe went;

And when thy Mercies and thy Plagues were ſent

To pul us back; they ſeldome wrought our fray,

Or moved to repentance one whole day.

No bleſſing, no affliction, hath a power,

To move compunction in us, for one hour,

Unleſs thou work it. All that I can ſpeak

And all that I have ſpoken, til thou breake

And mollifie the heart, wil fruitleſs be,

Not onely in my hearers, but in me.

If thou prepare not way for more eſteeme,

All theſe Remembrances, wil fooliſh ſeeme,

Nay theſe, in ſtead of moving to repent,

VVil indignation move, and diſcontent;

Which wil mens hardned hearts obdurate more,

And make their fault much greater then before.

Unleſs thou give a bleſsing, I may ſtrive

As wel to make a marble ſtone alive,

As to effect my purpoſe: yea, all this,

Like wholſome counſel to a mad man is,

And I for my good meaning ſhall be torn

In pieces, or expoſed be to ſcorn.

For they againſt thy word do ſtop their ear,

And wild in diſobedience, wil not hear.

In this, we all confeſs our ſelves to blame,

And that we therefore have deſerved ſhame.

Yea Lord, we do acknowledg[•], that for this,

There nothing elſe to us pertaining is,

(Reſpecting our own worth) but deſolation,

And finall rooting out, without compaſſion.

But gracious God, though ſuch our merit be,

Yet mercy ſtil pertaineth unto thee.

To thee the act of pard'ning and forgiving,]

As much belongs (oh Father everliving)

As plagues to us: and it were better far

Our ſins had leſs than their deſervings are,

Then that thy Clemency ſhould be out-gone;

By all the wickedneſs that can be done.

As wel as theirs whoſe lives now left them have,

Thou canſt command thoſe bodies from the grave,

Who ſtink, and putrifie, and buryed be

In their corruption. Such, oh Sord! are we,

Oh! call us from this grave, and ſhew thy pow'r

Upon this much polluted Land of our,

Forgive us all our ſlips, our negligences,

Our ſins of knowledge, and our ignorances;

Our daring wickedneſs; our bloody crimes,

And all the faults of paſt and preſent times.

Permit not thy juſt wrath to burn for ever;

In thy diſpleaſure do not ſtil perſever,

But call us from that pit of Death, and Sin,

And from that path of Hel which we are in.

Remember, that this Vinyard hath a Vine,

VVhich had her planting by that hand of thine,

Remember, when from Egypt thou remov'dſt it,

VVith what entire affection, then, thou lov'dſt it.

How thou didſt weed and dreſs it heretofore,

How thou didſt fence it from the Forreſt Bore,

And think how ſweet a vintage then it brought,

VVhen thy firſt work upon them thou had'ſt wrought.

Remember, that without thy daily care,

The choiceſt plants, ſoon wild and fruitleſs are,

And that as long as thou doſt prune and dreſs,

The ſowreſt Vine ſhal bring a ſweet encreaſe.

Remember, alſo Lord, how ſtil that I oe,

VVho firſt purſued us, doth ſeek to ſow

His tares among thy wheat; and to his pow'r,

Break down thy fence, and trample and devour

The ſeeds of grace, as ſoon as they do ſprout;

And is too ſtrong for us to keep him out.

Oh! let not him prevail, ſuch harm to do us,

As he deſires, but Lord, return unto us.

Return in mercy: though thou find us ſlack

To come our ſelves, fetch, draw, and pul us back

From our own courſes, by thy grace divine,

And ſet, and keep us, in each way of thine.

Vouchſafe that every one in his degree,

The ſecret error of his life may ſee,

And in his lawful calling all his dayes,

Perform his Chriſtian duty to thy praiſe.

Give peace this troublous age; for perillous

The times are grown, and no man fights for us

But thou, oh God! nor do we ſeek or crave

That any other Champion we may have.

Nay, give us troubles, if thy wil be ſo,

That we may have thy ſtrength to bear them too;

And in affliction thee more glorifie,

Then here heretofore in our proſperity.

For when thy countenance on us did ſhine,

Thoſe Lands that boaſted of their corn and wine,

Had not that joy which thou didſt then inſpire,

VVhen we were boyld and fryde in blood and fire.

Oh! give us again that joy, although it coſt us

Our lives. Reſtore thou what our ſin hath loſt us,

Thy Church in theſe Dominions. Lord preſerve

In purity: and teach us thee to ſerve

In holineſs and righteouſneſs, until

VVe ſhal the number of our dayes fulfil,

Defend theſe Nations from all overthrows,

By forraign enemies, or home-bred foes.

Our State with ev'ry grace and vertue bleſs,

VVhich may thine honor and its own increaſe.

Inflame our Nobles with more love and zeal,

To thy true Spouſe, and to his Commonweale,

Inſpire our Clergy in their ſeveral places,

VVith knowledge, and all ſanctifying graces;

That by their lives and Doctrines they may rear

Thoſe parts of Sion which decayed are.

Awake this People give them ſouls that may

Believe thy VVord, and thy commands obey.

The plagues deſerv'd already, ſave them from.

More watchful make them, in all times to come.

For bleſſings paſt, let hearty thanks be given.

For preſent ones, let ſacrifice to heav'n

Be daily offered up. For what is needing

(Or may be uſeful in the time ſucceding)

Let faithful Prayers to thy throne be ſent,

With heart and hands upright and innocent:

And let all this the better furthered be,

Through theſe Remembrances now brought by me.

For which high favour, and imboldning thus

My ſpirit, in a time ſo dangerous;

For chuſing me, that am ſo deſpicable,

To be imployed in this honorable

And great imployment (which I more eſteem,

Than to be crowned with a Diadem)

For thy enabling me in this Embaſſage;

For bringing to concluſion this my Meſſage;

For ſparing of my life, when thouſands dy'd,

Before, behind me, and on ev'ry ſide;

For ſaving of me many a time ſince then,

VVhen I had forfeited my ſoul agen;

For all thoſe griefs and poverties, by which

I am in better things made great, and rich,

Then all that wealth and honor brings man to,

Wherewith the world doth keep ſo much ado:

For all which thou to me on earth haſt given;

For all, which doth concern my hopes of heaven;

For theſe and thoſe innumerable graces,

Vouchſafed me at, at ſundry times and places,

Unthought upon, unfeigned praiſe I render:

Lnd for a living ſacrifice I tender

To thee (oh God) my body, ſoul, and all,

Which mine I may, by thy donation, call.

Accept it bleſſed Maker, for his ſake

Who did this offring acceptable make

By giving up himſelf. Oh! look thou not

Upon thoſe blemiſhes which I have got

By naturall corruption; or by thoſe

Polluted acts which from that ulcer flows,

According to my skill, I have enroll'd

Thy Mercies; and thy Juſtice I have told.

I have not hid thy workings in my breſt;

But as I could, their pow'r I have expreſt.

Among our great aſſemblies, to declare

Thy wil and pleaſure, lo, I do not fear:

And though by Princes I am checkt and blamed;

To ſpeak the truth, I am no whit aſhamed.

Oh! ſhew thou, Lord, thy mercy ſo to me,

And let thy love and truth, my guardians be.

Forgive me all the follies of my youth;

My faulty deeds; the errors of my mouth;

The wandrings of my heart, and ev'ry one

Of thoſe good works that I have left undone.

Forgive me all wherein I did amiſs,

Since thou employd'ſt me in performing this:

My doubting of thy calling me unto it,

My fears, which oft diſheartned me to do it;

My ſloth, my negligences, my evaſions,

And my deferring it, on vain occaſions,

VVhen I had vowed that no work of mine,

Should take me up, til I had finiſht thine.

Lord, pardone this; and let no future ſin,

Nor what already hath committed bin,

Prophane this Work, or cauſe the ſame to be

The leſſe effectual to this Land, or me.

But to my ſelf (Oh Lord) and others, let it

So moving be, that we may ne're forget it.

Let not the evil, nor the good effect

It takes, or puff me up, or me deject:

Or make me think that I the better am,

Becauſe I tel how others are to blame:

But let it keep me in a Chriſtian fear,

Stil humbly heedful what my actions are.

Let all thoſe obſervations I have had,

Of others errors, be occaſion made

To minde me of mine own. And leſt I erre,

Let ev'ry man be my Remembrancer;

With ſo much charity, as I have ſought

To bring their duties more into our thought.

And if in any ſin I linger long,

Without repentance; Lord, let ev'ry tongue

That names me, check me for it: and to me

Become, what I to others fain would be.

Oh! Let me not be like thoſe buſie brooms,

Which having cleanſed many naſty rooms,

Do make themſelves the fouler: but ſweet Father,

Let me be like the precious Diamond rather,

Which doth by poliſhing another ſtone,

The better ſhape and luſtre, ſet upon

His own rough body. Let my life be ſuch,

As that mans ought to be, who knoweth much

Of thy good pleaſure. And moſt awful God,

Let none of thoſe who ſpread of me abroad

Unjuſt reports, the Devils purpoſe gain,

By making theſe my warnings prove in vain

To thoſe that heare them, but let ſuch diſgaces

Reflect with ſhame, upon their authors faces,

Til they repent. And let their ſcandall ſerve

Within my heart true meekneſs to preſerve;

And that humility which elſe perchance,

Vain-glory, or ſome naturall arrogance

Might overthrow, if I ſhould think upon

With carnal thoughts, ſome good my lines have done.

Reſtrain, moreover, them who out of pride,

Or ignorance, this Labour ſhal deride.

Make them perceive who, ſhal prefer a ſtory,

Compoſed for ſome temporall friends glory,

Before thoſe Poems which thy works declare,

That vain and witleſs their opinions are;

And if by thee I was appointed Lord,

Thy judgements and thy merc[•]es to record,

As here I do, ſet thou thy mark on thoſe,

Who ſhal deſpitefully the ſame oppoſe:

And let it pulikely be ſeen of all,

Til of their malice they repent them ſhall.

As I my conſcience have diſcharged here,

Without concealing ought for love, or fear;

From furious men let me preſerved be,

And from the ſcorn of [•]ools deliver [•]e

Vouchſafe at length ſome comforting reflection,

According to the years of my affliction.

On me, for good, ſome token pleaſe to ſhow,

That they who ſee it, may thy bounty know;

Rejoyce, with fellow-feeling of the ſame,

And joyne with me, in praiſing of thy Name.

And leaſt (oh Lord!) ſome weak ones may deſpiſe

My words becauſe of ſuch neceſſities

As they have brought upon me, by their ſpight,

Who to my ſtudies have bin oppoſite;

Oh! give me that, which may ſufficient be

To make them know, that I have ſerved thee;

And that my labours are to be regarded,

Although they ſeem not outwardly rewarded.

Theſe honours, or thar wealth I do not crave,

Which they affect, who moſt endeavoured have

To pleaſe the world; I only ask to gain

But food and rayment, Lord, for all my pains,

And that the ſlanders and the poverties

Wherewith my patience thou ſhalt exerciſe,

Make not theſe Lines, or me become a ſcorn,

Nor leave me to the world-ward quite forlorn.

Yet in preferring of this humble ſuit,

I make not my requeſt ſo abſolute

As that I wil capitulate, or tye

To ſuch conditions, thy dread Majeſty;

For if to honour but an earthly prince,

My Muſe had ſung, it had been impudence

To prompt his bounty; or to doubt he might

Forget to do my honeſt Labours right.

Do therefore as thou pleaſeſt: only give

Thy ſervant grace, contentedly to live,

And to be thankfull whatſoever ſhall

In this my weary Pilgrimage befall,

Such things thou doſt command me to require

With earneſt, and an abſolute deſire

With which I come: beſeeching I may find

Thy love coutinue, though none elſe be kind

That bleſſedneſs eternall I may get,

Though all I looſe on earth to compaſs it,

And that at laſt when my account is even,

My payment may be ſummon'd up in heaven:

Lord, this wil pleaſe me, call me quickly thither,

And pay me there my wages altogether;

Not that which mine by merit ſeemes to be,

But that which by thy meere grace is due to me.

A Coelestial VISION Of Future EVENTS.

TH' Armi-potent, all-ſeeing, all-Creator,

Th' all-mighty Artizan of Earths Thearer,

Having incloſ'd in his un-clapſed book.

When heaven and earth their firſt foundation tooke,

And therein regiſtred this firm Concluſion,

An Univerſall end, and all-Confuſion

Of all the world, which when once diſcreated,

Should be refin'd, renew'd and re-created,

This great Decree wil doubtleſs ratifie,

And for th' elects ſake, doe't more ſpeedily,

As Sybels, Prophets, and Apoſtles wiſe,

Yea, Chriſt himſelf did truly Prophetize.

Then pallid Death, whoſe aſh-pale face did fright

The ſtouteſt Champion, moſt un-daunted Sprite,

Having at length with ſtrength enough diſplaid,

His all-tryumphant trophies, having made

A maſſacre and havock of all fleſh,

Thinking to Nimrodize it ſtil afreſh,

Like proud diſdainfull Pompey at the laſt

Shall meet our Caeſar, and at's feet ſhall caſt

The glory of his Mortall-wounding might,

Shal loſe his fatall ſting which did ſo bite

And pierce the Heart of every mortall creature,

T'reduce to duſt each wormlings duſty feature.

Death being then Mans fatall final fo,

Him, Chriſt victoriouſly ſhall overthrow,

From forth his claws ſhal ſtrongly wreſt the conqueſt,

And fel all-felling Death at's feet thus vanquiſht,

But as the Corner-creeping thiefe doth watch

With ſure advantage unawares to catch,

The careleſs Servants left the Houſe to keep,

VVhom when he findeth ſnorting faſt aſleep,

Suddainly ſets upon them, thus doth prey

On's hop't-for Booty, and then haſts away.

Or as it fares in a faire Summer morning,

VVhen the Great Light the azure skie's adorning,

And new-now riſen from th' Antipodes,

His radient rayes diſplaies the world to pleaſe:

At whoſe ſweet ſight the pretty Lark doth riſe,

VVith warbling noats wav'ring i'th lofty Skies,

Earth having op't her Shop of ſweet perfumes

Of fragrant flowres, herbs, plants, and pleaſant blooms;

T[•] gentle wind fans coolneſs through the ayre,

The Suns encreaſing heat thus to impare;

Each Creature much delighted at the heart,

To ſee this ſight; now ready to take part

Of pleaſure, in this pleaſant day begun,

VVhen as upon a ſudden, o're the Sun

A mighty rain-ſwolne-cloud begins to ſpred;

And furious winds through th' ayre are nimbly fled

From forth their Stations, bluſtring up and down,

The angry Heavens upon the earth'gin frown

And from their Spouts powre down great ſtreaming ſhowers,

Daſhing and waſhing trees, plants, herbs and Flowers,

VVith light-heeld lightning, and ſuch Cannon-thunder,

As Heaven and Earth were reft and cleft in ſunder,

Damping the former hope of ſweet delight,

By this ſo ſudden change amazing ſight;

Even ſo this ſecond comming of Chriſt Jeſus

From ſins moſt heavy hateful Yoke to eaſe us,

To purge the world of its impurity,

To Plague the Quakers incredulity,

T'avenge the blood of his dear ſlaughtered Saints,

To give an end to their ſad ſighs and plaints,

Shall ſudden be, wil come at unawares,

When worldly men are plung'd in worldly Cares,

When luſtfull men are moſt a ſenſuallizing,

VVhen fawning Gnathoes moſt are Temporizing,

VVhen as voluptuous-vain-lings ſport and play,

VVhen they do leaſt expect, ſuſpect this day,

Then ſhall this unſure-certain doomſ-day come,

To ſome moſt welcome, wofull unto ſome,

Unto the wicked terrible and fearful,

Unto the godly comfortable and chearful,

Unto the Hectors a day of lamentation,

Unto the Quozils, a day of conſolation,

Sharp to the wicked, joyful to the juſt,

Gods wrath the ſinner ſcattering as the duſt,

Then as ith' dayes of Noe, with wondrous change

Shall dire deſtruction int'all places range.

As that, with waters woful inundation:

So, this, with fires all-ſpoyling conflagration.

As, that, with water, cold the heat of ſin,

Wherewith the world had then inflamed bin:

So this, with fire to burn the rotten ſticks,

Of want of Love (combuſtible dry kicks)

Our Globy-Gran-dame Earth, ſhall then all flame,

Like a huge bonefire, and about the ſame

The bound-leſs, groundleſs, ſea, bright Fiſhes Station,

Shal be exciccated with ſtrange admiration:

And that great-little, nimble ſcale-arm'd hoaſt,

Eo longer ſhal through the watry region.

Yea, then that huge Leviathan (ſeas wonder)

Shal ceaſe his ſport, and roaring voice like thunder.

Then heaven and earth, ſhal variated be,

To pure perfection in the higheſt degrees;

Then all the Sphears, the Stars, and heavenly motions,

Which ſerv[•]d for time-diſtinctions, certain notions,

Planets and Plants, which man on earth did uſe,

Their power in man and vertue then ſhal loſe.

Yea, all viciſſitudes, all alternations

of heav[•]n and earth; ſhal leave their antique ſtations,

Shal be diſſolved, ceaſe, and have an end,

Mountains shal melt, and to low Dales deſcend.

The Creatures then, which groan and moan in pain,

Freed at the leaſt, if not renewd again;

Then shal be heard a loud heart-daunting voice

A heavenly trump shall ſound with ecchoing noiſe

By Gods all-potent power and providence,

Shall all flesh of this vaſt circumference

Hear and appear by that loud trumpets ſummon,

At this Grand-ſeſſions all the world in common.

Then ratling, roaring thunder shal be heard,

Whereby the wicked shal be frighted, feard,

Then all the world shal be as flaming fire,

Chriſt our Iuſt-gentle Judge with love and ire

Shal come with all the hoaſt of winged Legions,

Soaring about the bright-ſtar ſpangled Regions.

With whom apoſtles, Prophets, Martyrs flye

In compleat glory in the gliſtring Skye.

Mercy and Juſtice marching cheek by jowle

Shal his divine triumphant Chariot rowle,

Whoſe wheels shal shine with Lightning all about,

With beams of glory each-where blazing out.

Who shall in's hand a book in folio bear,

Wherein mans faults and follies written were.

Then shal the wicked ſin-polluted Goats

Ingulft in ſorrow, roar with hideous noats,

Howle, groan, and grieve, and lamentably moan

At Gods ſupernall and tribunall throne,

Holding their hands at's Barre with grief and horror;

Shall hear the Judges ſentence to their terrour,

Their ſelf-accuſing conſcience telling them

That they are Guilty, and wil them condemn.

And Satans Sergeants at their elbowes ſtand,

To bear their ſouls and bodies out of hand

To his infernal-Jayle, with fiery chains

To bind them faſt to hels nere ending paint.

Their ſin, I ſay, wil ſtand at their right hand,

And at their leſt wil damned divils ſtand:

VVithin, th accuſing conſcience crying shame,

VVithout them, all the world a burning flame:

Under their feet, ſoul frying, gaping hel,

And ore their heads, their Judge moſt fierce and fel.

Too late they then weep for un-wept-for ſin,

Too late they wiſh they never born had been,

Too late aſhamed at Heav'ns moſt glorious Light,

They wiſh, but vainly wiſh, that mountains might

Them cover, ſmother, from heart-ſearching Judge,

Thus reſt of comfort, up and down they trudge.

And then the juſt-chiefe-Juſtice wrathfully,

On's left hand, ſayes to the wicked, Stand you by,

You awleſs, lawleſs, wicked, hence, depart

Into eternall terrour, pain, and ſmart,

Depart, I ſay, you curſed, go, begon

Into the depth of hels deep dungeon.

That Priſon where your damned ſouls muſt lye,

And dye a thouſand deaths, yet never dye.

Where ſhall be weaping, walling, ſchreeks and groans,

Gnaſhing of teeth, hel-howling, ſighs and moans,

Divels tormenting you in flames eternal,

With fearfull frights, by helliſh Fiends infernall,

For ereta be ſequeſtred from all joy.

In endleſs, reſtleſs, mercy leſs annoy.

O woful wages, for their works of ſin!

O how much better they ne're born had bin!

O that when they were born, they then had dyde,

Then thus for ſin, hels horrors to abide!

But as we ſee after a mighty ſtorm,

The ſun ſhines out with beams bright, fair and warm:

So the God-fearing, and ſin-flying ſheep,

VVhich did Chriſts Laws and Heaſts ſincerely keep,

VVhich his diſtreſſed Members cloath'd and fed,

VVhich to their power the poore had comforted,

To theſe bleſt ſaints, I ſay, ats right hand placed,

VVho ſhall be with Caeleſtiall glory-graced,

VVhom he elected in be angelized,

VVhoſe ſouls in joy ſhall be immortallized;

VVith ſweet aſpect to theſe wil Chriſt thus ſay,

Come, come you bleſſed of the Lord for aye.

Come, near adopted brethren, come to mee,

VVith me you all ſhall glorified be,

Receive the Kingdome for you all prepared,

Ere Earths foundation was to the Earth declared.

For your good ſervice under my faiths banner,

You ſhall be crown'd with my chiefe champions honor.

Since for my ſake you once liv'd in annoy:

Now with me come into your Maſters joy,

Into that joy, whereof none ſhall be able

You to deprive, it is ſo firm and ſtable.

Thus then the Lord-chiefe-Juſtice having driven

The rout of damned Reprobates from Heaven,

And having with the Fan of his Decree,

The chaff froms Wheat thus clenſed and made free,

Thus in a bundle having bound the tares,

The con-corrupted heap of helliſh wares:

And by the power of's ireful Iron rod,

His Foes beat down and under foot thus trod:

His Church from all uncleanneſs purifide,

His ſacred ſons enthronized ſanctifide:

Now ſhall they all with joy inexplicable,

With great content, and comfort amiable,

Behold and ſee the New-Jeruſalem:

The Citie of the Lord, vouchſaft to them.

That ſole Metropolis, that ſacred ſeat,

VVherein our trine-one Lord moſt good, moſt great

Had long time promis'd, and now means to dwel,

VVith all his Saints in vertue that excel.

This being that ſweet ſpouſe ſpirituall,

That blotleſs, ſpotleſs Bride coeleſtiall,

To whom the Lamb Chriſt Jeſus is contracted:

Now ready that the Nuptialls be enacted.

VVho being in her Militant eſtate,

Was then with blemiſhes contaminate,

Was often ſin-ſick, by her ſinful courſe,

And as it were in danger of devorce;

By re-re-lapſes and her oft offence,

Though ſtil protected by heavens indulgence.

But now being in her pure and glorious ſtate,

In heav'n triumphant, un-contaminate,

Conform'd unto, confirmd in puritie

All-chaſt, now plac't in ſweet ſecurity,

Now undivorceable, lovely and ſweet,

Is new, prepar'd her bridegroom thus to meet.

Her eyes like Orient-Pearls, her cheeks with dimples:

Moſt amiable, fair, free of leaſt Pimples.

Her lips like threds of ſcarlet, coral red,

Her temples faire, her hair like golden thred.

Her breath more ſavourie then mellifluous dew,

Her breſts like two young Twin-Roes white of hiew,

Arayed in fine pure linnen, clean and white,

In Veſtures wrought with Gold which gliſter bright,

And caſt an odor ferous fragrant ſent,

Or Sp[•]kenard, Saffro[•], and moſt pure ointment,

Attended on by Virgins vertuous, chaſt,

To meet her Bridegroom, thus ſhe forth doth haſt.

Oh ſacred ſight, ſweet ſhew, ſouls ſoveraign bliſs,

When thus the Bridegroom his dear ſpouſe ſhall kiſs,

Mariage of Manna and of M[•] compacted,

Whereby our ſouls with Chriſt are aye compacted,

Prefigur'd in the ſacred Sacrament

Of Chriſts laſt ſupper, given to this intent.

Thus Chriſt (I ſay) his love, his dove ſhall meet,

Thus they each other kindly then ſhall greet:

Thus ſhall this glorious City then appear,

VVherein the juſt ſhal reign with joy and cheer.

But now ere we behold this bleſt Theater,

Let me herein be th angels Imitater,

T[•] each Godly Ceder here to ſignifie

This obſervation, of importancie:

That ſince in this great Cities model rare,

VVe are to meet with wonders paſt compare,

VVe ſhall behold inimitable art,

Such as may quickly wonder-ſtrike the heart,

And ſeem to Reaſon's Sin blear'd, Fleſh-blinde Eye,

T[•] exuperate the bounds of Veritie:

Therefore a winged Meſſenger from Heaven.

To the bleſt Evangeliſt this charge hath given,

To regiſter in time concluding ſcrowles,

To write this truth in Scriptures ſacred rowles,

That Heav'ns all-ſeeing, all foreſeeing King,

Truths ſpotleſs Fountain, Faiths ore-flowing-ſpring,

That alpha and omega, firſt and laſt,

Who was, is, ſhal be, when all times are paſt,

Who is as powerful to perform his wil:

As ready-preſt his Mercies to fulfil;

Whoſe Promiſes are all Yea and Amen:

Hath promis'd (and whats he among all men

Hath ever known the Lord to falſifie

His Cov'nant made, or from his word to flie?)

Hath vow'd (I ſay) that hee'le all things renew,

All imperfections bring to perfect hiew,

And make the joy of's glorified Saint,

Endleſs and free from future moan and plaints.

Yea, with ſuch grace and forcible perſwaſion

He ſeems to counter mand all frail evaſion

Of doubting or demurring in this kind;

As if he ſhould have ſaid; Man, be not blind;

Let it not ſeem an intricate hard thing,

That I, the Lord, theſe things to paſs ſhould bring,

I, which of nothing all things did create,

I, which but breath'd, and made each animate,

I, the arch-mover of what ere did move,

Shall ought to me ſo difficult then prove,

As not my beck, and how ſtre[•]ght to obey?

O no, be wiſe, do not my power gainſay,

Be not incredulous to fear or doubt,

For I the Lord, this thing wil bring about:

Not only for my power, but Promiſe ſake,

And the great care which ore my Saints I take.

To crown them all, with promiſed ſalvation,

Their foes to fel to hel with dire damnation;

That true believers then may find me true,

Athieſts their Infidelity may rue.

Yea with a tripple firm ingemination,

Hath heaven confirm'd this faithful Proteſtation.

And what ſo ſcornfully, ſcoff[•]ing Cham ſo bold?

VVhat impious athieſt dares it untrue hold

What fearfull, faultfull, or unfaithfull Cain,

Doth dare this truth, deride, doubt or diſdain?

Doubtleſs the ſimpleſt peeviſh Grammatiſt,

The rudeſt ruſtick, who yet never wiſt

What tis to ſound heav'ns depth of prudencie;

Would ſoon condemn them of abſurditie.

O the great wiſdome and indulgent Grace!

Of heav'ns great King, himſelfe ſo to debaſe;

Precept on Precept thus to us to teach,

His wil ſo oft t'inculeate and to preach.

Line after line, yea now and then a little,

Our faith more ſoundly to confirm and ſettle.

Us to inform in his pure veritie,

Us to reform from infidelity.

Therefore ſuch faithleſs and incredulous,

Such graceleſs, godleſs, irreligious,

As do deny or wil bely this truth;

Shall be rejected to their endleſs ruth;

Shall ne're have part nor portion in this joy,

But he obtruded unto [•]i[•] annoy.

And their too-light, too-late beliefe ſhal rue,

When they receive their meed and merit due:

When with the damned ſin-co-operators

They ſhal of wo and horror be partakers.

Read then with faith, and what thou readſt, deſire,

And that thou canſt not comprehend, admire.

But, here as at a ſtand, I ſtand amazed,

That I a duſt-born babe, poor, weak and crazed,

Of ſtammering tongne, a child an underſtanding,

Of heart, oft ſubject unto ſins commanding.

Should undertake (worm that I am) to pried

Into the depth of ſo great myſterie.

That to deſcribe, which asks an angells skil,

As Souls which of that ſight hath had its fil;

And yet all to[•] too little, to declare

The beauty infinite, the ſplendor fair

Of great Jehovahs Palace Chryſtaline,

All full of hev'nly glory, all divine;

Which to admire the more I do contend,

I more admire, and leſs do comprehend:

And whoſe rare fabrique and coeleſtial ſight,

I rather could ſtand wondring at, than write.

Pardon, oh therefore pardon Lord, I pray,

My great preſumption, let thy grace alway

Illuminate my ſin-caecated heart:

And to my layes thy ſacred help impart.

That nought may be mis-done, miſ-thought, miſ-ſaid,

O Lord I crave thy ſacred ſoveraigne ayde.

Give me a voice now, O Voice all divine!

With heav'nly fire inſpire this breſt of mine,

And ſince thou. Lord, art able to declare

By th mouthes of babes, which weak and tender are,

Thy might and power: Lord (though unworthy I)

Into my heart infuſe aboundantly

The ſo ſoveraigne graces of thy holy ſprite,

That my weak Pen, thy wondrous praiſe may write.

That thy Enthuſiaſme of Prophetick skil,

May on my layes like honey ſweet diſtil:

That by divine divine Iohns godly guide,

I from the truth may not once ſtep aſide,

But by his true Propheticall direction,

May methodize Jeruſalems perfection,

That all that read it, may enflamed be

Wth hearts deſire therein to reign with thee,

To make great haſt and ſpeedy properation,

To this bleſt Citie with due preparation.

As God th' ereliving, all good giving King,

The firſt that moves of every moving thing,

When unto Moſes he vouchſaft to ſhow

The Land of Canaan which didoverflo

With Milk and honey, which he vow'd to give

To Iacobs off-ſpring, wherein they ſhould live;

On top of Piſgah Mountain did him place,

That Moſes might from thence behold the grace,

The pleaſure, wealth, and riches of that land,

Which they ſhould have by power of his right hand:

Even ſo the Darling of Chriſt Jeſus, Iohn,

Rapt in the Spirit was alſo plac't, upon

A high-topt Mount in Pathmos, whence he might

Contemplate this great Cities glorious ſight;

A ſight more glorious far, than that the Devil

That ſubtil Serpent, fire-brand of evil,

Shew'd to our Saviour in his great temptation,

When he with Satan fought for our Salvation.

Thou wel-beloved of thy Saviour deer,

(Saith a bleſt angel unto Iohn) draw neer,

With joy come hither, ſtand a while by me,

And thou the heavenly Canaan ſhalt ſee.

The Churches glorifi'd ſpirituall State,

Thou ſhalt behold and ſweetly contemplate

The ſpotleſs Spouſe, th' immaculate chaſt Bride,

With which the Lamb Chriſt Jeſus wil abide:

The joy in God, and godly conſolation,

Th' elected Saints moſt holy habitation:

Prepared for them by the Trinitie,

Where they ſhall reign, remain eternally,

Call'd the great Citie, Holy Canaan:

Great, whoſe inhabitants none number can,

Holy, becauſe no putrifacting Sin,

Nor leaſt impuritie can there creep in;

Call'd Canaan, or new Jeruſalem,

A place of peace, Saints reſt, Souls Diadem.

Now this moſt holy heavn[•]ly Habitacle,

Was moſt magnificent Saints receptacle

VVith glorie, which did from the Lord proceed,

VVhoſe moſt refulgent ſplendour did exceed

The luſtre of all precious ſtones moſt bright,

They all come ſhort of this moſt glorious Light.

Yea, as faire tranſparent Iaſper Green,

So ſhall his Saints felicitie be ſeen

For ere to was moſt freſh and alwaies flouriſh,

Becauſe Gods power and prudence ſhall it nouriſh:

It being pure as any Cryſtall clear,

VVhereby not blot, not ſpot can there appear;

No ſtains of foul terreſtriall uncleanneſs,

No groſs pollutions or impure obſceanneſs,

Shall this their joy obnub[•]late make dim,

Or once eclipſe their beauty, fram'd by him;

Gods gracious preſence and great Majeſtie

Shall it ſo deck, decore and glorifie.

Here tis no triviall queſtion, why the Light

Of this bleſt Cities luſtre equiſite

Is to a precious Jaſper Stone compared;

Tnd why 't might not have been as wel declared,

By th' Sun, or Moon, or Stars moſt excellent,

Or artificiall Lights which men invent?

All theſe are Lights, true; but too light they be,

Compar'd with Light it ſelf, i' th' higheſt degree.

Firſt, in regard the Suns far piercing rayes,

VVith its bright beams the eye-ſight much decayes,

If the beholder thereon fixtly look,

Nor can his ſight the brightneſs thereof brook;

But precious ſtones have no obnoxious might,

But with their ſplendour rarely do delight

The eyes of their beholders, ſo that they

The more on them they look, the more they may.

VVhereby, egregiouſly they intimate

And to us point the ſweet and delicate

Delight we ſhal in heav'nly knowledge finde,

So to affect and recreate the minde,

As that the more we thereof do poſſeſs,

The more our love whereof we ſhall expreſs.

Again the artificial lights men make,

As torches, tapers, lamps, and candles, ſlake;

Are ſoon burnt out, extinct, and therefore need

Some fomentarie adjunct, them to feed:

But as for precious Stones, their ſparkling light

Is genuine, by Nature ſhineth bright,

And gliſters in the moſt obſcure dark place,

Alwayes retaining their reſplendant grace:

And therefore do moſt lively repreſent

The ſplendor fair, and beauty excellent

Of th' ever ſelfe ſubſiſting Deitie,

Alwaies the ſame, one-ſame eternity.

This citie is inviron'd, bounded round,

With a great high-topt wall, thick, ſtrong and ſound,

Which unto us doth thus much intimate;

That though i'th' Churches Militant eſrate,

The congregations of Chriſts faithful Saints

Were ſtil moleſted, ful of wofull plaint,

Toſt to and fro with ſtorms Tyrannicall,

With perſecutions moſt ſatanicall,

And like Noes-ark were ne're in peace or reſt,

With worldly billowing-waves daſht and diſtreſt:

Yet in this Chuch-triumphant, they ſhal be

From all heart-hurting fear of danger free.

Surely, ſecurely, kept from leaſt annoy,

In heav'nly ſafetie ſempiternall joy.

For why, the Doctrine apoſtolicall

Shall as a firm invincible ſtrong wall

Debar and keep out, heart deluding errors,

All unclean creatures, Lyers and the tortors,

VVhich their abominations might effect;

For, this wall Doctrinall doth them reject:

And thus the Prophet Ieremie doth call

A conſtont Preacher, a ſtrong, brazen wall.

Now this ſtrong wall is made more admirable,

By Stately Ports and ground-work ſolid, ſtable,

Twelve Gates are about it plac't conveniently,

VVhich thus much do unto us ſignifie:

That all her friends and Citizens ſhall ſee,

The way to th' city eaſie, plain to be;

Plain to the juſt, to th' unjuſt narrow ſtraight,

Eaſie to thoſe, to theſe moſt intricate.

And on theſe Gates were charactred moſt fair,

The names of Iſr'els twelve tribes, to declare

Their good aſſu[•]ance and their ready way,

That none might wander, erre, or go aſtray.

There needs no uſe of a conducting guide,

Their way lying ope' to them on every ſide.

But here by th' names of Iſraels twelve tribes,

The ſacred ſpirit unto us deſcribes,

(They being, once, Gods ſole peculiar Vine,

Til they did from his Love and Lure decline)

That, by a figure, are in them included

The elected Gentiles, once from grace ſecluded.

Even people of all Nations under heaven

(To whom, Salvation, God in Chriſt hath given)

Are here all ta'ne for ſp'rituall Iſraelites,

Whom Chriſt the Corner-ſtone to th' Jews unites.

At theſe twelve Gates, twelve angels there did ſtand.

But not like Edens-angels, in their hand

Holding a ſword, a ſword like fiery flame,

To daunt and drive, what ever thither came:

But here theſe angels ſtand like Porters kind,

That Abr'ams faithfull Sons acceſs may find

Unto the tree of life, and ſacred ſpring:

VVhich grows and flows from Chriſt this Edens King

VVith moſt commodious decent ſcituation

Are theſe twelve gates plac' 'bout this heav'nly ſtation

And good Ezechiel doth them thus digeſt

Three Eaſt, three North, three ſouth, and three by weſt.

Theſe three tribes names; Dan, Ioſeph, Semamen,

Orethe three Eaſtern Gates were to be ſeen.

Orethe three Ports ſet on the Northern ſide,

Iude, Levi, Reubens names might be diſcride.

Ore the three ſouthern gates th' inſcription

Of Simeon, Iſachar, and Zabu[•]on.

Alſo the three gates on the VVeſt part had

The name of Aſer, Napthalem, and God.

Of which moſt decent triple diſtribution

Of theſe twelve Gates, this is the reſolution;

Namely, that all the Saint-elected ſouls,

VVhoſe names are written: Heav'ns eternall rowles,

From whatſoever quarter of the earth,

They had their firſt originall and birth:

Yet, had but one eſpeciall means t'aſcend

Unto this Citie, their hopes happy end.

To wit, the bleſt profeſſion of the trinitie,

Hereby, to Chriſt th' are joynd in neer affinitie

And, that they thus, profeſsing three in one:

Shall finde the way wide ope to heav'ns high throne.

Shall find the path more parent, plain and ſtraight,

And at the Gates twelve angels for them wait,

A twelf fold Ground-work and Foundatoin ſtrong,

Did alſo to this mighty wall belong.

I mean not to the Citie, but the VVall,

For, of the Citie, Chriſt is all in all.

Upon which twelve Foundations glorious, rare,

Chriſts twelve apoſtles names were graven faire:

Who here are ſaid to be this Walls foundation,

By their apoſtolique adminiſtration,

For having by their bleſt Miniſtry,

Chriſt Jeſus Doctrine preached publikely

Unto the World: as the firſt inſtruments

Are therefore, thus, the twelve ſtrong Firmaments:

Not that they are the Principall Foundation,

But having firſt place in this Fabrication.

Are (as I ſo may ſay) the firſt ſtones laid,

On which the building of this wall was made.

For, no man is ſo ſilly, as to ſay,

That the Foundation doth it ſelf down lay:

But thats the office of the architector,

Which is Chriſt Jeſus, this great works director.

This Cities Soveraign, whoſe un-ſhrinking ſhoulders,

Are this moſt glorious Cities firm upholders.

Who laid his twelve diſciples as Supporters

Of this Quadrangled walls moſt ſpacious quarters,

As thoſe in whom his Churches doctrine pure

Did moſt conſiſt and conſtantly endure:

Thus are th' apoſtles grounds of miniſtration,

But Chriſt the only Baſis of Salvation.

But what ſayes Rome to this? that man of Sin,

Who proudly reignes and rules as Lord and King,

Peters ſupremacy, ſuperiour State,

Is here (me thinks) quite torn, worn out of date.

For though our Saviour call'd his Faith, the Rock,

Whereon hee'd build his Church, his Love, his Flock,

And his and all th' apoſtles Doctrine pure,

To be his Churches ground-work, grounded ſure:

Yet neither is St. Peter here expreſt,

To be in dignity above the reſt:

Nor yet to be the principall Foundation:

But one with others have their Station,

Then, ſurely, hence, 'tis moſt apparent plain,

That antichriſt of Rome doth not maintain

His proud priority, from Peters Faith;

But from his Perſon (whom he falſly ſaith,

T'have been Romes Biſhop, which, nor he, nor's crue

Shall ere be able to approve as true)

His perſon 'tis, I ſay, not Doctrine pure,

Oh this it is the Pope can worſt endure:

Therefore ſince he miſ-deems Chriſts bleſt foundation

He ne're ſhall have leaſt part in Chriſts Salvation.

But now return we whence we have digreſt,

The Light-bright Angel (which did manifeſt

Unto S. Iohn this glorious ſacred ſight)

Now like ſome noble Pers'nage, Princely wight,

Like to another prudent Ne[•]emie,

Or like good Ezra ful of prudencie,

By th' Symbole of a Golden Reed in' his hand,

Did repreſent, that he with that Met-wand,

The Cities ſpacious round ſhould meaſure out

The height, length, breadth, and compaſs all about,

Entries, and wall, environing the ſame

All under line and meaſure truly came:

All moſt exactly form'd with due reſpect,

By the arch-artiſt of this architect.

Yea, with a Golden Reed he meets the ſame,

Moſt fit to meaſure ſuch a glorious frame.

By which externall geſture, the angel here,

As elſe-where in the Prophets may appear

In their Prophetick viſions us'd to ſhow

The Lords intent, by thus deſcending to

Our weak capacity: which ne're can keep

A verball document, in mind ſo deep,

As actual geſtures evermore we find,

Examples more than precepts teach the mind.

And here by th' angels meeting with a reed,

We are adviſ'd to take a ſpeciall heed,

And deeply to imprint in mind and heart,

The ſubſequent diſcription and rare art,

The ſtately ſymmetry, worth admiration,

Of this coeleſtiall ſacred habitation,

Containing in't an heav'nly harmony,

With the chiefe grounds of chriſtian verity,

This Citie lay in form quadrangulare,

By which firm cubique plat-form, here we are

To underſtand and note, the ſtable ſtate

Of this Mount-Sion free from hoſtile hate:

Not to be ſtirr'd by tempeſts violent,

Immoveable, moſt conſtant, permanent.

Which being ſquare, the Gates are oppoſite

To the four corners of the earths-globe aright,

From every part whereof to let in thoſe,

Whom Chriſt the Lamb, to reign with him hath choſe.

The four Evangeliſts the pattern are,

By whom this edifice was faſhion'd ſquare:

By Matthew Mark, Luke and Chriſt tendred Iohn,

Was fram'd (I ſay) this conſtitution.

And ſince the twelve apoſtles, as foreſai[•],

Were by their ſhort and preſent doctrine made

The ſtrong foundation of the holy wall.

Is't not a concord moſt harmonicall▪

That theſe Evangaliſts moſt excellent,

By their long-laſting-written teſtament;

Should the four corners of that ſquare build out,

And it to ful perfection bring about.

The angell then, with's reed the Citie meeted;

Which by juſs Meaſure was thus computated,

Twelve thouſand ſta[•]es, whereof eight makes a mile,

Which fifteen hundreth miles do juſt compile:

The length, height, breadth, being of all equal ſpace,

Do make, almoſt, infinite room and place,

Within the wall: as Chriſt himſelf hath ſaid,

In my dear heavinly Fathers houſe, are made

Many fair Manſions: fit to comprehend,

Th' increaſe of Gods elect, to th worlds laſt end.

Now then, the totall body of this place,

Doth to us repreſent the beautious grace,

The great felicitie, admired joy,

Which in this Citie we ſhall ſure enjoy

In the united glorious Deitie,

Th' incomprehenſible Trine-Unitie.

The three diſtinct dimenſions as foreſhew'd,

Of Latitude, Longitude, Altitude,

Preſent the ſeverall meaſures of delight,

Which in the Father, Son, and Holy-ſprite,

We ſhall poſſeſs, and this felicitie,

To be alike, of equall quantitie.

There ſhall we three in one moſt clearly ſee,

There ſhall we alſo worſhip one in three,

And of this joy we ſhall have full fruition,

Alike of all, without all intermiſſion,

Even as the Perſons are one in the Deitie,

And one in ſubſtance in the unite trinity,

The Premiſes thus re-obſcur'd, afford

To us a moſt harmonious ſweet accord,

Twixt God and this his holy Habitacle,

The Lambs ſweet ſpouſe; caeleſtial tabernacle.

God, the Worlds moſt admired artizan,

When firſt he faſhion'd and created man,

Like his own perfect Image, did him make;

God would man ſhould his Makers likeneſs take,

Even ſo this Cities Specious Symmetrie,

Is ſhaped like heavens ſacred Deitie.

As God himſelf in trinitie is one:

So by this Citie his true Church is shown.

As of the God-head there be perſons three,

And Father, Son, and Spirit co-equal be:

So thoſe dimenſions, length, height, Breadth, are all

By the angel meaſur'd, to be juſt equal.

As neither perſon in the Deity,

Is ſeperable from their Unity:

So none of theſe dimenſions, being three,

May from a citie ſeparated be,

Or other ſolid body, otherwiſe

It were not ſound, but Line or ſuperfice.

The perſons three and their three offices,

Are not confounded: and no more are theſe;

For neither is the length, the breadth, and ſo

The height is neither breadth, nor length we know,

And even as Athanaſius in his Creed,

As wittily, as wiſely doth proceed,

And ſayes, the father, ſon, and holy ſprite,

Though three in perſons are one God unite:

So Longitude, Latitude, Altitude,

Muſt one ſole citie evermore include.

The doctrine alſo of the deitie,

Is witneſt in the four-fold verity,

Writ by the four Evangeliſts: ſo here

This New-Jeruſalem, as doth appear,

Is in a quadrate, or ſquare form ſet down;

Moſt like a ſtrong immoveable firm town.

The twelve apoſtles, were diſperſt and ſent

To every quarter of earths continent,

To preach to all our Saviours doctrine ſound,

Whereby al nations heav'ns rightrode way have found:

On twelve foundations, ſo ſtands this great frame,

And by twelve Gates all go into the ſame.

Laſtly the God-head univerſall is,

And infinite in glory and in bliſs,

Infinitely extended over all:

So in Jeruſalem coeleſtiall,

Is infinite tranquillity and peace,

Aboundant roome, for all the great encreaſe

Of Gods dear Saints, who were predeſtinate

To this Jeruſalems moſt happy ſtate.

Thus having heard this ſacred Symphonie

Twixt God and 's Church: proceed we orderly.

The angel now here meaſuring the wall,

The mighty bulwark apoſtolicall,

Of this angelick State of ſanctitie,

Found it to be rais'd up in cubits high,

Even by a twelve-fold-high-aſcending courſe,

By th' twelve apoſtles rais'd to mighty force.

But this though ſpoken in a humane ſort:

Yet hath a heav'nly ſence of great import,

Namely, that though the Church, here, Militant

Was evermore diſtreſt with wo and want;

Being by worldly obſtacles kept low,

And never could to ful perfection grow:

Yet now in her triumphant dignity,

To plenary perfection ſprings on high;

Yhis being by twelve courſes ſignifi'd,

Which twelve times ſo much more being multiply'd,

T'an hundreth forty four courſes of height;

Do make the wall to riſe, direct upright,

By Jews and Gentiles mighty multitude,

VVhom grace by faith wil in this frame include.

Thus now, we having ſeen the ſtately ſtature,

The ſpacious compaſs of this heaven-built ſtructure:

Let us with our divine divine behold

The matter, ſubſtance and moſt precious Mold.

VVhereof the wall, citie and firm foundation,

The twelve great gate of this heav'ns habitation,

Were form'd, adorn'd, yea with what pavement rare,

The Streets were pav'd, all which is to declare

The wonderfull unſpeakable delight,

VVhich Gods dear Saints in preſence of his ſight,

Shall in that life to come, to th'ful poſſeſs:

And thus the Prophet Iſay did redreſs,

And conſolate the Jews diſconſolation,

Declaring in his true vaticination,

The glory of this New-Jeruſalem,

VVhich God would once re-build, re-make for them.

O happy are they, which are intereſted.

And whoſe bleſt ſouls are there into inveſted!

Now then the building of this fencive wall,

This ſincere Doctrine apoſtolicall,

Of precious ſtones, moſt gloriouſly did ſhine

VVith bountie and with beauty moſt divine.

Having a luſtre like the Jaſper green,

VVhich evermore to flouriſh ſhall be ſeen.

Hence then, this Note is ſet before our eyes:

That this rare fabrique, pompous edifice,

Is all moſt precious, ſpecious, round about,

As bright within, as it is light without.

But in this wall, this one thing is moſt rare,

Is moſt regardable, beyond compare:

That though thoſe twelve foundations firm & ſtrong,

Were ſo by courſes ſet and laid along,

As that courſe after courſe, th' are placed all,

And ſtrangely ordred clean throughout the wall:

Yet is the wall, as here we plainly ſee,

Thus wholly ſaid of Jaſper for to be.

Which is indeed to ſhew and ſignifye.

That though thoſe ground-props of the Miniſtrie,

Whoſe rare and divers gifts in every one,

Are by rich Jews afterwards here shown:

Yet that the matter and the luſtre bright,

Of this great wall, are ſaid, and that moſt right,

To ariſe from one, which is the Lord alone,

Deſigned here by this rare Jaſper ſtone.

He only is the Churches bulwark ſtrong,

For though to theſe apoſtles did belong

Diverſitie of gifts of heav'nly grace:

Yet each of them in his peculiar place

Did over build one and the ſelf-ſame thing,

And not themſelves did preach, but Chriſt their King.

The cities model was of perfect Gold,

Moſt delectable, glorious to behold.

Which mettle, for its ex'lent properties,

This cities glory rarely amplifies.

It being of all other chiefe and beſt,

For theſe five reaſons in pure gold expreſt.

Firſt, that the burning fire conſumes it not:

Next, that it takes no Canker, ſtain or ſpot.

Again, for uſe it longeſt doth endure,

As alſo that the fire makes it more pure.

Laſtly, nor Salt nor Vinegar can ſpoil,

Nor any ſuch liquidity defile.

The fair corruſcant beauty of the ſame,

And therefore from the reſt it bares the fame.

O! muſt not then this City needs be ſtable?

Is't not moſt ſtrong, invincible, durable?

Being ſo free from ſtains of all corruption,

Being ſo far from fear of foes irruption.

Nay, here's not all, theres one more property

Of rare reſpect, of precious ex'lencie;

Namely, that it like cleareſt glaſs doth gliſter,

And thereby caſts a more admired luſtre:

Whereby is thus much to us intimated:

That 'tis not with ſoul ſpots contaminated,

But doth with ſuch a radient ſplendor ſhine,

That all may alwaies clearly caſt their eyne

With moſt ſweet contemplation, on the face

Of Gods great beauty and moſt bounteous grace,

By re-percuſſion of thoſe glorious beams

Which from his God-head, on his Saints forth ſtreams

Therefore this glorious City of the Lord,

Which inwardly ſuch beauty doth afford,

Is fat unlike the ſeat of Romes great whore;

Which ſhe doth gild and gorgeouſly daub o're,

In her externall parts; ſo to delude

The ſimple and beſotted multitude.

Whereas within ſhe's wholly inquinated,

With filthy beaſtlineſs all-vitiated,

And by her cup of poyſonous Fornication,

Would all defile with her abomination:

Being beaſt-like drunken with the blood of Saints,

Which to heav'ns throne do ſend up Abels plaints.

But this coeleſtial ſacred architecture,

Like Solomons faire Brides moſt princely veſture,

Is precious, curious, beautiful within,

Admits no ſoile, or ſmalleſt touch of Sin;

Within, without, all ſpotleſs purity,

And inter-mixt with boundleſs Majeſty.

Thus having view'd the wall,

And what rare ſubſtance they are fram'd withall:

Now lets behold, and that with admiration,

The ſumptuous ſubſtance of the ſtrong Foundation.

All which, though of themſelves they are moſt precious

Yet are they made more gogeous, gay and ſpecious,

Being emboſt, enamelled and dight,

To make them give a more reſplendent light,

With Patriarchs, Prophets, and Profeſſors good;

With valiant Martyrs, who not ſpar'd their blood

In Chriſts juſt quarrel, with interpteters,

And Soul converting holy Miniſters:

All theſe do garniſh, deck, and decorate,

The twelve foundations of this bliſsful ſtate.

Which here the angell fitly doth compare

Unto twelve Gems, or precious ſtones moſt rare

VVhoſe vertues, colours, places where they grow,

Is worth our labour ſeverally to know,

The firſt foundation is of Jaſper ſtone,

An Indian Gem, as is by Plinie ſhown;

VVhoſe ſpecious ſplendor, and whoſe beauty rare,

Tis eaſier to admire, than to declare.

For, a confuſe promiſcuous multitude

Of Noble vertues, it doth in't include:

In which, a pleaſant multiplicitie

Gf excellencies rare varietie

May be perceiv'd; but which is chiefe or beſt,

Cannot be caſly ſeen: or ſoon expreſt:

For, it, as hath been ſnew'd, doth repreſent

Gods bleſt ſimilitude moſt excellent,

Therefore this ſtone (and that moſt worthily)

Hath in this building chiefe priority,

The ſecond was a precious Saphyr ſtone.

VVhich is reported 'mongſt the Medes t'have grown,

Faire goldey ſpots, this precibus ſtone doth garniſh,

VVith a remarkable and beautious burniſh.

The third was of a Chalcedonie clear,

Found 'bout the Chalcedonian waters; near

The Rocks Semplegads or thoſe Iſles in Thrac[•]:

This ſtone being nam'd after that foreſaid place,

Tis of one colour gliſtring like a flame,

And with the Carbuncle doth ſeem the ſame.

VVhich with good reaſon, wel may ſignifie,

Of burning zeal an ardent fervencie.

The fourth an Em[•]aude, or Smaragdes rare.

VVhich ſtone tis ſaid doth grow i' th' Scythian Lare

Of colour green, gliſt[•]ing moſt clear and bright,

VVhich hiew indeed doth moſt tontent the ſight;

And is internally as admirable,

As for externall beautie delectable:

For if by too-intentive contemplation

The ſight grow dim, this ſtones rare delactation

Doth ſoon refreſh the laſſitude of th' eye,

And gives the ſight perfection ſpeedily:

VVhoſe beauty green, ſound knowledg intimates,

Which th' eye of underſtanding highly rates,

"Therefore tis next the Chalcidonie ſet;

"To ſhew, that where zeal hath with knowledg met,

"And are conjoynd i'th' heart their ſupreme ſeat:

"Then are they both moſt pure and moſt compleat.

For knowledge without zeal brings proud ambition,

And zeal without true knowledg, ſuperſtition.

A Sardonix is for the fift foundation,

VVhich is a Gem found in the Indian Nation,

VVhoſe ſuperficial face is red and white,

Like a mans naile of's hand, and ſhines moſt bright.

And this doth alſo to us ſignifye,

A certain ſhew of chaſt humanity.

A Sardius, Carbuncle or Rubic rare,

Doth this moſt ſacred ſixt foundation rear.

A precious Stone, which ſpecially is found

By Sardus citie in the Lybian ground:

Of colour red like blood, to intimate,

A Severitie on clemency ſhould wait;

And fitly's with the Sardonix here placed,

Becauſe the foreſaid fleſhly colours graced,

And cannot fade, but freſh vivificate,

By being joynd with this aſſociate.

The ſeventh Foundation is a Chryſolite:

An Aethiopian ſtone which gliſters bright,

Of golden hiew, and this doth demonſtrate

Much dignity, and great Magiſtick State.

The eigth a Beryll, which (as Pliny ſaith)

Is found in Indie: this, for colour hath

Sea water-green, betokening lowlineſs:

For, water as experience doth expreſs,

Yeilds and gives place to each interpoſition,

Which is againſt it ſet, or makes inſciſſion.

"Set with the Chryſollte to ſignifie,

"Meekneſs with greatneſs ſhould keep company:

A vertuous mean thus ever to retain,

And raſh extremes ſtil wiſely to refrayne.

The ninth a opaze which was firſt found out

By arabian rovers, ranging all about,

Call'd Traglodit's: this Stone's of colour green,

And yet not ſimply ſo, for in t'is ſeen

Much yellowneſs, gliſtring like perfect Gold,

Giving a Luſtre pleaſant to behold.

A precious Stone call'd Indian Chryſopraſe,

Doth this great VValls tenth firm foundation raiſe.

Which alſo gives a certain golden gliſter,

but therein is a Scallion juyce commixture,

This Fortreſſes eleventh and twelf foundation,

Were both of them two Gems of Indian nation,

Call'd hyacinth and ametiſt: both which

Are of a purple colour, faire and rich.

And now of all that hitherto is ſaid,

Of theſe rich precious Stones whereof was made

This twelve-fold Solid Glorious Strong Foundation,

This is the ſcope, true uſe and application:

Namely, that as a careful architector,

Who of a Princely building is Director;

And chiefe Ore-ſeer, ſends with expedition

His Quarrions, Maſons, gives them this commiſſion,

In every quarter to ſearch out and dreſs,

To hiew and cut, to have in readineſs

The choiceſt Stones that might be got for gold,

For ſtrength to build, and beautious to behold:

Or, as Wit-wondrous Solomon is ſaid,

When he would have the Lords great temple made,

To ſend his Princes to provide each thing,

Which might decore the ſeat of heav'ns great King:

With Hiram his kind Neighbor did compact,

For neceſſaries to that ſacred act:

Who ſent both men and all his choiceſt Stuff,

Of every thing aboundantly enough:

Even ſo the Lord, this Cities Master-builder,

Earths globy Univerſals ſtrong hand we[•]lder,

To th' build in got this bleſſed habitation

Sent his apoſtles into every Nation,

To India, Aegypt, Aethiopia,

Arabia, Europe, and Armenia.

Through every courſe it[•] worlds circumference,

To reach and preach with care and diligence,

To congregate and bring into his [•]old,

His precious people; who, like perfect Gold

Should gorgeouſly adorn this ſacred frame,

Some Prophets, Martyrs, Preachers of great ſame;

Some with one gift, ſome with another graced,

That in this Sancture they might thus be placed,

To frame and build this everlaſting palace

Of everliving Stones, and endleſs ſolace.

Who as th' had built his Church once Militant:

Now ſhould they thus build up his Church triumphant

And as they had converted ſouls to Chriſt:

Their ſouls ſhould ſhine like Stars in glory high'ſt.

Thus then the citie, wall, and groundwork paſt,

To th' gates with joy we now are come at laſt.

Twelve Gates moſt rich and precious did belong

To the wall apoſtolike, moſt firm, moſt ſtrong,

Which Gates were all of pearls moſt orient.

Yet all were but one Pearl moſt excellent,

Even Jeſus Chriſt, who is the only Port,

Through whom th' Elect muſt into bliſs reſort.

Through whom alone by ſaith we here are fed.

Through whom at laſt we all ſhal taſt that bread,

That bread of Life never to hunger more,

Which for his Saints Chriſt hath laid up in ſtore.

He only is the Dore, by which (I ſay)

We shal go in and out, feed, Live for ay.

And as on twelve foundations did ariſe

A VVall, as we did formerly premiſe;

But One in Matter and in Luſtre bright,

Even God the Father, Father of all Light:

So theſe twelve Ports, are all one Pearl moſt rare,

Even God the Son whence they derived are.

But here this one objection may accrew,

How it may come to paſs, a pearl should shew

And repreſent this Man-God Chriſt our King?

To which Objection, I this anſwer bring:

That as the Shel wherein the Pearl doth grow,

(Which Pliny plainly in his work doth snow)

Doth at a certain ſeaſon gape and yawn,

And without any generating ſpawne,

Draws into it a dew, from forth the ayre;

Which, by the Sea, i' th' ſhel grows Orient fair,

And of this dew doth more coagulate,

Than tis of earthly ſtuff coaugmentate:

Even ſo, the Holy Ghoſt from heav'ns high frame,

Upon the bleſſed Virgin Mary came;

And Gods eternall power, whoſe breath all made,

Did ſo Chriſts Virgin-Mother over-ſhade:

That without any humane copulation,

Chriſt in her womb took on him incarnation.

Yet ſo, as that his powerfull Divinity

Was ſtil aſſiſtant unto his humanity,

Which ſubject was to mans infirmitie:

But not to ſins even laſt impurity:

Being thus moſt perfect God and Man indeed,

Knowing our wants to help us at our need.

Thus then, we ſee, that theſe twelve Pearly Gates

Conſiſting of one Pearl, this intimates,

That we in heaven or earth none o[•] her have

To invocate, our ſinful ſouls to ſave,

But Jeſus Chriſt, true God and man alone,

Who ſits (our advocate) in heav'ns high throne.

Oh then, the wilful madneſs of our Foe!

That monſtrous beaſt of Rome, who though he know

This our Poſition moſt authenticall,

Both he and his beſotted ſhavelings all,

Vet they unto their Saints appropriate,

And unto angels dare accommodate

The honour only due to Chriſts bleſt name.

Angels themſelves having refus'd the ſame

And ſince nor Saints, nor angels know out ſtate,

Nor have in them, power, us to conſolate,

But Chriſt hath will'd us come to him alone,

Who can and wil eaſe and appeaſe our moan,

Therefore that they dare add and thus diminiſh

From Gods firm truth; they do but ſtrive to finiſh

And meaſure up to th'ful their own damnation,

Threatned to all ſuch in the Revelation.

The Gates thus entred, now we may behold

The ſtreets within, all pav'd with pureſt Gold,

Which gave alluſtre like the cleareſt glaſs,

Even every ſtreet through which the Saints ſhall paſs,

And cuſtomarily walk up and down,

Like glorious Kings in pomp and great renown:

Which ſtreets and patent paſſages, imply

(Amongſt their other joyes) the liberty

And perfect freedome, which thoſe ſacred Saints

Shall fully there poſſeſs; without reſtraints

Of being unto any one place tyde,

For why, wheres'ere they go, God is their guide,

They walk in God, and God in them alwayes:

Their beautious paths ſhining with his bright rayes.

Thus have we ſeen th' eſſential Majeſty,

This Cities glorious frame and Symmetry,

The moſt magnificent and bliſsful State

Of thoſe which are in Chriſt incorporate:

But yet, whiles here, we ſee't no otherwiſe,

Then as we had a Myſt before our eyes.

Then as we were ith' bottome of a vail,

Whence of a perfect ſight we needs muſt fail,

By reaſon that cloud-kiſſing Mountaines hie,

And lofty trees are interpos'd to th' eye:

And hereby hinder our more clear aſpect

Of this moſt glorious heavenly architect:

So that, but Aenigmatically, we

As through a glaſs, this ſacred City ſee;

Whiles in the Fleſh we live by lively faith,

As bleſſed Paul in his Epiſtle ſaith:

Yet let it joy our hearts our ſouls delight,

That though but thus, we may admire this ſight.

That though but with the Prophet Daniel, we

May ope the window and look toward thee,

O Dateleſs, Fateleſs, Reſtful, Bliſsful Citie;

Where Hallelujah is the angels Ditty.

Now let it not be (O! how can it be?)

Tedious to us, to contemplate and ſee

What majeſty and dignity compleat

Is acceſſary to the glory great

Of that externall beauty of this place,

Fill'd with the glory of the Lords bright face;

Making this City moſt magnificent,

An abſtract Common-weale moſt permanent.

Firſt, there ſhall be no Temple in the ſame,

Wherein to worſhip God all-glorious name,

No ſacrificing, no peculiar place,

To worſhip in, or be this Cities Grace,

Nor no externall Paedagogie, ſhall

Be uſeful there, no Service Ritual,

Like that under the Law amongſt the Jews,

When they did their old ſacrifices uſe.

But God the Father, and the Lamb Chriſt Jeſus,

Shal of ſuch heavy yokes then clearly eaſe us.

And be a Temple unto his, moſt faire,

To whoſe bleſt Saints with delight repaire.

His worſhip, then, ſhal be moſt plain and pure,

And ſhal for ever conſtantly endure.

Without all legal Rites or Ceremonie,

Adoring God in Chriſt in ſanctimony

Whoſe looks to them as Leſſons ſhall appear,

His holy name be'ng Muſick in their ear.

And ſuch indeed is this great Cities ſtate,

So admirable, ſo inexplicate:

That Gold and precious ſtones being too too baſe,

T'expreſs the glory of that glorious place,

If nature did more precious things bring forth,

More amply to deſcribe this Cities worth:

I therefore know not, what terreſtrial thing

We may with due proportion hereto bring,

To have a fit and true analogy

Unto this temple of eternitie,

But God himſelf and Jeſus Chriſt alone;

In whom it may moſt properly be ſhown.

Again this Citie hath no need of Light,

Neither of Sun, or Moone, or Stars moſt bright,

For, as the Prophet ſaith, when God again

Shall his dear Church reſtore and o're it reign,

The glorious Light thereof ſo clear ſhall ſhine,

By the bleſt preſence of the Unite-trine:

That even the Sun and Moon ſhall ſeem moſt dark,

And in compariſon but like a ſpark,

To that ineffable, refulgent light

Of Gods bleſt countenance and ſacred ſight.

Whereby alone the Saints ſhall all poſſeſs

Such perfect joy and hearty cheerfulneſs,

As that all earthly comfort, though it ſeem'd,

And were as bright as Sun and Moon eſteem'd,

Shall be ſuperfluous, needleſs, moſt neglected,

And unto this compar'd, not leaſt reſpected:

Alſo, the Heirs and Sons of this Salvation,

Even all th' Elected people of each Nation,

Kings of the Earth whom Euphrates did bar,

And once ſequeſter from Chriſts Kingdome far;

So many as are ſaved (as many ſhall)

Shall in Jeruſalem coeleſtiall

With perfect joy, enjoy the full fruition

Of this moſt infinite and heav'nly viſion,

And thither ſhal their pomp and honour bring,

Even unto God and Chriſt their heav'nly King.

But heres not meant their worldly wealth and ſtate,

Their Gems and Jewels, Gold or Silver plate,

For, ſince this ſacred Citie needs no light,

Of Sun or Moon, which ſhine on Earth ſo bright:

Much leſs ſhal there be need of worldly pelfe,

In this moſt ſacred ſumptuous Commwealth.

But this is hereby underſtood and meant,

That thoſe good Princes which were eminent

For vertuous gifts of grace and piety,

Shall lift up all their whole felicity,

Their glory and their princely eſtimation

From earthly unto heav'nly contemplation:

And only fix their joy upon the ſame,

And glory thus to glorifie Gods name.

The gates, moreover, of this City, ſhall

Be never ſhut, but ſtand widrope to all.

None ſhall from this felicity be ſtaid,

Nor be ſhut up, as frighted or afraid.

For there shall be no Enemy to fear them,

No doubt of danger, then shall once come near them,

All ſpight of former adverſaries ceaſe,

For there shall be perpetuall reſt and peace.

And which is more, there shal be here no Night,

For why, an everlaſting ſplendour bright

From Gods all-glorious preſence shall proceed,

A Lightmore pure then light it ſelf indeed,

Shal ſo inceſſantly shine forth alway,

Making an endleſs everlaſting day.

But here this night may further intimate,

A two-fold meaning Lit'ral, Figurate:

The Literal ſenſe that there no night shal be,

Is, that indeed the Saints no Night shal ſee.

For why? as hath been ſaid all times diſtinctions

Of day and Night, ſummer and winter ſeaſons

Shal then quite ceaſe and be ſuperfluous:

The figurative ſence and meaning, thus

May be explain'd, that no obſcurity

Of error of ſlye hypocriſie,

No unclean thing foul or abominable,

No filthy creature, Lyer deteſtable,

No Murthering Cains, no Iudas implous,

No Cham's, nor Achams ſacrilegious,

No cruel, faithleſs, friendleſs, envious elſe

That hurts his Neighbour, but much more himſelf,

"No Avaricious arm'd in hooking tenters,

"And clad in Bird-lime catching all adventures,

Nor ought that may contagiouſly infect,

Or once eclipſe the joy of Chriſts Elect,

Or violate the glorious ſtate and bliſs

Which Chriſt the Lamb hath purchaſed for his:

Nor in the leaſt degree ſhall hurt or wrong

The flourishing eſtate, which doth belong

To th' Saints rare dignity, and perfect Light

Of ſincere worſhip of the Lord of Might:

Which is his angels glory and chiefe grace,

And ſhall for ever in them keep firm place.

But thoſe ſhall hither come with joyes moſt riſe,

Whoſe names are regiſtred ith' Book of Life,

For whom the Lamb Chriſt Jeſus did ordain

This glorious Kingdome with him thus to reign,

Who were predeſtinate to this ſalvation,

Before the worlds originall foundation.

To theſe alone the Gates ſtand open wide,

Theſe ſhal for ever with the Lamb abide,

Laſtly, to make this citie moſt compleat,

In every part to be as good as great,

The Holy Ghoſt having at large declared

The churches glorie, being thus compared

Unto a ſumptuous citie ful of State,

Now finally proceedeth to relate,

That both this City and its Citizens

Are furniſht and repleniſht with al all means

For conſervation of their endleſs joy,

Sufficient to protect them from annoy:

They have, I ſay, ſpirituall lively meat,

Divine angelike Mann' to drink, to eat,

The ſoveraign Balſum to conſerve alway

Their health, in health, from fall or leaſt decay.

The holy ſpirit as erſt, here uſing ſtil,

Theſe earthly terms t'expreſs heav'n[•] ſacred wil.

And all to ſhew heav'ns great benignity,

Deſcending thus to our capacity,

This honour'd City hath in it alſo

A ſacred River which doth over-flow

With pure and precious water of bleſt life,

Whoſe ſtream do iſſue from its fount moſt rife.

A current River, not a pool with ſoil,

Nor foul or troubled, Aegyptian Nile;

Or billowing Euphrates; But ſweet and fair

With dectable ſtreams, ſmooth, clear and rare.

A River for its great aboundancie,

Pure in reſpect of its ſweet ſanctity,

Of water of Gods Sp'rits rare gifts of Grace,

Of life, whoſe taſters live an endleſs ſpace,

And clear as Cryſtall from all ſpiſſitude,

From all unclean corrupt amaritude.

This River ſhall from Gods great throne proceed

And from the Lambs, gliding with pleaſant ſpeed.

And thus the River here may ſignifie,

The Holy Ghoſts gifts, third in a trinity.

Which is not ſleightly ratifi'd, indeed,

In that tis ſaid here, that it ſhal proceed

From Gods and from the Lambs moſt ſacred throne,

Which Iohns ſhewn Propheſie hath clearly ſhown.

Yea, and ith' midſt of this great Cities ſtreet

Pav'd all with gold, as mould under their feet,

Through all the pleaſant paſſages moſt fair,

Where to and fro the Sainted ſouls repair:

On either ſide this River (rare to ſee)

Doth flouriſh fairely a Life-giving tree.

Which tree of Life, doth thus much to us ſhow,

That to thoſe gracious Waters, which do flow,

To all the grace[•]s of Gods ſacred Spirit;

Chriſt Jeſus is conjoynd, by whoſe juſt merit,

His Church hath life, true peace, and ſure ſalvation,

Thus having with the Sp[•]rite co-operation:

And ſtil reſiding with his Saints Elect,

Continually doth guide and them direct,

Exhibiting to all, by his tuition,

Eaſie partaking, and a ful fruition

Of all the Benefits and heav'nly Graces,

Which in and 'bout this River he thus places.

Whereon they all ſhall ſpiritually feed,

Alwaies deſiring, yet ne'ere ſtand in need.

Which Tree of Life, twelve ſorts of fruite doth beare,

Whereby the Holy Spirit doth declare,

Firſt, that the Lord, who is the God of Order,

Doth much deteſt confuſion or diſorder.

In ſtil retaining as he firſt begun,

The number twelve, which hitherto is done:

And alſo to expreſs that there ſhal be,

In number and meaſure full ſufficiencie,

To ſaturate the longing appecites,

Of all the twelve ſpirituall Iſraelites,

Even of all thoſe that ſo have run their race,

The twelve apoſtles doctrine to imbrace,

T' obſerve and keep (Maugre the rage and ſpight

Of pope and pagan, foes to Truths pure light.)

Thus then, we ſee the angell here obſerving

An exquiſite decorum, thence not ſwerving:

Who ſince the City, Entries, Romes Foundations,

And Symmetry of theſe bleſt habitations,

To th' number twelve have been accommodated;

And orderly thus ſtil continuated:

Therefore with decent correſpondencie,

The angel to this number doth apply

The ſpiritual food, and furniture moſt meet,

Making a conſort moſt harmonious ſweet,

Conformably agreeing thus in one,

With thoſe whence they had their compariſon.

Now as twelve ſorts of fruit grow on this tree,

The Saints to ſatisfie: ſo ſhall they be

For delicacie, ſweet content and pleaſure.

As every Saint ſhall have aboundant meaſure:

So ſhall this pleaſant Plenitude of grace,

No Nauſeous Surſet cauſe, in any caſe.

For, as Chriſt Jeſus is that drink and meat,

Whereof each Sainted ſoul ſhal taſt and eat:

So is he ſweet, pleaſant, and delicate,

Whereon they feed their fil, yet moderate,

Taking ſufficient for their contentation,

And their beatitudes firm conſervation.

Which truth is farther illuſtrated here,

In that tis ſaid this tree of life doth bear,

Doth every month bear fruit, green, ripe, and fair,

Which with delights their apperites repair.

Not that the times ſhall then alternate be,

By years, months, dayes, as now-a-dayes we ſee,

For then the ſeaſons ceaſe, time's termined,

Sun, Moon, and Stars, are then quite vaniſhed,

As formerly was toucht: but here is meant,

That all things then ſhal give ſuch rare content,

Shal be ſo ful of rich variety,

Shall yeild ſuch cordial ſweet ſociety

And with ſuch fulneſs all the Saints ſhall feed,

As that to ſtore and hoord up ſhall not need.

In that the harveſt there ſhall ever laſt,

Their pleaſant ſpring-time then ſhall nere be paſt.

Alſo the Leaves of this moſt bleſſed tree,

Shal Salutiferous and moſt Soveraign be,

To help, to heal, to cure all Maladies,

Which 'mongſt the Gentile Nations do ariſe.

So that this tree not only makes them live:

But to the Elect a healthful life doth give.

Yet here's not meant the Churches final ſtate,

But that when antichriſt is ruinate,

When God ſhal th'unbelieving Nations call,

And faithleſs Jews, who once from Grace did fall.

But by theſe leaves is chiefly intimated,

That all the ſmalleſt gifts, accommodated

By th Lamb Chriſt Jeſus to the Saints elect,

Shal ſerve ſome way their Souls with joy t'affect.

T'exhilerate and cheer their ſacred mind,

In's meaneſt bleſſings they ſhall comfort find.

But now behold now follow him indeeed

That which doth all the former joyes exceed:

The abſolute accompliſhment of all,

The acceſſary bleſſings, which befall

The Citizens of this rare Domicil,

Th' inhabitants of Gods great Sion-hill.

Namely, that in it there no curſe ſhall be,

It ſhal be from deſtruction firmly free.

It ſhall be ſubject to no execration,

But ſtrongly ſtand, fearleſs of alteration.

Which is a ſymbole, and a certainty

Of this bleſt Cities perpetuity,

A moſt infallible ſtrong argument,

That tis eternall and moſt permanent.

A three-fold reaſon hereof may be given,

Firſt, that (as is foreſaid) this ſeat of heaven,

This holy habitacle ſhal contain

No unclean thing, which may its beauty ſtain.

Again, the glorious throne and ſacred ſeat,

Whereon omnipotent Jehovah great,

Whereon the bleſſed trinity wil raign,

Shall here abide and evermore remain.

Laſtly, in that all theſe his ſervants ſhall

With ſincere Love and Zeal angelicall,

For ever invocate his ſacred name,

And his due praiſes conſtantly proclaim:

Serving the Lord in ſingleneſs of heart,

Not once to wil from's worship to depart.

But Curſes are (we know) for groſs tranſgreſſors,

For diſobedient ſtubborn Male-factors,

Not for th' obedient, faithful and ſincere:

Thus then, is their perennity moſt clear,

Moreover all the Saints of this bleſt race,

Shal ſee th' all-beautious, light-bright shining face

Of that arch eſſence of eternity,

To walk and talk with him familiarly:

And with inexplicable ſweet delight

Have ful fruition of this ſacred ſight,

Not as he is, immenſe and infinite,

For ſo even angels ſee not his bright light,

Who are deſcribed covering their face

With their angelike wings: in any caſe

Not able to behold his glorious ſight,

He infinite, they being definite.

Yet that we shall have his ful contemplation

Is certain, but with this juſt limitation,

Firſt, in reſpect of us, we ſhal poſſeſs

A perfect ſight of Gods great holineſs.

The Lord in us, and we in him ſhal dwel

In ſuch ful meaſure, as no tongue can tel;

He wil repleniſh every faculty

Of ſoul and body moſt aboundantly,

With his moſt precious preſence: by his ſight

He'le fil our Mines, from darkneſs freed quite,

Our hearts he'le quicken, there ſhal be no deadneſs,

Our whole affections freed from gloomie ſadneſs.

What man is capable to comprehend,

Even ſo great glory God wil then extend?

Again, of that bleſt ſight, which we ſhall have,

No inter-mediums ſhal our ſight deprave.

Here, we as in a viſion do him ſee,

By mediate Revelation: then ſhall we

Of him immediate perfect ſight poſſeſs,

Which none but thoſe that have it, can expreſs:

A meaſure running over, heapt and p[•]eſt;

Wll Chriſt beſtow upon his Saints moſt bleſt.

His name ſhal alſo in their fore-heads be.

That is, they ſhal with ſuch bold conſtancie

And un-revolting zeal profeſs his name,

That nothing ſhal obliterate the ſame;

Or cauſe them once neglect their pure profeſſion,

By leaſt relapſe or undiſcreet tranſgreſſion.

They ſhal be ſo conform'd, confirm'd therein,

To perſevere as they did firſt begin,

Conſtant, couragious, evermore the ſame,

Profeſſing ſtil Jehovahs glorious name.

Again, his name is ſaid (as here we ſee)

Upon their Fore-heads charactred to be,

Becauſe the Lord wil publikely agnize

Them, by this cognizance and Patronize

(By his all-ſeeing, and all-ſoveraign power)

Them and their ſtates, as in a fenced tower.

And in this City there ſhal be no night,

No need of candle, Sun or Stars moſt bright,

That is, there ſhal be no obſcurity.

Or darkneſs of adverſe calamity,

No night of obumbratick cloudy Error,

No frighting Fear, nor no heart daunting terror,

No ſly bie-fronted cloſe hypocriſie,

Shall viriate their intact integrity,

No need of earthly comfort more or leſs,

No ſeeking, ſuing there, wrongs to redreſs,

By temp'rall laws, or eccleſiaſticall,

For, there the trinity is all in all:

And is this glorious Cities great Lord-Keeper,

Moſt vigilant, and watchful, he's no ſleeper,

And, which (as was promis'd) is the perfection,

And conſummating of this benediction,

This glorious Kingdome, where Gods Saints ſhal reign

Shal doubtleſs ſempiternally remain,

Like glorified Kings moſt gloriouſly,

Their bliſs ſhal laſt, paſt all eternity.

Now as bounteous hearted King doth uſe,

When he a Fau'ri[•]e unto him doth choſe,

On whom he meaneth largely to beſtow

His golden gifts, like Rivers to ore-flow;

What he doth promiſe or by words proclaime,

By's Letters-patents ratifies the ſame:

Thus, O even thus our bounteous hearted Lord,

The heart of bounty Loves ore-flowing word,

Having his Church his favorite elected,

And promis'd ſhe shal be by him erected,

Richly endow'd, gorgeouſly beautified

Rarely be royalliz'd and ſanctified,

Her head adorned with a Crown of Gold,

A fragrant Garland which shal nere wax old,

Triumphantly in endleſs joy shal reign,

And ſee her ſubject, abject foes in pain;

The Lord (I ſay) this promiſe having given,

That all theſe joyes they shal poſſeſs in heaven.

To verifie his promiſe, and confirm

What he hath ſaid beyond times endleſs term,

Hath given his Letters Patents, his broad Seal

Ith' ſacred Scriptures, which he'ele nere repeal;

Seal'd by an angels teſtimony pure

And as his act and deed given and made ſure,

To bleſſed Iohn, in the behalf and right

And to the uſe of all the Saints of Light.

Which being done, makes thereof Proclamation,

VVith moſt emphaticall aſſeveration,

That he, the Lord of Lords, and King of Kings,

Hath power to do, and wil perform theſe things.

And ſurely, heaven and earth shal paſs away,

Yea, all things shal prepoſtrouſly decay,

Ere his pure word in one leaſt jot or tittle,

Shall fade or fail, or alter nere ſo little.

VVhich, though ſome wretches athieſticall,

Some Nauſeous Neuter, Satans tennis-ball,

Some execrable Saduces (I ſay)

VVhich do the reſurrection denay,

Though ſome vile quakers Pythagoricall,

Or Anabaptiſts moſt Diabolicall,

VVhich have ſuppos'd the ſpirits tranſ-migration

From one t' another in life conſummation;

VVhich do with devillish dotage them perſwade,

That theres no God which ere the world hath mad;

Nor that the would ere had a prime beginning,

And think and hold that it shal nere have ending.

Although ſuch Hectors paſt all grace,

May entertain a thought, with brazen face,

And heart of flinty infidelity,

To think or ſay that the rare ſymmetry

Of this Jeruſalem coeleſtial,

Seems as thing meer hyperbolicall,

Incredible to their beſotted ſenſe,

And paſt the reach of their intelligence;

Yet let the rabble of ſuch miſcreants know,

That ther's 'gainſt them pronounc't a fearful wo,

There no-belief, or wavering un-belief,

Shal fil their ſouls with never ending grief:

And what they erſt would not conceive in mind,

Their heart with ſmart ſhal then both feel and find.

Nor shal they have leaſt part or portion here,

Of this great Cities pleaſure, joy and cheer,

But from Gods preſence shal be ſeperated,

Which is the ſecond death nere terminated.

As for good Abrahams faithful Generation,

Who waver not in tottering haeſitation,

Who have a hearty thirſt, and thirſting heart

Of theſe rare pleaſures once to have their part:

Whoſe hope paſt hope doth cauſe their ſouls aſpire,

By faith in Chriſt this Kingdome to acquire,

Wherewith, ith' warfare of this life, they fight,

Fenc't with the bulwark of a zeal upright,

Arm'd at all points, with Chriſts bleſt furniture,

Wherewith they may moſt conſtantly endure

The fight ſpiritual, their Loins to tye

With the ſtrong g[•]rdle of Chriſts Verity;

Having the breſt-plate on of righteouſneſs,

To quench the Darts of hels ourtagiouſneſs,

And on their head the helmet of ſalvation,

True peril proofe 'gainſt he is moſt hot temptation,

The ſword o'th' Spirit, brandisht in their hand,

Wherewith they may couragiouſly withſtand

That brood of quakers Anabaptiſts and the flesh;

VVhich evermore aſſault the ſoul afresh

VVith hot encounters, hellish ſtratagems,

To keep them from the new Jeruſalems

Eternal bliſs: In which moſt faithfull fight

If they magnanimouſly ſtand upright,

Aſſiſted by that all-proofe, fervent prayer,

The godlies guard, ſupporter, and chiefe ſtayer,

If thus they get (as thus being arm'd they shall)

The conqueſt, ore thoſe foes fierce Capitall,

Even from the proud Pope their old enemy,

VVhen he shall challenge them this fight to try,

(As oft he wil) they nere by fraud or force,

By terrours or by torments leave their courſe

Of conſtant perſeverance to the end,

But his hopes fruſtrate, and their ſouls defend:

Then shall they like brave victors have the crown

Of immortality of bleſt renown,

Triumphantly to reign with Chriſt their King,

And all their vertues as rich trophies bring,

And lay before him, for which he wil give

A crown, a Kingdome wherein they shal live,

The Lord in them, and they in him shal dwel,

As Chriſts co-heirs, whom he loves paſſing wel,

And shal ſit down with him as children dear,

To Sup at's table with coeleſtial cheere,

And then their thirſt of this accomplishment

Shal ſatisfyed be with ful content,

Then shall the holy, happy, faithful, ſee

The ſtructure of this ſacred frame to be

Far more illuſtrious, admirable, rare,

Than earthly things could poſſibly declare;

And that thoſe Stones and gold were too too baſe,

To ſerve t'illuſtrate heav'ns coeleſtial place,

Whoſe boundleſs beauty all diſcourſe tranſcendeth,

Whoſe infinite felicity nere endeth.

Yea, that tis ſuch as that no mortal eye,

Could but as through a glaſs the ſame deſcry:

Such as no ear hath heard no tongue ere told

The Majeſty which there they ſhal behold,

Yea, ſuch (I ſay) as never humane heart

Could ere conceive th' incogitable part.

O then, my ſoul, thou having contemplated

This City all with glory decorated,

Thou having viewd, with heart exulting pleaſure,

The Majeſty unparralleld, the matchleſs treaſure,

The moſt magnificent, majeſtick ſtate,

Where into Chriſt wil his incorporate:

What wilt thou thereof with thy ſelf conclude?

What wilt thou ſay of this beatitude?

Oh this, even this, with Peter and with Iohn

At Chriſts admir'd tranfiguration,

Tis good to make thy ſeat and manſion there,

Oh there tis beſt to dwel and dwel for ere.

Never did noble Greece ſo much affect

Their Poetiz'd Elyſean fields aſpect,

Never ſo much did wandring wiſe Vlyſſes

Deſire his chaſt Penelopes kind kiſſes:

Or rather, more divinely for to raiſe

My thoughts unto a more religious phraſe,

Never did Noah more deſire to ſee

Ararats Hills, where he of's ark was free:

Nor Sheba's queen to ſee wiſe Solomon,

Nor at Chriſts birth more glad was Simeon,

Then doth my ſoul deſire theſe heav'nly fields,

Which perfect pleaſure joy and comfort yeilds,

To ſee my Saviour ſweet on Sion hil,

My ſences with his ſacred ſight to fil,

To ſke him in his glorified ſtate,

Therein to be with him aſſociate:

Even in theſe Manſions of Eternity,

To live in ſure in pure felicity.

Which happineſs, though yet I may not have,

Until my ſoul receive my corps from Grave,

Until I mortal be immortalized,

And with the ſacred angels angelized;

Unttlith' clouds my Saviour come again,

To re-collect th' Elect with him to reign.

O yet, my ſoul, thy ſelfe delight and ſolace,

To ruminate the joyes of that ſweet Palace,

To recapitulate the ſacred pleaſure

The Saints ſhal then poſſeſs in plenteous meaſure,

Even in the eternal palace Cryſtaline,

The ſacred ſeat of the United trine;

The glorious Court and heav'nly preſence Chamber

Of heav'ns great Emp'rour, wonderful Commander,

That alpha and omega, firſt and laſt,

Who was, is, ſhal be, when all times are paſt,

That mighty, powerful, One ſole God moſt high,

Th' eternal King, nay, ſelf-eternity,

Infinite, all in all, yet out of all,

Of ends the end, of firſts Originall,

The Life of Lives, Bounties ore-flowing flood,

Cauſe of all Cauſes, Ocean of all Good,

Un-Seen, all-Seer, Stars-Guide, Sight of Seeing,

That One-None which to Nothing gave a Beeing.

There alſo ſhal my ſoul behold and ſee

The moſt ineffable deep Myſtery

Of that incomprehenſible trine-one,

Sitting in glory in his gliſtring throne,

With bleſſed Saints and angels comitated,

With all the heavenly hoaſt of ſoul-beated

Prophets, Apoſtles, Patriarchs of old,

The noble band of Martyrs ſtout and bold;

Our Parents, Wives, our Children, Kindred, Friends,

Yea all to whom Chriſts ſaving health extends:

All of them clad in bliſs coeleſtial,

All ſhining bright in joy angelicall.

Wherein the preſence of their heavenly King,

They Hallelujah, Hallelujah ſing

To him that ſitteth on the throne moſt high,

Making a moſt harmonious Melody,

With ſacred ſugred Notes and heav'nly Songs,

Singing the praiſe which to the Lamb belongs.

This being their eſpecial exerciſe,

Their pleaſant practiſe, cuſtomary guiſe,

Stil to behold the Lords moſt beautious face,

Burning with love of his moſt lovely grace,

Their mouthes ſtil fill'd with praiſes of his name,

In magnifying his immortall fame,

Without all tediouſneſs or intermiſſion,

Protected alwaies by his bleſt tuition,

O there is infinite, un-uttered joy!

Mirth without mourning, bliſs without annoy,

Health without ſickneſs or pernicious humors,

Perfection without all ſonitainting humors,

Peace without war, and light without darkneſs,

Love without hate, beauty without paleneſs,

Sweetneſs without all fulſome ſurfeiting,

Life without death, life ere continuing.

There are no ſighs, no ſobs, no penury,

No hunger, thirſt, but with ſaturity,

No chilling, killing froſts, or leaſt extremes,

No parching Sun-ſhine, with her piercing beams,

No wil to ſin, no power to offend,

No enemie leaſt miſchief to intend.

Good Paul hath there no need to watch and pray,

To labour in the world both night and day;

And good old Ierome then may ceaſe t'afflict

Himſelf, ſo often, by a life moſt ſtrict:

To conquer his ſpirituall enemy,

To overthtow the Serpents ſubtilty.

For theres all peace, ſecurity and reſt,

That peace which can by no means be expreſt:

Theres all perfection ſacred Light excelling,

All ſorrow, care, darkneſs, and dread expelling.

O life eternall! holy habitacle!

Heav'nly Jeruſalem, Saints receptacle!

O amiable City of the Lord!

How ſhould my ſoul thy prayſes due record?

What excellent rare thing are ſaid of thee?

What things are writ, are hop't, are found to be

In thee! thou haſt the ſeat of glory ſure,

That good-beſt good-God, joy and ſolace pure,

Which far exceeds the ſcience and deep ſenſe

Of humane reaſon and intelligence.

Por which even Legions of Profeſſors good,

And godly Martyrs have not ſpar'd their blood,

But with undaunted valiant courage have

Made Lyons, Tygres, Fire and ſword their grave,

That after death they might enjoy that Crown,

Thoſe Palms of peace, of honour and renown,

Wherewith thy Saints, O bleſt Jeruſalem!

Are happifi'd in happineſs ſupreme,

VValking as Kings, in thoſe moſt gorgeous ſtreets,

VVhere each one nought but perfect pleaſure meets:

In ſtreets, I ſay, more precious than pure gold,

Gliſtring with glory wondrous to behold.

The Gates of which moſt holy habitation,

Are pearls of pearleſs price and valuation,

VVhoſe wall is all of precious ſtones moſt pure,

Incomparably rich and ſtrong t'endure,

There is that glorious Paradice coeleſtiall,

Surpaſſing Adams Paradice terreſtriall,

VVherein are fluent Oyly Rivers Currents,

Fair brooks of butter and ſweet Honney torrents.

Repleniſhed with Garden-walks and Bowers,

VVith beds all wrought and frought with fragrant flowers.

VVhoſe odoriferous rare variety

Afford moſt various ſweet amenity,

VVhoſe curious colours, and whoſe lovely greene

Are alwaies freſh, are alwaies ſpringing ſeen.

There, Hearts-eaſe, Saffron, Lillies and the Roſe,

Do ſavour, ſent, ſpring, ſpire, with ſweet repoſe.

There all the Spices aromaticall,

T'afford delight and cheer the heart withall.

There is that ſoveraign Balſum med'cinable,

For ſent and Salve moſt precious amiable.

All theſe in thee flouriſh without defect:

VVith theſe the Garlands of the Saints are dect,

VVithout corruption they continue ſtil,

And ſprout and ſpring about this Sion hil.

In thee's that peace of God, which doth exceed

Mans underſtanding and faith wavering Creed,

There is that glory which doth all advance;

Obnoxious never unto change or chance.

Theres that eternal light as ſure as pure,

That Sun of righteouſneſs for ere t'endure.

That white and bright bleſt Lamb of God moſt high,

VVho ſhews and ſhines moſt clear inceſſantly,

VVhich no time ever ſhal once terminate,

Nor no diſaſtrous chance extenuate,

Theres day which never darkneſs doth admit.

There in their bowers of pleaſure Saints do ſit.

There alſo is certain ſecurity.

There shalt thou find ſecure eternity.

There all rare comforts from heav'ns glorious King

Succeſſively, ſucceſsfully do ſpring.

What ere the ſoul can wiſh, requeſt, deſire,

Is there at hand without the leaſt enquire:

What ere thou loveſt, there is to be found,

Only, what's il, comes not in this bleſt ground.

Oh then, my ſoul, what pleaſure infinite?

Oh what an Ocean of moſt ſweet delight?

Yea, what a moſt profound and pure abyſs;

Thus to behold the Lord of Lords, is this?

Thus to behold with raviſht admiration

The Lords bright face with ſacred contemplation:

Yea, with thine eyes to ſee, what faiths dim eye

On earth was never able to eſpie,

Even that eternal trinity moſt bleſt,

Which can by man no ſooner be expreſt;

Than Auſtines ſeeming Lad could powre or lade

The mighty Ocean, into th' Shel he made

Without a bottome, that his Shel to fil:

No ſooner can (I ſay) mans ſtupid wil:

Til his corruptiod in-corruption be,

This holy Myſtery clearly know and ſee.

But when thou mortal doſt imortallize,

When Chriſt my King, thy ſoul once happifies,

Then shalt thou taſt that God is good and gracious,

Then shalt thou Live in this his houſe moſt ſpacious,

Then shalt thou taſt the ſpring of life moſt ſweet,

Then in the heav'ns thou ſhalt Chriſt Jeſus meet,

Then shal thy water of terreſtrial griefe

Be turn'd into the wine of ſweet reliefe:

Then ſhall thy Sobs be turned into Songs,

Then ſhalt thou triumph for thy worldly wrongs;

O then in that moſt ſacred glorious ſight

Is to be found the fulneſs of delight,

Of wiſdome, beautie, riches, knowledge pure,

Of happineſs for ever to endure,

Of goodneſs, joy, and true Nobilitie,

Of treaſure, pleaſure, and felicitie,

Of all that merits love or admiration,

Or worketh comfort, or ſure contentation.

Yea, all the powers, and powerful faculties

Of ſoul and bodie ſhal partake likewiſe,

Shal be ſufficed with the ful fruition

Of heav'ns eternal ternal glorious viſion.

God unto all his ſacred Saints ſhal be

Their univerſal ſweet felicitie,

Containing each particular delight

Which may affect th' aſpect of their bleſt ſight:

Infinite both for number and for meaſure,

And without end ſhal be their endleſs pleaſure.

To th' eyes he ſhal be a Mirror cleer,

Melodious Muſick to delight the ear:

To th' Palate he ſhal be Mellifluous Mell,

Sweet ſpiring Balm for to refreſh the Smel.

Unto the underſtanding he ſhal bee

A Light moſt bright and pure it'h high'ſt degree,

To th' VVill he ſhal be perfect contentation,

To th' Memory erelaſting continuation.

In him we alſo ſhal injoy, poſſeſs,

What ever, various time could here expreſs:

Yea, all the beauties of his rareſt creatures,

VVhich may our love allure by their ſweet features,

All joy and pleaſure to content the minde,

Such at it'h creatures ſelves we nere could find.

This ſight (I ſay) is th' angels chiefeſt treaſure,

The Saint repaſt, repoſe and princely pleaſure,

This is their everlaſting life, their crown,

Their Meed, their Majeſtie, their high renown,

This their rich reſt, their ſpacious ſpecious palace,

Their outward, inward joy, and ſoveraign ſolace:

Their Paradiſe divine, their Diadem,

Their ample bliſs, their bleſt Jeruſalem;

Their peace of God paſt all imagination,

Their ful beatitude and ſweet ſalvation,

To ſee him who them made, re-made, made Saints,

Him ſeeing to poſſeſs without reſtraints:

Poſſeſſing him to love him as their King,

And loving him to praiſe him, as the Spring,

And Fountain of this all felicity,

And praiſing ever this bleſt [•]nitie.

O then my ſoul, ceaſe not to like, to love,

Theſe admirable lovely joyes above:

And though thy corrupt fleſh is th' obſtacle,

And ſtays, delayes from this bleſt habitacle:

Although thy fleſh like churliſh Nabal frown,

Refuſe the pains to ſeek this ſacred crown:

Yet let thy Spirit like good Abigal,

Go forth to find this place angelical.

Let Hagar, never get her Miſtris place,

Nor Iſmael good Iſaac, ſo diſgrace;

But ſtrive moſt ſtrenuouſly, fight that good fight,

Subdue thy fleſh, withſtand proud Satans might▪

And with the eye of faith believe, deſire

To live with Chriſt, pray ſeek, ſue and inquire▪

Pray earneſtly to Chriſt thy King above,

In burning zeal, firm faith and burning love.

For, what [•]s this world? nought but a flou[•]ing fancieſie,

A theatre or vainneſs, pleaſant phren[•]

A ſinc of ſin, a ſhop of all deceit,

Iniquities chief center and ſure ſeat,

A Map, a mirror of all miſerie,

A Dunge on of moſt dire calamitie,

Lovely to look on like the Scarlet VVhore,

But dangerous to deal with evermore:

A mazie Labyrinth of impious errors,

A camp of Cruelty, of tears and terrors,

Conſtant in nought, but in inconſtancy,

And moſt unconſtant in that conſtancie:

In nought the ſame, ſave not to be the ſame,

And of being, but a very name:

Still floting, fleeting, never at a ſtay,

Hates on the morrow whom it loves to day.

Yea, tis a Ioab ful of craft and guile,

Kills his Embracers with a traiterous ſmile.

A Wraſtler 'tis, and trippeth up the heels,

Of many a man ere he its graſping [•]eels:

Solomon wiſe, ſtrong Sampſon ſo renownd,

It made their lengths to meaſure on the ground.

Therefore to love the world, is nought els, ſure,

Then to her Lime-twigs thy poor ſoul t' allure,

Which ſo the feathers of thy faith will marre,

Thy ſoul, if 't may be, from heav'ns joyes to barre.

Why then my ſoul, ſhouldſt thou to the earth be thral,

Which haſt a heav'nly bleſt Original?

Why ſhouldſt thou pin thy thoughts on mortal things

Who art immortal from the King of Kings?

And, why ſhouldſt thou a ſp'rit inviſible,

Be pleas'd with things both groſs and viſible?

Striving to pamper thy corrupted bodie,

Whoſe definition is indeed, that both-die:

Both Soul and Body when the Fleſh gives way

To Sin and Satan in their dire decay.

And hence it is, that Latiniſts likewiſe,

Thus Corpus fitly crimologize:

Cor which was once the heart of pure perfection,

Is thus made Pus, all filth and foul infection.

Why then ſhouldſt thou then thy ſelf ſo low depreſs,

Who art of high caeleſtial Nobleneſs,

One of thy Fathers firſt-born children deer;

Whoſe name in Heav'ns bleſt Records may appear.

Why ſhould the worlds falle promiſes delude thee,

Since heav'n with grace & goodneſs hath indu[•]d thee.

Wilt thou a Princes Son, a heavenly Prince,

Let Satans gilded apples thee convince?

Wilt thou the Son of heav'ns all-ſacred King,

Offend thy father for ſo vile a thing?

Wilt thou thy birth-right Eſau-like forge

For one dire meſs of broth, bewitching wo!

Oh. no! deceitful Dalilah a-dieu,

Thy Syrens Songs, my ſoul doth moſt eſchew.

Thy Crocadile-like tears which would betray me,

By heav'ns preventing-grace ſhal never ſlay me:

For all thy bitter-ſweets, falſe proteſtations,

My ſoul eſteemeth but helliſh incantations.

Wherefore as A[•]mon being once defiled

With his own Siſter, whom he had beguiled,

After the fact, did hate her ten times more

Then ever he had loved her before:

So I, whom thy falſe friendſhip once defiled,

VVhom thy deceitful ambuſh once beguiled:

I hate, abominate thy miſchief more,

Then ere I lov'd or liked thee before.

As ſea-men Rocks, as Children Scorp[•]ons flie:

So (Oh my ſou[•]) hate worldly vanity:

And, oh! what's he, that would not leave moſt glad

Worlds vanities ſo finite, baſe and bad.

For pleaſures infinite: VVhats he would take

Fraudulent joyes, and permanent forſake:

None doubtleſs, none; but Daſtards void of grace,

None but faint-hearted, fearful cowards baſe.

The reſolute couragious Chriſtian bold,

Dares deaths grim face confront, ſee and behold,

Dares death defie, and his approach deſire,

Becauſe by death, he knows he ſhal acquire

The end of all his hope, for deaths the Key

Which opes the door to true felicitie.

Yea, 'tis no pain, but of all pains the end,

The gate of heav'n and ladder to aſcend.

And death's the death of all his ſtorms and ſtrife,

And ſweet beginning of immortal Life.

Therefore with ſmiling count'nance, merrily

To heav'n his place of reſt he caſts his eye:

And in his heart theſe thoughts are oft revolved,

Unfeignedly I wiſh to be diſſolved.

To be with thee (O Chriſt my Saviour ſweet)

Thee my deer eldeſt brother for to meet.

I ſee thee Chriſt, I ſee thee heav'nly home,

I gladly would and quickly to thee come.

I ſee thee, O thou Saints caeleſtial place,

I much deſire I once had run my race.

But though I cannot with Elias run,

Ith' ſtrength o'th ſpirit in this race begun,

Unto the heav'nly Canaan: yet give Grace,

Though I with Iacob halt, to halt apace:

And if not ſo, yet that at leaſt I may

Like to an infant, learn to creep the way:

And grow from ſtrength to ſtrength, from grace to grace,

Until I come in preſence of thy face.

For I am weary of this pilgrimage,

And long for thee my heav'nly heritage.

How oft have I thee view'd with admiration?

How oft haſt thou been my ſouls meditation?

How oft have I been raviſht with deſire,

That unto thee my ſoul might once aſpire?

How oft have I been ſcorn'd and vili-pended

Earths moſt unpleaſant pleaſures quickly ended?

Being compared to thoſe joyes above,

Which from my heart, my ſoul doth dearly love:

My heart, my life, my bliſs, my joy, my gem,

My ſoules dear ſoul is New-Ieruſalem.

And now I come, my joyes I come to you,

For whom, I did ſo often ſeek and ſue.

I pain and death do heartily imbrace,

So that my ſoul amongſt you may take place:

Yea, though ev'n hel it ſelf were in my way,

And would my journey ſtop, diſturb, or ſtay,

I would it paſs, and hazard hells annoy,

To live with Chriſt in his caeleſtial joy.

And, ſurely, ſince heath'niſh Cleo[•] brotus

Did ſeem (but deſp'rately) ſo valorous,

Hearing his Maſter Plato once diſcourſe

Of immortalitie: with furious force

(From an high Rock) himſelf did head-long throw,

In hope to be immortalized ſo:

O how much rather then, I pray, ought I,

Dying it'h Lord, a thouſand death to die,

To be inve[•]ted in that perfect glory,

Shown an affur'd in truths moſt faithful Story?

He di'd in bare opinion, Souls blind-love,

I die in ſaith and knowledg from above:

He onely hop[•] to have immortal Life,

I, for immortal reſt and glory rife;

He went unſent-for, I am oft invited,

Even Chriſt himſelf my ſoul hath oft incited:

Incited oft, I ſay, with reſolution,

And Pauls firm faith, to wiſh for Diſſolution.

Shal then his Pagan-courage mine excel?

Shal fear of death my Chriſtian-courage quell,

Since my ſure ground than his, is much more firm,

And death to me is but my ſorrows term?

And that my ſoul i'th end ſhall ſure exult,

Although the way ſeem ſomewhat difficult?

O no, my ſoul, be valorous and ſtout,

With conſtant courage perſevere, hold out.

None fight but with a hope of victory:

Thy fight wel finiſht, brings eternitie.

If one ſhoul ſay unto a Captain ſtout,

Go forward with bold courage, fight it out;

Do but thy utmoſt, fight and give not over,

For, thou in th end the conqueſt ſhalt recover.

Would any David his Goliah flie?

From whom he's ſure to win the victorie.

Would any Gideon ſuch a fight refuſe?

Could any valiant Ioſhua, think you, chuſe

But enter combat with the proudeſt Foe?

Whom he with triumph ſurely ſhal orethrow.

My Saviour ſweet even thus to me hath ſaid;

Take courage, Chriſtian Souldier ben't afraid,

Do thou thy utmoſt, Satan to with-ſtand:

For I will be propitious at thy hand.

Fight valiently and though thy Foes fierce might

May hap to bring thee on thy knees i'th fight,

May often foil thee by his crafty ſnare,

Yea, though his claws were ready thee to tare,

Yet I wil raiſe thee up, Ile thee defend,

And thou ſhalt ſure be victor in the end.

Who then (I ſay) what's he would be ſo baſe,

As not this proffer gladlie to imbrace?

Who could with vile puſillanimity,

So free a Conqueſt coward like deny?

Shal do[•]ing Lovers for their Ladies fight,

And for their ſakes account all danger ſlight!

Shall Merchants venture both lives and goods,

For wealth & pelf through th' Oceans dangrous floods?

Yea, ſhal the ſhip boy gladly undergo

All hazards which or Sea or ſhore can ſhow?

Onely in hope to gain a Maſters place.

And to obtain a cunning Pilots grace.

And ſhal my Soul turn coward, [•]ear and flie?

Shal not my ſoul controle that enemy?

Whom Chriſt my General firſt overthrew,

And thereby all his ſubtilties wel knew:

And knowing them hath taught me how to fight,

Me to defend; him offend, put to flight;

Yea, and hath promis'd heel aſſiſtant bee;

And in my weakneſs cauſe my foe to flee;

And underneath my feet pull Satan down,

And me as victor, graciouſly wil crown.

O then my ſoul! ſtand ſtourly to't and fear not,

Chriſts ſacred arms in vain about thee bear not.

Fight this good fight, and let proud Satan know,

Chriſt being Captain, thou'lt him overthrow,

For, if Heav'ns King by grace be on thy ſide,

Thou needſt not fear what ere do thee betide:

No danger ſure, can in that Battel bee,

Where thou for Chriſt, and Chriſt doth fight for thee.

And here's my comfort, this is my ſouls ſtay,

That whether Satan wound or do me ſtay,

Dye fleſhly body, ſo my ſoul may live,

Chriſt to my ſoul the Palm of grace wil give.

But as a mighty Emp'rour which proclaims

At ſome great Feaſt Olympick warlike Games,

Wherein to him which proves the Conqueror,

And doth the beſt exploits, this Emperor

Wil give a crown, his valor to reward;

And him with Kingly favour wil regard.

But not the Emp'rour unto him deſcends,

But lie to th' Emp'rors Gallery aſcends,

There from his Princely hand to take the Crown,

The triumph, trophy, of his high renown,

Even ſo the Chriſtian Souldier having gained

The victory, for which he long had ſtrained

With all his power ſpiritual, to quel

The rage of ray[•]nous ſin, and Satan fel,

Muſts from the worlds Liſts in a bleſſed end

By death, Heav'ns glorious Gallery aſcend,

There, from the hands of Jeſus Chriſt himſelf

To take a Crown far paſſing worldly pelf;

A Crown of joy, even glories plenitude,

A Crown of bliſs, even heav'ns beatitude.

Not as the Meede of his deſerving merit,

But as the free gift of Gods ſacred Spirit;

For having done what ever I am able,

Yet my beſt ſervice is unprofitable.

Only in mercy he is pleas'd to Crown

His own good gifts in me to my renown.

O! therefore death, ſhal be my welcome gueſt,

Death, which tranſlates from la Sour unto reſt,

From worldly ſorrow, to heav'ns joyes encreaſe,

From wo to weale, from trouble to ſweet peace.

From earth the ſtage of inſtability,

To heav'n the fortreſs of true conſtancie.

Go then you godleſs Heliogabolites,

You drunken Vicars, proud coſmopolites,

Go pleaſe your ſelves in ſwearing, feaſting, fighting,

And not what's juſt, but what's your luſts delight in.

Go pleaſe your ſelves with rich and large extents

Of wealthy Mannors, ſtately tenements,

Grow proud to ſee your underlings beſlaved,

And by your greatneſs wrongfully outbraved,

To ſee your ward-roabs ſtuft with proud apparel,

Your mouths with oathes, your thoughts with ſtrife & quarrel.

To have variety of worldly pleaſure,

Delicate Gardens, Coffers ful of treaſure.

Treaſure (ſa[•]d I?) nay white and yellow clay,

Bewitching Mammon, Sin-bane, ſouls decay:

Or if theres ought that doth you more allure,

Or which you would with more content procure,

Uſe it, poſſeſs it, yet for all this know,

You ſhall it all with ſhame and ſmart for go.

Yea God wil take at deaths diſaſtrous day,

Your Lands (your life) your goods (your Gods) away.

This, this (alas) did cauſe the Prophets cry,

This mov'd S. Paul with zealous ard[•]ncy,

'Gainſt worldlings to cry out, and them accuſe,

That they themſelves, their ſouls would ſo abuſe,

Such lying vanities ſo to reſpect,

So ſottiſhly their Souls health to reject,

In Aegypt, ſtraw and ſtubble for to buy,

Yea Straw I ſay and chaffe, which finally

Would their own houſe burn down and ruinate,

And head-long them to hel precipitate.

Whereas their ſaviour at a cheaper price

Would ſel them gold, pure gold, rare Merchandiſe,

Even all the Golden joyes and ſweet delight

Of Paradiſe coeleſtial, ſacred ſight:

That Pearl of bleſt ſalvation, which to buy

The wiſeſt Merchant would moſt joyfully

Sel all his worldly treaſure, earthly pelfe,

With this rare jewel to enrich himſelf.

And whats his price? O cheap, and nought elſe, ſure,

But what thou maiſt thy ſelf with eaſe procure,

Only thy heart, tis only this, he craves:

This given to God, both ſoul and body ſaves,

Not that thy God is better by the ſame,

But thou made bleſt, to magnifie his Name,

'Tis onely thine not his good, he deſires;

And for this good he only thanks requires,

Oh therefore ſilly, ſimple, ſinful man,

What greater madneſs? tel me, if thou can?

Than ſuch a proffer, fondly to refuſe,

Than death for life, for treaſure, Straw to chooſe;

For precious liquor, Fountain water good,

To chooſe foul puddles ſtinking ful of mud;

Oh more then mad men thus to take more pain;

Head-long to run to hel with might and main:

Then even the holieſt Sain is to go to heaven,

Who oft with treats and threats are thereto driven.

But ([〈◊〉] my ſoul) thy Saviours Counſel take;

O do not thou his bounty ſo forſake!

Go buy of him, give body, heart and all,

To purchaſe this rare Gem angelicall.

And with that royal Shepheard David ſay,

O thou my ſoul truſt in the Lord alway:

Yea in his awe and Law take thou delight,

O like, love, love look on this both day and night.

Let it be thy arithmetick, alwayes

To take account and number out thy dayes.

A Deaths-head let thy chiefe companion be,

An hour glaſs remembrancer to thee.

Let thy chiefe ſtudy be continually,

How to live wel, and bleſſedly to dye.

So ſhalt thou (O my ſoul) moſt happy be,

When thou of that bleſt Citie art made free,

When thou, amongſt that ſacred hierarchie

Shal ſing ſweet tones and tunes melodiouſly;

With heav[•]ns Pſalmodical harmonious quire

Of Saints and Angels zealous, hot as fire,

The Diapaſon of whoſe heav'nly Layes

Doth warble forth heav'ns due deſerved praiſe,

Where thou being grac't and plac't in heav'nly ſtate,

In precious pleaſure ne're to [•]erminate,

Being ſweetly rap't in heav'nly extaſie,

Chriſt and his Churches Epithalamy,

My ſainted foul with ſurged voice shal ſing,

To God in Chriſt my three-one heav'nly King:

O happy Citizens enfranchis'd there!

O joyful quiriſters ſinging ſo cleare!

Victorious ſouldiers thus to be tranſ-planted!

Where peace for war, where life for death is granted.

Happy wert thou (my ſoul) moſt truly bleſſed,

If thou wert once of this rare joy poſſeſſed:

That then I might be fill'd and never fated

With that rare ſight, which once initiated;

Shal laſt for aye without times diſſolution,

Shal be moſt ſpecious without all pollution.

Therefore my heart (as hart being chaft and chaſed

By furious hounds moſt nimbly tract and traced)

Deſires the water-brook his heat t'allay,

That ſo refresht, he thence may ſcud away:

Even ſo my heart (O Lord) deſires to ſee

Thoſe Cryſtal ſtreams of Life which ſlow from thee!

Sighes, ſues, purſues, her Countrey to recover,

Here abject, ſubject, too too triumpht over

By my three fierce and furious enemyes:

Who ſeek my ſoul t'inſnare and ſin-ſurprize,

Even Satan that old hunter and his hounds,

The quakers, Hectors which give my ſoul deep wounds.

Who more like ravening wolves would fain devour

And captivate my ſoul in helliſh power,

But thy preventing grace (O ſpring of Grace)

Preſerves my ſoul, diſ-nerves their horrid chace;

And as a Bird out of the Fowlers Grin,

And as Noes Dove looking to be let in,

Into the Ark of thine eternal reſt:

My cyred ſoul is unto the addreſt,

My ſoul with worlds encumbrances oppreſſed;

Deſires (O Lord) to be by thee refreſhed,

My ſoul doth thirſt and haſteth to draw near,

And longs before thy preſence to appear,

O tree of Life! O ever-living ſpring!

Whoſe laud and praiſe the heav'nly hoaſt do ſing!

O when ſhal I come and appear in ſight

Of thee, the S[•]n of righteouſneſs moſt bright?

When ſhal my ſoul by thine all-ſaving hand,

Be led with joy from forth this Deſ[•]rt Land?

When ſhal I leave this Wilderneſs of wo,

Wherein my ſoul is toſſed to and fro?

I ſit alone; as one a houſe the ſparrow:

Ith' Vale and Dale of tears, fears, ſighes and ſorrow.

O lead (dear Chriſt) my love-ſick ſoul by th' hand,

From this vaſt wilderneſs drie thirſty Land:

To thy wine-Cellers, that I there may taſt

Of thy wine-flagons thou prepared haſt.

Comfort me with the apples of thy grace.

With thy Hid-Manna ſtrengthen my weak caſe.

With heav'nly Milk and Honny (Lord) make glad

My heart, which worlds afflictions hath made ſad,

O Let me once from wiſedomes ſacred Lip,

Coeleſtial Nard, and Roſean Liquor ſip.

Yea, let me fatiare mine inſariate thirſt,

With that ſweet Milk wherewith thy Saints are noure't,

I thirſt, O Lord, I thirſt, thou art the wel,

O quench my thirſt, and let me with thee dwel,

I hunger, Lord, I hunger, thou are bread,

Even bread of Life, O let my ſoul be fed.

I ſeek thee, Lord, yet ſtil I go aſtray,

Through high-waies, by-wayes, yet I miſs the way:

Thou art, (O Lord) the perfect way and dore,

My ſoul wil follow, if thou go before.

Direct my feet to leave the paths of ſin,

Ope glories gate, and let my ſoul go in.

Let it be riches to me to poſſeſs thee;

Let it be gloy to me to confeſs thee;

Let it be clothes, Chriſt Jeſus to put on;

Let it be food, his word to feed upon;

Yea, let it be my life, to live and dye,

For Chriſt my King, and for his verity.

So ſhal my riches be to me eternall,

So ſhal my glory be with Chriſt ſupernal,

So ſhal my clothing fril be fair and new,

So ſhal my food be Manna heav'nly dew,

So ſhal my life nere fade, but ever ſpring,

Being ſtil preſerv'd by Chriſt my Lord and King.

But, oh alas! when ſhal I ſee that day?

That day of gladneſs never to decay,

That day of Jubile when all are glad,

That day when all rejoyce, none can be ſad?

Whoſe endleſs time and never fixed date,

Eternity ſhal never exterminate.

That Saints bleſt birth-day, which ſhal nere have evening

That laſting day to which no night gives ending.

That rare Grand-Iubile, that Feaſts of feaſts.

Sabbaths of ſabbaths, endleſs reſts of reſts:

To which leaſt care ſhal never dare come neare,

Wherein the Saints ſhal ſhake of[•] palid fear.

O pure, O pleaſant, moſt deſired day

Of that eternal ſpringing month of May!

In which my ſoul ſhal evermore rejoyce,

In which my ſoul ſhal hear that happy voice,

Enter (bleſt ſoul) into thy Maſters joy,

Enter into ſweet reſt without annoy;

Enter into the Houſe of Chriſt thy King,

Where peace and plenty mirth and joy do ſpring,

Where thou ſhalt find things moſt to be admired,

Where thou ſhalt have what moſt thy ſoul deſired.

Joyes infinitely, numberleſs, I ſay,

And various pleaſures infinitely gay:

Unſpy able, unſpeakable by man,

Immutable, inſcrutable to ſcan;

Where I, thy ſoul wil feed, wil feaſt, wil fil:

Feed with ſpiritual food of my bleſt wil,

Feaſt with the dainties of delight moſt pure,

And fil with glory which shal e're endure.

Enter, I ſay, and hear that melody,

Which comprehends dateleſs feſtivity.

Where is all good, no evil to abuſe:

Where's all thou wisheſt, nought thou wouldſt refuſe,

Where's life e're-living, ſweet and amiable,

Where is true fame and glory memorable,

VVhere is, I ſay, certain ſecurity,

Secureſt peace and peaceful pleaſancie;

Moſt pleaſant joy, and joyful happineſs,

Happy eternity, eternal Bleſſedneſs;

The bleſſed trinity in Unity:

The Unities trine-one rare deity.

The Deities three-one's moſt bleſſed Viſion,

Which is our Maſters joy in ful[•] fruition.

O joy of joyes, O joy beyond all pleaſure!

Far paſſing far tranſcending terrene treaſure.

O joy without annoy, O true conten[•]

O ſoveraign bliſs, and ſouls ſweet raviſhment!

O everlaſting Kingdome, ſupreme peace!

Where all the Saints enjoy ſuch joyes encreaſe,

Where all the Saints are clothed with pure Light,

As with a Garment shining glorious bright:

Their heads adorn'd with crowns of pureſt Gold,

And precious ſtones moſt glorious to behold;

Whoſe only exerciſe is to rejoyce,

To triumph, and to ſing with ſacred voyce,

Sweet hallelujah to their ſoveraign King,

Which them to this felicity did bring.

Oh when shall my poore ſoul be made partaker

Of this great joy, O thou my Lord and maker!

VVhen shall ſee thee in it, it in theee?

And therein dwel I in thee, thou in me?

Surely (O Lord) I wil make haſt and fly,

Ile make no ſtay, but poſt moſt ſpeedily.

Ile never ceaſe to ſeek, til I have found,

Ile not leave knocking, til my ſoul be crown'd.

Ile ne're leave asking, til thou haſt me given

My boon, thy bounty, even thoſe ioyes of heaven:

Since then, I ſay, ſuch is heavens majeſty!

And ſince this world is but meere miſery:

VVhat is 't can hinder this my ſpeedy pace,

VVhich I muſt run, til I have run my race;

Can worldly power or principality?

Can kingly favours, wealth or dignity?

Can worldly pleaſures, pleaſant unto ſome?

Can height or depth, things preſent, things to come?

Oh no, with Paul Ile all abominate,

E're they ſhal me from Chriſts love ſeperate.

Ile cry avaunt you ſoul betraying joyes,

Which Bee-like bring the ſting of [•]re annoyes.

Avaunt, I ſay, worlds momentary pleaſure,

Worlds tranſitory toyes, Earths traſhie treaſure:

The love of Chriſt hath ſo inflam[•]d my heart,

That as I truſt, it nere ſhal thence depart;

And, Lord, confirm, ſtrengthen this Faith of mine,

O let it never faint, fail, or decline.

But wo to me, poor wretch, who ſtill am fain

Amongſt the tents of Meſhech to remain:

To have my habitation 'mongſt the rout

Of Quakers moſt ungodly, ſtubborn, ſtout.

The time me thinks, is much procraſtinated,

O that the date thereof were terminated.

Ah me! how long ſhall it be ſaid to me,

Wait, wait, expect, and thou the time ſhalt ſee?

And ſhalt thou ſee? my ſoul thou art too blame,

I muſt accuſe thee (O my ſoul!) for ſhame

Think not the time too long count it not much,

That with theſe tryals God thy faith ſhould touch.

For as a Goldſmith waits moſt carefully

Upon his gold, which he i'th fire wiltry;

That when tis burnd enough and purifide;

It may not in the fire to waſt abide:

So God his children dear attends upon,

When in the fire of dire affliction

He purpoſeth to purifie and try them:

When thus enough refined he doth ſpie them:

By no means will he ſuffer them to waſt,

But for their comfort to them ſoon wil haſt.

As that moſt rare pair-Royal wel did know:

Good Shedrach, Meſhach, and Abednego:

Whom he i'th Babylonian fire did prove,

Yet ſo reſpected in his ſacred love;

That not ſo much as one hair of their head.

Was burnt or ſindg'd, or once diminiſhed.

O then, my ſoul, if God have ſuch a care,

As from thy head not one ſmall ſimple hair

Can fall to th' ground, without his providence:

O then have thou aſſured confidence,

That he thy ſoul wil nere permit to periſh,

But in due time wil thee refresh and cherish;

And ſay with Iob, That than of God moſt juſt:

Lord, though thou kil me, I wil in thee truſt.

Yea, then confeſs (as tis) that all the wo,

Which in this life for Chriſt thou undergo;

That all earths torments or afflicting toyes,

Are moſt unworthy heav'ns moſt bliſsful joyes.

Heav'ns joyes for weight and meaſure infinite,

Earths pains to death, but ſlender, ſmall and ſlight.

Heav'ns joyes moſt perfect, abſolutely pure,

Earths choiceſt pleaſures pain and grief procure.

Heav'ns joyes are ſempiternal, everlaſting,

Earths joyes meere toyes, ſtil fleeting, ever waſting.

O then (my ſoul) have patience, do not grudge,

Leſt ſo thou make thy Chriſt thine angry Judge:

Give patience, Lord, thy ſacred wil to bear,

And then receive my ſoul, how, when, or where.

For as no gold nor ſilver can be pure,

Until the fires burning it endure:

Nor Stones for Palace work can wel be fit,

Til they with hammers oft be cut and ſmit:

No more, I ſay, is'[•] poſſible that we

Veſſels of honour in Gods houſe can be:

Til we be fin'd and melted in the fire

Of worldly croſſes and afflictions dire.

Neither can we as living ſtones have place;

Jeruſalems coeleſtial walls to grace;

Unleſs the hammers of Earths tribulation,

Oft bruiſe the fleſh to work the ſouls ſalvation.

But though thy ſervants, Lord, may oft be tempted,

Yet can they never finally be tainted,

They ne're can be ſurpris'd, though oft aſſailed,

For why, heav'ns ſafeguard hath them never failed.

Chriſtians and perſecutions joyne together,

Like Chriſt and 's croſs, few calms much ſtormy weather

Ere th' Iſraelites to th' Land of Promiſe came,

Their temp'ral Canaan, Canaan of ſuch fame;

Th' endur'd much danger, many miſeries:

And shal not I, moſt patiently likewiſe

Endure all dangers, all anxiety;

Shal I not undergo all miſery,

In this my journey to heav'ns holy Land;

O yes, with conſtant courage to it ſtand.

For why, I'm ſure the more I here endure,

My joyes in heav'n shal be more pure.

And who would not to heav'n go joyfully,

Though with Elias he in whirl-winds flye;

Grant therefore, Lord, I take earths Nocuments

As precious balm, as my ſouls Documents.

Confirm my faith with conſtant reſolution,

To wait, and fit me for my diſſolution:

To wait for thee my Saviour, ſtaff and ſtay,

Til thou shalt change my bodies houſe of clay;

That like thy glorious Body it may be,

That ſo thy power and glory I may ſee:

That I may hear and ſee, and bear a part,

In heav's heart-charming muſick ſacred art,

In that rare comfort of Mel-Melody,

At Chriſts rare Nuptials bleſt ſolemnity,

Come then, Lord Jeſus, oh, I cannot ceaſe,

To wish my ſoul in thine eternal peace,

Give me, O Lord, good Stephens Eagles-eye,

Through thickeſt clouds heav'ns glory to eſpye.

Give me (O Lord) a voice angelicall,

With Heart unfeigned on thee thus to call:

How long (O Lord) how long wilt thou delay?

Lord Jeſus come, come quickly, do not ſtay;

Make haſt and tarry not, I thee intreat,

And draw my ſoul from earth to heavenly ſeat,

For why? I fea[•] (Lord falſifie my fear)

That Satan wil 'gainſt me ſuch malice bear,

To cauſe my refractory fleſh to ſtur

My ſoul unto Rebellion: ſo t'incur

Thy wrath and indignation for the fame,

My ſtubborn fleſh, therefore (Lord) curb and tame.

O, free me from this Fleſhly Priſon ſtrong,

Wherein my ſoul hath fettered lyen too long:

Fett'red I ſay, yea feſt'red more's my ſhame,

More art thou fl[•]ſh; and much more I too blame,

Who oft with Adam fondly have aſpired,

And with vain-glory led, have oft deſired

The fruit o'th' Tree of Knowledge for to eat,

Not of the Tree of Life, more ſoveraign meat,

And to be red in any other Book,

Much pride and pleaſure I have often took,

Than in my Book of conſcience, to behold,

The wo whereinto ſin doth me infold.

With wontons I oft view'd Prides Looking-Glaſs,

But not times Dyall, how my dayes did paſs.

Yea, on earths follies I have fixt mine eyes:

Gazing on blaztng worldly vanities.

Yet Lord I know that as thou haſt a book,

wherein my faults are writ on them to look:

So thou a Bottle haſt, wherein to keep

My contrite tears, when I for Sin do weep.

And though my ſelf unworthy I agnize

Unto thy throne to lift my finful eyes:

Yet I my ſelf unworthy do not find

To weepe before thee til mine eyes be blind.

Lord then vouchſafe, vouchſafe I thee beſeech,

An ear an anſwer to my ſouls ſad ſpeech.

O come Lord Ieſus, come I humbly pray.

Speake peace unto my ſoul, O do not ſtay:

Bind up my wounds, make whole my malady

VVith the Samaratans ſweet charity,

Into my ſore, powre thou the Oyle of gladneſs;

Revive my ſoul from ſin conſtrained ſadneſs.

O bring my ſoul out of this mire and mnd,

This ſinck of ſin where I too long have ſtood:

Smite off my Fetters of iniquity,

As thou didſt Peters in captivity,

Stop in me all the conduits of tranſgreſſion,

Break Satans weapons of my ſon's oppreſſion,

Yea, let my eyes be as continual Lavers

To waſh and clenſe ſins ulcers ſtinking ſavours:

For a clean Lord (I know) takes delectation,

To have a clean heart for his habitation.

Give therefore grace (O Lord) whiles here I live,

That I a bil of due divorce may give

Unto that harlo[•] ſin, which too-too-long

Hath by falſe Flattery done my ſoul much wrong,

O, double, treble happy were I ſure,

If once I might put off ſins rags impare,

T[•]oſe Menſtruous cloathes wherewith I am diſguiſed,

VVhereby thine Image in mee's not agnized:

VVhereby in thy pure ſight I am but loathed.

O therefore that my ſoul might once be cloathed

VVith thy moſt Royal Robes of righteouſneſs,

Thy ſeamel[•]ſs, ſpotleſs Coat of Holyneſs,

And therein be preſented to the Sight

Of my great Lord the Father of all Light,

And be ingrafted and incorporate,

Into this New-Ieruſalems bleſt ſtate,

Ino this Kingdome evermore exiſting,

Into this Kingdome all of joy conſiſting:

Where all thy Saints and Sacred Angels reign,

By thee their mighty Lord and ſoveraign,

Cloathed in veſtures of the pureſt white,

Stil in the preſence of thy ſacred ſight:

Their heads adorn'd with Crowns of pureſt Gold,

Of preecious ſtones, rich Pearls rare to behold.

Thou Lord alone being the Diadem

Of theſe thy Saints in this Ieruſalem:

Whoſe only ſight, is their beatitude,

Which duresfor aye without viciſſitude.

But Lord, it may be thou maiſt ſay to me,

Alas, poor ſoul, wouldſt thou my beauty ſee?

None ere could ſee the glory of my face

And lives on earth, ſuch is mans mortal caſe.

Lord, thus I anſwer, and I this confeſs,

That thy coeleſtial glorious, holineſs

Is ſo immenſe, ſo infinite, ſo rare,

So great, ſo glorious gracious, ſpecious, fair,

That no fleſh living can it ſee, and live,

Yet to my ſoul (O Lord) this mercy give,

That ſo it may behold thy ſacred ſight,

Let death with thouſand deaths my body ſmite;

So my poore Soul may ſee thy Majeſty,

Let death my breath, and Life end ſpeedily.

Oh then, I ſay, and ne're ſhal ceaſe to ſay,

O three-ſold, four-ſold happy, ſure, as they,

Who by a pious life and bleſſed end,

By Chriſt, heav'ns Ladder, to heav'ns joyes aſcend,

Who for the minutes of Earths Lamentation,

Enjoy heav'ns endleſs years of conſolation,

Who from this earthly priſon are ſet free,

And in heav'ns Palace live, O Chriſt, with thee:

Yea, who being dead to ſin and Earthly toyes,

Are there in plenitude of perfect joyes,

But oh moſt wretched miſerable I,

Who (in the Flouds of worlds mortality,

By huge heav'n-mounting, hel deſcending waves,

By Rocks, Syrths, whirlpoles, al which ſeem my graves)

Am ſtil conſtrain'd to ſail through dangers great,

Which waters, winds, weather, together threat:

And, which is more, I moſterroniouſly

Through ignorance, oft wander clean away,

I loſe my way, and then am danger'd moſt,

Not [•]nowing whither my poor ſhip doth coaſt:

Being thus expos'd to ſeas all jeopardies,

Like Ionah, when from Ninive he flies,

Toſt to and fro, even into the Maw of hel,

By furious hound which 'gainſt me rage and ſwel:

So that my way to th' Harbour of my reſt

Thus being loſt my ſoul is fore oppreſt.

But which is worſt, whiles thus to thee I ſail,

I meet Sea-Monſters which do me aſſail:

Reſiſtful Remoraes do ſtrive to ſtay me,

And huge Leviathan gapes wide to ſlay me;

Lifes, toyes and troubles, Satans craft and power,

Nould ſtay my voyage, and would me devour.

Reſtleſs, redreſſe is thus I ſtore about,

Hnd for thy heavenly my ſoul cryes out.

Wherefore Sea-calming, wind controlly Lord,

To my perplexed ſoul thine aid afford;

For if thou wilt (O Lord.) thou canſt me cheriſh:

O therefore help, or elſe my ſoul wil periſh.

One Depth (O Lord) another in doth call,

As waves break out and on each other fall:

The depth of my calamity profound,

Doth invocate thy Mercies which abound.

I call and cry from many waters deep,

My ſoul from ſinking (Lord) preſerve and keep.

O keep me from theſe dangers imminent,

Which have my ſilly ſoul on all ſides pent,

Let thine ouſtretched arm, upholding grace;

Once bring my ſoul unto her resting place,

From floods or worldly infelicity,

Into the [•]ven of eternity.

How long, O Lord, how long wilt thou prolong,

Thy wrath[•] appeale and eaſe me, from among

Theſe d[•] death-threatning dangers? O direct

My way to thee, my [〈◊〉] to thee erect.

My [•]fidence re-plan in thee, I pray,

That [•]o theſe temp[•]ſts may me not diſmay;

That ſo theſe floods, though flow, may not com neer me

That ſo theſe blaſts, though blow, may not ſo fe[•]r me,

Thou being my un-rocking rock, my ſhield,

My fortreſs ſtrong, which to no force can yeild,

Moſt skilful Pilot, ſo my ſtern direct,

My weather beaten boat, ſo ſafe protect,

That it theſe dangers infinite may sh[•]n,

And to my harbour may the right way run:

Commiſerate, compaſſionate my caſe,

And in thine arms, O Chriſt, my ſoul embrace.

Though I with Ionas ſeamen loſe my wares,

My goods, my life, worlds pleaſures, beſt affairs;

Though perſecution Rocks my Bark may batter,

My danger driven boat may ſplit may shatter;

Yet grant, O Lord, I may not shipwrack make

Of my ſure faith in thee; but as the Snake

Is ſaid t'expoſe his body to the blow

Of him that ſmites, to ſave his head: Even ſo

I willingly may undergo all croſſes,

And with content may bear the greateſt loſſes,

That I may hold faſt faith in Chriſt my head,

So I may live by faith, to ſin be dead.

With this concluſion ſhould my ſoul be cherisht,

I had been undone, had I thus not perisht.

Yea, with thoſe Argo-Nautae willingly,

My ship through ſtraighteſt paſſages shal flye,

So that in th' end I may with joy poſſeſs

The Golden fleece of endleſs happineſs.

Lord, though the puddle of impurity

Hath my poor ſoul polluted loathſomely

The Ocean of iniquities foul flood

Hath me beimeard in ſtinking mire and mud:

O yet, ſweet Chriſt, with Hylap of thy merit,

Clenſe and make clean my ſin-polluted ſpirit;

Wash me, o Chriſt, with thy moſt precious blood,

None, nought but thou, can do my ſoul this good,

My wel-nigh-shipwrackt ſoul, O Lord aſſiſt,

VVhich too. too-long the way to thee hath miſt.

Contemn me not, condemn me not for ſin,

But let my Soul to thy ſweet reſt go in.

Remit (O Lord) what I have il-omitted,

Remove (O Lord) what I have miſ-committeed.

And though I be to paſs by th' Gates of hel,

Grant power to paſs them, and with thee to dwel.

To dwel I ſay with thee, ith' Land of Living,

Where to thy ſaints thy joyes thou ſtil art giving.

O thou my ſouls ſweet ſoul, my Harts dear Hart,

In this diſtreſs do not from me depart;

Be to my ſoul as a bright-morning-ſtar,

Which I may clearly ſee though ſomwhat far,

And be, as th' art indeed, the ſun moſt bright,

Of righteouſneſs, that my fleſh-dimmed ſight

Being with Faiths Collyrium made more cleer,

I ſpeedily may ſee the way appear

To my heart-chearing long deſired port,

Whereto my ſoul hath longed to reſort,

I may in time ſee, and fore-ſee ſins charms,

And ſo prevent th' event of Sins great harms,

That on the ſhore I may perceive thee ſtand,

Giving me aym with thy moſt ſacred hand,

To keep the right way to thine habitation,

The heaven of happineſs, and ſure ſalvation.

That paſſing thus this Danger-obvious Ocean,

By thee the ſtrong Arch-mover of each motion,

I may go forward with ſuch circumſpection,

And be ſo guided by thy good direction,

And with thy grace be ſo corroborated,

And with Rock-founded faith ſo animated,

That as 'twixt Scylla's and Charib[•]is fear,

My Bark in paſſage doth a ful ſail bear:

I mean proud Phariſaical Self-ſtation,

And graceleſs Diffident, Cains deſperation,

By th' juſtified Publicans example,

I may the right regenerate paths trample

Of that true penitent good Prodical,

To thee (O Lord) for mercy cry and call,

That by thy gracious guide and ſafe tuition,

I may eſcape deſpairs and prides perdition,

And ſo with joy, with joy unut[•]erable,

Approaching to the ſhore moſt amiable:

Caſting the anchor of a conſtant hope

On Chriſt my Saviour, faſtned with faiths rope,

I may my Merchandizes bring a-Land,

And put them into my ſweet Saviours hand;

Even all the gains which I poor ſoul had made

Of this good Talent lent to me to trade:

To whom although I bring but one for five,

Yet will he not my ſoul of heaven deprive.

And though that one through mine infirmitie,

Hath been much blemiſh't with impurity,

Hath been diſgrac't, defac't, and much abuſed,

Yet by my Chriſt it wil not be refuſed,

But graciouſly hee'l take my wil for deed,

Wil hold me by the hand and thus proceed:

VVell done, good Servant, worthy of my truſt,

Wel done (I ſay) thy ſervice hath been juſt;

Since thou in little matters haſt done well,

Thou ſhalt be Lord of things which far excel.

Since thou to do my Will haſt done thy beſt,

Come, come with me into thy maſters reſt.

Even ſo Lord Ieſus, come I humbly pray,

For thine Elects ſake haſt that happy day.

I look, I long, that I might once deſerie

That happy Day, my ſoul to happyfie:

That I with thee (my Saviour) may rejoyce,

That with heart-cheering muſick and ſweet voice,

In that bleſt Chorus ſweet, Angelical

Society of Saints celeſtial,

I, Halleluiah, Halleluiah may

Sing cheerfully to God the Lord alway;

To God the Father, Son, and Holy Ghoſt,

Unto the Trine-One Lord of Hoſt.

To this great God be given all thanks and praiſe,

For his ſweet ſuccour in theſe ſacred Layes. Amen.

FINIS.

—Omnis Gloria ſolus eſt Domini.

Thrice happy Viſion, more thrice happy zeal,

Thus flames us with God, Saints, Heav'ns Commonweal.

To the good, godly, and ingenuous Reader.

GEntlemen, This Book was written for you, & for none [•]ut you; any that are malicious, wicked, and corrupted with any deadly ſin, in no wiſe let him preſume with Uzza to touch the Ark leſt he die. It is inchanted with white Magick, the Angel of righteouſneſs doth and wil protect it, the ſpirit of the air his ſeal & plannet; Sachiel his, ſ[•]irit, and Zebul his Region, the Mild ſouth, Winde bloweth peace and concord, to thoſe I mean, ſuch as it is dedicated to, and none but honeſt, good, moral, diſcreet men may read it, whoſe lives are devoted to the ſervice of God, and in whoſe hearts there is no guile, to ſuch this book is given.

Excuſe my abſence from the Preſs,

(Which cauſeth me thus to expreſs)

Reader, If you with any errors meet

In this or that, or the other ſheet,

You muſt therefore the Printer blame,

For he did all theſe errors frame.

Cite this text

Eugenius Theodidactus: The Prophetical Trumpeter. London,, 1655. Hermetic Cloud, https://hermeticcloud.com/library/heydon-prophetical-trumpeter/. Public-domain edition reproduced from the TCP transcription; its gaps and missing figures are marked.

Transcription

Text Creation Partnership, TCP A74677, released under CC0 1.0. Reproduction of the original in the British Library. Unreadable characters, unavailable passages and figures absent from the transcription remain marked.