NEWS FROM JERUSALEM:  
Containing, 

1. The beauty of the City of the great King.  
2. The Vanity of the Isles of the sons of men.  
3. The coming of the King's Son.    Tom pulchra es Amica mea, non est macula in te. Cant. 4. 
Written by AUGUSTIN TAYLOR, Preacher at Hawarden.  
LONDON, Printed by Augustine Matthewes, dwelling in the Parsonage house in Bride Lane, near Fleetstreet. 1623.   

TO THE RIGHT Honourable ANNE, the Lady CAR, only Daughter to the thrice Noble Lord, WILLIAM Earl of DERBY, etc.  
IF it may please you to Survey,  
These Lines with th'eyes of Grace,  
You'll not repent, for surely they  
Do Aim at Glories Place.  
They are your Own; I did intent  
When I was great with young  
Of these Conceptions, some great Friend  
Should Patronage my Song.  
And may with Honour, Sacred things  
Can ne'er be lodged too well;  
God's holy Truth in breasts of Kings  
Beseemeth best to dwell.  
Most Virtuous Noble Lady, I  
Have (from your Bounty) wing,  
And whilst my Muse hath power to fly,  
Some holy Offering  
She will prefer, The Body may  
Widow h all her parts agree  
To rule the mind; but I dare say,  
The Soul can never be  
Contained in such base limits. No!  
It aims at better things,  
And cannot rest until it know,  
That Camp where's none but Kings.  
Great and Good Lady, hold your Hand,  
And to requite your pains,  
You shall more true joy understand,  
Then all the world contains.  
Peruse this well, and if it doth  
Your inward Thoughts advance,  
Give God the Praise and Honour both,  
And me your Countenance.  
Ever disposed to be at your Honourable dispose, Augustine Taylor.   

THE GREAT KING'S CITY.  

1 A Arise my soul from death and Hell,  
Soare with the wings of Love,  
To see where Saints and Angels dwell  
with God in bliss above.  
2 Remember thou a stranger art,  
and wandering Pilgrim here,  
And shall be until thou depart  
to Saints thy fellows there.   

3 An exile poor on earth oppressed  
amongst professed Foes,  
The World, the Flesh, the Devils protest  
to multiply thy woes:  
4 Immortal Soul why is't thou stays  
to build thy House on Sand,  
The Bridegroom comes, the music plays,  
the Marriage is at hand.   

5 A wedding garment thou must have,  
I mean a virtuous life:  
For other garments are not grave  
for such a Princ s wife.  
6 Therefore renounce all earthly pelf,  
a heavenly Race to run,  
Forsake the world, and frame thyself,  
To live as Saints have done.   

7 Ascend above the Azure sky,  
and things that mortal be,  
Beyond the starry Heavens hie,  
if thou true joys would see.  
8 A City there prepared is,  
for stately Order rare,  
A Princely place adorned with bliss,  
And sumptuous buildings fair,   

9 jerusalem that place is called,  
most glorious to behold,  
The which with precious stones is walled,  
whose streets are paved with gold.  
10 Amid the streets the well of Life,  
with golden Streams doth flow,  
Upon whose Banks the Tree of Life  
in seemly sort doth grow.   

11 With pleasant fruits of every kind,  
fit for immortal taste,  
Upon whose root there shalt thou sinned,  
the heavenly Manna placed.  
12 There David sits with Harp in hand,  
as Master of the Choir,  
Most happy those that understand,  
and may his Music hear.   

13 There Noah with all the Justice doth reign,  
There do the Prophet's land,  
Patriarches old do there remain  
with sceptres in their hands.  
14 There all our good progenitors,  
do wish and wait for thee,  
And thousands of thine Ancestors,  
which thou didst never see.   

15 There millions of bright Angels be,  
and Saints in glory brave,  
And every one is glad to see  
the joys their fellows have.  
16 There Marryrs and Apostles live,  
there sacred Virgins stay,  
There they do wait, and duly give  
attendance night and day.   

17 There blessed Mary sweetly sings,  
with sweet melodious voice,  
The Saints, and all Celestial things,  
for joy with her rejoice.  
18 Sad Magdalen hath left her moan,  
her sighs, and sobs do cease,  
Now all her tears and griefs are gone,  
and she's in endless peace.   

19 Ten thousand tongues cannot expound,  
nor Angel's skill indite,  
The passing pleasures there abound,  
the joys that there delight.  
20 There is combined the complete sum,  
that loved to live well:  
There all the Kings in order come,  
that honoured Israel.   

21 There shalt thou see the Cherubins,  
in glorious State excel,  
The Angels and the Seraphins,  
where souls of Saints do dwell.  
22 O happy time to meet our Friends,  
and loving Kinsfolk there,  
To line in bliss that never ends,  
with them we loved so dear.   

23 No bliss nor pleasure there doth want,  
that man may wish to have:  
No joys, nor true delights are scant,  
thou canst device to crave.  
24 If Wealth or Honour thou desire,  
or Happy days to see,  
There nothing wants thou canst require,  
for thou a Prince shalt be.   

25 Thy Garments shall be all of bliss,  
thou shalt a Sceptre bear,  
And diadem more precious is,  
then earthly Princes wear.  
26 If thou desirest dainty Cheer,  
and rich and costly Meat;  
The Bread and Drink of Life is there,  
and food that Angels eat.   

27 In aged years, if thou request  
to live with faithful friends,  
With Saints and Angels thou shalt rest,  
in bliss that never ends.  
28 If Learning, Wisdom, Wit, or Health,  
may satisfy thy mind,  
A boundless, endless Commonwealth,  
is there for thee assigned.   

29 Or if thou list in reverend wise,  
the will of God to do,  
There is the Church, the Sacrifice,  
the Priest, and Altar too.  
30 There God himself doth hear our plaints,  
and pities Christian's case,  
Our ancient friends (now holy Saints)  
beholds him face to face.   

31 There triumph over sin is won,  
the Devil, and Death defaced,  
The Kingdom of the Just begun,  
and there in glory placed:  
32 There Tyrants nothing have to do,  
nor Rack, nor Rope is known:  
Tormentors all, and Satan too,  
are fully overthrown.   

33 To live upon this Earth a King,  
ten thousand years, I say:  
To thee such pleasure cannot bring,  
as there to live a day.  
34 No rude nor railing Heretic,  
that strange Religion make:  
No temporising Schismatique,  
that Christ and Church forsake,   

35 Shall enter there, or find a place,  
wherein to take repose:  
Those that have lived the life of grace,  
the life of glory knows  
36 Nothing unclean nothing impure,  
can be admitted there.  
God love's what's like himself be sure,  
things spotless, bright, and clear.   

37 For Envy there's no place to rest,  
foul Blasphemy's debarred,  
Slander presumes to be a Guest,  
but Heaven was prepared  
38 For no such stuff; Ambition may  
suppose t'ascend on hie:  
But that's an error, there's no stay  
for such Society.   

39 joy, Piety, Bounty, Patience, Faith,  
are sure to soar above:  
For Zion (as the Ancients saith)  
was built for Peace and Love..  
40 This place is free from Need and Night,  
for Day and plenty lasts:  
Christ's is the Sun of endless light,  
not subject t'ouer-casts.   

41 The bodies there of every one,  
exceeds the Crystal clear,  
And shines fare brighter than the Sun,  
when it doth fairest appear:  
42 No Moon, nor Stars, nor Candles there  
can profit any whit:  
They show much like as clouds do hear,  
that yield no benefit.   

43 The Citizens thereof are Saints,  
the governor's the Lamb;  
No Treasure, neither pleasure wants,  
that God can give to man.  
44 And if jehovah use his skill,  
to make a place complete,  
To praise the work of his best will,  
none can but those that see't.   

45 Who cannot comprehend, admire,  
and we shall see in time,  
The state of those that do aspire  
to that celestial Clime.  
46 Remove your thoughts to better things,  
the nature of the mind,  
Aspires, and seeks a camp of Kings,  
and cannot be confined.   

47 A King a time may be contained  
under the poorest roof:  
But long no Monarch so remained,  
I need to bring no proof.  
48 Even so the soul awhile may night  
within weak walls of clay,  
But waits the time to take her flight,  
to find a better day.   

49 Then since there is no certain good  
allotted here below:  
Get wings against another Flood,  
and teach thyself to know,  
50 The Towers of bethel, Babel's down,  
and like to rise no more,  
Except to fall; seek thou the Town,  
from which old Simon bore   

51 His Master's Cross; for thou must pass  
the Valley to the Mount,  
Then change thyself from what thou was,  
and make a full account,  
52 To leave the earthly City, and  
prepare thyself to sing,  
Such Songs as fits the Holy Land,  
to praise so great a King.   

53 O let no graceless Siren's Song,  
thy graces overcast:  
If thou want strength to come along,  
bind thyself to the Mast  
54 Of Heaven's holy Ship, the Church;  
yet there thou mayst be tossed:  
But for her safest Harbour search,  
and thou canst not be lost.   

55 The Owner of the Ship may wink,  
and Passengers may weep,  
When they as Peter thought, do think  
the Master is asleep,  
56 And Winds and Seas do threaten death,  
but then like Peter call;  
And Winds, and Seas, and Hell beneath,  
confess t'obey him all.   

57 Who may it be that these obey?  
jehovahs' only Son,  
Sailing for Heaven: Happy they  
that in this passage run  
58 Each one will venture to find Land,  
that yields small Gems of price,  
And for a trifle take in hand  
a tedious enterprise.   

59 As 'twas, it is, Canaan's Gold,  
is gracelessely refused,  
For Straw in Egypt: but why should  
the best be thus abused?  
60 Why buy men profane Books apace,  
and leave the sacred Story?  
For want of grace; and want of grace  
will breed the want of glory.   

61 Therefore you that desire those things,  
prepared with God above,  
Contemn the world, and take the wings  
of Faith of Hope, and Love..  
62 The Heavens are , the Way is light,  
true joys abounds amain:  
The Lamb and Bride in glory bright,  
eternally shall reign.   

63 In Persons three, in Essence one,  
God grant we all adore;  
Not only evermore alone,  
but ever, more and more. Amen.   
FINIS.   

THE MISERY OF THE WORLD.  
Or The Vanity of the Isles of the sons of men.  
Hoc momentum unde pendet aeternitas.  
By AUGUSTIN TAYLOR, Preacher at Hawarden.  
LONDON, Printed by Augustine Matthewes, dwelling in the Parsonage house. in Bride Lane, near Fleetstreet. 1623.   

To the Right Worshipful WILLIAM RAVENSCROFT, Esquire, etc. a Principal of the Honourable Society of Lincoln's Inn.  
WOrthy Sir, it hath been a proper custom in all ages amongst all (but especially the best) sorts of people, to requite every benefit (at the least with gratitude,) for it is found in the rules of humane equity, non datur beneficium, nisi propter ossicium, and if it be so, that no benefit is bestowed, but in regard of some office to be performed for it, than your bounties weekly bestowed in so large measure in our Church of Hawarden, towards the relief of them most needful in that Jurisdiction) deserves a public testimonial of many thankful voices, and not to be a requital to you, but to be an excitall to others to do the like. In a word, your dative act unto your native place shall find rewards at God, and should find imitation, but shall find commendation with men: being an act both good, great, and lasting. And since your bounties (truly construed) are God's blessings, I take it to belong to me to erect some column in your memorial, in the behalf of those that in so great measure taste your gracious gifts, for since I am appointed to offer their sacrifice to God, I am likewise allotted to conduct their thankfulness to you; not to flatter you, for I know you are not vain glorious, because it is known you are charitable: & charity and vainglory were never yet chamberfellowes; and therefore that (as you do) you may still seek for those treasures above, I present you with the vanity of these trifles below; the baseness of the latter, invites you to pursue the excellency of the former: and as you have begun with Grace, so without question you shall finish with glory, which is the earnest desire of  
Your worships in the service of God, AUGUSTIN TAYLOR.   

THE MISERY OF THF WORLD.  
IF any one long after life, and desires to see good days, let him refrain his tongue from evil, remove his feet out of the paths of Impiety, hold his hands from all acts of Severity, wash his heart from all thoughts of impurity, and then willingly cast aside the coat of Iniquity; and having put it off, put it on no more; let every one strive to obtain a reformation, and then to continue perfect: It is most apparent every one desires to see many days, but, it is very doubtful that few desires to see good days; and it is true (for ipse dixit) all those that do not desire to see good days, are certain to be partakers of many evil nights; for the decree is out that none can disannul; those that do not love the light, are deomed to be shut up in darkness: for the unfortunate vnfurnished (unfortunate to be vnfurnished) wicked man, heard this sentence denounced against him, when in speechless silence his ears were forced to entertain the judgement of damnation, that in the days of peace would not receive the gladtidings of Salvation, Matth. 22. Bind him hand and foot, and take him away, and cast him into utter darkness, there shall be weeping and gnashing of teeth, forced howling, and continual torments, the horrible clamours of the damned souls; there is nothing to be seen but darkness, nothing to be heard but horror, nothing to be understood but confusion, nothing to be known but dolours, nothing to be felt but torments, and last of all, which is worst of all, there is no end of these, they are eternal.  
And these remains for those that will not put off the works of darkness, and put on the armour of light, that will not cease to do evil, and learn to do well, that will not cast away the rags of wickedness polluted with their own miseries, and seek the white robes of righteousness prepared by our Saviour's mercies. There is none (no not the meanest) shut from the benefit of salvation; God hath bestowed upon us the word Incarnate, wherein God was made man, joh. 1. The Word was made flesh, and dwell amongst us, and we saw the glory of it as the glory of the only begotten son of God, full of grace and truth: so that no greater dignity could be bestowed upon us, then to be personally and bodily joined unto the nature of God in the only begotten Son of God: In few words, man could have been set no nearer the Godhead, unless he had been altogether changed into it. We are the children of a gracious Father, which hath provided for every towardly child an everlasting inheritance; therefore since the book is unsealed, let us be careful to search that sacred Evidence, wherein we may find directions to land us in that fair Country, which every blessed soul doth seek; and now that it may be known you are bound for jerusalem, you must forsake those ways that leads to Babylon, you must content yourselves first to endure the cross; and the promise is, you shall after enjoy the crown: and to move you to remove your affections to the world to come, and to refuse the infections of the world present; If you contemn the voice of meaner men, hear a King speak, and He is Rex magnus, a great King; Regnans super omnia Regna terrae, Reigning over all the Kingdoms of the world, he adviseth us, Matth. 6.33. Seek first the Kingdom of heaven and the righteousness thereof, and all things necessary shall be given unto you.  
Now you that are contracted to the world, and the vanities of it, spare a little time to examine what benefits it can afford, that may move you to put your confidence in it, or settle your love upon it, and for your own speedy satisfaction that you may be resolved in as little time as may be convenient. You that aim to win the world, consider but these two things: first, the quantity of the purchase; secondly, the quality of the price: and first for the first.  
The quality of the purchase is great, there is honour praise, clothing, worldly wisdom, riches, and carnal pleasures, and more, and yet the best of these are to those that trust in them worse than nothing, because, had they been nothing, they had not been tru●●ed in, therefore they are something nothing worth; for the time will come (I am afraid) that as Christ once said of judas particularly, in Matth. 26. It had been good for that man if he had not been borne; so a number will say of themselves plurally, It had been good for us if we had never been; for better to have no being, then to want a being well.  
But let us be further satisfied. Shall we account ourselves happy to enjoy earthly honour? not as it is earthly; for first, it is gotten with much labour, kept with great costs, and lost with great grief. I remember the great men in jury rather chose to deliver Christ to death, then to rob Caesar, or themselves, of their dignity and honour, joh. 11. If we let him alone, he doth so many miracles, he will take away both our place and nation, our honour and authority. O! I fear policy prevails against piety, there are too many (two is many, but there is too too many) that prefers temporal honour before eternal happiness. It is said, and it is a true report, that Homo vanitati similis factus est, Man is made like unto vanity, for he looseth his breath with pursuing shadows, or it had not been said, In vanitate sua appenditur peccator, The sinner is weighed in his own vanity.  
Where is now the dignities of all our antique Worthies? Caesar's, was murdered in the Senate; alexander's, died of poison; salomon's, is in a dead sleep on an adulterous bed; Absaloms' was hanged in the cords of disobedience, Nimrods' tumbled with Babylon, Nebuchadnezzars is turned to grass, Sisera's is nailed to the ground, Holofernes honour is beheaded by a silly woman, Senacheribs' is slain in the Temple, Herod's is consumed with vermin, this earthly honour is so attended with death and infamy, that he that desires it shall in the end be found guilty of his own endless overthrow. Honour flies from those that follows it, and follows those that flies it. Who desired it more than the Monarches? and who had less? who esteemed it less than the Apostles? and who had more? those that lived in honour died with disgrace to live in endless torments; and those that lived in disgrace, died with honour to live in endless glory. Then we must not be thus satisfied, but seek some better benefice, 
Matth. 21.9.  for it will profit us nothing to win worldly honour.  
2 Shall we account ourselves happy to enjoy the praise of men? 
Luk. 23.21.  no; who desires the fruits of stinking breath that is rotten before it be fully ripe? The heathen saith; Non refert quam multi laudent te, etc. It forceth not how many praise thee, but how good, for to be praised of the wicked is to be dispraised, it is Paul's resolution, 1. Cor. 4. I pass very little to be judged of men. There are a number like the Babylonians spoken of in the third of Daniel, a little sweet music made them to fall down and honour Nebuchadnezzars new God, and a little flattering & praise of men will make a number to dishonour Jacob's true God. The bright Angels in heaven seeks not their own but their maker's worship, Reu. 22. The glorious Elders takes off their Crowns and casts them at the feet of the Lamb, and sing not their own, but their Prince's praise: yet man being but a poor worm, would be extolled, and makes Sycophants and flatterers the best welcome. I can hear none cry with good King David, Psa. 141. Away with this oil and ointment of sinners, it shall not come upon my head. A man may have the praise of a multitude, & yet be near his fall. Note the profit that came to the great Prophet by men's praise, Matth. 22. at jesus coming to jernsalem, the gates were opened, bonfires kindled, branches cut, garments spread, trumpets sounded, and the sacrifice of every one was, Hosanna to the son of David, 
Matth. 21.9.  blessed is he that cometh in the Name of the Lord. This praise was great, but it both begun and ended together, they forgot Hosanna in a few hours, and the very same lips cried crucifige eum, 
Luk. 23.21.  crucify him, crucify him. Who covets the praise of the people that commends Barrabas the murderer, and condemns jesus the Saviour? Let us maintain the Apostles motion; Nolite esse pueri sensibus, be not you children in understanding: run not after babbles, but seek the true treasures; we are set at liberty to gather gold in Canaan, shall not we then disdain to toil for straw in Egypt; let us stretch our best endeavours to find some better benefice, for it will avail us nothing to win worldy praise.  
3 Is any true felicity to be found in rich apparel? No, I have read the King of Cypress having put on princely and sumptuous attire, and being set on his Royal throne, demanded of Solon if he ever saw a more glorious object. Solon told him, he had seen cocks, pheasants, and peacocks, and that he thought those birds were more beautiful, for because their colours were both fair and natural. It is most true, that we are most wretched of all creatures, and miseros facit populos peccatum, sin is the thing that makes men miserable, and we pluck from every thing something to be coverings to our miseries; one lends us skin, another wool, another fur, another feathers, another pearl, another gold, another silk, another precious stones and jewels, yea, every creature, and every element affords some things to furnish us, and yet we are as proud of this as if it were ours by nature, when indeed ours is the least part, for if every creature should come and challenge his own, all our costly coverings would dissolve to nakedness. Therefore that of David cannot be told too often, Psalm. 39 Doubilesse man walketh in a shadow, and disquieteth himself in vain. Howsoever we draw curtains and coverings about us, to make us appear more seemly than we are; yet our illness will be manifest. Clouds that are overcharged with water must needs drop. God is omnivident, and the power of policy cannot prevail so much as to conceal any thing from the Prince of piety: It is not Art, but grace, must help the defects of nature, we main ta'en our clothing against the Rule of God. Our noblest fathers wore coats of skins, Gen. 3. The Saints recorded in the book of God, Hebr. 11. were but clothed in camels hair and goats skins. Christ said in Luk. 7. they that wear delicate and soft apparel, are in King's houses (understand this, lest you take it for a preferment) not fight in the great King's camp, but flattering in petty Prince's Courts: to check us for our careless wantonness, (in this kind) there is an example in Luke 16. The rich Glutton wa● clothed in fine linen, and curious silks very sumptuously, and fared very deliciously, died very damnably, and shall live in torments eternally. Now you that would avoid his portion, damnation, you must detest his proportion, ambition; for the command is, in vestitu ne glorieris unquam, see thou now never take glory in thine habit.  
To prevent the destruction which was threatened to Niniveh we find in jonah 3. the king commanded to keep a solemn feast & to frame themselues for mourning, as the outward sign of inward repentance, & he himself forsook his Throne, put on sackcloth, and sat in ashes. but was it wisely done to put on so poor attire, to stand in before the greatest king, being to beg his own and Ninevehs' pardon? Yes surely he did wondrous well, he considered, that although he was a king, since his power was perished, and that he could no longer continue, except he could beg his liberty at God, (because ambition and sauciness becomes not beggars) he laid aside his rich clothing, and poorly went and purchased his own and niniveh's pardon. O remember Lazarus was found in rags when he was taken and preferred into Abraham's bosom. And we find, Lu. 2. CHRIST was but poorly leapt in clouts when he came to conquer sin, death, and hell, and yet left the earth with glory and victory. Be advised then, it is not garish apparel that will prefer you; observe the holy direction, Eccles. 9 at all times let thy garments be white. Cloth yourselves with innocence, and contemn this ambitious furniture; all the gain comes by it is this, It makes Christians that should die like lambs, to die like dogs, their skins prove better than their bodies O keep yourselves free from this pride and vainglory, that you may (without blushing) disdain such comparisons, and show yourselves guiltless, and then seek some other preferment, for it will profit us nothing to practise proud attire.  
4 Next, for worldly wisdom it is little worth, there comes no lasting advancement by it, because 4. Cor. 3. The wisdom of the world is folly with God. The wise men of the world Christ did seldom or never choose to do him any service, for, non multi sapientes secundum carnem. When the Messiah was promised to come to be the king of the jews, they expected a great earthly Prince, a Royal Caesar, and refused Christ, because he came in poverty, so he was unto them a stumbling block, and the Gentiles savouring of nought but earthly wisdom, thought it was a thing unlike, and mere folly for the Son of God, to leave his Throne in heaven (being so glorious) to descend to earth to taste of man's miseries, so he was to them foolishness, 1. Cor. 1. This is worldly wisdom, and who can be happy in it? this shall one day be the worldly-wise man's confession, Nos insensati vitam i'lorum aes imabamus insaniam, Wis. 5. We foolish men esteemed the lives of Saints to be but madness: this shall be many of our wise men's confession, when their confession comes too late to have a pardon; the wisdom of the world is no more profitable, and therefore none can be happy in it. In times past the Apostles preached Christ crucified (with the manner of his offering, and the merit of his suffering) and the Philosophers and wise men of the world accounted them fools for their pains.  
Indeed the time present doth not much alter from the time past, when the ministers of God took, or takes pains for the fools, they shall be accounted fools for their pains, for that ●itle is the best that the wisdom of the world allows them, but the Saints of God have all his messengers in great regard, for the good turns done by the master, and it becometh well the just to be thankful: therefore be better advised and seek better treasure, since there is no true profit in worldly wisdom.  
5 For riches, I say to you as Aristippus said to his man that carried his treasure after him. That which is too weighty cast out. and that which thou canst well, carry. So cast away such trifles as are needless, & keep such treasures as you may with ease and without danger undergo, as necessary. These riches are but thorns, they are but miseries and afflictions. And we see, quomodo suffocant, how they do choke us, by swallowing them too greedy. Paul esteemed all riches but as dung. Phil. 3. They are indeed but vanity itself. We find that Solomon was the most absolute pattern of worldly prosperity. 1. Kings 4. Gold and silver was as plentiful with him as stones, So much, that the abundance of both, made both little esteemed; his jewels and plate were not to be valued, his precious apparel and armour was infinite, his Throne of Majesty was borne up with twelve Lions of gold, fare exceeding all other kingly seats in the world: all the vessels of his house were of pure gold, for silver was not esteemed in the days of Solomon: He had all the Kings from the river of the Philistians to Egypt to serve him. He had forty thousand horses in his stables to ride. He had 12. thousand Chariots and horses, with furniture to them for his use. He had two hundred spears, and three hundred shields of beaten gold borne before him, and it is said that he spent in bread every day in his house one thousand nine hundred thirty and seven quarters of meal and flower, he spent in flesh thirty fat oxen, an hundred sheep, besides Hearts, Bucks, and fat Fowl; He had seven hundred Queens, and three hundred Concubines; were not these things verified in the sacred History, I should blush to report them; because they almost seem impossible: and therefore incredible, yet not these, but more things the holy Scripture testifies of salomon's worldly riches and prosperity: but now since he enjoyed all these things in his days, let us know how he was satisfied in the evening, and whether he went content and pleased to his bed or no? no that he did not: for having fully and largely tasted all the best content that those riches could afford; he delivers these words from his unsatisfied mind, with a disliking voice. Fccles. 1 Vanitas vanitatum, & omnia vanitas, Vanity of vanities, and all is vanity; those that now will not, hereafter shall repent when this remediless complaint, (shall come too late.) Divitiarum jactantia quid nobis contulit. What hath the bravery of our riches profited us? none at all. They can do the possessors of them no good, when they have most need of help, Prou. 11. They cannot profit a man in the day of wrath.  
I have read that Bias Priennaeus a Sage of Greece, beholding his Country overthrown by his enemies, forsook it, & fled with his neighbours, & they carried away so much of their riches, as by all means they could, & seeing him go so singly and bear nothing but himself, demanded of him why he left his treasure behind him; he answered, my treasure is in my breast, I take it, yours is but upon you backs: you mistake it; it is in the power of the enemy to make you poor; and no change, no mishap, no enemy can take my treasure, for whilst I have a being I am rich, and when I am not, I am not poor: his resolution deserves eternal memory; it is looked for in a Christian, but it is strange to hear a Heathen esteem all things vanity: Man is like unto a rolling wheel that runs about from day to day, and yet it is but in the same place at the years end, where it was in the beginning. So man toils and labours all his time upon earth to gather wealth and riches, and yet is as poor upon that day he dies, as he was upon that day he was borne. Therefore I say to you as Saint Paul did to Timothy, 1. Tim. 6. We brought nothing into the world, and it is certain we can carry nothing out. Therefore, if we have food and raiment let us therewith be content: content sits rejoicing and singing in a supposed chair of state (& indeed ' its rather a truth then a supposition; for it is a chair of contented estate,) and smiles to see the covetous worldling take such pains to make other men pleasure; and although the contented man be but tenant to a poor Cottage, coucred but with straw or clods of earth, sheltered from the violence of the winds, with the curled tops of the shady trees: such a one as he may stand in the middle and touch the roof with his head, and both walls with both his hands. Yet he hears not of the mutation in the Court, he fears not their disimulation in the City; but life's richly content in a poor home: you see the Cottage is as much worth as the Court, but for the show. Weak walls of clay, gives as much assurance of safety, as walls of stone lined with Wainscot or cloth of Arras; all the odds is in the show. The poor man sleeps as sound upon his bed of straw, as the rich man upon his bed of down; and the difference is but in the show: and the mean man is kept as warm in country russet and homely grey, as the mightiest man in his cloth of gold, and curious silks; yet all the odds is in the show: the poor man's woollen cap, keeps his head as dry, as the rich man's beaver; they only but differ in the show: a brown crust, and fountain water, preserves the poor man in health, as well as the rich man is kept with his daintest cates, & purest wine; still the difference is in the show: a wooden dish is as wholesome to drink in, as a cup of gold; but for the show: the rich man exceeds the poor for the quantity, the colour and the show; but the poor man exceeds the rich for the quality, the condition, and the substance: the rich man's part is greater, but the poor man's part is better: and I know not how it happens, they were both set to run one course, and the rich hath all the honour and glory of it from the poor in the middle of it; but sure I am, they were both alike in the beginning, and shall be alike in the end. Aut in utero, aut in urna, Senec. Epist. 91. Either in the womb, or in the tomb. Interuallis distinguimur, exitu equamur, It is the interim of this short life, that we are somewhat in some things unlike: some are Lords of more, and of less; some are Princes, and some are beggars, and some win the world, and some lose it; and some have much, and are not pleased, and some have little, & are well content: but Ex. 16. He that gathers much hath nothing over, and he that gathers little, hath not the less.  
Qui dilligit auram non iustificabitur, He that loveth gold, shall never be justified, and the words of Christ are, Matth. 19 Verily I say unto you, a rich man can hardly enter into the kingdom of God: because some take so much care and toil to lay up treasure together upon earth, which thiefs, and moths, and canker consume, and are both negligent, and unwilling, to lay up treasure in heaven; such setting their minds only upon earth, with earthly riches shall perish: and providing no treasure heavenly, in heaven shall never come. james 5. Go to now you rich men, weep and howl for the misery that shall come upon you: your riches are corrupt, your garmentsare motheaten, your gold and silver are cankered, and the rust of them shall be a witness against you, and shall eat your flesh up, as it were fire: you have heaped up wrath for the last days. A man accounts his riches his best friend to accompany, relieve, & comfort a man in adversity: and riches can never do it. They are like flatterers, which when a man is in most need, will do him least good; for they shall not profit him in the day of indignation: nevertheless, the rich man is confident in the contrary. I conceive so much in his carriage, for he hath erected fair and sumptuous building, decked his habitation with richest furniture, furnished his lodgings with beds of down, filled his possessions with store of cattle, stuffed his barns with purest corn; provided for his diet the daintiest meat chosen, for his back the richest clothing, prepared for his ears the sweetest music, flatters himself with with a supposed content, withdraws himself into the room of his plenty, scats himself in the chair of ingratitude, and shuts upon him the door of covetousness, numbers the angels in his chests; and forgets the Articles of his Creed, throws himself upon his bed of vanity, and there falls into a golden dream, and wakening, utters this resolute speech, Luke 12. Soul, thou hast much goods laid up for many years, live at ease, eat, sleep, and take thy pleasure. But this would not last, his dissolute resolution had a resolute dissolution. Fool this night they will take away thy soul, and whose shall all these things be which thou hast provided. Thus it happens to those that trust in their riches. The Prophet demands, Baruch 3. Where are they now which hoarded up silver & gold, wherein they trusted, and made no end of scraping together. He answers himself: Exterminati sunt & ad Inferos descenderunt, They are now rooted out and gone down into hell. Therefore, woe be unto the rich, for they have received their consolation, Luk. 6. Like unto unthrifty heirs, sold all, and spent all; to whom, and for whom, nothing remains but misery. Then since the wealth of the world is worthless, and yields no perfect happiness, but for a time flatters fools, and leaves them unsatisfied. It shall be our care to find out some better benefit, for it will profit us nothing to win worldly riches.  
6 Shall we account ourselves happy to practise carnal pleasure? no, no; yet God hath allowed a certain measure of carnal recreations for the godly; for the maintenance of their healths: these I do not intent to prove, but to reprove that excess & abundance, in which worldly men use them: banqueting, speaking, laughing, playing, etc. These are the chief parts of carnal pleasures. There is danger in banquet: Alexander the Great feasting in Babylon, after he had conquered the whole world, sitting there to rejoice, and cast lots, upon the kingdoms, the end of his banquet, was the end of his life; amongst all his dainties, he died of poison. Holofernes, after his banquet, being full of wine, fell into a heavy sleep, and paid his head for his pleasures, judith 13. and so he found a heavy reckoning. Yet this excess in banqueting takes not away the blessing of feasting: nevertheless, make the banquet without excess, and see it used in a moderate kind, and it is a good, but the discontinuance of it, makes it imperfect: hunger so suddenly ensues the best feeding, so that our best title I can give this carnal pleasure, is a troublesome custom that yields more profit than delight.  
There is danger in speaking, since, Matth. 12. For every idle word that men shall speak, they shall give an account thereof at the day of judgement; There is danger in laughing, for Eccles. 2. I have said of laughter, thou art mad, and of joy, what is this that thou dost. There is danger in playing and wantonness, and so Samson lost his strength, judges 16. So did David stain his honour, 2. Sam. 11. There is danger in sleeping, Two shallbe lying in one bed, the one shallbe taken, the other refused, Luk. 17. Danger lies lurking under the fairest roof, the most sumptuous buildings are but shadows, for the time shall come, that one stone shall not be left upon another, Mark 13. Therefore, he that hath ears to hear may hear, he that hath eyes to see, may see, he that hath sense to leer, may learn, the world is worthless, the purchase needless, the plenties of it helpless, the lovers of it hapless, the pleasures in it fruitless, and the torments after it endless. Nothing to be found in the world but troubles, miseries, night, need, and plenty of discontent; and no better treasure than is herein discovered unto you, is to be found in the quantity of the purchase.  
Now the quality of the price is the soul, and what shall it profit a man to win the whole world, and to lose his own soul? The soul is an immorsall substance, and the proper seat of the image of God, and it is the noblest part of man: as the poor cottage of clay may lodge the mightiest Prince, so our poor clods of soil were but made to lodge the soul, the body being the base, is made a chamber for the soul, which is the better; and upon the soul God hath bestowed eternity, it had a beginning, but hath no ending; which shall either upon the forsaking of his earthly mansion, find perpetual joy, or lasting torments; and who to win the world, which is but a winter's day, fears not to send the soul to endless punishment into everlasting night? If there be any faith, there is some fear, but I fear, a●grotat fides ●am proxima morti. Faith is so sick that it is ready to die; and if it be so, we have lost our Anchor and are but in a broken Bark upon the great seas of misery, all things to nothing suddenly to perish.  
But to come to an end (and I beseech God my now ending may be a numbers good beginning.) Since the quality of the price, the immortal soul fare exceeds the quantity of the purchase, the worthless world, my advice is to forsake these Netherlands, and lift your eyes unto the heavens, for from thence must come your help. Colos●. If you be then risen with Christ, seek those things that are above. And as the spies did that fled from jericho, so save yourselves and escape by hills. It is the devil's council, mitte deorsum, throw thyself down, set thy affections upon earthly things, delight in the world: but do not regard it, aim at better ends, nay aim at that which hath no end, and as you see God hath ordained the end, so he hath done the means, then use the world as the means to obtain heaven, unto the haven, the heaven of gladness and glory he that is Lord of all, bring us all for his mercies and merits sake: to him be all praise and glory now and for ever. Amen.  
FINIS.   

THE COMING OF THE KING'S SON.  Behold, I come shortly, and my reward is with me. Reuel. 22. Quisquis ad vitam editur, ad mortem destinatur. 
Composed By AUGUSTIN TAYLOR, Preacher at Hawarden.  
LONDON, Printed by Augustine Matthewes, dwelling in the Parsonage house in Bride Lane, near Fleetstreet. 1623.   

TO THE RIGHT HOnourable ARTHUR Lord Chichester, Baron of Belfast, etc.  
IT cannot be but as you have  
Worn death upon your sword  
And purchased honour, you should save  
One Swan upon your ford  
To sing you measures, you before  
Have marched like David King  
And since like him you conquest wore  
Now set you down and sing:  
Or harken me, my Lord I'm free  
To sing, and my songs true;  
Ornated with Divinity,  
And doth belong to you,  
Your noble nature, valour, and  
Most Lordly bounty, should  
Be writ by an Euangels' hand,  
In lines of perfect gold.  
Mine are divine (although unmeet)  
Accept them, I have power  
To build another Lantern yet  
Upon your stateli'st tower.  
Thrice noble Lord make use of this,  
'Twill tell you of a son  
That shall shine in the days of bliss,  
When nights of woes are done.  
At your Honour's service, in any Christian office. Augustin Taylor.   

THE COMING OF THE KING'S SON.  

1 O Israel that thou would hear  
And understand those things  
That God commands, for love or fear  
Of the great King of Kings  
Reform thyself, the days doth run  
And posteth fast away  
The time departs, and th'evening sun  
Is finishing the day.   

2 The beams of mercy will grow dim,  
Offences grow so great,  
The times are now so sick with sin  
Moses dare scarce entreat  
Thy pardon any more of God,  
Thy promise was to mend,  
And he in mercy stays the rod,  
And doth thy time attend.   

3 The days of peace are almost past,  
And nights of death ensue  
Vengeance black cloud will drop at last  
The news are bad, yet true;  
The golden bells at Aaron's coat  
Have almost lost their sound,  
David's sweet Harp, and Cymbals note,  
The thundering trump hath drowned.   

4 Behold the Son of God doth come  
Not Lamb, but Lion-like  
With life to all the righteous some  
And with black death to strike  
The cursed brood of profane Cham,  
A dismal time comes on  
When God will grant the wicked man  
No place to rest upon.   

5 The bondlesse sea with fire shall burn.  
The Hills shall leap and dance  
But not for joy; all flesh shall mourn  
And who presumes t' advance  
His eyes to heaven there shall view,  
The stars go out and fall,  
The Skies shall change their Azure blue  
To Crimsonred, and all   

6 The furniture of air and earth  
Shall perish and decay,  
Mourning shall come in steed of mirth,  
And night instead of day:  
The now bright sun shall then appear  
A cloud filled full of rain,  
The moon that sometime looked so clear  
Before the starry train   

7 Shall look like blood, and lose her pace,  
Sad witnesses of ire,  
Shall multiply in fearful case,  
And storms and showers, of fire  
Thicker than hail did ere descend  
Shall fall as (as Prophets cry)  
Since for man's sin, God did intent,  
And said, all flesh shall die.   

8 After these storms and fearful signs,  
The King's son in a cloud  
Shall sit as judge: to whom inclines  
The ears of all the crowd  
There shall be all that borrowed breath,  
As well the great as small,  
From the world's birth day to it death  
And latest funeral.   

9 The Princes, Kings, and Monarches great  
That once the world did sway,  
Shall naked stand before the seat  
Of the high judge, that day.  
The nice and tender wanton crew  
That now do scorn the ground,  
And do disdain the sun should view,  
Their faces shall be found   

10 Bare face and foot, without a coach  
No man, no maid, no knees  
T'adore their greatness, but reproach  
For their proud qualities.  
There Lazarus and Caesar meet,  
And the spectators can  
Not censure (by their equal greet)  
Which is the greater man.   

11 The supreme judge above shall sit  
In glory strength and might,  
The godly shall rejoice at it,  
The righteous shall have right;  
No bribes, nor friends, nor flatters may  
Prevail, to hide offence,  
For why? God only made that day  
To honour innocence.   

12 God is so gracious, the condemned  
Can have no cause to grudge,  
Which doth all days in mercy spend  
And keeps but one to judge.  
But great and fearful will it be  
The thoughts of every heart,  
Shall be revealed apparently,  
And after each desert.   

13 Rewards shall run; it's God's decree  
All wickedness shall fail  
And fall, and perish utterly,  
And purity prevail:  
Against this judgement who provides,  
Or who with job demands  
What shall I do? life runs and slides  
Like unto dial sands.   

14 Falls to be lift again; might I  
Friendly persuasion use  
And see it followed, none should spy  
Sad passion in my muse.  
Hate envy, murder, blasphemy,  
Detraction, and all vice,  
Contract yourselves to purity  
Or to his Paradise.   

15 This judge admits you not; beware  
That run not out of mind,  
That he intends for to declare  
He showed himself so kind  
To publish it in days of peace  
Where by we knows intent  
Intends, if sin spring and increase,  
Even so shall punishment.   

16 You blessed, come; you cursed go;  
So hath the judge decreed,  
And that his blessings you may know,  
Furnish yourselves with speed,  
For the right hand, and let our foes  
Sinister passage try  
That leads to torments, death and woes,  
God grant both you and I   

17 May tread the path that leads to peace,  
And when our days of grace  
Are finished let never cease  
Our days of Glory. Place  
Us all above, with all our friends;  
And from all woes beneath,  
Assign us bless that never ends  
Both free from dumb and death.   
FINIS.