A PROSPECTIVE GLASS TO LOOK INTO HEAVEN, OR The Celestial CANAAN described.  
Together with the SOULS sacred soliloquy, and most ardent desire to be invested into the same.  
Sung in a most heavenly Hymn, to the great comfort of all good CHRISTIANS, by the MUSES most unworthy, JOHN VICARS.  REVEL. 21. 1. And I saw a new Heaven and a new Earth. 1. COR. 13. 12. Here, we see as through a Glass. 
LONDON Printed by W. Stansby for john Smethwicke, and are to be sold at his Shop in Saint Dunstanes Churchyard in Fleetstreet. 1618.   

TO THE RIGHT WORSHIPFUL SOCIETY OF THE GOVERNORS' OF Christ's Hospital, I. V. Dedicateth all his poor endeavours, and wisheth the Kingdom of Grace here, and the Kingdom of Glory hereafter.  

YOur Worship's favours, from my Birth still found;  
Have me in all my best Endeavours bound:   

And, since I Owe more than I Know to Pay;  
I rest your Worships, to my Dying-day.   
Your Worships in All, always to be commanded, JOHN VICARS.   

To the Right Worshipful, Sir JOHN LEMAN, Knight, Precedent of Christ's Hospital, and Alderman of LONDON, I.U. wisheth all earthly Prosperity, and the Real fruition of this Ideall description.  

Religion's Rules and Nature's Bonds bind All,  
To keep account and true memorial  
Of favours past or present; lest with shame,  
Ingratitude should Crack their Credit's fame.  
Since then (Right worshipful) these Bonds All bind,  
This Duty needs to Me must be assigned;  
Who, from your Worships undeservedly  
Have found much favour and great courtesy:  
Whose sweet Effects have my good so effected,  
As Black Oblivion may not make neglected.  
And since your Worship worthily is made  
The Precedent, chief Pillar, Prop and Aid  
Of Government in that blessed Hospital  
Of Christ's poor members, Orphans poor and small;  
I, therefore joy, thus to Congratulate  
Your Worship's hap, their Help so fortunate.  
As also that I may express, in part,  
Some sincere Fruits of my most grateful Heart:  
By Dedication of this my poor Mite,  
To your good Worship; due to you by right.  
Which, hoping you (Right Worshipful) will take  
With kind acceptance: Heavens great King you make,  
A blessed Partaker, of that Majesty,  
Which my weak Pen can here but typify.  
To your Worship in his Power and Prayers duly and dutifully Devoted, JOHN VICARS    

To the Godly Reader.  

SInce, for the most part, all men take delight,  
Of novelties to hear, to write, to tell  
Of treasures and of pleasures, which excel,  
Which best may please their itching ears and sight.  
And for that cause have many Captains stout  
By Sea and Land (to find out and discover  
The admirable works of heavens Arch-mover)  
Travailed the Globes-circumference about,  
Yea, many wise Cosmographers have spent  
Much time and travail, cost and care to write  
The Nature, Manners, Riches, and Delight  
Of famous Kingdoms in Earth's Continent.  
But I, the most unworthy of the most,  
Have vnderta'ne by heavens all-blessed direction,  
To contemplate th' unspeakable perfection  
Of New jerusalem's most sacred Coast:  
In which Survey (lest I, with Icarus  
Should soar too-high; or, lest with Vzzah, I,  
Should touch God's Ark, into Heavens-secrets pry;  
Or question what God doth inhibit us:)  
Prophetick-Iohn I here have made my Guide,  
And by his Platform drawn this Map of mine,  
And hereto Barnard's, Napiers help Divine,  
And Brightmans' bright assistance have applied.  
Wherein (good Christian Reader) thou mayst find  
Things admirable, glorious, sweet and rare;  
Treasures and pleasures, matchless, past compare,  
Such as transcend the reach of human mind:  
And such indeed, as, though I had the skill  
And Tongue of wisest men and Angels bright,  
Yet were I most unable to Indite  
The true perfection of this Sion-hill.  
Wherefore, as old Historians testify  
A wise Geometrician once t'have found  
The foot of Hercules cut in the ground  
Of high Olympus-hill apparently,  
Did by the length of's foot delineate  
The whole Proportion of Alcides' great:  
So, though the Fabric of Heavens supreme Seat  
In its perfection none can demonstrate,  
Yet by some things expressed in sacred writ,  
And circumstances suiting to the same,  
We may thereof in mind conjecture frame,  
Although (alas) we come far short of it.  
No man's Imagination can conceive,  
No Understanding comprehend the same,  
No Tongue can tell the majesty and same,  
But those (as Christ saith) which do it receive.  
And therefore, He, Hid-Manna doth it call,  
Hidden, because unsearchable, unknown,  
Manna, because more sweet than Honeycomb,  
Manna delightful, meat Angelical.  
O then, avaunt, thou fond Poetic fiction  
Of greeks supposed (but false) Elysean fields,  
Which they do dream, such sovereign solace yields,  
Which they to get, have suffered much affliction.  
Why boast th' Egyptians of their high-topt Spheres?  
Cloud-kissing pinacled Pyramids?  
Assuerus, his pompous Palaces?  
Of these and more than these, what now appears?  
What talk we of East Indian Merchandise?  
What of West-Indies Mines of massy Gold?  
What of the richest jewels to behold?  
What of most precious Pearls of rarest price?  
Here's work of wonder, worthy admiration,  
here is a Structure, which outlasts Times date;  
here is a Country rare, fair, fortunate,  
here's to be viewed the Land of sure-Saluation.  
Wouldst thou be Rich? o, here's true Wealth indeed:  
Wouldst thou Live-ever? here's Eternity,  
Wouldst thou Live-merry? here's Festivity,  
And perfect joy, which doth Earth's joy exceed.  
here, in this Heavenly Canaan, thou mayst find  
Rivers, which flow with Milk and Heny sweet,  
here, as Companions, Angels shall thee greet,  
Here's joy to fill Soul, Body, heart, and Mind.  
Since then, the Subject whereof now I treat  
So Holy is, (kind Reader) me excuse,  
That I, profane Poetic Phrase refuse  
In this discourse of heavens supernal Seat:  
For, 'tis not Fame, nor hope of worldly wealth  
That I desire; The Golden Age is past.  
But that I wish, Thine as mine own Souls-health,  
For which, I pray, and shall while breath doth last:  
For Love, I only look for Love again,  
This, if repaid, repays my greatest pain.   
Thine in Christ jesus, JOHN VICARS.   

To the Author, in praise of his Prospective Glass.  

THy Verse contains pure language in true measure,  
Thy View descries the Best blessed Syon-hill,  
Thy vow discovereth thy religious Will,  
Thy Drift is to disclose to all this treasure:  
Thy Verse, thy View, thy Vow, thy Drift declare  
Thy Wit, thy Skill; thy Will, thy Zeal, all rare.   
Thine in the truth of a friends affection, I.H. of Cambridge M. in Arts, and Preacher of God's Word.   

A loving LOOKING GLASS, sent to his friend, M. JOHN VICARS, in return for his Heavenly PROSPECTIVE GLASS.  

MY looks can show me Heaven through Thine,  
My love can show thee, but his heart, through Mine,  
Love, looks, Heaven, and my heart best part of friends,  
Thy Glass, Grace, Friendship and thy Zeal commends.   
NATHANIEL CHAMBER, of Grays-inn, Gent.   

¶ A Prospective Glass to look into Heaven, Or, The celestial CANAAN described.  

TH. ' Armi-potent, Allseeing All-Creater,  
Th' Allmightie Artisan of Earth's Theatre,  
Having enclosed in his un-clasped Book,  
When Heaven & Earth their first foundation took,  
And therein registered this firm Conclusion,  
An Universal end, and All-Confusion  
Of all the World, which when once discreated,  
Should be refined, renewed and re-created,  
This great Decree will doubtless ratify,  
And for th' Elects-sake do't more speedily,  
As Sybells', 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 Spirit,  
Having at Length with strength enough displayed,  
His All-Tryumphant Trophies, having made  
A massacre and havoc of all flesh,  
Thinking to Nimrodize it still afresh,  
Like proud disdainful Pompey at the last  
Shall meet our Caesar, and at's feet shall cast  
The Glory of his Mortall-wounding might,  
Shall lose his fatal Sting which did so bite  
And pierce the Hearts of every Mortal Creature,  
T' reduce to Dust each Wormelings Dusty feature.  
Death being then Man's fatal final foe,  
Him, Christ victoriously shall overthrow,  
From forth his Claws shall strongly wrest the conquest,  
And fell All-felling Death at's feet thus vanquished.  
But as the Corner-creeping Thief doth watch  
With sure advantage unawares to catch  
The careless Servants left the House to keep,  
Whom when he findeth snorting fast asleep,  
Suddenly sets upon them, thus doth prey  
On's hopt-for Booty, and then hastes away.  
Or as it fares in a fair Summer morning,  
When the Great-Light the azure Skie's adorning,  
And new-now risen from th' Antipodes,  
His radiant Rays displays the world to please:  
At whose sweet Sight the pretty Lark doth rise,  
Wi●h warbling notes wavering i'th' lofty Skies,  
Earth having oped her Shop of sweet Perfumes  
Of fragrant flowers, herbs, plants, and pleasant blooms,  
A gentle Wind fans coolness through the Air,  
The Suns increasing heat thus to impair,  
Each Creature much delighted at the heart,  
To see this Sight; now ready to take part  
Of pleasure, in this pleasant Day begun,  
When as upon a sudden, o'er the Sun  
A mighty Raine-swolne-Cloud begins to spread,  
And furious Winds through th' Air are nimbly fled  
From forth their Stations, blustering up and down,  
The angry Heavens upon the Earth ' gin frown,  
And from their Spouts power down great streaming Showers,  
Dashing and washing Trees, Plants, Herbs and Flowers,  
With Light-heeld Lightning, and such Cannon-Thunder,  
As Heaven and Earth were rest 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 Atheists Incredulity,  
T' Avenge the Blood of his dear slaughtered Saints,  
To Give an End to their sad sighs and plaints,  
Shall Sudden be, will come at unawares,  
When Worldlymen are plunged in worldly Cares,  
When Lust-full-men are most a Sensualizing,  
When fawning Guathoes most are Temporising,  
When as Voluptuous-Vaine-lings sport and play,  
When they do least expect, suspect this Day,  
Then shall this Vnsure-Certaine Doomsday come.  
To Some most welcome, woeful unto Some,  
Unto the Wicked terrible and fearful,  
Unto the Godly, comfortable, cheerful,  
Unto the Bad a day of Lamentation,  
Unto the Good a day of Consolation,  
Sharp to the Wicked, joyful to the Just,  
God's wrath the Sinner scattering as the dust,  
Then, as i'th' days of Noah, with wondrous change  
Shall dire destruction int'all places range.  
As, that, with waters woeful inundation:  
So, this, with fires all-spoyling conflagration.  
As, that, with water, cooled the heat o● Sin,  
Wherewith the World had then inflamed been:  
So, this, with fire to burn the rotten sticks, 
2. Pet. 3. 10.   
Of want of Love (combustible dry li●ks)  
Our Globy-Gran-dame Earth, shall then all flame,  
Like a huge Bon fire, and about the same  
The boundless groundless Sea, bright Fishes station,  
Shall b'exciccated with strange admiration:  
And that great-little, nimble-scale-armed host,  
No longer shall through the watry-Region coast.  
Yea, than that huge Leviathan (Sea's wonder,)  
Shall cease his sport, and roaring voice like Thunder.  
Then Heaven and Earth, shall variated be,  
To pure perfection in the highest degree;  
Then all the Spheres, the Stars and heavenly Motions, 
Gen. 1. ●4.   
Which served for Time-distinctions, certain Notions,  
Planets and Plants which Man on Earth did use,  
Their Power in Man and Virtue than shall lose.  
Yea, all vicissitudes, all alternations  
Of Heaven and Earth, shall leave their antic Stations, 
Es●● 65.17 66. 2●.   
Shall be dissolved, cease, and have an end,  
Mountains shall melt, and to low Dales descend. 
Apoc. 20. 1●.   
The Creatures then, which groan and moan in pain,  
Freed at the least, if not renewed again:  

A brief description of the Day of judgement: by way of Introduction to the subsequent discourse.  Then shall be heard a loud hart-daunting voice,  
A heavenly Trump shall sound with echoing noise,  
By God's all-pot●nt 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 rattling, roaring thunder shall be heard,  

Dan. 12.2.  Whereby the wicked shall be frighted, feared,  

Apoc. 20.12.  Then all the world shall be as flaming fire,  
Christ our just-gentle judge with love and ire  

1. Thes. 4.1.  Shall come with all the host of winged Legions,  

Mat. 25.31.  Soaring about the bright-starre-spangled Regions.  
With whom, Apostles, Prophets, Martyrs fly  
In complete glory in the glistering Sky.  

☞  Mercy and justice marching cheek by jowl,  
Shall his Divine triumphant Chariot roll,  
Whose wheels shall shine with Lightning all about,  
With b●a●es of glory each-where blazing out.  
Who shall in's hand a Book in folio bear,  
Wherein man's faults and follies written were.  
Then shall the wicked Sin-polluted Goats  

The most miserable condition of the ungodly.  Ingu●●t in sorrow, roar with hideous notes,  
howl, groan, and grieve, and lamentably moan  
At God●●●●●nall ●●●●nall and tribunal Throne,  
Holding their hands at's Bar with grief and horror,  
Shall beme the judges sentence to their terror,  
Their se●se-accusing Conscience telling them  

Mat. 18.  That they are Guilty, and will them condemn.  
And Satan's Sergeants at their elbows stand,  
To bear their souls and bodies out of hand  
To his infernal Iay●e, with fiery chains  
To bind them fast to Hells ne'er ending pains.  
Their Sins, I say, will stand at their right hand,  
And at their left will damned Devils stand:  
Within, 
☞  th'accusing Conscience crying shame,  
Without them, all the World a burning flame:  
Under their feet, Soule-frying, gaping Hell,  
And o'er their head●, their judge most fierce and fell.  
Too late they then weep for un-wept-for Sin,  
Too late they wish they never borne had been,  
Too late ashamed at Heavens 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 chief justice wrathfully, 
The judges sentence to the wicked, Go ye Cursed.   
On's left hand, says to th'wicked, Stand you by,  
You awlesse, lawless, wicked, hence, depart  
Into eternal terror, pain and smart,  
Depart, I say, you Cursed, go, begun  
Into the depth of Hell's deep dungeon.  
That Prison where your damned souls must lie,  
And die a thousand deaths, yet never die. 
Deut. 12.2. 2. Thes. 1.7. Revel. 14.10.   
Where shall be weeping, wailing, schreekes and groans,  
Gnashing of teeth, Hell-howling, sighs and moans,  
Devils tormenting you in flames eternal,  
With fearful frights, by hellish Fiends infernal, 
☜   
For ere to be sequestered from all joy,  
In endless, restless, mercylesse annoy.  
O woeful Wages for their works of Sin!  
O how much better they ne'er borne had been!  
O that when they were borne, they then had died,  
Then thus for Sin, Hell's horror to abide!  
But, as we see after a mighty Storm, 
Simile.   
The Sun shines out with beams bright, fair and warm:  
So, the God-fearing, and Sin-flying Sheep,  
Which did Christ's Laws and Hests sincerely keep, 
The happy citate of the Godly. 1. Thes. 4.26.   
Which his distressed Members clothed and fed,  
Which to their power the Poor had comforted,  
To these blessed Saints (I say) at's right hand placed,  
Who shallbe with celestial glory graced,  
Whom he elected to be Angelized,  
Whose souls in joy shall be immortallized;  
With sweet aspect to these will Christ thus say,  
Come, come you blessed of the Lord for ay.  
Come, dear adopted Brethren, come to me, 
Come ye Blessed.   
With me you all shall glorified be,  
Receive the Kingdom for you all prepared,  
Ere Earth's foundation was to th'Earth declared.  
For your good-seruice under my Faith's banner,  

☞  You shall be crowned with my chief Champion's honner.  
Since for my sake you once lived in annoy:  
Now with me come into your Master's joy,  
Into that joy, whereof none shall be able  
You to deprive, it is so firm and stable.  
Thus than the Lord-Chiefe-Iustice having driven  
The rout of damned Reprobates from Heaven,  
And having with the Fan of his Decree,  
The Chaff from's Wheat thus cleansed and made free:  
Thus in a bundle having bound the tars,  
The con-corrupted heap of hellish wares:  
And by the power of is ireful Iron rod,  
His Foes beat down and under foot thus trod:  
His Church from all uncleanness purifi'de,  
His sacred Sons enthronised Saintifi'de:  
Now, 
The description of the Church, the Lamb's Bride.  shall they all with joy inexplicable,  
With great content and comfort amiable,  
Behold and see the New-Ierusalem:  
The City of the Lord, vouchsafed to them.  
That sole Metropolis, that sacred Seat,  
Wherein our Trine-One Lord most good, most great  
Had long time promised, and now means to dwell,  
With all his Saints in virtue that excel.  
This being that sweet Spouse spiritual,  
That blotlesse, spotless Bride celestial,  
To whom the Lamb Christ jesus is contracted:  
Now ready that the Nuptials be enacted,  
Who 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 Divorce;  
By Re-re-la●ses and her oft offence,  
Though still protected by heavens indulgence.  
But now being in her pure and glorious state,  
In Heaven triumphant, un-contaminate,  
Conformed unto, confirmed in purity  
All-Chaste, now placed in sweet security,  
Now undivorceable, Lovely and sweet,  
Is new, 
Cantic. 1. etc.  prepared Her Bridegroom thus to meet.  
Her Eyes like Orient-Pearles, her Cheeks with dimples,  
Most amiable, fair, free of least 
* Freckles of frailty, or spots of impurity.  Pimples,  
Her Lips like threads of Scarlet, Coral red,  
Her Temples fair, her Hair like golden thread:  
Haet Breath more savoury than mellifluous dew,  
Her Breasts like two young Twin-Roes white of hue,  
Arrayed in fine pure linen, clean and white, 
Psal. 45.   
In Vestures wrought with gold which glister bright,  
And cast an odoriferous fragrant sent,  
Of Spikenard, Saffron and most pure ointment,  
Attended on by Virgins virtuous, chaste,  
To mere her Bridegroom, thus She forth doth haste.  
Oh sacred fight, sweet show, souls sovereign bliss,  
When thus the Bridegroom his dear Spouse shall kiss,  
Marriage of Manna and of Mel compacted,  
Whereby our souls with Christ are aye contracted!  
Prefigured in the sacred Sacrament  
Of Christ's 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,  
Wherein the Just shall reign with joy and cheer.  
But now ere we behold this blessed Theatre,  
Let me herein be th' Angels Imitater,  
T' each godly Reader here to signify 
A caution to the Readers.   
This observation, of importancy:  
That since in this great City's model rare,  
We are to meet with wonders past compare,  
We shall behold inimitable Art,  
Such as may quickly wonder-strike the heart,  
And seem to Reason's Sin-bleared, flesh-blind eye,  
T' exuperate the bounds of Verity:  
Therefore a Winged-Messenger from Heaven.  
To th'blessed Evangelist this charge hath given,  
To register in Time-concluding scrolls,  
To write this Truth in Scriptures sacred rolls,  
That heavens Allseeing, Allforeseeing King,  
Truth's spotless Fountain, Faiths o'erflowing- Spring,  
That Alpha and Omega, First and Last,  
Who was, is, shall be, when all Times are past,  

That all herein contained is most true.  Who is as powerful to perform his Will:  
As readie-prest his Mercies to fulfil;  
Whose Promises are all Yea and Amen:  
Hath promised (and what's he among all Men  
Hath ever known the Lord to falsify  
His Covenant made, or from his Word to fly?)  
Hath vowed (I say) that he'll all things renew,  
All imperfections bring to perfect hue,  
And make the joy of's glorified Saints,  
Endless and free from future moan and plaints.  
Yea, with such grace and forcible persuasion  
He seems to countermand 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 breathed and made each Animate,  
I, 
☞  the Arch-mover of what ere doth move,  
Shall aught to me so difficult then prove,  
As not my beck and bow strait to obey?  
O no, be wise, do not my power gainsay.  
Be not incredulous to fear or doubt,  
For I, the Lord, this thing will bring about:  
Not only for my Power, but Promise sake,  

God hath promised, and will perform. God hath power, and can perform.  And the great care which o'er my Saints I take,  
To crown them all with promised Salvation,  
Their Foes to fell to Hell with dire damnation,  
That true Believers than may find me true,  
Atheists their Infidelity may rue.  
Yea, with a triple-firme ingemination,  
Hath Heaven confirmed this faithful protestation.  
And what so scornful, scoffing Cham so bold?  
What impious Atheist dares it un-true hold?  
What fearful, faultful, or unfaithful Cain,  
Doth dare this Truth, deride, doubt or disdain?  
Doubtless the simplest peevish Grammatist,  
The rudest Rustic, who yet never wist  
What 'tis to sound heavens depth of prudency:  
Would soon condemn them of Absurdity.  
O the great wisdom and indulgent Grace!  
Of heavens great King, himself so to debase;  
Precept on Precept thus to us to teach,  
His Will so oft t'inculcate and to preach.  
Line after line, yea now and then a little,  
Our Faith more sound to confirm and settle.  
Us to inform in his pure Verity,  
Us to reform from Infidelity.  
Therefore such faithless and incredulous,  
Such graceless, godless, irreligious, 
The reward of Waverers and unbelievers.   
As do deny or will besie this Truth;  
Shall be rejected to their endless Ruth,  
Shall ne'er have part nor portion in this joy,  
But be obtruded unto dire annoy.  
And their too-light, too-late belief shall rue,  
When they receive their meed and merit due;  
When with the damned Sin-co-operators  
They shall of woe and horror be partakers.  
Read then with Faith, and what thou readest, desire,  
And that thou canst not comprehend, admire.  
But, here as at a stand, I stand amazed, 
The Author justly confesseth his unability and unworthiness to describe this glorious City.   
That I a dust-borne Babe, poor, weak, and crazed,  
Of stammering tongue, a child in understanding,  
Of heart oft subject unto sins commanding:  
Should undertake (Worm that I am) to pry  
Into the depth of so great Mystery.  
That to describe, which asks an angels skill,  
A Souls which of that sight hath had its fill;  
And yet all too-too-little, to declare  
The beauty infinite, the splendour fair  
Of great IEHOVAH'S Palace crystalline,  
All full of heavenly glory, all divine;  
Which to describe, the more I do contend,  
I more admire, and less do comprehend:  
And whose rare Fabric and celestial sight,  
I rather could stand wondering at, than write.  
Pardon, oh therefore pardon (Lord) I pray,  
My great presumption, let thy Grace always  
Illuminate my Sin-caecated heart:  
And to my Lays thy sacred help impart.  
That nought may be misse-done, misse-thought, misse-said,  
O Lord, I crave thy sacred Sovereign aid.  
Give me a voice now, O Voice all Divine!  
With heavenly fire inspire this breast of mine,  
And since thou, Lord, art able to declare  
By th'mouths of Babes, which weak and tender are,  
Thy might and power: Lord (though unworthy I)  
Into my heart infuse abundantly  
The sovereign Graces of thy holy Spirit,  
That my weak Pen, thy wondrous Praise may write.  
That thy 
* Inspiration  Enthousiasme of Prophetic skill,  
May on my Lays like Honney sweet distill:  
That by Divine-divine john's godly guide,  
I from the Truth may not once step aside.  
But by his true Prophetical direction,  
May methodise jerusalem's perfection,  
That all that read it, may inflamed be  
With hearts desire therein to reign with thee,  
To make great haste and speedy properation,  
To this blessed City with due preparation.  
As God, 
The description of the heavenly jerusalem.  th' e'reliuing, all-good-giving King,  
The First that moves of every moving thing,  
When unto Moses he vouchsafed to show  
The Land of Canaan, which did overflow  
With Milk and Honey, which he vowed to give  
To Jacob's offspring, wherein they should live;  
On top of Pisgah Mountain did him place,  

Deut. 34.1.  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, john,  
Raped in the Spirit was also placed, upon  
A high-topt 
* Mons mentis, ho● est, altae & divinae contemplationis.  Mount in Pathmos, whence he might  
Contemplate this great Cities glorious fight;  
A sight more glorious far, then that the 
a Matt. 4.8.  Devil  
(That subtle Serpent, firebrand of evil)  
show'd to our Saviour in his great Temptation,  
When he with Satan fought for our Salvation.  
Thou well-beloved of thy Saviour dear,  
(Saith a blessed Angel unto john) draw near,  
With joy come hither, stand a while by me,  
And thou the heavenly Canaan shalt see.  
The Churches glorified spiritual state,  
Thou shalt behold and sweetly contemplate  
The spotless Spouse, th'immaculate chaste Bride,  
With which the I am he Christ jesus will abide:  
The joy in God, and godlies' consolation,  
Th' elected Saints most holy Habitation:  
Prepared for them by the Trinity,  
Where they shall reign, remain eternally,  
Called the great City, holy Canaan:  
Great, whose Inhabitants none number can,  
Holy, because no putrifacting Sin,  
Nor least impurity can there creep in;  
Called Canaan, or New-Ierusalem,  
A Place of peace, Saint's rest, Souls Diadem.  
Now this most holy heavenly Habitacle, 
The total beauty of this City.   
This most magnificent Saints receptacle  
Was beautified, adorned, and decorated,  
Was richly filled, was rarely illustrated  
With glory, which did from the Lord proceed,  
Whose most refulgent splendour did exceed  
The lustre of all precious stones most bright,  
They all came short of this most glorious Light.  
Yea, as a fair transparent jasper green, 
A green jasper.   
So shall his Saint's felicity be seen:  
For ere to wax most fresh and always flourish,  
Because God's power and prudence shall it nourish:  
It being pure as any Crystal clear▪ 
Clear as Crystal.   
Where by nor blot, nor spot can there appear;  
No stains of foul terrestrial uncleanness,  
No gross pollutions of impure obsceneness,  
Shall this their joy obnubilate, make dim,  
Or once eclipse their beauty, framed by him;  
Gods gracious presence and great Majesty  
Shall it so deck, decore and glorify. 
Objection. Why the Light of God's glory is compared to a jasper stone●   
Here 'tis no trivial question, why the Light  
Of this blessed City's lustre exquisite  
Is to a precious jasper stone compared;  
And why 't might not have been as well declared,  
By th' Sun, or Moon, or Stars most excellent,  
Or Artificial Lights which men invent?  
All these are Lights, true; but too-light they be,  
Compared with Light itself, i' th'high'st degree.  
First, 
Answer. 1.  in regard the Suns far piercing rays,  
With its bright beams the eyesight much decays,  
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.  
Whereby, egregiously they intimate  
And to us point the sweet and delicate  
Delight, we shall in heavenly knowledge find,  
So to affect and recreate the mind,  
As that the more we thereof do possess,  
The more our Love thereof we shall express.  
Again, 
2.  the Artificial Lights men make,  
As Torches, Tapers, Lamps, and Candles, ●lake;  
Are soon burntout, 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-darke place,  
Always retaining their resplendent grace:  
And therefore do most lively represent  
The splendour fair and beauty excellent  
Of th'ever-self subsisting Deity,  
Always the same, One-same eternity.  
This City is environed, 
The particular description of the City. This City's fortification is in a Wall, Gares, and foundation.  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-estate,  
The Congregations of Christ's faithful Saints  
Were still molested, full of woeful plaints,  
Tossed to and fro with storms Tyrannical,  
With persecutions most Satanical:  
And like Noes-Arke were ne'er in peace or rest,  
With worldly-billowing-waves dashed and distressed:  
Yet in this Church-Triumphant, 
What the Wall signifies.  they shall be  
From all heart-hurting fear of danger free.  
Surely, Securely kept from least annoy,  
In heavenly saf'tie sempiternal joy.  
For why, the Doctrine Apostolical  
Shall as a firm invincible strong Wall  
Debar and keepe-out, heart-deluding Errors,  
All unclean Creatures, Liars, and the terrors,  
Which their abominations might effect;  
For, this Wall Doctrinal doth them reject: 
jerem. 1.18. A good Preacher is called a Wall. The Gates.   
And thus the Prophet jeremy doth call  
A Constant Preacher, a strong, brazen Wall.  
Now, this strong Wall is made more admirable,  
By stately Ports and Groundwork solid, stable,  
Twelve Gates are 'bout it placed conveniently,  
Which thus much do unto us signify: 
What the Gates do signify.   
That all her Friends and Citizens shall see,  
The way to th' City easy, plain to be;  

* Practically difficult, Doctrinally plain and easy.  Plain to the Just, to th' unjust Narrow strait,  
Easy to those, to these most intricate.  
And on these Gates were Charactered most fair,  
The Names of Isr●els twelve Tribes; to declare  
Their good assurance and their ready way,  
That none might wander, err, 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 Israel's twelve Tribes, 
Note.   
The sacred Spirit unto us describes  
(They being, once, God's sole peculiar Vine,  
Till they did from his Love and Lure decline)  
That, by a figure, are in them included  
Th' Elected Gentiles, once from Grace secluded.  
Even People of all Nations under Heaven 
Gal. 3.7.   
(To whom, Salvation, God in Christ hath given)  
Are here all ta'en for spiritual Israelites,  
Whom Christ the Cornerstone to th' jews unites.  
At these twelve Gates, twelve Angels there did stand.  
But, not like Edens-Angels, 
Gen. 31 Twelve Angels at the twelve gates  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 Porter's kind,  
That Abr'ams' faithful Sons access may find  
Unto the Tree of Life, and Sacred Spring:  
Which grows and flows from Christ this eden's King.  

The excellent situation of the Gates. Ezech. 48.31.  With most commodious decent Situation  
Are these twelve Gates placed 'bout this heavenly Station;  
And good Ezechiel doth them thus digest,  
Three East, three North, three South, and three by West.  
These three Tribes names Dan, joseph, Benjamin,  
o'er the three Eastern Gates were to be seen.  
o'er the three Ports set on the Northern side,  

* juda.  jud ', Levi, Reubens' names might be descried.  
o'er the three Southern Gates th' inscription  
Of Simeon, Isachar, and Zabulon.  
Also the three Gates on the West part, had  
The names of Aser, Napthalim, and Gad.  
Of which most decent triple distribution  
Of these twelve Gates, this is the resolution;  
Namely, that all the Saint-elected Souls,  
Whose names are written: Heavens eternal Rolls,  
From what soever quarter of the Earth, 
Revel. cpa. 21   
They had their first original and birth:  
Yet, have but one especial means t'ascend  
Unto this City, their Hopes happy end.  
To wit, the blessed profession of the Trinity,  
Hereby, to Christ theyare joined in near 
* Brethren.  Affinity.  
And, that they thus, professing Three in One:  
Shall find the way wide ope' to heavens high Throne  
Shall find the path most patent, plain and strait,  
And at the Gates twelve Angels for them wait.  
A twelfe-fold Groundwork and Foundation strong, 
The Foundations.   
Did also to this mightie-wall belong.  
I mean not to the City, but the Wall,  
For, 
1. Cor. 3.11.  of the City, Christ is All in All.  
Upon which twelve Foundations glorious, rare,  
Christ's twelve Apostles names were graven fair: 
Twelve foundations the twelve Apostles.   
Who, here are said to be this Walls foundation,  
By their Apostolic Administration,  
For, having first by their blessed Ministry,  
Christ jesus Doctrine preached publicly  
Unto the World: As the first Instruments  
Are therefore, thus, the twelve strong Firmaments: 
How the twelve Apostles are the twelve foundations.   
Not that they are the principal 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 itself down lay:  
But, that's the office of the Architector,  
Which is Christ jesus, this great works Director.  
This Cities Sovereign, whose unshrinking 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 Church's Doctrine pure  
Did most consist and constantly endure:  
Thus are th' Apostles Grounds of Ministration, 
☜   
But Christ the only Basis of Salvation.  
But what says Rome to this? that Man of Sin, 
Rome's usurpation of Supremacy from S. Peter touched and briefly confuted.   
Who proudly reigns and rules as Lord and King,  
Peter's supremacy, superior State,  
Is here (me thinks) quite torn, worn out of date.  
For, though our Saviour called his Faith, the Rock,  
Whereon he'd build his Church, his Love, his Flock,  
And his and all th' Apostles Doctrine pure,  
To be his Church's Groundwork, grounded sure:  
Yet, neither is St. Peter here expressed,  
To be in dignity above the rest:  
Nor yet to be the principal Foundation:  
But One with others have their pointed Station.  
Then (surely) hence, 'tis most apparent plain,  
That Antichrist of Rome doth not maintain  
His proud priority, from Peter's Faith;  
But from his Person (whom he falsely faith,  
T'have been Rome's Bishop, which, nor he, nor's crew  
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 misdeemes Christ's blessed Foundation,  
He ne'er shall have least part in Christ's Salvation.  
But now return we whence we have digressed, 
The City's quantity measured.   
The Light-bright Angel (which did manifest  
Unto S. john this glorious sacred Sight)  
Now like some noble Pers'nage, Princely wight,  
Like to another prudent Nehemie,  
Or like good Ezra full of prudency,  
By th' Symbol of a Golden Reed in's hand,  
Did represent, that he with that Met-wand,  
The City's 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 formed with due respect,  
By the Arch-Artist of this Architect.  
Yea, 
This Golden Reed signifies the word of God, by which all the parts of the City are to be measured and fitted for this building.  with a Golden Reed he meats the same,  
Most fit to measure such a glorious frame.  
By which external gesture, th' Angel here,  
As elsewhere in the Prophets may appear  
In their Prophetic Visions used to show  
The Lord's intent, by thus descending to  
Our weak capacity: which ne'er can keep  
A verbal document, in mind so deep,  
As actual gestures evermore we find,  
Examples more than precepts teach the mind. 
jere. 27. & 18 Ezech. 4. & 5. and 40.   
And here, by th' Angels meating with a Reed,  
We are advised to take especial heed, 
Examples move more than precepts.   
And deeply to imprint in mind and heart,  
The subsequent description and rare Art,  
The stately Symmetry, worth admiration,  
Of this celestial sacred Habitation:  
Containing in't an heavenly harmony,  
With the chief grounds of Christian verity. 
The figure or form of the City four square   
This City lay in form Quadrangulare,  
By which firm Cubiq, platform, here we are  
To understand and note, the stable state  
Of this Mount-Sion free from Hostile hate:  
Not to be stirred by tempests violent,  
immovable, most constant, permanent.  
Which being square, the Gates are opposite  
To the four Corners of Earths-Globe aright,  
From every part whereof to let in those,  
Whom Christ the Lamb to reign with him hath chose. 
The four corners, the four Evangelists.   
The four Euange●sts the pattern are,  
By whom this edifice was fashioned square:  
By Matthew, Mark, Luke and Christ tendered john,  
Was framed (I say) this Constitution.  
And since the twelve Apostles, as foresaid,  
Were, by then short and present doctrine, made  
The strong Foundation of the holy Wall:  
Is't not a Concord most harmonical?  
That these Evangelists most excellent,  
By their Long-lasting-written Testament;  
Should the four Corners of that square build out,  
And it to full perfection bring about.  
The Angel then, with's Reed the City meted;  
Which by just Measure was thus computated,  
Twelve thousand Stades, whereof eight makes a Mile, 
For more full satisfaction herein See Napier on the Reus.   
Which fifteen hundredth Miles do just compile:  
The Length, Height, Breadth, being all of equal space,  
Do make▪ almost, infinite room and place.  
Within the Wall: As Christ himself hath said, 
john 14, 2.   
In my dear heavenly Father's house, are made  
Many fair Mansions: fit to comprehend,  
Th'increase of Gods elect, to th' world's last end.  
Now then, the total body of this place, 
What is meant by Longitude, Latitude, and Altitude.   
Doth to us represent the beauteous grace,  
The great felicity, admired joy,  
Which in this City we shall sure enjoy  
In the united glorious Deity,  
Th'incomprehensible Trine-Vnitie.  
The three distinct dimensions, as foreshowed,  
Of Latitude, Longitude, Altitude,  
Present the sever all measures of delight, 
Napier.   
Which in the Father, Son, and Holy-Sprite,  
We shall possess: and this felicity,  
To be alike, of equal Quantity.  
There shall we Three in One most clearly see,  
There also shall we 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 Deity,  
And one in substance in the Unite Trinity.  
The premises thus re-obserued, afford  
To us a most harmonious sweet accord,  
Twixt God and this his holy Habitacle,  
The lambs sweet Spouse, celestial Tabernacle. 
A most excellent observation of all the premised forms of this City. Napier.   
God, the World's most admired Artisan,  
When first he fashioned and created Man,  
Like his own perfect Image did him make;  
God would Man should his Maker's likeness take:  
Even so this Cities specious Symmetry,  
Is shaped like heavens sacred Deity.  
As God himself in Trinity is One:  
So by this City his true Church is shown.  
As of the Godhead there be Persons Three,  
And Father, Son and Spirit coequal be:  
So those dimensions, Length, Height, Breadth, are all  
By the Angel measured, to be just equal.  
As neither Person in the Deity,  
Is separable from their Unity:  
So none of these dimensions, being Three,  
May from a City separated be,  
Or other solid body, otherwise  
It were not found, 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 says, the Father, Son and Holy-Sprite,  
Though three in Persons are one God Unite:  
So Longitude, Latitude, Altitude,  
Must One sole City evermore include.  
The Doctrine also of the Deity,  
Is witnessed in the Fourfold Verity,  
Writ by the four Evangelists: so here  
This New-Ierusalem, as doth appear,  
Is in a Quadrate, or square form set down;  
Most like a strong immovable firm Town.  
The twelve Apostles, were dispersed and sent  
To every quarter of Earth's continent,  
To preach to all our saviours doctrine found;  
Whereby all Nations Heavens right rhode-way found:  
On twelve Foundations, so, stands this great frame,  
And by twelve Gates all go into the same.  
Lastly the Godhead universallis,  
And infinite in glory and in bliss,  
Infinitely extended over all:  
So in jerusalem celestial,  
Is infinite tranquillity and peace,  
Abundant room, for all the great increase  
Of God's dear Saints, who were predestinate  
To this jerusalem's most happy state.  
Thus having heard this sacred Symphony  
Twixt God and's church: proceed we orderly.  
The Angel now here measuring the Wall, 
The Wall measured.   
The mighty Bulwark Apostolical,  
Of this Angelic Seat of sanctity,  
Found it to be raised up in Cubits high,  
Even by a twelue-fold high-ascending Course, 
This is spoken Allegorically, having reference to human building.   
By th'twelve Apostles raised to mighty force.  
But this though spoken in a human sort:  
Yet hath a heavenly sense of great import.  
Namely, that though the 
* Note.  Church, here, Militant  
Was evermore distressed with woe and want;  
Being by worldly obstacles kept-low,  
And never could to full perfection grow:  
Yet now in her Triumphant dignity,  
To plenary perfection springs on high;  
This being by twelve Courses signified,  
Which twelve times so much more being multiplied,  
T'an hundredth forty four Courses of height,  
Do make the Wall to rise, direct upright, 
Thus far of the form or constitution of this City: Now of the Matter or Substance whereof 'tis made.   
By jews and Gentiles mighty multitude,  
Whom Grace by Faith will in this frame include.  
Thus now, we having seen the stately Statute,  
The spacious Compas●e of this Heau'n-built structure:  
Let us with our divine Divine behold  
The Matter, substance and most precious Mould,  
Whereof the Wall, City and firm Foundation,  
The twelve great Gates of this heavens Habitation,  
Were Formed, Adorned, yea with what pavement rare,  
The Streets were paved, all which is to declare  
The wonderful unspeakable delight,  
Which Gods dear Saints in presence of his sight,  
Shall in that life to come, to th' full possess:  

Esa. 54.11,12  And thus the Prophet Esay did redress,  
And consolate the jews dis-consolation,  
Declaring in his true Vaticination,  
The glo●ie of this New-Ierusalem,  
Which God would once rebuild, remake, for them.  
O happy are they, which are interested.  
And whose blessed Souls are there into invested!  
Now then, 
The Wall. The Matter whereof this City is made, and ●●st, of the Wall, which hath a twofold consideration. Fi●st in the wh●●e, 'tis jasper: Secondly, in the twelve ●●undations e●pre●● by twelve jew ●●● like the twelve in charon's breastplate.  the building of this fenciu● Wall,  
This sincere Doctrine Apostolical,  
Of precious Stones, most gloriously did shine,  
With bounty and with beauty most divine.  
Having a lustre like, the jasper green,  
Which evermore to flourish shall be seen.  
Hence then, this Note is set before our eyes:  
That this ra●e Fabric, pompous Edifice,  
Is all most precious, specious, round about,  
As Bright within, as it is Light without.  
But in this 
* A very excellent and remarkable observation in the Wall▪  Wall, this one thing is most rare,  
Is most regardable, beyond compare:  
That, though those twelve Foundations firm and strong,  
Were so by Course, set and laid along,  
As that Course after Course, theyare placed all,  
And strangely ordered 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 show and signify,  
That, though those Ground-props of the Ministry,  
Whose rare and divers gifts in every one,  
Are by rich Iew●l● afterwards here shown:  
Yet that the Matter and the Lustre bright,  
Of this great Wall, are said (and that most right)  
T' arise from One, which is the Lord alone,  
Designed here by this rare jasper stone.  
He only is the Church's Bulwark strong,  
For, though to these Apostles did belong  
Diversity of gifts of heavenly grace:  
Yet each of them in his peculiar place  
Did ever build one and the self same thing,  
And not themselves did preach, but Christ their King.  
The City's model was of perfect Gold, 
The City of pure gold.   
Most delectable, glorious to behold.  
Which Mettle, for its excellent properties,  
This City's glory rarely amplifies:  
It being of all other chief and best,  
For these fine reasons in pure gold expressed. 
Five excellent properties in good go●●, Plin. de Metal.   
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 liquiditie defile  
The fair corruscant beauty of the same:  
And therefore from the rest it bears 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, 
Like clear Glass.  there's one more property  
Of rare respect, of precious ex'lencie;  
Namely, that it like clearest glass doth glistre,  
And thereby casts a more admired Lustre:  
Whereby, is thus much to us intimated:  
That 'tis not with foul spots contaminated,  
But doth with such a radiant splendour shine,  
That All may always clearly cast their eyen  
With most sweet contemplation, on the face  
Of God's great beauty and most bounteous grace,  
By re-percussion of those glorious beams  
Which from his Godhead, on his Saints forth streams.  
Therefore this glorious City of the Lord, 
The Synagogue of Rome.   
Which inwardly such beauty doth afford,  
Is far unlike the seat of Rome's great Whore;  
Which She doth gild and gorgeously dawbe-o're.  
In her external parts; so to delude  
The simple and besotted multitude.  
Whereas, within she's wholly inquinated,  
With filthy beastlinesle all-vitiated,  
And by her cup of poisonous fornication,  
Would all defile with her abomination:  
Being beast like drunken with the blood of Saints,  
Which to heavens Throne do send up Abel's plaints.  
But, 
Psal. 45.  this celestial sacred Architecture,  
Like Salomon's fair Brides most Princely vesture,  
Is precious, curious, beautiful within,  
Admits no soil, or smallest touch of Sin;  
Within, without, all spotless purity,  
And intermixed with boundless Majesty.  
Thus having viewed the City and the Wall,  
And what rare substance they are framed withal:  
Now let's behold, 
The matter whereof the twelve foundations consisted.  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 gorgeous, gay and specious,  
Being embossed, enameled and dight,  
To make them give a more resplendent sight,  
With Patriarches, Prophet●, and Professors good;  
With valiant Martyrs, who, not spared their blood  
In Christ's just quarrel, with Interpreters,  
A●d Soule-conuerting holy Ministers:  
All these do garnish, deck and decorate,  
The twelve Foundations of this blissful state.  
Which here the Angel fitly doth compare  
Unto twelve Gems, or precious stones most rare,  
Whose virtues, colours, places where they grow,  
Is worth our labour severally to know.  
The first Foundation is of jasper stone, 
jasper.   
An Indian Gem, as is by Pliny shown;  
Whose specious splendour, and whose beauty rare,  
'Tis easier to admire, than to declare.  
For, a confuse promiscuous multitude  
Of Noble virtues, it doth in't include:  
In which, a pleasant multiplicity  
Of Excellencies rare variety  
May be perceived: but, which is chief or best,  
Cannot be easily seen, or soon expressed:  
For, it, as hath been show'd, doth represent  
God's blessed similitude most excellent,  
Therefore this stone (and that most worthily)  
Hath in this building chief priority.  
The second was a precious Saphyr stone. 
Sapphire.   
Which is reported amongst the Medes t'have grown,  
Fair goldey spots, this precious stone doth garnish,  
With a remarkable and beauteous burnish.  
The third was of a Chalcedonie clear, 
Chalcedonie.   
Found 'bout the Chalcedonian waters; near  
The Rocks Semplegad's or those Isles in Thrace:  
This stone being named after that foresaid place,  
'Tis of one colour glistering like a flame,  
And with the Carbuncle doth seem the same.  
Which with good reason, well may signify,  
Of burning zeal an ardent fervency.  
The fourth an Em'raude, or Smaragdes rare. 
emerald.   
Which stone 'tis said doth grow i'th' Scythian Lare,  
Of colour green, glistering most clear and bright,  
Which hue indeed doth most content the sight;  
And is internally as admirable,  
As for external beauty delectable:  
For, it by too-intentive contemplation  
The sight grow dim, this stones rare delectation  
Doth soon refresh the lassitude of th'eye,  
And gives the sight perfection speedily:  
Whose beauty green, found Knowledge intimates,  
Which th'eye of understanding highly rates,  
" Therefore 'tis next the Chalcedonie set;  
" To show, that where Zeal hath with Knowledge met,  
" And are conjoined i'th' heart their supreme seat:  
" Then are they both most pure and most complete.  
For, Knowledge without Zeal brings proud Ambition,  
And Zeal without true Knowledge, Superstition.  
A Sardonixe is for the fifth Foundation, 
Sardonixe.   
Which is a Gem found in the Indian Nation,  
Whose superficial face is red and white,  
Like a Man's nail of's hand, and shines most bright.  
And this doth also to us signify,  
A certain show of chaste Humanity.  
A Sardius, 
Sardius.  Carbuncle or Ruby rare,  
Doth this most sacred sixth Foundation rear.  
A precious stone, which specially is found  
By Sardis City, in the Lybian ground:  
Of colour red like blood, to intimate,  
" Severity on Clemency should wait;  
And ●●ly's wi●h the Sardonix here placed,  
Because the foresaid fleshly colour's graced,  
And cannot fade, but fresh vivisicate,  
By being joined with this associate.  
The seventh Foundation is a Chrysolite: 
Chrysolite.   
An Aethiopian stone which glisters bright,  
Of golden hue, and this doth demonstrate  
Much dignity, and great Majestic state.  
The eightth a beryl, 
beryl.  which (as Pliny saith)  
Is found in Indie: this, for colour hath  
Sea water-greene, betokening Lowliness:  
For, water as experience doth express,  
Yields and gives place to each interposition,  
Which is against it set, or makes inscission.  
" Set with the Chrysolite to signify,  
" Meekness with Greatness should keep company:  
A virtuous mean thus ever to retain,  
And rash extremes still wisely to refrain.  
The ninth a Topaz, 
Topaz.  which was first found out  
By Arabian Rovers, ranging all about,  
Called Troglodyt's: this stone's of colour green,  
And yet not simply so, for in't is seen  
Much yellowness, glistering like perfect gold,  
Giving a lustre pleasant to behold.  
A precious stone called Indian Chrysoprase, 
Chrysoprase.   
Doth this great Walls tenth firm Foundation raise.  
Which also gives a certain golden glistre,  
But therein is a Scallion juice commixture.  
This Fortresses eleventh and twelft Foundation, 
Hyacinth & Ametist.   
Were both of them two gems of Indian Nation,  
Called Hyacinth and Ametist: both which  
Are of a purple colour fair and rich.  
And now of all that hitherto is said, 
An observation of the Premises.   
Of these rich precious Stones, whereof was made  
This twelve fold s●●d glorious strong Foundation,  
This is the scope, true vie and application:  
Namely, that as a careful Architector,  
Who of a Princely building is Director; 
Simile.   
And Chief Ore-●●er; sends with expedition  
His Quarrions, Maso●●, gives them this commission,  
In every quarter to search our and dress,  
To hew and ●ut, to hau● in readiness  
The choicest stones that might be got for gold,  
For strength to build, and beauteous to behold:  
Or, as Wit-wond'rous Solomon is said, 
Simile.   
When he would have the Lords great Temple made,  
To send his Princes, to provide each thing,  
Which might decore the seat of Heavens great King:  
With Hiram his kind Neighbour did compact, 
King Hiram a true type of the Vocation of the Gentiles.   
For necessaries to that sacred Act:  
Who sent both men and all his choicest stuff,  
Of every thing abundantly enough:  
Even so the Lord, this City's M●ster Builder, 
1. King. 5.2.   
Ear●hs-globy Vniuers●s strong-hand Weilder,  
To th'building of this blessed Habitation  
Sent his Apostles into every Nation,  
To Indie, Egypt, Aethiopia,  
Arabia, Europe, and Armenia,  
Through every Coast i'th' world's circumference,  
To teach and preach with care and diligence,  
To Congregate and bring into his fold,  
His precious people; who, like perfect gold  
Should gorgeously adorn this sacred frame,  
Some Prophets, Martyrs, Preachers of great fame;  
Some with one gift, some with another graced,  
That in this Structure they might thus be placed,  
To frame and build this everlasting Palace  
Of everliving stones, and endless ●olace.  
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 highest. 
Dan. 12.3.   
Thus than the City, Wall, and Groundwork past,  
To th' Gates with joy we now are come at last.  

Twelve Gates of Pea●le.  Twelve Gates most rich and precious did belong  
To th' Wall Apostolic, most firm, most strong,  
Which Gates, were all of Pearls most Orient:  

All of them but One Pearl, which is Christ jesus.  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 Faith we here are fed.  
Through whom at last we all shall taste that bread,  

john 10.9.  That Bread of Life never to hunger more,  
Which for his Saints Christ hath laid up in store.  
He only is the Door, by which (I say)  
We shall go in and our, feed, live for ay.  

Simile.  And as on twelve Foundations did arise  
A Wall, 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.  

Octiection.  But here, this one Objection may accrue,  
How it may come to pass, a Pearl should show  
And represent this Man-God Christ our King?  

Answer.  To which Objection, I this Answer bring:  
That as the Shell wherein the Pearl doth grow.  
(Which Pliny plainly in his work doth show)  

Simile.  Doth at a certain ●eason gape and yawn,  
And without any generating Spawn,  
Draws into it a Dew from forth the Air;  
Which, by the Sea, i'th' Shell grows Orient fair,  
And of this Dew doth more coagulate,  

Christ compared to a Pearl.  Than 'tis of earthly stuff coaugmentate:  
Even so, the Holy Ghost from Heavens high frame,  
Upon the blessed Virgin Marie came;  
And Gods eternal power, whose breath All made,  
Did so Christ's Virgin-Mother over-shade:  
That without any human copulation,  
Christ in her Womb took on him Incarnation.  
Yet so, as that his powerful Divinity  
Was still assistant unto his Humanity,  
Which subject was to Man's Infirmity:  
But not to Sins even lest Impurity;  
Being thus most perfect God and Man indeed,  
Knowing our wants, to help us at our need. 
Non ignarus mali, miseri● succurrere poss●t. Heb. 4.35.   
Thus then, we see, that these twelve Pearly Gates  
Consisting of One Pearl, this intimates,  
That we in Heaven or Earth none other have  
To invocate, our sinful Souls to save,  
But jesus Christ, true God and Man alone, 
No salvation but by Christ only.   
Who sits (our Advocate) in heavens high Throne.  
Oh then, the wilful madness of our Foe!  
That monstrous Beast of Rome, 
Rome's praying to Saints touched.  who though he know  
This our Position most Authentical,  
Both he and h●s besotted Shavelings all,  
Yet, they unto their Saints appropriate,  
And unto Angels dare accommodate  
The honour only due to Christ blest Name,  
Angels themselves having refused the same.  
And since nor Saints, nor Angels know our state, 
Esay 63.   
Nor ha●e in them, power, us to consolate,  
But Christ hath willed v● come to him alone,  
Who can and will ease and appease our moan:  
Therefore, that they dare add and thus diminish  
From God's firm Truth; they do but strive to finish  
And measure up to th' full their own damnation,  
Threatened to all such in the Revelation.  
The Gates thus entered, now we may behold  
The Streets within, all paved with purest gold, 
The Streets all paved with Gold. Glistering like Glass.   
Which gave a lustre 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 parent passages, imply  
(Amongst their other joys) the Liberty  
And perfect Freedom, which those sacred Saints  
Shall fully there possess; without restraints  
Of being unto any one place tied,  
For why, wheresoever they go, God is their Guide,  
They walk in God, and God in them always:  
Their beauteous paths shining with his bright rays.  
Thus have we seen th' Essential Majesty,  
This City's glorious frame and Symmetry,  

Thus far concerning the Essential Majesty and glory of this City.  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 Mist before our eyes.  
Then as we were i'th' bottom of a vail,  
Whence of a perfect sight we needs must fail,  
By reason that cloud-kissing Mountains hie,  
And lofty Trees are interposed to th'eye:  
And hereby hinder our more clear aspect  
Of this most glorious heavenly Architect:  
So that, but Enigmatically, we  

1. Cor. 13.12.  As through a Glass, this sacred City see;  

Rom. 1, 17.  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  

Dan. 6.10.  May ope' the window and look toward thee,  
O Dateless, Fate-lesse, Restful, Blissful City;  
Where Halleluiah is the Angel's Ditty.  

The Accessary beauty of this City.  Now let it not be (O! how can it be?)  
Tedious to us, to contemplate and see  
What Majesty and Dignity complete  
Is Accessary to the glory great  
Of that external beauty of this place,  
Filled with the glory of the Lords bright face;  
Making this City most magnificent,  
An abstract Commonweal most permanent.  

No Temple.  First, there shall be no Temple in the same,  
Wherein to worship Gods all-glorious Name,  
No Sacrificing, no peculiar place,  
To worship in, or be this City's grace,  
Nor no external pedagogy, shall  
Be useful there, no Service Ritual,  

A simple & sincere worship of God without Ceremonies.  Like that under the Law amongst the jews,  
When they did their old Sacrifices use.  
But, God the Father, and the Lam●e Christ jesus,  
Shall of such heavy yokes then clearly ease us.  
And be a Temple unto his, most fair,  
To whose blessed sight Saints with delight repair.  
His worship, then, shall be most plain and pure,  
And shall for ever constantly endure,  
Without all Legal Rites or Ceremony,  
Adoring God in Christ in Sanctimony.  
Whose looks to them a● Lessons shall appear,  
His only Name being Music in their ear.  
And such indeed is this great City's 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 City's worth:  
I therefore know not, 
Nothing fit to represent the heavenly Temple, but God himself▪ who is the Temple.  what terrestrial thing  
We may with due proportion hereto bring,  
To have a fit and true Analogy  
Unto this Temple of eternity,  
But God himself and jesus Christ alone;  
In whom it may most properly be shown.  
Again, this City hath no need of Light, 
No need of Sun, Moon, or Stars.   
Neither of Sun, or Moon, or Stars most bright.  
For, as the Prophet saith, When God again  
Shall his dear Church restore and o'er it reign; 
Esay 24.23.   
The glorious Light thereof so clear shall shine,  
By the blessed presence of the Vnite-Trine:  
That even the Sun and Moon shall seem most dark,  
And in comparison but like a spark, 
☜   
To that ineffable, refulgent light  
Of God's blessed countenance and sacred sight.  
Whereby alone the Saints shall all possess  
Such perfect joy and hearty cheerfulness,  
As that all earthly comfort, though it seemed,  
And were as bright as Sun and Moon esteemed,  
Shall be superfluous, needless, most neglected,  
And (unto this compared) not least respected.  
Also, the Heirs and Sons of this Salvation, 
Magnificence and Princely state.   
Even all th' Elected People of each Nation,  

* Gentil●  Kings of the Earth whom Euphrates did bar,  
And once sequester from Christ's Kingdom far;  
So many as are saved (as many shall)  
Shall in jerusalem celestial  
With perfect joy, enjoy the full fruition  
Of this m●st infinite and heavenly Vision,  
And thither shall their pomp and honour bring,  
Even unto God and Christ their heavenly King.  
But here's not meant their worldly wealth and state,  

Note.  Their Gems and jewels, Gold or Silver plate,  
For, since this sacred City needs no light  
Of Sun or Moon, which shine on Earth so bright:  
Much less shall there be need of worldly pelf,  
In this most sacred sumptuous Commonwealth.  
But this is hereby understood and meant,  
That those good Princes which were eminent  

Virtue and Piety are the riches of the heavenly jerusalem.  For virtuous gifts of Grace and Piety,  
Shall lift up all their whole felicity,  
Their glory and their Princely estimation  
From earthly unto heavenly contemplation:  
And only fix their joy upon the same,  
And glory thus to glorify God's Name.  

Security.  The Gates, moreover, of this City, shall  
Be never shut, but stand wide ope' to all.  
None shall from this felicity be stayed,  
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 spite of former Adversaries cease,  
For there shall be perpetual rest and peace.  

No Night.  And which is more, there shall be here no Night,  
For why, an everlasting splendour bright  
From God's all-glorious presence shall proceed,  
A Light more pure than Light itself indeed,  

An everlasting Day.  Shall so incessantly shine forth always,  
Making an endless everlasting Day.  
But here this Night may further intimate,  
A twofold meaning L●●'●all, Figurate:  

A double meaning of this Night. Literal.  The Literal sense that there no Night shall be,  
Is, that indeed the Saints no Night shall see.  
For why? as hath been said all Time's distinctions  
Of Day and Night, Summer and Winter seasons  
Shall then quite cease and be superfluous:  
The Figurative sense and meaning, 
Figurative.  thus  
May be explayned, that no obscurity  
Of Error or of sly Hypocrisy,  
No unclean thing foul or abominable, 
☜   
No filthy Creature, Liar detestable,  
No murdering Caines, no judas impious,  
No cham's, nor Achams sacrilegious,  
No cruel, faithless, friendless envious Elf  
That hu●ts his Neighbour, but much more Himself,  
" No Avaricious armed in hooking Tenters,  
" And clad in birdlime catching all adventers,  
Nor aught that may contagiously infect,  
Or once eclipse the joy of Christ's 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 Angel's glory and chief grace,  
And shall for ever in them keep fir●e place. 
Zachary 14.20.   
But those shall hither come with joys most rise,  
Whose Names are registered i'th' Book of Life, 
Esay 52.1.   
For whom the Lamb Christ jesus did ordain  
This glorious Kingdom, with him thus to reign;  
Who were predestinate to this Salvation,  
Before the World's original Foundation.  
To these alone the Gates stand open wide,  
These shall for ever with the Lamb abide.  
Lastly, to make this City most complete, 
Celestial Aliment or Food.   
In every part to be as good as great,  
The Holy Ghost having at large declared  
The Church's glory, being thus compared  
Unto a sumptuous City, full of State,  
Now finally proceedeth to relate,  
That, both this City and its Citizens  
Are furnished and replenished with all means  
For conservation of their endlesie joy,  
Sufficient to protect them from annoy:  

The same is the meat & drink in heaven, even Christ.  They have, I say, spiritual lively meat,  
Divine Angelic man ' to drink, to eat,  
The sovereign 
* Cant. 1.14.  Balsam to conserve always  
Their health, in health, from fall or least decay.  
The holy Spirit as erst, here using still,  
These earthly terms t' expresie Heavens sacred Will.  
And all to show Heavens great benignity,  
Descending thus to our capacity,  
This honoured City hath in it also  
A sacred 
A River of Water of Life.  River, which doth overflow  
With pure and precious Water of blessed Life,  
Whose streams do issue from its Fount most rife.  
A current River, not a Pool with soil,  
Not ●oul● or troubled like Egyptian Nile;  
Or bill ●wing Euphrates; but sweet and fair  
With delectable streams, smooth, clear and rare.  

john 4. 14.  A River, for its great abundancy,  
Pure, in respect of its sweet Sanctity,  

☞  Of Water of God's Spirits rare gifts of Grace,  
Of Life, whose Tasters live an endless space,  
And ●leere as Crystal from all ●pisfitude,  
From all unclean corrupt amaritude.  
This River shall from God's great Throne proceed,  
And from the Lambs, gliding with pleasant speed.  

john 7.  And thus this River here may signify,  
The Holy Ghosts gifts, third in Trinity.  
Which is not slightly ratified, indeed,  
In that 'tis said here, that it shall proceed  
From Gods and from the Lambs most sacred Throne,  
Which john's shown Prophecy hath clearly shown.  
Yea, and i'th' midst of this great City's street  
Paved all with go●d, as mould under their feet,  
Through all the pleasant passages most fair,  
Whe●e to and ●ro the Saiated Souls repair:  

The Tree of Life.  On either side this River (rare to see)  
Doth fluorish fairly a life-giving Tree.  
Which Tree of Life, doth ●hus much to us show,  
That to those gracious Waters, which do flow  
To all the Graces of God's sacred Spirit,  
Christ jesus is conjoined, by whose just Merit,  
His Church hath Life, true Peace, and sure Salvation, 
Christ is the Tree of life.   
Thus having with the Spirit cooperation:  
And still residing with his Saints Elect,  
Continually doth guide and them direct,  
Exhibiting to all, by his tuition,  
easy partaking and a full fruition  
Of all the Benefits and heavenly Graces,  
Which in and 'bout this River he thus places.  
Whereon they all shall spiritually feed,  
Always desiring, yet ne'er stand in need.  
Which Tree of life, twelve sorts of fruit doth bear, 
The Tree of life bears twelve sorts of fruits.   
Whereby the Holy-Spirit doth declare,  
First that the Lord, who is the God of Order,  
Doth much detest Confusion or Disorder. 
1. God is the God of order.   
In still retaining as he first begun,  
The number twelve, which hitherto is done:  
And also to express that there shallbe,  
In number and Measure full Sufficiency, 
2.   
To saturate the longing appetites,  
Of all the twelve Spiritual Israelites,  
Even of all those that so have run their race,  
The twelve Apostles doctrine to embrace, 
Sufficiency.   
T'observe and keep (Maugre the rage and spite  
Of Pope or Pagan, foes to Truth's pure light.)  
Thus then, we see the Angel here observing  
An exquisite Decorum, thence not swerving:  
Who, since the City, Entries, Rooms, Foundations,  
And Symmetry of these blessed Habitations,  
To th' Number-twelue have been accommodated;  
And orderly thus still continuated:  
Therefore with decent correspondency,  
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 
* The twelve Apostles.  those whence they had their comparison.  
Now as twelve sorts of Fruit grow on this Tree,  
The Saints to satisfy: so shall they be  
For Delicacy, sweet Content and Pleasure. 
Delicacy.   
As every Saint shall have abundant measure:  
So shall this pleasant Plenitude of Grace,  
No Nauseous Surfeit cause, in any case.  
For, as Christ jesus is that Drink and Meat,  
Whereof each Sainted-Soule shall taste and eat:  
So is he Sweet, Pleasant and Delicate,  
Whereon they feed their fill, yet moderate,  
Taking sufficient for their Contentation,  
And their beautitudes firm Conservation.  

This Tree bears fruit every month.  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 appetites repair.  

The monthly fruit argues not times alternation, but Saint's contentation.  Not that the Times shall then alterate be,  
By years, months, days, as nowadays we see,  
For then the Seasons cease, Time's termined,  
Sun, Moon, and Stars, are then quite vanished,  
As formerly was touched: but here is meant,  
That all things than shall give such rare Content,  
Shall be so full of rich Variety,  
Shall yield such Cordial sweet Sa●ietie,  
And with such Fullness 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 than shall ne'er be passed.  

The 〈◊〉 〈◊〉  Also the Leaves of this most blessed Tree,  
Shall Salutiferous and most Sovereign be,  
To help, to heal, to cure all Maladies,  
Which amongst the Gentile Nations do arise.  
So that this Tree not only makes them live:  
But to the Elect a healthful Life doth gi●e.  
Yet here's not meant the Churches final state,  
But that, when Antichrist is ruinate,  
When God shall th'unbelieving Nations 〈◊〉,  
And faithless jews, who once from Grace did fall.  

The spiritual meaning of the leaves  But by these Leaves is chiefly intimated,  
That all the smallest gifts, accommodated  
By th' Lamb Christ jesus to the Saints Elect,  
Shall serve Someway their Soule● with joy t' affect.  
T' exh●lerate and cheer their sacred mind,  
In's meanest blessings they shall comfort find.  
But now behold, now followeth indeed, 
No curse or malediction   
That which doth all the former joys exceed:  
The absolute accomplishment of all,  
The Accessary blessings, which befall  
The Citizens of this rare Domicill,  
Th' Inhabitants of Gods great Sion-Hill.  
Namely, that in it there no Curse shall be, 
Zac. 14.11.   
It shall be from destruction firmly free.  
It shall be subject to no execration,  
But strongly stand, fearless of alteration.  
Which is a Symbol, and a certainty  
Of this blessed City's perpetuity,  
A most infallible strong argument,  
That 'tis eternal and most permanent.  
A threefold reason hereof may be given, 
A threefold cause of the City's perpetuity.   
First, that (as is foresaid) this Seat of Heaven,  
This holy Habitacle shall contain  
No unclean thing, which may its beauty stain.  
Again, the glorious Throne and sacred seat,  
Whereon Omni-potent johovah great,  
Whereon the blessed Trinity will reign,  
Shall here abide and evermore remain.  
Lastly, in that all these his Servants shall  
With sincere Love and Zeal Angelical,  
For ever invocate his sacred name,  
And his due praises constantly proclaim:  
Serving the Lord in singleness of heart,  
Not once to will from's worship to depart.  
But Curses are (we know) for gross Transgressors,  
For dis-obedient stubborn Malefactors,  
Not for th' obedient, faithful and sincere:  
Thus then, is their perennitie most clear.  
Moreover, all the Saints of this blessed race, 
The Saints celestial contemplation.   
Shall 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 full 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 Angelic wings: in any case  
Not able to behold his glorious sight,  
He Infinite, they being Definite.  

How we shall see God.  Is certain, Yet that we shall have his full contemplation  
Is certain, but with this just limitation,  
First, in respect of us, we shall possess  
A perfect sight of God's great Holiness.  
The Lord in us, 
In respect of ourselves, we sh●ll see God perfectly.  and we in him shall dwell  
In such full measure, as no tongue can tell;  
He will replenish every faculty  
Of Soul and Body most abundantly,  
With his most precious presence: by his sight  
he'll fill our Minds, from darkness freed quite,  
Our Hearts he'll quicken, there shall be no deadness,  
Our whole Affections free from gloomy sadness.  
What man is capable to comprehend,  
Even so great glory God will then extend?  
Again, of that blessed sight, which we shall have,  

This our sight of God shall be immediate.  No inter-mediums shall our sight deprave.  
Here, we as through a glass, or vail, him see,  
By mediate Revelations: then, shall we  
Of him immediate perfect Sight possess,  
Which, none but those that have it, can express  
A measure running over, heap● and priest,  
Will Christ bestow upon his Saints most blest.  

The Saint's Cognizance  His Name shall also in their Foreheads be.  
That is, they shall with such bold Constancy,  
And un-revolting Zeal profess his Name,  

How the name of the Lord is written in the Saint's forehead.  That nothing shall obliterate the same;  
Or cause them once neglect their pure profession,  
By least relapse or undiscreet transgression.  
They shall be so conformed, confirmed therein,  
To persevere as they did first begin,  

☞  Constant, courageous, evermore the same,  
Professing still jehovah's glorious Name.  
Again, his Name is said (as here we see)  
Upon their Foreheads Caractred to be,  
Because the Lord will publicly agnize  

Zach. 14.20.  Them, by this Cognizance: and Patronize  
(By his All-saving and All-soveraigne power)  
Them and their states, as in a fenced Tower.  
And in this City there shall be no Night,  
No need of Candle, Sun or Stars most bright,  
That is, there shall be no obscurity, 
Their perpetual light and glory inculcated.   
Or darkness of adverse Calamity,  
No Night of obumbraticke cloudy Error,  
No frighting Fear, nor no heart daunting Terror,  
No sly bifronted close Hypocrisy,  
Shall vitiate their intact Integrity,  
No need of earthly comforts more or less,  
No seeking, suing there, wrongs to redress,  
By temporal Laws, or Ecclesiastical,  
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 premised) is the perfection, 
The plenary perfection of this City is Perennity   
And consummating of this benediction,  
This glorious Kingdom, where God's Saints shall reign,  
Shall doubtless sempiternally remain:  
Like glorified Kings most gloriously,  
Their bliss shall last, past all eternity. 
The conclusion of All. Simile.   
Now as a bounteous hearted King doth use,  
When he a Favourite unto him doth choose,  
On whom he meaneth largely to bestow  
His golden gifts, like Rivers to o'erflow;  
What he doth promise or by words proclaim,  
By's Letters-Patents ratifies the same:  
Thus, O even thus our bounteous hearted King,  
The Heart of Bounty, love's o'er flowing Spring,  
Having his Church his Favourite elected,  
And promised She shall be by him erected,  
Richly endowed, gorgeously beautified,  
Rarely be royallized, and sanctified,  
Her head adorned with a Crown of gold,  
A fragrant Garland which shall ne'er wax old,  
Triumphantly in endless joy shall reign,  
And see her subject, abject foes in pain;  
The Lord (I say) this promise having given,  
That all these joys they shall possess in Heaven:  
To verify his promise, and confirm  
What he hath said, beyond Times endless term,  

The assurance of these most rich promises.  Hath given his Letters-Patents, his Broad-Seale  
I'th' sacred Scriptures, which he'll ne'er repeal;  
Sealed by an Angel's testimony pure,  
And as his Act and Deed given and made sure,  
To blessed john, in the behalf and right  
And to the use of all the Saints of Light.  
Which being done, makes thereof Proclamation,  
With most Emphatical Asseveration,  
That He, the Lord of Lords, and King of Kings,  
Hath power to do, and will perform these things.  
And surely, Heaven and Earth shall pass away,  
Yea, all things shall prepost'rously decay,  
Ere his pure Word in one lest jot or tittle,  
Shall fade or fail, or alter ne'er so little.  

Atheists.  Which, though some Wretches Atheistical,  
Some 
* Revel. 3.16.  Nauseous Neuter, Satan's Tennis-Ball,  

Neuters. Sadduces.  Some execrable Sadduces (I say)  
Which do the Resurrection denay,  

Pythagoreans.  Though some vile Sectists Pythagorical,  
Or Infidels most Diabolical,  
Which have supposed the Spirits Trans-migration  
From one t'another in Life's consummation;  
Which do with devilish dotage them persuade,  
That there's no God which e'er the World hath made;  
Nor that the World e'er had a Prime beginning,  
And think and hold that it shall ne'er have ending,  

Nullifidians.  Although such Nullifidians 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 celestial,  
Seems as a thing mere Hyperbolical,  
Incredible to their besotted sense,  
And past the reach of their intelligence:  

The reward of unbelievers.  Yet let the rabble of such Miscreants know,  
That there's against them pronounced a fearful woe;  
Their No-beliefe or wavering Unbelief,  
Shall fill their Souls with Never-ending grief:  
And what they erst would not conceive in mind,  
Their heart with smart shall then both feel and find.  
Nor shall they have least part or portion here,  
Of this great City's pleasure, joy, and cheer,  
But from God's presence shall be separated,  
Which is the Second Death ne'er terminated. 
The second Death. The faithful Believers.   
As for good Abraham's faithful Generation,  
Who waver not in tottering haesitation,  
Who have a Heartie-thirst, and thirsting-heart  
Of these rare pleasures once to have their part:  
Whose Hope past Hope doth cause their souls aspire, 
A brief description of their spiritual warfare and weapons.   
By Faith in Christ this Kingdom to acquire,  
Wherewith, i'th' warfare of this Life, they Fight,  
Fenced with the Bulwark of a zeal upright,  
Armed at all points, with Christ's blessed furniture,  
Wherewith they may most constantly endure  
The Fight Spiritual, their Loins to tie  
With the strong Girdle of Christ's Verity;  
Having the Breastplate on of Righteousness,  
To quench the Darts of Hell's outrageousness,  
And on their Head the Helmet of Salvation,  
True Perill-Proofe, against Hell's most hot Temptation,  
The Sword o' th' Spirit, brandished in their Hand,  
Wherewith they may courageously withstand  
That Brood of Hell, Satan, the World, the Flesh, 
Their spiritual Enemies.   
Which evermore assault the Soul afresh  
With hot encounters, hellish Stratagems,  
To keep them from this New-ierusalems'  
Eternal bliss: In which most faithful fight  
If they magnanimously stand upright,  
Assisted by that All-Proofe, fervent Prayer,  
The Godlies' Guard, Supporter, and chief Stayer,  
If thus they get (as thus being armed, they shall)  
The Conquest, o'er those Foes fierce Capital,  
Even from proud Satan their old Enemy, 
They that willbe crowned in Heaven, must win the conquest on Earth.   
When he shall Challenge them this fight to try,  
(As oft he will) they ne'er by fraud or force,  
By terrors or by torments leave their course  
Of constant Perseverance to the end,  
But his Hopes frustrate, and their souls defend:  

The triumphant inauguration of the Godly into Heaven.  Then shall they like brave Victors have the Crown  
Of immortality of blessed renown,  
Triumphantly to reign with Christ their King,  
And all their Virtues as rich Trophies bring,  
And lay before him, for which he will give  
A Crown, a Kingdom wherein they shall live,  
The Lord in them and they in him shall dwell,  
As Christ's Coheirs, whom he loves passing well,  
And shall sit down with him as Children dear,  
To Sup at is Table with celestial Cheer,  
And then their Thirst of this accomplishment  

The unspeakable Majesty and Glory they shall live in.  Shall satisfied be with full 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 Heavens celestial place,  
Whose boundless beauty all discourse transcendeth,  
Whose infinite felicity ne'er 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 e'er told  
The Majesty which there they shall behold,  
Yea such (I say) as never human Heart  
Could e'er conceive th' incogitable Part.  

The Souls most sacred soliloquy and most ardent desire to be invested into this Glory.  O then, my Soul, thou having contemplated  
This City all with glory decorated,  
Thou having viewed, with Heart-exulting pleasure,  
The Majesty unparallelled, the matchless treasure,  
The most magnificent, Majestic state,  
Whereinto Christ will his incorporate:  
What wilt thou thereof with thyself conclude?  
What wilt thou say of this Beatitude?  
Oh this, even this, with Peter and with john  
At Christ's admired Transfiguration,  
'Tis good to make thy Seat and Mansion there,  
O there 'tis best to dwell and dwell for e'er.  
Never did Noble Greece so much affect  
Their Poetized Elysean fields aspect,  
Never so much did wandering wise Ulysses  
Desire his chaste Penelope's 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 Christ's birth more glad was Simeon,  
Then doth my Soul desire these heavenly fields,  
Which perfect pleasure, joy, and comfort yields,  
To see my Saviour sweet on Zion Hill,  
My senses with his sacred sight to fill,  
To see 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 Corpse from Grave, 
1. Cor. 15.   
Until I mortal be immortalised,  
And with the sacred Angels 
* Not become an Angel, but be like an Angel.  Angelized,  
Until i'th' clouds my Saviour come again,  
To recollect th' Elect with him to reign.  
O yet, my Soul, thyself delight and solace,  
To ruminate the joys of that sweet Palace,  
To recapitulate the sacred pleasure  
The Saints shall then possess in plenteous measure,  
Even in th'eternal Palace crystalline,  
The sacred Seat of the United Trine;  
The glorious Court and heavenly Presence-Chamber  
Of Heavens great Emperor, wonderful Commander,  
That Alpha and Omega, First and Last, 
A brief description of God.   
Who Was, Is, Shall be, when all Times are past,  
That mighty, powerful, One sole God most high,  
Th'eternal King, nay, Selfe-Eternitie,  
Infinite, All in All, yet out of All,  
Of Ends the End, of Firsts Original,  
The Life of Lives, Bounty's o'erflowing Flood,  
Cause of all Causes, Ocean of all Good,  
Unseen, All-Seer, Starres-Guide, Sight of Seeing,  
That One-None which to Nothing gave a Being.  
There, also shall my Soul behold and see  
The most ineffable deep Mystery  
Of that incomprehensible Trine-one,  
Sitting in glory in his glistering Throne,  
With blessed Saints and Angels comitated,  
With all the heavenly Host of Soule-beáted  

The Citizens of the heavenly Canaan.  Prophets, Apostles, Patriarches of old,  
The noble band of Martyr's stour and bold,  
Our Parents, Wives, our Children, Kindred, Friends,  
Yea all to whom Christ's saving health extends:  
All of them clad in bliss celestial,  
All shining bright in joy Angelical.  
Where in the presence of their heavenly King,  
They Halleluiah, Halleluiah sing  
To him that sitteth on the Throne most high,  
Making a most harmonious Melody,  
With sacred sugared Notes and heavenly Songs,  
Singing the praise which to the Lamb belongs.  
This being their especial exercise,  
Their pleasant practice, customary guise,  
Still to behold the Lords most beauteous face,  
Burning with Love of his most lovely Grace,  
Their mouths still filled with praises of his name,  
In magnifying his immortal fame,  
Without all tediousness or intermission,  
Protected always by his blessed tuition.  
O there is infinite, un-uttered joy!  

The admirable Comforts and unspeakable happiness of the heavenly jerusalem.  Mirth without Mourning, bliss without annoy,  
Health without Sickness or pernicious humours,  
Perfection without all Soule-tainting tumors.  
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, kill frosts, or least extremes,  
No parching Sunshine, with hot piercing beams,  
No will to Sin, no power to offend,  
No enemy lest mischief to intend.  
Good Paul hath there no need to watch and pray,  
To labour in the Word both night and day;  
And good old Jerome then may cease t'afflict,  
Himself, so often, by a life most strict:  
To conquer his spiritual Enemy,  
To overthrow th'old Serpents subtlety.  
For there's all peace, security and rest,  
That peace which can by no means be expressed:  
There's all perfection sacred Light excelling,  
All sorrow, care, darkness and dread expelling.  
O Life eternal! holy Habitacle!  
Heavenly jerusalem, Saints Receptacle!  
O amiable City of the Lord!  
How should my Soul thy praises due record?  
What excellent rare things are said of thee?  
What things are writ, are hoped, are found to be  
In thee! thou hast the seat of glory sure,  
That 
* Summum bonum.  Good-Best Good-God, joy and solace pure,  
Which far exceeds the science and deep sense  
Of human reason and intelligence. 
A brief recapitulation of the glorious structure of the new I●rusalem.   
For which even Legions of Professors good,  
And godly Martyrs have not spared their blood,  
But with un-daunted valiant courage have  
Made Lions, Tigers, 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 blessed jerusalem!  
Are happisied in happiness supreme,  
Walking as Kings, in those most gorgeous streets,  
Where each-one nought but perfect pleasure meets:  
In streets, I say, more precious than pure gold,  
Glistering with glory wondrous to behold.  
The Gates of which most holy Habitation,  
Are Pearls of peerless price and valuation,  
Whose Wall is all of precious stones most pure,  
Incomparably rich and strong t'endure,  
There is that glorious Paradise celestial,  
Surpassing Adam's Paradise terrestrial,  
Wherein are fluent Oily rivers currents, 
Rivers of Honney.   
Fair Brooks of Butter and sweet Honey Torrents.  

Gardens.  Replenished with Garden-walks and Bowers,  
With Beds all wrought and fraught with fragrant Flowers,  

Bowers.  Whose odoriferous rare variety  
Afford most various sweet amenity,  

Flowers.  Whose curious colours, and whose lovely green  
Are always fresh, are always springing seen.  
There, 
Spices.  hearts-ease, Saffron, Lilies and the Rose,  
Do savour, sent, spring, spire, with sweet repose.  
There are all spices Aromatical, 
Plants.   
T'afford delight and cheer the Heart withal.  

All these in their Virtues & Graces to Man, not Real existences.  There is that sovereign Balsam medicinable,  
For sent and salve most precious amiable.  
All these in thee flourish without defect:  
With these the Garlands of the Saints are decked,  
Without corruption they continue still,  
And sprout and spring about this Zion Hill.  
In thee's that Peace of God, which doth exceed  
Man's understanding and faith-wavering Creed:  
There is that glory which doth all advance,  
Obnoxious never unto Change or Chance.  
There's that eternal Light as sure as pure,  
That Sun of Righteousness for e'er t'endure.  
That white and bright blessed Lamb of God most high,  
Who shows and shines most clear incessantly,  
Which no time ever shall once terminate,  
Nor no disastrous Chance extenuate.  
There's 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 Heavens glorious King  
Successively, successfully do spring.  
What e'er the Soul can wish, request, desire,  
Is there at hand without the least 
* Enquiri●.  inquire:  
What e'er thou lovest, there is to be found,  
Only, what's Ill, comes not in this blessed 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 ravished admiration  
The Lords bright face with sacred contemplation?  
Yea, with thine eyes to see, what Faiths dim eye  
On Earth was never able to espy, 
The incomprehensible Trinity.   
Even that eternal Trinity most blest,  
Which can by Man no sooner be expressed;  

August. de Trin.  Than Austin's seeming-Lad could power or lad  
The mighty Ocean, into th' Shell he made  
Without a bottom, that his Shell to fill:  
No sooner can (I say) Man's stupid Will,  
(Till his Corruption In-corruption be)  
This holy Mystery clearly know and see.  
But when thou Mortal dost immortallize,  
When Christ thy King, thy Soul once Happy-fies,  
Then shalt thou taste that God is good and gracious, 
☜   
Then shalt thou live in this his House most spacious,  
Then shalt thou taste the Spring of Life most sweet,  
Then in the Heavens thou shalt Christ jesus meet,  
Then shall thy Water of terrestrial grief  
Be turned into the Wine of sweet relief:  
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 Fullness of delight,  
Of wisdom, beauty, riches, knowledge pure,  
Of happiness for ever to endure,  
Of goodness, joy, and true Nobility,  
Of treasure, pleasure, and felicity,  
Of all that merits love or admiration,  
Or worketh comfort or sure contentation.  
Yea, all the powers and powerful faculties  
Of Soul and Body shall partake likewise,  
Shall be sufficed with the full fruition  
Of Heavens eternal ternall glorious Vision.  
God unto all his sacred Saints shall be  
Their Universal sweet felicity,  
Containing each particular delight  
Which may affect th' aspect of their blessed sight:  
Infinite both for number and for measure,  
And without end shall be their endless pleasure.  

☞  To th' Eyes he shall be as a Mirror clear,  
Melodious Music to delight the Ear:  
to th' Palate he shall be Mellifluous Mel, 
All the Senses delighted in Heaven.   
Sweetspiring Balm for to refresh the Smell.  
Unto the Understanding he shall be  
A Light most bright and pure i'th' highest degree,  
To th' Will he shall be perfect Contentation,  
To th' Memory everlasting Continuation.  
In him we also shall enjoy, possess,  
What ever various Time could here express:  
Yea, all the beauties of his rarest Creatures,  
Which may our Love allure by their sweet features,  
All joy and pleasure to content the mind,  
Such as i'th' Creatures selves we ne'er could find.  
This sight (I say) is th' Angels chiefest treasure,  
The Saint's repast, repose and Princely pleasure,  
This is their everlasting Life, their Crown,  
Their Meede, their Majesty, their high Renown,  
This their rich rest, their spacious specious Palace,  
Their outward, inward joy and sovereign solace:  
Their Paradise divine, their Diadem,  
Their ample bliss, 
☞  their blessed jerusalem,  
Their Peace of God past all imagination,  
Their full Beatitude and sweet Salvation.  
To see him, who them made, remade, 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-felicitie,  
And Praising ever this blessed Trinity.  
O then, 
☞  my Soul, cease not to like, to love,  
These admirable, lovely joys above:  
And though thy corrupt Flesh is th'obstacle,  
And stays, delays from this blessed Habitacle:  

Nabal the Flesh.  Although thy Flesh like Churlish Nabal frown,  
Refuse the pains to seek this sacred Crown:  

Abigal the Spirit.  Yet let thy Spirit like good Abigal  
Go forth to find this place Angelical.  
Let Hagar never get her Mistress place,  
Nor 
* Ishmael the Flesh. Isaac the Spirit.  Ishmael good Isaac so disgrace;  
But strive most strenuously, fight that good fight,  
Subdue thy Flesh, withstand proud Satan's 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 fervent love.  
For, what's this World? nought but a flouting fancy,  
A Theatre of vainness, pleasant Frenzy. 
What this World is.   
A sink of Sin, a shop of all Deceit,  
Iniquities chief Centre and sure Seat,  
A Map, a Mirror of all Misery,  
A Dungeon of most dire Calamity,  
Lovely to look on like the scarlet Whore,  
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 Constancy:  
In nought the same, save not to be the same,  
And of a Being but a very name:  
Still floating, fleeting, never at a stay,  
Hates on the Morrow whom it loves to Day.  
Yea, 'tis a joab full of craft and guile, 
The World is a strong and subtle Wrestler.   
Kills his Embracers with a traitorous smile.  
A Wrestler 'tis and trippeth up the heels  
Of many a man ere he its grasping feels:  
Solomon wise, strong Samson so renowned,  
It made their lengths to measure on the ground.  
Therefore, to love the World, is nought else, sure, 
Amor rerum terrenarum, est viscus spiritualium pennarum.   
Then to her Lime-twigs thy poor Soul t'allure,  
Which, so, the Feathers of thy Faith will mar,  
Thy Soul if't may be from heavens joys to bar.  
Why then (my Soul) shouldst thou to th' Earth be thrall, 
The Love of the World is the Souls Bird-lime. A most holy expostulation of the Soul, concerning the World and the Flesh.   
Which hast a heavenly blessed original?  
Which hast a heau'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 Spirit invisible,  
Be pleased with things, both gross and visible?  
Striving to pamper thy corrupted Body,  
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 
* The Body.  Corpus fitly Etymologize:  
Cor which was once the Heart of pure perfection,  
Is thus made Pus, all filth and foul infection.  
Why then shouldst thou thyself so low depress?  
Who art of high celestial Nobleness,  
One of thy Father's first-born Children dear;  
Whose name in heavens blessed Records may appear.  
Why should the World's false promises delude thee?  
Since Heaven with Grace and Goodness hath endu'de thee.  
Wilt thou, a Prince's Son, a heavenly Prince,  
Let Satan's gilded Apples thee convince?  
Wilt thou the Son of heavens All-sacred King,  
Offend thy Father for so vile a thing?  
Wilt thou thy Birth right Esau-like forego,  
For one dire mess of Broth bewitching woe?  
Oh, no, deceitful Dalilah, adieu,  
Thy Siren's Songs my Soul doth most eschew,  
Thy Crocodile like tears which would betray me, 
As holy detestation of them.   
By Heavens preventing Grace shall never slay me:  
For all thy Bitter-sweets, false Protestations,  
My Soul esteems but hellish Incantations.  
Wherefore, as Amnon being once defiled  
With his own Sister, whom he had beguiled,  
After the fact, did hate her ten times more  
Than ever he had loved her before:  
So I, whom thy false Friendship once defiled,  
Whom thy deceitful ambush once beguiled:  
I hate, abominate thy mischief more,  
Than e'er I loved or liked thee before.  
As Seamen, Rocks, as Children Scorpions fly:  
So (Oh my Soul) hate worldly Vanity.  
And, oh, what's he? that would not leave most glad  
World's Vanities, so finite, base and bad  
For Pleasures infinite? What's he would take  
Fraudulentioyes, and permanent forsake?  

The resolution of a good Christian.  None doubtless, none, but Dastards void of Grace,  
None but fainthearted, fearful Cowards base.  
The resolute courageous Christian bold,  
Dares Death's grim face confront, see and behold,  
Dares Death defy, and his approach desire,  
Because by Death he knows he shall acquire  
The end of all his hopes, for, Death's the Key  
Which opes the door to true felicity.  
Yea, 'tis no pain but of all pai●es the end, 
What dea●● is t●●he Godly.   
The Gate of Heaven and Ladder to ascend.  
And Death's the Death of all his storms and strife,  
And sweet beginning of immortal Life.  
Therefore with smiling countenance, merrily  
To Heaven his place of rest he casts his eye:  
And in his heart, these thoughts are oft revolved,  
unfeignedly I wish to be dissolved 
A most ●oly Meditation of a sanctified Soul.   
To be with thee (O Christ my Saviour sweet)  
Thee my dear Eldest Brother for to meet.  
I see thee Christ, I see thee heavenly home,  
I gladly would and quickly to thee come.  
I see thee, oh thou Saints celestial 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 heavenly Canaan: yet give Grace,  
Though I with jacob 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 heavenly Heritage.  
How oft have I thee viewed with admiration?  
How oft hast thou been my Souls meditation?  
How oft have I been ravished with desire,  
That unto thee my Soul might once aspire?  
How oft have I both scorned and vilipended  
Earth's most unpleasant pleasures quickly ended?  
Being compared to those joys above,  
Which from my Heart, my Soul doth dearly love:  
My Heart, my Life, my Bl●sse, my joy, my Gem, 
Swe●tsolace of the soul.   
My Souls dear Soul is New-Ierusalem.  
And now I come, my joys, I come to you,  
For whom I ●●d so often seek and sue.  
ay, pain and Death do heartily embrace,  
So that my Soul amongst you may take place:  
Yea, though even Hell itself were in my way,  
And would my journey stop, disturb or stay,  
I would it pass and hazard Hell's annoy,  
To live with Christ in his celestial joy.  

Cleombrotus h●●●●pe●●te r●●o●mi●● to enio●●●mortalitie.  And, surely, since Heath'nish Cleombrotus  
Did seem (but desperately) so valorous,  
Hearing his Master Plato, once, discourse  
Of Immortality: with furious force  
(From an high Rock) himself did headlong throw,  
In hope to be Immortalised so:  
O how much rather then, I pray, ought I,  
Dying i'th' Lord a thousand 
* Imposed by others, not exposed to by myself.  deaths to die,  
To be invested in that perfect Glory,  
Shown and assured in Truth's most faithful Story?  
He died in bare opinion, Souls blind-love,  
I die in Faith and knowledge from above:  
He only hoped to have immortal Life,  
I, for immortal rest and glory rise;  
He went vn●sent for, I am oft invited,  
Even Christ himself my Soul hath oft 
* To desire dissolution, n●● effect it myself.  incited:  
Incited oft, I say, with Resolution,  
And Paul's firm Faith, to wish for Dissolution.  
Shall then his Pagan-courage mine excel?  
Shall 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?  

Brave resolution of a Christian Soldier.  O no, my Soul, be valorous and stout,  
With constant courage persevere, hold out.  
None fight but with a hope of Victory:  
Thy fight well finished brings eternity.  
If one should 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 Goliath fly? 
☜   
From whom he's sure to win the Victory.  
Would any Gideon such a fight refuse?  
Could any valiant josuah, think you, choose  
But enter combat with the proudest Foe?  
Whom he with triumph surely shall o'erthrow.  
My Saviour sweet, even thus to me hath said;  
Take courage, Christian Soldier, bened afraid, 
Christ encourageth the Christian Soldier in his spiritual warfare.   
Do thou thine utmost, Satan to withstand:  
For I will be propitious at thy hand.  
Fight valiantly, 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 tore,  
Yet I will raise thee up, I'll thee defend,  
And thou shaltsure be Victor in the end.  
Who then (I say) what's he would be so base,  
As not this proffer gladly to embrace?  
Who could with vile pusillanimity,  
So free a Conquest Cowardlike deny?  
Shall doting Lovers for their Lady's fight,  
And for their sakes account all danger slight?  
Shall Merchants venture both their lives and goods,  
For wealth and pelse through th' Ocean's dangerous floods?  
Yea, shall the Ship-Boy gladly undergo  
All hazards which or Sea or Shore can show?  
Only in hope to gain a Master's place:  
And to obtain a cunning Pilots grace.  
And shall my Soul turn Coward, fear and fly?  
Shall not my Soul control that Enemy?  
Whom Christ my General first overthrew, 
Christ is our General.   
And thereby all his subtleties well knew:  
And knowing them, hath taught me how to fight,  
Me to defend, him offend, put to flight:  
Yea, and hath promised he'll assistant be,  
And in my weakness cause my Foe to flee;  
And underneath my feet pull Satan down,  
And me as Victor graciously will crown.  
O then (my Soul) stand stoutly to't and fear not,  
Christ's sacred Arms in vain about thee bear not.  

Christ● duce non vinceris, imo vinces.  Fight this good fight, and let proud Satan know,  
Christ being Captain thou'lt him overthrow.  
For if heavens King by Grace be on thy side,  
Thou needst not fear what ere do thee betide:  

S. Bernard.  No danger, sure, can in that Battle be,  
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 slay,  
Dye fleshly Body, so my Soul may live,  
Christ to my Soul the Palm of Peace will give.  

Simile.  But as a mighty Emperor which proclaims  
At some great feast Olympic warlike Games,  
Wherein to him which proves the Conqueror,  
And doth the best exploits, this Emperor  
Will give a Crown, his valour to reward;  

Vincenti dabitur.  And him with Kingly favour will regard.  
But not the Emperor unto him descends,  
But he to th' Emp'rours' Gallery ascends,  
There from his Princely hand to take the Crown,  
The triumph, trophy, of his high renown:  
Even so the Christian Soldier having gained  
The victory, for which he long had strained  
With all his power spiritual, to quell  
The rage of ravenous Sin, and Satan fell,  

Why the Godly do die.  Must from the world's Lists in a blessed end  
By Death, heavens 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 heavens beatitude.  

'tis not Merit, but Mercy, which crowns us.  Not as the Meede of his deserving Merit,  
But as the free-gift of God's sacred Spirit;  
For, having done what ever I am able,  
Yet my best service is unprofitable,  
Only in Mercy he is pleased to crown  
His owne-good-gifts in me to my renown.  
O! therefore Death, shallbe my welcome-guest,  

Death, a welcome Guest to the Godly.  Death, which translates from Labour unto reff,  
From worldly sorrow, to heavens joys increase,  
From woe to weal, from trouble to sweet Peace.  
From Earth the Stage of instability,  
To Heaven the Fortress of true Constancy.  
Go then, you godless Heliogabolites,  
You carnal Worldlings, proud Cosmopolites, 
☜   
Go please yourselves in swearing, feasting, fight, 
A most holy disdaining of worldly Greatness.   
And not what's just, but what's your Lust delight in.  
Go please yourselves with rich and large extents  
Of wealthy manours, stately tenements,  
Grow proud to see your Underlings beslaved,  
And by your Greatness wrongfully outbraved,  
To see your Wardroabes stuffed with proud Apparel,  
Your Mouths with oaths, your thoughts with strife and quarrel.  
To have variety of worldly pleasure,  
Delicate Gardens, Coffers full of treasure.  
Treasure (said I?) nay white and yellow Clay,  
Bewitching Mammon, Sin-bane, Souls▪ decay:  
Or if there's aught 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 forego.  
Yea God will take at Death's disastrous day,  
Your Lands (your life) your Goods (your gods) away.  
This, this (alas) did cause the Prophet's cry,  
This moved S. Paul with zealous ardency,  
Against 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 Egypt, Straw and Stubble for to buy,  
Yea Straw I say and Chaff, which finally  
Would their own House burne-downe and ruinate,  
And headlong them to Hell precipitate 
Rich Merchandise.   
Whereas their Saviour at a cheaper price  
Would sell them gold, pure gold, rare Merchandise,  
Even all the golden joys and sweet delight  
Of Paradise celestial, sacred sight:  
That Pearl of blessed Salvation, which to buy  
The wisest Merchant would most joyfully  
Sell all his worldly treasure, earthly pelf,  
With this rare jewel to enrich himself.  

A cheap price.  And what's his price? O cheap, and nought else, sure,  
But what thou mayst thyself 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 ma●e blest, to magnify his Name:  
'Tis only thine not his good, he desires,  
And for this good he only thanks requires.  
Oh therefore silly, simple, sinful Man,  
What greater madness? tell me, if thou can?  
Than such a proffer, fond to refuse,  
Than Death for Life, for Treasure, Straw to choose;  
For precious Liquor, Fountayne-water good,  
To hose foul puddles stinking full of mud;  
Oh more than madmen thus to take more pain; 
The wicked tak● more pains to go to hell, than the righteous to go to heaven.   
Headlong to run to Hell with might and main:  
Then even the holiest Saints to go to Heaven,  
Who oft with treats and threats are thereto driven,  
But (O 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 Angelical.  
And with that Royall-Shepherd David, say,  
O thou my Soul trust in the Lord always:  
Yea, in his Awe and Law take thou delight,  
O like, love, look on this both day and night.  
Let it be thy Arithmetic, always  

☞  To take account and number out thy days.  
A Deaths-head let thy chief Companion be,  
An Hourglass, Remembrancer to thee.  
Let thy chief study be continually,  
How to live well, and blessedly to die.  
So shalt thou (O my Soul) most happy be,  
When thou of that blessed City art made free,  
When thou, amongst that sacred Hierarchy  
Shalt sing sweet tones and tunes melodiously;  
With heavens psalmodical harmonious Choir  
Of Saints and Angels zealous, hot as fire,  
The Diapason of whose heavenly Lays  
Doth warble forth Heavens due deserved praise,  
Where thou being graced and placed in heavenly state,  
In precious pleasure ne'er to terminate,  
Being sweetly rap't in heavenly Ecstasy,  
Christ's and his Churches 
* Marriage-Song.  Epithalamie,  
My Sainted-Soule with sugared voice shall sing,  
To God in Christ my Three One heavenly King:  
O happy Citizens enfranchised there!  
O joyful Quiristers singing so clear!  
Victorious Soldiers 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 filled, but never 
* Satisfied.  sated  
With that rare sight, which once initiated,  
Shall last for aye without Time's dissolution,  
Shall be most specious without all pollution.  
Therefore my Heart (as heart being chafed and chased  

Simile.  By furious Hound's most nimbly tracked and traced)  
Desires the Water-Brooks his heat t'allay,  
That so refreshed, he thence may scud away:  
Even so my Heart (O Lord) desires to see  
Those Crystal streams of Life which flow from thee;  
Sighs, sues, pursues, her Country to recover,  
Here abject, subject, too too triumphed over  
By my three fierce and furious Enemies:  
Who seek my Soul t'ensnare and sin-su●prize,  
Even Satan that old Hunter and his Hounds, 
Satan a Hunter.   
The World, the Fl●sh, which give my Soul deep wounds. 
The World & the Flesh his Hounds.   
Who more like ravening Wolveses would fain devour  
And captivate my Soul in hellish power:  
But thy preventing Grace (O Spring of Grace)  
Prese●●e● my Soul, dis-nerues their horrid chase;  
And as a Bird out of the Fowlers Grin,  
Or as noah's Dove looking to be letin,  
Into the Ark of thine eternal Rest:  
My tired Soul is unto thee addressed,  
My Soul with world's encumbrances oppressed;  
Desires (O Lord) to be by thee refreshed. 
The Souls thirst.   
My Soul doth thirst and hasteth to draw near,  
And longs before thy presence to appear.  
O Tree of Life! O everliving Spring!  
Whose laud and praise the heavenly Host do sing!  
O when shall I come and appear in sight  
Of thee, the Sun of righteousness most bright?  
When shall my Soul by thine All-saving hand,  
Be led with joy from forth this Desert Land?  
When shall I leave this Wilderness of woe,  
Wherein my Soul is tossed to and fro?  
I sit alone, as on a house the Sparrow:  
I●h ' Vale and Dale of Tears, fears, sighs and sorrow.  
O lead (dear Christ) my lovesick Soul by th'hand,  
From this vast Wilderness dry thirsty Land:  

Cant. 2.4.  To thy ●●ne-C●llers, that I there may taste  
Of th● W●n●-fl●●ons thou prepared haste. 
Cant. 5. ●.   
Comfort me with the Apples of thy Grace,  
W●●h thy Hi● Manna strengthen my weak case.  
With heavenly Milk and Honey (Lord) make glad  
My heart, which worlds afflictions hath made sad.  
O let me once from wisdoms sacred Lip,  
Celestial Nard, and Rosean Liquor sip.  
Yea, l●● me satiate mine in-satiate thirst,  
With that sweet Milk wherewith thy Saints are nourc't,  
I thirst, O Lord, I thirst, thou art the Well,  

☞  O quench my thirst, and let me with thee dwell.  
I hunger, Lord, I hunger, thou art Bread,  
Even Bread of Life, O let my Soul be fed.  
I seek thee, Lord, yet still I go astray,  
Through Highways, by-ways, yet I miss the way:  
Thou art (O Lord) the perfect Way and Door,  
My Soul will follow, if thou go before.  
Direct my feet to leave the paths of Sin,  
open glories Gate, and let my Soul go in.  

☞  Let it be Riches to me to possess thee;  
Let it be Glory 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 die,  
For Christ my King, and for his Verily.  
So shall my Riches be to me eternal,  
So shall my Glory be with Christ supernal,  
So shall my Clothing still be fair and new,  
So shall my Food be Manna heavenly Dew,  
So shall my Life ne'er fade, but ever Spring,  
Being still preserved by Christ my Lord and King.  
But, oh alas! when shall I see that day?  
That Day of gladness never to decay,  
That Day of jubilee when all are glad,  
That Day when all rejoice, none can be sad?  
Whose endless time and never fixed date,  
Eternity shall ne'er exterminate.  
That Saints blest 
* The Martyr's Passion-Day was called of old Natalitium salutis.  Birthday, which shall ne'er have Evening:  
That Lasting Day to which no Night gives ending.  
That rare Grand-Iubile, that Feast of Feasts,  
Sabbath of Sabbaths, endlesie Rest or Rests.  
To which least Care shall never dare come near,  
Wherein the Saints shall shake off palid fear.  
O pure, O pleasant most desired Day  
Of that eternal springing month of May!  
In which my Soul shall evermore rejoice,  
In which my Soul shall hear that happy Voice:  
Enter (blessed Soul) into thy Master's 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.  
joys infinitely numberless, I say,  
And various pleasures infinitely gay:  
Vnspyable, unspeakable by Man,  
Immutable, inscrutable to scan;  
Where I, thy Soul will feed, will feast, will fill: 
Our Souls with Christ shall be fed, feasted, filled.   
Feed with spiritual food of my blessed Will,  
Feast with the dainties of delight most pure,  
And fill with glory which shall e'er 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, 
The most absolute and perfect joys of heaven.   
Where's life e'reliuing, sweet and amiable,  
Where is true fame and glory memorable,  
Where is, I say, certain Security,  
Securest Peace and peaceful Pleasancie;  
Most pleasant joy, and joyful Happiness,  
Happy Eternity, eternal Blessedness;  
The blessed Trinity in Vaitic:  
The Unities Trine-One rare Deity; 
Visio Dei beatifica, summum bonum nostrum, August. de Trin. cap. 13.   
The Deities Three-One's most blessed Vision,  
Which is our Master's joy in full fruition.  
O joy of joves, O joy beyond all pleasure!  
far passing far transcending terrene treasure.  
O joy without annoy, O true content!  
O sovereign bliss and Souls sweet ravishment!  
O everlasting Kingdom, supreme peace!  
Where all the Saints enjoy such joys increase,  
Where all the Saints are clothed with pure Light,  
As with a Garment shining glorious bright:  
Their Heads adorned with Crowns of purest gold,  
And precious Stones most glorious to behold;  
Whose only exercise is to rejoice,  
To triumph, and to sing with sacred voice,  
Sweet Halleluiah to their Sovereign King,  
Which them to this felicity did bring.  
Oh! 
August. Solilo. cap. 36.  when shall my poor Soul be made partaker  
Of this great joy, O thou my Lord and Maker!  
When shall I see Thee in it, It in Thee?  
And therein dwell I in Thee, Thou in Me?  
Surely (O Lord) I will make haste and fly,  
I'll make no stay, but post most speedily.  
I'll never cease to Seek, 
Seek.  till I have found,  
I'll not leave Knocking, 
Knocke.  till my Soul be crowned.  
I'll ne'er leave Ask, 
Ask.  till thou hast me given  
My Boon, thy Bounty, even those joys of Hea●en:  
Since then, I say, such is heavens Majesty!  
And since this World is but mere Misery:  
What is't can hinder this my speedy pace,  
Which I must run, till I have run my race?  
Can Worldly power or Principality? 
Heavenly resolution.   
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 I'll all abominate,  
ere they shall me from Christ's love separate.  
I'll cry, Avaunt you Soule-betraying joys,  
Which Belike bring the Sting of dire annoys.  
Avaunt, I say, world's momentary pleasure,  
Worlds transitory toys, Earth's trash●e treasure:  
The love of Christ hath so inflamed my Heart, 
☜   
That as I trust, it ne'er shall thence depart;  
And, Lord, confirm, strengthen this Faith of mine,  
O let it never faint, fa●le or decline.  
But woe to me (poor wretch) who still am fain  
Amongst the Tents of Meshech to remain:  
To have my habitation amongst the rout  
Of Kedar most ungodly stubborn, stout.  
The time, me thinks, is much procrastinated,  
O that the date thereof were terminated.  
Ay 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, 
The Soul here checketh itself for being offended at God's trials.   
I must accuse thee (O my Soul) for shame  
Think not the time too long, count it not much,  
That w●th these trials God thy Faith should touch.  
For, as a Goldsmith waits most carefully  
Upon his gold, which he i'th' fire will try; 
Simile.   
That when 'tis burned enough and purified,  
It may not in the fire, to waste, abide:  
So God his Children dear attends upon, 
God compared to a Goldsmith.   
When in the fire of dire affliction  
He purposeth to purify and try them:  
When thus enough refined he do●h spy them,  
By no means will he suffer them to waste,  
B●● for t●●●r comfort to them soon will haste.  
As that most rare payre-Royall well did know,  
Good Shedrach, Meshach, and Abednego:  
Whom he i'th' Babylonian fire did prove,  
Yet so respected in his sacred love; 
God's great care of his Children. Matth. 6.   
That not so much as one hair of their head  
Was burnt or singed, 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 will ne'er permit to perish,  
But in due time will thee refresh and cherish;  
And say with job, that man of God most just,  
Lord, though thou kill me, I will in thee trust.  
Yea then confess (as 'tis) that all the woe,  
Which in this Life for Christ thou under▪ go:  
That all Ear●h● torments or affecting toys,  
Are most unworthy Heavens most blissful joys.  
heavens joys for weight and measure infinite, 
heavens joys set against Earth's joys, by way of Antithesis,   
Earth's pains to death, but slender, small and slight.  
heavens joys most perfect, absolutely pure,  
Earth's choicest pleasures pain and grief procure.  
heavens joys are sempiternal, everlasting,  
Earth's joys mere toys, still fleeting, ever-wasting.  
O then (my Soul) have patience, do not grudge,  
Left so thou make thy Christ thine angry judge:  
Give Patience (Lord) thy sacred Will to bear, 
Da sacere quod jubes, & iube quod vis. Simile.   
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-worke can well be fit,  
Till they with Hammers oft be cut and smit●  
No more, I say, is't possible that we  
Vessets of Honour in God's house can be:  
Till we be fined and melted in the fire  
Of worldly crosses and afflictions dire.  
Neither can we as living-stones have place,  
jerusalem's celestial Walls to grace;  
Unless the Hammers of Earth's 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'er can be surprised, though oft assailed,  
For why, 
Vita sine malis, est sicut avis sine alis.  heavens safeguard hath them never failed.  
Christians and Persecutions join together,  
Like Christ and's Cross, 
No Cross, No Crown.  few calms much stormy weather.  
ere th' Israelites to th' Land of Promise came,  
Their temporal Canaan, Canaan of such fame;  
Th'endured much danger, many Miseries:  
And shall not I, most patiently likewise  
Endure all dangers, all anxiety?  
Shall I not undergo all misery,  
In this my journey to Heavens holy Land?  
O yes, with constant courage to it stand.  
For why, I'm sure the more I here endure,  
My joys in Heaven shall be more glorious pure.  
And who would not to Heaven go joyfully,  
Though with Elias he in whirlwinds fly? 
☜   
Grant therefore (Lord) I take Earth's Nocuments 
Nocument● sunt Documenta.   
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,  
Till thou shalt change my Body's 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 heavens heart-charming Music sacred Art,  
In that rare Consort of Mel-Melodie,  
At Christ's 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 Eagle-eye, 
Stephen's Eagle-eye.   
Through thickest Clouds heavens glory to espy,  
Give me (O Lord) a Voice Angelical,  
With Heart unfeigned on thee thus to call:  
How long (O Lord) how long wilt thou delay? 
The Souls Prayer.   
Lord jesus, come, come quickly, do not stay;  
Make haste, and tarry not, I thee entreat,  
And draw my Soul from Earth to heavenly seat.  
For why? I fear (Lord, falsify my fear)  
That Satan will against me such malice bear,  
To cause my refractory Flesh to stir  
My Soul unto Rebellion: so t'incur  
Thy wrath and indignation for the same,  
My stubborn Flesh, therefore (Lord) curb and tame,  
O, free me from this fleshly Prison strong,  
Wherein my Soul hath fettered lain too-long:  
Fett'red I say, yea fest'red more's my shame,  

The Soul bewaileth her misery in the flesh.  More art thou flesh, and much more I too blame,  
Who oft with Adam fond 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 sovereign 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 woe whereinto Sin doth me enfold.  
With Wantoness I oft viewed Pride's looking-glass,  
But not Times-Dyall, how my Days did pass.  
Yea, on Earth's follies I have fixed mine eyes,  
Gazing on blazing 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 myself unworthy I agnize  
Unto thy Throne to lift my Sinful eyes:  
Yet I myself unworthy do not find  
To weep before thee till mine eyes be blind.  
Lord then vouchsafe, vouchsafe I thee beseech,  
An ear an answer to my Souls sad speech.  
O come Lord jesus, come I humbly pray,  

The Soul oppressed with worldly miseries, prayeth.  Speak peace unto my Soul, o do not stay:  
Bind up my wounds, make whole my malady  
With the Samaritans sweet Charity.  
Into my sore, power thou the Oil of gladness,  
Revive my Soul from Sin-constrained sadness.  
O bring my Soul out of this mire and mud,  
This sink of Sin where I too-long have stood.  
Smite off my Fetters of Iniquity.  
As thou didst Peter in Captivity.  
Stop in me all the Conduits of transgression,  
Break Satan's weapons of my Souls oppression.  
Yea, let my Eyes be as continual Lauers  
To wash and cleanse Sins ulcers stinking savours:  

The Lord loveth a pure heart.  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, 
We semperveniunt ad candida tecta Columba: ingreditur sanctus candida corda Deus.   
That I a Bill of due Divorce may give  
Unto that Harlot 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 putoff Sins rags impure,  
Those Menstruous clothes wherewith I am disguised,  
Whereby thine Image in me's not agnized:  
Whereby in thy pure sight I am but loathed.  
O therefore that my Soul might once be clothed  
With thy most royall-Robes of righteousness, 
The Soul desires to be clothed with the Robes of righteousness   
Thy seamless, spotless Coote of holiness,  
And therein be presented to the sight  
Of my great Lord, the Father of all Light,  
And be engrafted and incorporate  
Into this New-ierusalems' blessed state,  
Into this Kingdom evermore existing,  
Into this Kingdom all of joy consisti●g:  
Where all thy Saints and sacred Angels reign,  
By thee their mighty Lord and Sovereign,  
Clothed in Vestures of the purest white,  
Still in the presence of thy sacred sight:  
Their heads adorned with Crowns of purest gold,  
Of precious stones, rich Pearls rare to behold.  
Thou Lord alone being the Diadem  
Of these thy Saints in this jerusalem:  
Whose only sight, is their beatitude,  
Which dures for aye without vicissitude.  
But Lord, it may be thou mayst say to me,  
Alas, poor Soul, wouldst thou my beauty see?  
None ere could see the glory of my face  
And 〈◊〉 Earth, such is Man's mortal case.  
Lord, thus I answer, and I this confess  
That thy Celestial 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 poor Soul may see thy Majesty,  
Let Death my breath, my life end speedily.  
Oh then, I say, and ne'er shall cease to say,  
O threefold, fourfold happy, sure, are they,  

Blessed are they that die in the Lord.  Who, by a pious life and blessed end,  
By Christ, heavens Ladder, to heavens joys ascend,  
Who for the minutes of Earth's Lamentation,  
Enjoy Heavens endless years of Consolation;  
Who from this earthly Prison are set free,  
And in heavens Palace live, O Christ, with thee:  
Yea, who being dead to Sin and Earthly joys,  
Are there in plenitude of perfect joys.  
But oh most wretched miserable I,  

The Sea of the World.  Who (in the Floods of world's mortality,  
By huge Heau'n-Mounting, Hell-Descending waves,  
By Rocks, Syrts, Whirlpools, all which seem my Graves)  
Am still constrained to sail through dangers great,  
Which Waters, Winds, Weather, together threat:  
And, which is more, I most erroneously  
Through ignorance, oft wander clean away; 
The soul ofttimes in danger of shipwreck, through ignorance and infirmity.   
I lose my way, and then am dangered most,  
Not knowing whither my poor Ship doth coast:  
Being thus exposed to Seas all-ieopardies,  
Like jonah, when from Ninive he flies,  
Tossed to and fro even into th' Maw of Hell,  
By furious Floods which against me rage and swell:  
So that my way to th' Harbour of my Rest  
Thus being lost, my Soul is sore oppressed.  
But, which is worst, whiles thus to thee I sail,  
I meet Sea-Monsters which do me assail:  
Resistfull 
* Remora's, Fishes that (though little) yet can stay a Ship. Leviathan the Devil.  Remoraes do strive to stay me,  
And huge Leviathan gapes wide to slay me;  
Lives, Toys and Troubles, Satan's craft and Power,  
Would stay my Voyage, and would me devour.  
Restless, redresselesse thus I float about,  
And for thy heavenly help my Soul cries out.  
Wherefore Sea-calming, Wind-controlling Lord,  
To my perplexed Soul thine aid afford;  
For if thou wilt (O Lord) thou canst me cherish: 
The Souls Prayer.   
O therefore help, or else my Soul will perish.  
One Depth (o Lord) another in doth call, 
Abyssus abyssum invocat.   
As Waves breake-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 penned.  
Let thine outstretched- arm, upholding Grace,  
Once bring my Soul unto her restingplace,  
From floods of worldly infelicity,  
Into the Haven of eternity.  
How long (o Lord) how long wilt thou prolong,  
Thy wrath t'appease and ease me, from among  
These dire Death-threatning-dangers? o direct  
My way o thee, my hope to thee erect.  
My Confidence re-plant in thee, I pray,  
That so these tempests may me not dismay; 
☜   
That so these floods, though flow, may not come near me,  
That so these blasts, though blow, may not so fear me.  
Thou being my un-rocking Rock, my shield, 
God's di●ection must be our Pilot & Protection.   
My fortress strong, which to no force can yield,  
Most skilful Pilot, so my Stern direct,  
My weatherbeaten Boat, so safe protect,  
That it these dangers infinite may shun,  
And, to my Harbour may the right-way run:  
Commiserate, compassionate my case,  
And in chine arms (o Christ) my Soul embrace.  
Though I with jonas Seamen lose my wares,  
My goods, my life, world's pleasures, best affairs;  
Though Persecutions Rocks my Bark may batter, 
Rocks of Persecution.   
M● 〈◊〉 ●●iuen B●●re may split, may shatter;  
Yet grant (o Lord) I may not Ship wrack make  
Of my sure Faith●n ●n thee; but as the Snake 
Simile.   
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 holdfast Faith in Chri●● my Head, 
☜   
So I may live by Faith, to Sin be dead.  

Perieram ni sic periisse●●.  With this Conclusion should my Soul be cherish,  
I had been undone, had I thus not perished.  
Yea with those Argo-Nautae willingly,  
My Ship through straightest passages shall fly,  
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 besmeared in stinking mire and mud:  
O yet, sweet Christ, with Hyssop of thy Merit,  
Cleanse and make clean my Sin-polluted Spirit;  

The blood of Christ only can cleanse us from all our sins.  Wash me, o Christ, with thy most precious Blood,  
None, nought but thou, can do my Soul this good.  
My well-nigh Shipwrecked Soul, o Lord, assist,  
Which tootoo long the way to thee hath mist.  
Contemn me not, Condemn me not for Sin,  
But l●t my Soul to thy sweet Rest go in.  
Remit (o Lord) what I have ill omitted,  
Remove (o Lord) what I have mis-committed.  
And though I be to pass by th' Gates of Hell,  
Grant power to pass them, and with thee to dwell.  
To dwell I say with thee, i'th' Land of Living,  
Where to thy Saints thy joys thou still art giving  
O thou my Souls sweet Soul, 
The Soul prayeth that Christ would be propitious to it.  my Hearts dear heart,  
In this distress do not from me depart;  
Be to my Soul as a bright-morning- Star,  
Which I may clearly see though somewhat far:  
And be (as th'artindeed) the Sun most bright  
Of Righteousness, that my flesh-dimmed sight  
Being with Faith's 
* Properly a salve for sore eyes.  Collyrium made more clear,  
I speedily may see the way appear  
To my Hart-cheering long desired Port,  
Whereto my Soul hath longed to resort,  
I may in time see and foresee Sins charms, 
The Soul by Faith is encouraged to escape all the dangers of the Sea of this world.   
And so prevent th' event of Sins great harms,  
That on the Shore I may perceive thee stand,  
Giving me aim with thy most sacred hand,  
To keep the right-way to thine Habitation,  
The Haven of happiness and sure Salvation.  
That passing thus this Danger-obuious 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 Rocke-founded Faith so animated, 
Dangers.   
That as twixt Scylla's and Charibdis' fear, 
Scylla, Charybdis.   
My Bark in passage doth a full sail bear: 
Despair & Presumption The Pharisee   
I mean proud Pharisaical Self-flation,  
And Graceless diffident cain's Desperation,  
By th'justified Publicans example, 
Cain.   

Remedies.  I may the right regenerate paths trample  
Of that true penitent good Prodigal, 
Humility & Poenitencie.   
To thee (o Lord) for mercy'cry and call, 
The Publican.   
That by thy gracious guide and safe tuition, 
The Prodigal.   
I may escape Despairs and Pride's perdition,  
And so with joy, with ●oy unutterable,  
Approaching to the Shore most amiable: 
The Anchor of Hope, fastened with the Rope of Faith.   
Casting the Anchor of a constant Hope  
On Christ my Saviour, fastened with Faith's rope,  
I may my merchandises bring a Land,  
And put them into my sweet saviours hand;  
Even all the gains which I poor Soul had made  
Of his good Talon 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 infirmity)  
Hath been much blemished with impurity,  
Hath been disgraced, defaced, and much abused,  
Yet by my Christ it will not be refused,  
But graciously he'll take my will for deed, 
Christ takes the Will for the Deed.   
Will hold me by the hand, and thus proceed:  
Well done (good Servant) worthy of my trust,  
Well 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, 
Christ bids the Soul welcome into Heaven.   
Come, come with me into thy Masters Rest.  
Even so Lord jesus, come I humbly pray,  
For thine Elects-sake haste that happy day.  
I look, I long, that I might once descry  
That happy Day, my Soul to happy-sie:  
That I with thee (my Saviour) may rejoice,  
That with Heart-cheering Music and sweet Voice,  
In that blessed Chorus sweet, Angelical  
Society of Saints celestial,  

The Song of the Saints.  I, Halleluiah, Halleluiah may  
Sing cheerfully to God the ●ord always;  
To God the Father, Son, and holy Ghost,  
Unto the Trine-One, mighty Lord of Host.  
To this great God be given all thanks and praise,  
For his sweet succour in these sacred Lays. Amen.   
FINIS.  
Omnis Gloria solius est Domini.  
Thrice-happy Vision, more thrice-happy zeal, Thus flames us with God, Saints, heavens Commonweal.  T. SALISBURY, Mr in Artibus.