AZARIA AND HUSHAI. A POEM.  
Quod cuique visum est sentiant.  
The Second Edition, Revised and Amended.  
LONDON, Printed for Charles Lee, AN. DOM. 1682.   

TO THE READER.  
I Shall not go about, either to excuse, or justify the Publishing of this Poem; for that would be much more an harder Task than the Writing of it: But however, I shall say, in the words of the Author of the incomparable Absalon and Achitophel, That I am sure the Design is honest. If Wit and Fool be the Consequence of Whig and Tory, no doubt, but Knave and Ass may be Epithets plentifully bestowed upon me by the one party, whilst the other may grant me more favourable ones, than perhaps I do deserve. But as very few are judges of Wit, so I think, much fewer of honesty; since Interest and Faction on either side, prejudices and blinds the judgement; and the violence of Passion makes neither discernible in an Adversary. i I know not whether my Poem has a Genius to force ●ts way against prejudice: Opinion sways much in the World, and he that has once gained it writes securely. I speak not this any ways to lessen the merits of an Author, whose Wit has deservedly gained the Bays; but in this I have the advantage, since, as I desire not Glory or vain applause, I can securely wrap myself in my own Cloud, and remain unknown, whilst he is exposed through his great Lustre. I shall never envy what I desire not, nor am I altogether so doting, as to believe the Issues of my own Brain to exceed all others, and to be so very fond of them, (as most Authors, especially Poets, are) as to think them without fault, or be so blinded as not to see their blemishes, and that they are excelled by others; yet since Poems are like Children, it may be allowed me to be naturally inclined to have some good Opinion of my own, and not to believe this Poem altogether despicable or ridiculous. The Ancients say, that every thing hath two handles, I have laid bold of that opposite to the Author of Absalon: As to Truth, who has the better hold, let the World judge; and it is no new thing, for the same Persons, to be ill or well represented, by several parties. I hope then, I may be excused as well as another, since I have told my Dreams with the same Liberty; for the fancies of Poets are no more than waking Dreams, and never imposed as dogmatical precepts, which are more agreeable to truth or falsehood, or according to the Poet's Language, which proceed from the Horny or Ivory Port, will be sentenced according to the Humour and Interest of several Parties who in spite of our Teeth will be our judges. Where I have been satirical, 'tis without Malice or Revenge; and though I brag not of my Talon therein, I could have said much worse, of some Enemies to our Jewish Hero. He that will lash others, ought not to be angry if the like be returned to himself: Lex talionis is a general and natural Law. I call not this an Answer to Absalon, I have nothing to do with him, he was a Rebel to his Father; my Azaria a good Son, influenced by a worthy and Loyal Counsellor, and Achitophel and Hushai were men of contrary Opinions, and different Principles: And if Poets (as it is often brought for their excuse, when they vary from known History) ought to represent Persons as they ought to be, I have not transcurred the Precepts of Poetry, and Absalon is not so good a Poem, because his Character is not so agreeable to the virtue of an Hero, as this of Azaria is: But certainly when Poetry and Truth are joined together, and that the Persons are truly what they are represented, and lived their Character, the glory is double, both to the Hero and the Poet: And I could wish, that the same Hand, that drew the Rebellious Son, with so much Ingenuity and Skill, would out do mine, in showing the virtues of an obedient Son and loyal Counsellor, since he may have as much Truth for a Foundation to build upon, the Artful Structure of the Hero's Glory, with his own Fame and Immortality.   

AZARIA AND HUSHAI. A POEM.  

IN Impious times, when Priest-craft was at height,  
And all the Deadly Sins esteemed light:  
When that Religion only was a Stale,  
And some bowed down to God, and some to Baal.  
When Perjury was scarce esteemed a Sin,  
And Vice like flowing Tides came rolling in:  
When Luxury, Debauch, and Concubine,  
The sad effects of Women and of Wine,  
Raged in judaea and jerusalem,  
And Amazia of great David's Stem,  
Godlike and great in peace did rule that Land,  
And all the jews stooped to his just Command.  
Long now in Zion had he Peace enjoyed,  
After that civil Broils the Land destroyed:  
Plenty and Peace attended on his Reign,  
And Solomon's Golden days returned again:  
When the old Canaanites, who there did lurk,  
Began to find both God and King new work:  
For Amazia, though he God did love,  
Had not cast out Baal's Priests, and cut down every Grove.  
Too oft Religion's made pretence for Sin,  
About it in all Age's Strife has been:  
But Interest, which at bottom doth remain,  
Which still converts all Godliness to Gain,  
What e'er pretence is made, is the true cause  
That moves the Priest, and like the Loadstone draws.  
The Canaanites of old that Land possessed,  
And long therein Idolatry professed;  
Till Sins of Priests, and of the common Rout,  
Caused God and his good Kings to cast them out.  
Their Idols were pulled down, their Groves destroyed,  
Strict Laws against them and their Worship made.  
The Heathen Priests were banished from the Land  
Of Baal, no Temple suffered was to stand:  
And all succeeding Kings made it their care,  
They should no more rear up their Altars there.  
If some mild Kings did wink at their abode,  
They to the jews still proved a pricking Goad:  
Growing more bold, they Penal Laws defied,  
And like tormenting Thorns stuck in their side.  
The busy Priests had lost their gainful Trade,  
Revenge and Malice do their hearts invade:  
And since by force they can't themselves restore,  
Nor gain the sway they in judaea bore;  
With Hell they join their secret Plots to bring  
Destruction to judaea and its King.   

The Chemarims, the learnedst Priests of all  
The numerous Swarms which did belong to Baal,  
Bred up in subtle Arts, to jews well known,  
And feared for bloody Morals of their own;  
Who in the cause of Baal no one would spare,  
But for his sake on all Mankind make war;  
Counting it lawful sacred Kings to smite,  
Who favoured not their God, or was no Baalite.  
These were the Idol's known and great Support,  
Who in disguise creep into every Court,  
Where they soon Faction raise, and by their Arts▪  
Insinuate into the Prince's Hearts;  
Wriggle themselves into Intrigues of State,  
Sweet Peace destroy, and Bloody War create.  
Unwearied still they deep designs pursue;  
What can't a Chemarim and Belzebub do?  
For cunning Plot, Trepan, for Oaths and Shame,  
The Devil must give place to Chemarim.  
These subtle Priests in Habit black and grave,  
Each man a Saint in show, in heart a Knave,  
Did in judea swarm, grew great withal,  
And like th' Egyptian Frogs to Court they crawl;  
Where (like them too) they never are at rest,  
But Bed and Board of Kings with Filth infest.  
To every shape they could themselves transform,  
Angels could seem, but still their aim was Harm▪  
They all the Sects among the jews could ape,  
And went about disguised in every shape.  
One imitates the Zealous Pharisee,  
The Essens this, the Dam Sadduce he.  
And such their ready and their subtle Wit,  
For every Trade and every Science fit.  
They Credit got, and stole into the Heart,  
And from their God did many Souls pervert;  
Who seeming jews, or what they were before,  
In secret did the Idol Baal adore;  
Whose false Religion was but loose, and few  
Could bear the righteous strictness of the true.   

Thus these Disciples of the Hellish Brood,  
Disguised among the jews themselves intrude;  
And with the purer Wheat their Tares they sow,  
Saw their bad Crop near to an Harvest grow,  
And hoped that they again should rule the State;  
For e'er the days of good jehosaphat,  
Through all the Land Baal's Worship was allowed,  
And King and People to gross Idols bowed.  
The Priests like bloody Tyrants did command,  
They and their Gods did wholly rule the Land;  
And every one who would not bow to Baal,  
Fled thence, or else by Fire or Sword did fall:  
But that good King a Reformation made,  
Their Idols and their Groves he quite destroyed:  
In every place their Altars overthrew,  
And Chem●●rims he banished or slew.  
Since wh●n (except in Athaliah's Reign,  
Who for a space set Idols up again,  
Tormenting those to death who would not turn,  
And did the jewish Rabbins slay or burn.)  
These crafty Priests by Plots did never cease  
To spoil the beauty of Iudaea's Peace.  
Whilst joash reigned, 〈◊〉 sly and subtle Arts  
They first estranged from him his People's hearts:  
Saw Faction's Sparks, and unseen blew the Fire.  
Till Rebels against that good King did conspire.  
Then cursed Zabed of proud Ammon's Line,  
And Moabitish jehozabad join;  
And to their side some Pharisees they drew,  
(joash did to their Sect no favour show)  
And th' Essens, who then daily numerous grew,  
Rebel, and their good King like Murderers slew.  
Then Amazia over jordan fled,  
Till God had struck the Tyrant Zabed dead;  
When all his Subjects, who his fate did moan,  
With joyful hearts restored him to his Throne:  
Who then his Father's Murderers destroyed,  
And a long happy peaceful, Reign enjoyed;  
Beloved of all, former 〈◊〉 was he  
(Like God) in the Superlative Degree.  
The jewish Sects he did not seek to quell,  
Yet Laws he made they might no more rebel;  
Wisely about them made of Laws a Fence,  
Yet kind, would not oppress their Conscience.  
The Pharisees, a very numerous Sect,  
Above the rest were in their Worship strict:  
In their own Synagogues he let them pray,  
And worship God after their stricter way.  
In peace all lived, and former strife forgot,  
Till Chemarims and Hell had hatched a Plot:  
A Plot formed in the deep Abyss below,  
Law and Religion both to overthrow.  
The King was by their bloody Swords to fall,  
That all judaea might submit to Baal.  
Great were their Hopes, and deep was their Design,  
The Train already laid to spring their Mine;  
Not dreaming Heaven could their Plots betray,  
They only waited an auspicious day.  
Nor failed their Plot for want of common sense,  
As some endeavoured to persuade the Prince;  
For with much art, great industry and care,  
They all things for their black Design prepare.  
Nor hatched by common Brains, nor men of Earth,  
Nor was't the Issue of a sudden birth;  
But long designing, and well laid it seems,  
By Baal's Archpriests and subtle Chemarims.  
The Canaanites dispersed through the Land,  
O'er whom Baal's Priests had absolute command,  
Were bound with Oaths, the Priests Religious Charms,  
To Secrecy, and furnished with Arms.  
Heads they had got as well as Hands to fight,  
Some zealous Princes of the Canaanites,  
Who ready were to guide the common Rout,  
As soon as their Conspiracy broke out.  
Egypt of Warlike jews was still afraid,  
Lest as of old they should that Land invade,  
To further this Design had promised Aid.  
Thus on a firm foundation they had wrought  
Their great Design, well built to Human thought:  
Though nothing that weak Mortals e'er designed,  
But Folly seems to the Eternal Mind,  
Who blasting Man's vain Projects lets him know,  
He sits above, sees, and rules all below.  
This wicked Plot, the Nations Bane and Curse,  
So bade no man can represent it worse,  
Waned only Amazia to destroy,  
But that they might the Rites of Baal enjoy:  
For the good Amazia being gone,  
They had designed a Baalite for the Throne.  
Of all their Hopes and Plots here lay the store;  
For what Encouragement could they have more,  
When they beheld the Kings own Brother fall?  
From his Religion, and to worship Baal?  
The Priest well knew what Power and what Control  
He had usurped o'er every Baalites Soul,  
That such a Prince must their Gods Cause pursue,  
And do whatever they would have him do:  
Else from his Throne he should be cursed and damned,  
For Baal's Highpriest a right t'all Crowns had claimed.  
An Article 'tis of a Baalites Faith,  
That over Crowned Heads a Sovereignty he hath.   

Thus on a sure foundation, as they thought,  
They had their Structure to perfection wrought:  
When God who shows regard to Sacred Kings,  
The Plot and Plotters to confusion brings,  
And in a moment down their Babel flings.  
A Levite, who had Baalite turned, and been  
One of the Order of the Chemerim,  
Who in the Plot had deeply been concerned,  
And all their horrid Practices had learned;  
Smote in his Conscience with a true remorse,  
From King and Land diverts the threatening Curse.  
Libni I think they called the Levites Name,  
Which in judaea still will be of fame;  
Since following Heavens Impulse and high Command,  
He proved a glorious Saviour of the Land.  
By him the deep Conspiracy's overthrow,  
The Treason and the Traitors all made known:  
Foe which from Baalites he had Curses store,  
But by the jews loaded with Blessings more.  
The Hellish Plotters were then seized upon,  
And into Gaols and Iron Fetters thrown;  
From whence to lawful Trials they were born,  
Condemned for Traitors, and hanged up with scorn.  
Yet Chemarims with matchless Impudence,  
With dying breath avowed their Innocence.  
So careful of their Order they still were,  
Lest Treason in them Scandal should appear,  
That Treason they with Perjury pursue,  
Having their Archpriests Licence so to do.  
They feared not to go perjured to the Grave,  
Believing their Archpriest their Souls could save:  
For all God's Power they do on him bestow;  
And call him their Almighty God below:  
To whom they say three powerful Keys are given,  
Of Hell, of Purgatory, and of Heaven.  
No wonder then if Baalites this believe,  
They should with their false Oaths try to deceive,  
And gull the People with their dying breath,  
Denying all their Treason at their death.  
This made Impression on some easy Minds,  
Whom or good Nature or false Pity blinds;  
Moved their Compassion, and stirred up their Grief,  
And of their dying Oaths caused a Belief.  
The did effect what the cursed Traitors sought,  
The Plots Belief into Discredit brought.  
Of it at first some Doubts they only raised,  
And with their Impudence the World amazed:  
Though Azgads Murder did the jews convince,  
Who was a man most Loyal to his Prince,  
And by the bloody Chemarims did fall,  
Because he seized the Traitorous Priests of Baal:  
Though Gedaliah's Letters made all plain,  
Who was their Scribe, and of a ready Brain;  
A Levite's Son, but turned a Baalite,  
Who for the Kings own Brother then did write,  
And Correspondence kept i'th' Egyptian Court,  
To whom the Traitors for Advice resort;  
Who like a zealous Traitorous Baalite died,  
And at the Fatal Tree the Plot denied.  
Though Amazia did at first believe,  
And to the Hellish Plot did credit give;  
Though the great Council of the Sanhedrim,  
Among the jews always of great esteem,  
Declared to all the world this Plot to be  
An Hellish and a cursed Conspiracy,  
To kill the King, Religion to overthrow,  
And cause the jews their righteous Laws forgo:  
To make the People to dumb Idols fall,  
And in the place of God to set up Baal;  
Though all the People saw it, and believed;  
Though Courts of Justice, hard to be deceived,  
Had added to the rest their Evidence,  
Yet with a strange unheard of Impudence,  
The Baalites all so stoutly had denied  
Their Hellish Plot, with Vows and Oaths beside,  
And with such diligence themselves applied.  
They at the last their sought for point had got,  
And artfully in doubt had brought their Plot:  
A thousand cunning sham's and Tricks they used,  
Whereby the simple Vulgar were abused;  
And some o'th' Edomitish Evidence,  
Who Mammon worshipped, were bought off with Pence.  
Libni, for whom before their Harps they strung,  
Who was the Subject of each Hebrews Song,  
Was vilified by every Rascal's Tongue.  
In secret and inglorious did remain,  
And the Plot thought the Projects of his Brain.   

The Baalites thus encouraged by success,  
Increase their hopes, and their black Projects bless:  
Like the bold Titan's Plot on Plot they lay,  
And Heaven itself with impious Arms essay.  
A new Invention wrought in Hell below,  
The jews and their Religion to overthrow;  
They bring to light, with this their hopes they raise,  
And for dire Plots think they deserve the Bays.  
This Engine stronger than th' old Roman Ram  
For Battery, by a new name called Shame,  
With well learned and successful arts they use  
To overthrow the Synagogues of the jews,  
Their Worship and Religion to confound,  
And lay their glorious Temple on the ground.  
With this new Engine they a breach had made,  
By which they hoped the Loyal jews t' invade.  
With Troops of Treasons and Rebellious Plots,  
Led on by Villains, Perjured Rogues, and Scots:  
And with such Arms in Hell's black Workhouse formed,  
The peaceful jews they violently stormed;  
Who against the Baalites Plots had no defence,  
But God, their Laws, and their own Innocence.  
Among the Princes of the Iewish ●●●ce,  
For Wisdom, Hushai had the Chiefest Place,  
Prudent in Speech, and in his Actions close,  
Admired by all, and feared by his Foes;  
Well skilled, and knowing in the jewish Laws,  
Able to plead, and to defend a Cause,  
Of piercing Judgement, and of pregnant Wit,  
Did once Chief Judge of all judea sit;  
Was then esteemed the Honour of the Gown,  
And with his Virtues sought to serve the Crown,  
Till Foes procured him Amazia's Frown.  
Then he descended from the height of Place,  
Without a Blemish, and without Disgrace;  
Yet inly grieved; for he could well divine  
The Issue of the Baalites cursed Design,  
To see Religion, and God's Righteous Cause,  
The Ancient Government, the Nation's Laws,  
Unpropping, and all ready straight to fall,  
And the whole Race of jews made Slaves to Baal:  
With Zeal inspired, boldly up he ' rose,  
To wrestle with the King's, and Nation's Foes;  
And tho' he was with Wealth and Honour blest,  
He scorned to give his Age its needful Rest:  
He learned, that man was not born for himself,  
To get great Titles, Names, or sordid Pelf,  
To wear a lazy Life, himself to please,  
With Idleness, and with luxurious Ease:  
When he beheld his Country in distress,  
And none the Danger able to redress,  
He did resolve, tho' not affecting Fame,  
Or to obtain a Patriot's Glorious Name,  
His Rest, his Life, his Fortune to expose,  
Rather than see his country's dangerous Foes  
Run on unchecked, till they had brought the Land,  
To their, and to a Baalite King's Command.  
He could not therefore so himself forget,  
To see the Barks of Government overset;  
But with his Skill he helped the Boat to trim,  
And boldly did oppose Eliakim.  
Eliakim was Brother to the King,  
From the same Loins and Royal Seed did spring;  
Of courage bold, and of a daring mind,  
To whom the King even to excess was kind;  
And though he had a Son, for him the Crown designed.  
Sweet Azaria, like the beauteous Morn  
Whence all Sweets flow, did once that Court adorn;  
A budding Rose, whose beauty's newly blown;  
Or like a Cedar on Mount Lebanon,  
He in his Father's grace and favour grew,  
And towards him the People's eyes he drew.  
He was by most beloved, admired by all,  
For's Zeal to God, and's Hatred unto Baal.  
But ah this moved▪ the cursed Baalites hate,  
Disturbed his peace, and troubles did create.  
What can't Design and Hellish Malice do?  
With Lies they close this noble Prince pursue.  
They think his Father too indulgent grown,  
Whose Love had many Blessings on him thrown;  
But what exceeded all the rest beside,  
He chose the sweet jerusha for his Bride;  
A blessing he esteemed far above  
The Crown, and all things but his Father's Love;  
For that he still above his Life did prize,  
Dear as his Fame, and dearer than his Eyes:  
Below his Feet for that he all things trod,  
Adoring nothing more except his God.  
Young as he was he had acquired Fame,  
His Breast enfired with a Warlike Flame:  
In Foreign Wars his courage he had shown,  
Had Laurels won, and brought home fair Renown.  
Happy, most happy, till with wondrous art  
His Foes had wrought him from his Father's heart,  
And so much power on Amazia won,  
He by degrees grew jealous of his Son.  
And who for this can Amazia blame,  
If that the King the Father overcame?  
For Crowns by Kings esteemed are more near,  
Than Children, or than Sons beloved more dear.  
His Foes, Baal's Friends, had laid their artful Snares,  
Heightened his Father's Jealousies and Fears,  
And made each innocent Action of the Prince  
To give his jealous Father an offence.  
If with wise Hushai they the Prince did see,  
They called their meeting a Conspiracy,  
And cry that he was going to rebel;  
Him Absalon they name, Hushai Achitophel.  
With slander thus the Prince they did pursue,  
Aiming at's Life, and the wise Hushai's too.  
When they much pleased and triumphing saw,  
The King his Royal Favour to withdraw,  
Which like a Spring on him before did flow,  
And from him all on others to bestow;  
Defenceless left, naked, almost forlorn,  
Subject to every trifling Rhymers scorn,  
And beyond jordan by their malice drove,  
No Succour left him but the People's Love;  
(For he was still their Darling and Delight,  
Because they saw he was no Baalite)  
Their Hopes now almost at their height did seem,  
To place their Crown upon Eliakim.   

The jews, God's People and peculiar care,  
For their true Worship still most zealous were.  
That Jewel seemed most precious in their eyes,  
And it above all Human things they prise:  
No Torments could make them their Faith deny,  
They willingly for their Religion die.  
Their Liberties were also dear to them,  
Sprung from a free and not a slavish Stem,  
Th' Egyptian Bondage for their Souls unfit,  
They never in judaea would permit.  
Their own known Laws they willingly obey,  
Hate Tyranny and Arbitrary Sway.  
Nor did they many Privileges want,  
Kept from the time they first the Land did plant;  
For which to death they lawfully would strive,  
If injured by their King's Prerogative.  
For some of them have tried to break the Bound,  
And did like Ethnic Kings, their People's Freedom wound,  
So Rehoboam caused them to rebel,  
And lost at once ten Tribes of Israel.  
No people were more ready to obey  
Their Kings, who ruled them by a gentle Sway,  
Who never sought their Consciences to curb,  
Their Freedom or Religion to disturb.  
To such they always open-hearted were,  
For them, they neither Coin, nor Blood would spare.  
Such Kings might their Prerogatives improve,  
And rule the jews, even as they pleased with Love;  
But stiff indeed they were, and moody grew,  
When Tyrants did with cruel Stripes pursue  
Them sore oppressed, and sometimes murmured too.  
Kings they had tried of every sort and size.  
Best governed by the Warlike and the wise.  
Tho' Kings they loved, and for them Reverence had,  
They never would adore them as a God.  
God's Worship, and their Laws they did prefer,  
They knew, them men might by bad Councils Err.  
Tho' Loyal, yet oppressed, they did not fear  
To make their heavy Grievances appear.  
This was indeed the Humour of the jew,  
The People by Complaints their Griefs would show;  
And never would, in truth, contented seem,  
Until redressed by their wise Sanhedrim.  
Thus now the jews, tho' free from ill Design,  
In their Religious Cause together join:  
They cast their Eyes on Amazia's Son,  
Who, without Arts the People's Love had won:  
Full of tormenting Jealousies and Fears,  
Eliakim a dangerous man appears:  
The sober part of the whole Sanhedrim,  
Desire to keep Judea's Crown from him:  
For they foresaw if he should wear the Crown,  
Baal's Worship he'd set up, and God's cast down:  
That all the Nations must be Slaves to Baal,  
Suffer in Flames, fly, or 'fore Idols fall.  
Great were their Fears, but yet they did abhor  
The very thoughts of a dishonest War:  
For they had seen the Kingdom's many Scars,  
Th'unseemly marks of former Civil Wars.  
They Amazia loved, and wished him well,  
Resolve to suffer rather than rebel;  
Yet openly declare free from all stain,  
How much they hate a Baalite should reign:  
And for this cause, and for this cause alone,  
Eliakim they'd put by from the Throne.   

Eliakim at Court had many Friends,  
By whom in secret he could work his ends;  
So that no Accusation could remove  
Him, deeply rooted in his Brother's love.  
But since the jews to him showed open hate,  
Lest that his Presence should embroil the State,  
And that the jews might have no cause to sin,  
He's sent to rule the Tribe of Benjamin.  
Thus two great Factions in judaea rose,  
So hotly each the other did oppose,  
'Twas feared they'd fall at last from words to blows.  
Each side most zealous for the King appears,  
Each full of Jealousies and disturbing Fears:  
Each pleads for Amazia and the Laws,  
God and Religion both do make their cause:  
Both Loyalty profess, both opposite,  
Both would persuade that each was in the right,  
Though both contrary show as Day and Night.  
Sweet Azaria with these Troubles moved,  
On that side hated, and by this belov'd,  
Fearing th'inveterate malice of his Foes,  
Which he sought to avoid, not to oppose;  
And lest they should their sought occasion find,  
To tax him of an ill ambitious Mind,  
By seeing all the jews to him so kind;  
Lest he should grow i'th' King's Opinion worse,  
He seeks for counsel how to steer his course,  
That he might to the Court give no offence,  
But live wrapped in his own fair innocence,  
The wise and thoughtful Hushai he doth find,  
And thus to him he breaks his troubled mind:  
Great Counsellor and Favourite of Heaven,  
To whom the blessing of True Wisdom's given;  
Which by no Mortal can possessed be,  
Whose Thoughts are not informed by Loyalty.  
I know Reproaches upon you are thrown,  
But judge your Innocency by my own.  
I am accused, Sir, as well as you,  
And the same Foe doth both our Lives pursue.  
He fears your Wisdom may his hindrance prove,  
And me because I have the People's love.  
His Creatures therefore throw on you and me  
The scandal of a cursed Conspiracy,  
Against our King and Father to rebel;  
Me Absalon, and you Achitophel,  
They name; bad Counsellor, and worse Son,  
Who Traitors durst into Rebellion run.  
My Father governs with so equal sway,  
That all both love him, and his Laws obey.  
He seems heavens care, who set him in the Throne,  
Preserved by his wondrous power alone.  
Oh may on him no blemish fall or slain,  
But all live happy in his peaceful Reign:  
May he be happy still as he is good,  
Like God in Mercy, not inclined to Blood.  
This is the Prayer that I daily make;  
For Piety shall never me forsake,  
Tho I his Royal Favour ne'er partake.  
And though my Foes have with their subtle art  
Banished me from my Royal Father's heart,  
Which is the source of all my grief and woe,  
My just Obedience I will ne'er forgo.  
Nor has Disgrace, nor my hot Passions wrought  
Within my Breast one bad disloyal Thought.  
I ne'er believed my Father would betray  
His People or sought Arbitrary Sway:  
Or though his People did his wrath provoke,  
He meant to curb them with an Iron Yoke:  
Yet do I think, nay more than think, the cause  
(But here his Passion made some little pause,  
Till sighing, at the last he thus went on)  
Why my Great Father does disown his Son:  
They say, I am but of a spurious Brood,  
My Mother being of Ignoble Blood;  
For jocoliah was but mean by Birth,  
Though with the King she mixed her base Earth.  
I was begotten in my Father's Flight,  
E'er to the Crown he had obtained his Right;  
And since I from his Favour did decline,  
He has declared her but his Concubine.  
This has the hopes raised of Eliakim,  
And Amazia's Crown's designed for him;  
My hopes are lost, and I do think it fit  
I should to God, Right, and the King submit:  
But yet wise Hushai know, I still do find,  
My Birth has not so much debased my Mind,  
To make me stoop to low or mean desires;  
I feel my Father's Royal Blood inspires  
My depressed Soul, wipes off th'Ignoble Stain,  
Renders me apt, or not unfit to reign.  
Of David's Royal Blood myself I own,  
And with it never can disgrace the Throne.  
Though my bold Spirits mounting thus do fly  
Towards the noble height of Sovereignty,  
And that I feel my Father's Blood to roll  
Through every Vein, and animate my Soul;  
Yet so much Loyalty is sown within  
My Breast, I would not Empire gain with Sin:  
For when my ambitious Thoughts begin to roam▪  
Their Forces I with that soon overcome.  
Though to God's Laws, and to the King I yield,  
To my known Foes I would not leave the Field.  
I'd not be trampled on by sordid Feet,  
Nor take Affronts from every one I meet.  
I'd give no cause they should my courage doubt,  
Nor to Rebellion push the vulgar Rout.  
I to my Father would give no offence,  
Nor while he lives lay to the Crown pretence:  
But since Life's sweet, by Wisdom I'd keep mine,  
From Baalites Hate, and Eliakim's Design:  
This (my wise Friend) is my chief business now,  
To take some sage and good Advice from you.  
Hushai in silence heard the Prince, and weighed  
Each word he spoke, then to him thus replied:  
Great Prince, th'Almighty has to you been kind,  
Stamped Graces on your Body and your Mind,  
As if he for your Head a Crown designed.  
We shall not search into Fates secret womb,  
God alone knows the things that are to come;  
But should you never sit on David's Throne,  
'Tis better to deserve than wear a Crown.  
Of Royal Blood and of great Birth you are,  
Born under some benign auspicious Star,  
Loved by the best, and praised by every Tongue,  
The glorious Subject of each worthy Song;  
The young man's wish, Joy of each warlike Wight,  
The People's Darling, and the World's Delight.  
A Crowd of Virtues fill your Princely Breast,  
And what appears more glorious than the rest,  
You are of Truth and Loyalty possessed.  
That I would cherish in you, that would raise  
To an admired height, that I would chiefly praise.  
Let Fools and Politicians scorn  
Fair Virtue, which doth best a Prince adorn:  
Whilst you her bright and shining Robes put on,  
You will appear more great than Solomon.  
Let not, Great Prince, the Fumes of Vulgar Praise  
Your bolder Spirits to Ambition raise.  
We cannot see into the Mist of Fate,  
Till time brings forth you must expecting wait:  
But Fortune, rather Providence, not Chance,  
The constant, stout, and wise doth still advance.  
Let your quick Eye be to her Motions tied,  
But still let Noble Virtue be your Guide:  
For when that God and Virtue points the way,  
There can be then no danger to obey.  
But here in Wisdoms School we ought to learn,  
How we 'twixt Good and Evil may discern.  
For, noble Prince, you must true difference make,  
Lest for the one the other you mistake.  
You must not think you may yourself advance,  
By laying hold on every proffered chance.  
Tho Fortune seems to smile, and egg you on,  
Let Virtue be your Rule and Guide alone.  
Thus David for his Guide his Virtue took,  
Nor was by Fortune's proffered Kindness shook.  
His Virtue and his Loyalty did save  
King Saul, when Fortune brought him to his Cave.  
And if that I may to you Counsel give,  
You should, without a Crown, for ever live,  
Rather than get it by the People's Lust,  
Or purchase it by ways that are unjust.  
David your Ancestor, from whom you spring,  
Would never by Rebellion be made King;  
But long in Gath a Warring Exile stayed,  
Till for him God a lawful way had made.  
In Hebron, full of Glory and Renown,  
He gained, at last, and not usurpd, the Crown.  
By full Consent he did the same obtain,  
And heavens anointing Oil was not in vain.  
I once did seem to Amazia dear,  
Who me above m'ambitious hopes did rear;  
I served him then according to my skill,  
And bowed my mind unto my Sov'raigns' Will.  
Too near the Sovereign Image than I stood,  
To think that every Line and Stroke was good.  
Some Daubers I endeavoured to remove,  
And to amend their Artless Errors strove.  
My Skill in secret these with slander wound;  
With every Line I drew still faults were found;  
Till wearied, I at last my Work gave o'er.  
And Amazia (I shall say no more)  
Did me to my loved Privacy restore.  
For this they think I must my Virtue change,  
For Envy, Malice, and for sweet Revenge.  
Me by themselves they judge, who would do so,  
And cause the King suspect me for his Foe.  
But by th'advice I give, you best will find  
Th'Integrity and Plainness of my Mind;  
And that I harbour not that vile intent  
Their Poets and their Malice do invent.  
Farneze be't from me, to be like Cursed Cham;  
A good Son strives to hide his Father's shame,  
A King, the Father of his Country is;  
His shame is every Act he doth amiss.  
Good and just Kings God's Image bear; but when  
Their Frailties let us see they are but Men,  
We cannot every Action so applaud,  
As if it came from an unerring God.  
Kings have their Passions, and deceived may be,  
When b' others Ears and Eyes they hear and see:  
For Sycophants, of Courts the Bane and Curse,  
Make all things better than they are, or worse.  
To Evil prone, to Mischief ever bend,  
Th'all Objects with false colours represent;  
The Guilty clear, condemn the Innocent.  
Thus, noble Prince, they you and me accuse  
With all the Venom Malice can infuse.  
Baal's Priests, Hell, and our Foes, new Arts have got,  
The filthy Relics of their former Plot;  
Whereby they would our Lives in danger bring,  
And make us cursed Traitors to the King.  
What mayn't these cunning men hope to achieve,  
When by their Arts few men their Plot believe?  
When b'horrid ways, not known to jews before,  
Their Plot's transformed, and laid now at our door?  
But fear not, Sir, we have a sure Defence,  
The People's Love, God, Law, and Innocence.  
Keep fast your Virtue, and you shall be blest,  
And let alone to God and time the rest.  
The noble Youth, with Virtue's Robes arrayed,  
Considered well what the wise Hushai said.  
Desire of Power, though of Celestial Birth,  
Below, is ever intermixed with Earth:  
And all who do to height of Place aspire,  
Have earthly smoke mixed with their mounting Fire.  
Praise may debauch, and strong Ambition blind,  
Where heavenly Virtue does not guard the Mind.  
But Azaria so well understood,  
He left the Evil, and embraced the Good:  
Tho in his breast aspiring thoughts he found,  
Yet Loyalty still kept them within bound.  
And though he might have Empire in his Eye,  
When to it by his blood allayed so nigh,  
Yet in his Soul such Virtue did remain,  
He by Rebellion would not Empire gain.  
Through every Vein his Loyal Blood did run,  
Yet Royal too, as Amazia's Son.  
About his noble heart, he felt it spring;  
Which let him know his Father was a King.  
If that to Azaria were a Blot,  
His Father made it when he him begot:  
But Heaven such Virtue moulded with his Soul,  
That his aspiring Lust it did control.  
Thus to wise Hushai he replied: I find  
Your Counsel is agreeing with my Mind.  
And though my Foes me an ill man do make,  
My Loyalty I never will forsake.  
Yet, prudent Hushai, do not Nature blame,  
If I cannot, unmoved, appear so tame  
As not to show Resentment at my Shame.  
Oh, would to Heaven I ne'er had been begot!  
Or never had been born a Royal Blot!  
My Father's Blood runs thorough every Vein;  
He formed those Spirits which desire to reign,  
Mount towards a Throne, and sordid Earth disdain.  
In Glory, Fame, Crowns, Empire, they delight,  
And to all these they would assert my Right.  
And my great Thoughts do whisper there is none  
Can be more near a Father, than his Son.  
This prompts me to oppose Eliakim,  
And never yield my Father's Crown to him.  
But than one grovelling thought straight pulls me down,  
And throws me at a distance from the Crown.  
Oh, would to God— And heat he stopped and sighed,  
Whilst Hushai thus to the grieved Prince replied.  
Indeed, great Prince, it seemeth wondrous strange  
To all the World, to see your Father's change;  
To find the happy Love he used to shower,  
Like fruitful Rain, on you, to fall no more:  
To see a Son, the Father's dear Delight,  
His pleasing Joy, now banished from his sight.  
Nature must in the Father deeply groan,  
When from his Heart is rend so dear a Son.  
Nor can I think, though he from you should part,  
A Brother e'er can lie so near his Heart.  
To work this Change, your Foes much Art do use,  
Their venomed Tongues your Father's Ears abuse,  
And you of an aspiring mind accuse.  
Justice in Amazia bears such sway,  
That even Nature must to it give way;  
he'd rather Nature source, and part with you,  
Than seem to rob another of his due.  
He holds it just, and as a thing divine,  
To keep vubroken still the Royal Line.  
Such an Example we can hardly find,  
A King to's Brother so exceeding kind;  
When by it he doth so great hazard run,  
Losing at once his People and his Son.  
Grieve not great Prince, at your unhappy Fate;  
Let not your Birth your Virtue to abate;  
It was not you that could yourself create.  
I should great folly show, should I repine  
At what I could not help, and was no fault of mine.  
Tho by your Mother's side your Birth was mean,  
And though your Mother no declared Queen,  
If Heaven and your Father please, you may  
By lawful Right, Judea's Sceptre sway,  
After that he is numbered with the Dead,  
And his great Soul to Abraham's Bosom fled.  
Posseffion of a Crown clears every Stain;  
No blot of Birth to you can then remain.  
What Power on Earth, by Right, dares question you?  
Or what your Father and Sanhedrim do?  
Nor is your Birth to Heaven any let;  
God jepthtah once did o'er judea set.  
He was a Conqueror of a mighty Name,  
And's Mother no ways did eclipse his Fame,  
Nor barred him from the Title of a King.  
Nor those who after from his Loins did spring.  
Nature may yet make your great Father kind;  
And who can tell but he may change his mind,  
When your succession shall be understood  
To be the People's Choice, and for the Nations Good?  
But let us leave what is to come, to Fate;  
Your Father's pleasure and God's will await.  
Long may it be ere the King's life doth end,  
On it our Peace and happiness depend:  
Like Wheat full ripe, with many years bowed down,  
Let him leave this for an immortal Crown.  
And who can tell Heav'ns-will? it may be too,  
Eliakim may die before the King or you.  
Think of no Titles while your Father lives;  
Take not what an unjust Occasion gives.  
For to take Arms you can have no pretence,  
Tho it should be even in your own defence.  
It better were without the Crown to die,  
Than quit your Virtue and blessed Loyalty.  
You with the numerous People's Love are blest,  
Not of the Vulgars' only, but the Best.  
I would not have you their kind Love repel,  
Nor give encouragement for to rebel:  
For their Affection which they wildly show,  
Is rendered, by your Foes, a Crime in you.  
Here you your Course must even steer and straight,  
That you may not your Father's fears create;  
Keep the jews Love, and not increase his Hate.  
Leave for a while the City and the Court,  
Go and divert yourself with Country-sport;  
Perhaps your Foes may then abate their spite,  
And you may be forgot, when out of sight.  
By your Retirement, you will let them see,  
You'd take away all cause of Jealousy.  
That you, like Absalon, will never prove,  
To court the headstrong People's factious Love.  
Nor will I ever prove Achitophel,  
To give you wicked Counsel to rebel.  
Continue still your Loyalty, be just;  
And for the Crown, God and your Virtue trust.  
Endeavour not to take what may be given;  
Deserve it first, and then receive't from Heaven.   

He said, And this Advice above the rest,  
Suited with Azaria's Virtue best.  
He was not stained with Cruelty or Pride;  
A thousand Graces he possessed beside.  
To Virtue he was naturally inclined,  
And Goodness clothed his heroic Mind.  
His Kingly Virtues made him fit to reign,  
Yet scorned by evil Arts the Crown to gain.  
And though he Empire to desire did seem,  
His Loyalty was still more dear to him:  
Therefore he did not court the People's Love,  
Nor used their Power his Rival to remove.  
From's Father he sought not their Hearts to steal,  
Nor head a Faction moved by blinding Zeal;  
But like a virtuous and a pious Son,  
Sought all occasions of Offence to shun.  
In private like a common man sat down,  
His Peace, his Rule, his Loyalty his Crown.   

Thus humble, virtuous, loyal, void of Pride,  
Most of the jews he gained to his side.  
Not factious Sects, the Rabble or the rude  
Erring, unthinking, vulgar Multitude:  
But the chief Tribes and Princes of the Land,  
Who durst for Moses' ancient Statutes stand.  
The pious, just, religious, and the good,  
Men of great Riches, and of greater Blood,  
Did as one man, themselves together join  
To stop the Baalites, and Hell's cursed design.  
Not wicked, or seduced by impious Arts,  
But Loyal all, and Patriots in their hearts.  
For they beheld the Baalites foul intent,  
Religion to o'rthrow and Government.  
These at the Monarch's Power did not grudge,  
Since bound by Laws, he could not have too much.  
What Laws prescribe, they thought he well might have.  
How could he else his Realm in danger save?  
But Baal's or Egypt's Yoke they would refuse,  
Not fitting for the Necks of freeborn jews.  
They all resolve the King not to oppose,  
Yet to defend the Nation from its Foes.  
And were it not for those great worthy men,  
The jews distressed and wretched soon had been.  
Among the Rout perhaps there some might blend,  
Whose interest made them Public good pretend;  
Weary of Peace, new Troubles would create,  
And for their private Gain, embroil the State.  
And some perhaps there were, who thought a King  
To be of Charge, and but an useless thing.  
Some idle Fops, who publicly debate  
To show their Parts, the deep Intrigues of State;  
These and some others, for a Commonwealth,  
Among the Herd, unseen, might hide by stealth:  
But it would strange to common Justice seem,  
For some few bad, the sound Flock to condemn.  
Like Goats among the Sheep, well known these bleat.  
And are like Darnel 'mong the purest Wheat.  
These not as Friends, but Enemies to the Throne,  
Good Patriots and good Subjects did disown.  
And Azaria, though they used his name,  
Disdained their Friendship with a loyal shame▪   

But he beheld appearing on his side,  
Princes whose Faith and Loyalty were tried;  
Such as no base or sordid ends could move,  
Who did hls Father and their Country love.  
In the first rank of these did Nashon stand,  
None nobler or more loyal in the Land.  
Under the King he once did Edom sway,  
And taught that Land the jews good Laws t'obey.  
True to his Word, and of unspotted Fame;  
Great both in Parts, in Virtue, and in Name.  
His Faith ne'er touched, his Loyalty well known,  
A friend both to his Country and the Throne.  
Base ends his great and noble Soul did scorn,  
Of loyal, high, and noble Parents born.  
His Father with renown and great Applause,  
For joash died, and suffered for his Cause.  
Of great Aminadab who would not sing,  
Whose glory shined next to the martyred King?  
From him his Son true Loyalty understood,  
Impressed on's Soul sealed with his Father's Blood.  
The grave, religious, wise, rich Helon too.  
Much honoured by every zealous jew,  
Appeared a Patriot, to his Country true.  
In the jews Laws, and strict Religion bred,  
And Baal's cursed Rites did much abhor and dread.  
His Son Eliab, in the Sanhedrim,  
With courage had opposed Eliakim:  
A man whose many Virtues, and his Parts,  
Had won upon the sober People's hearts.  
From every Faction, and from Envy free;  
Loved well the King, but hated Flattery;  
Kept Moses' Laws, yet was no Pharisee.  
He went not to their Synagogues to pray,  
But to the Holy Temple every day.  
With piercing Judgement saw the Lands Disease,  
And laboured only for the Kingdom's Peace:  
Loyal and honest was esteemed by all,  
Excepting those who strove to set up Baal.  
For an ill Action he ne'er stood reproved;  
But's King, his Country, and Religion loved.  
No Taint ere fallen upon Eliab's name,  
Nor Hell itself found cause to spot his Fame.  
Pagiel with honour loaded, and with years,  
Among this Loyal Princely Train appears.  
None Pagiel taxed, for no one never knew  
That he to Amazia was untrue.  
A ●●me unspotted he might truly boast;  
Yet he had Foes, and his gained Favours lost.  
〈◊〉 a sober and a virtuous Prince,  
Who never gave least cause of an offence.  
Elishama, at once both sage and young,  
From noble and from loyal Fathers sprung,  
Shone bright among this sober Princely throng,  
Enan, a Prince of very worthy Fame;  
Great in deserved Title, Blood, and Name.  
Elizur too, who numbered with the best  
In Virtue, scorned to lag behind the rest.  
Abidon and Gamaliel had some sway;  
Both loyal, and both zealous in their way.  
And now once more I will invoke my Muse,  
To sing brave Ashur's praise who can refuse?  
Sprung from an ancient and a noble Race,  
With Courage stamped upon his manly face;  
Young, active, loyal, had through Dangers run,  
And with his Sword abroad had Honours won:  
Well-spoken, bold, free, generous and kind,  
And of a noble and discerning mind.  
Great ones he scorned to court, nor fools would please,  
But thought it better for to trust the Seas.  
He thought himself far safer in a Storm,  
And should receive from raging Seas less harm,  
Than from those dangerous men, who could create  
A Storm at Land, with Envy and with Hate.  
And now got free from all their Trains and Wiles,  
He at their hateful Plots and Malice smiles,  
Ploughing the Ocean for new honour toils.  
These were the chief; a good and faithful Band  
Of Princes, who against those men durst stand  
Whose Counsel sought to ruin all the Land.  
With grief they saw the cursed Baalites bend  
To batter down the jewish Government;  
To pull their Rights and true Religion down,  
By setting up a Baalite on the Throne.  
These wisely did with the Sanhedrim join;  
Which Council by the jews was thought divine.  
The next Successor would remove, 'tis true,  
Only because he was a Baalite Jew.  
Ills they foresaw, and the great danger found,  
Which to the King (as by their Duty bound)  
They showed, and open laid the bleeding Wound.  
But such who had possessed his Royal Ear,  
Had made the King his Loyal Subjects fear;  
Did their good Prince with causeless terror fright,  
As if these meant to rob him of his Right.  
Said, They with other Rebels did combine,  
And had against his Crown some ill design:  
That the wise Hushai laid a wicked Train,  
And Azaria sought in's stead to reign:  
That the old Plot to ruin Church and State,  
Was born from Hushai's and the Levite's Pate:  
That Pharisees were bold and numerous grown,  
And sought to place their Elders in his Throne.  
No wonder then if Amazia thought  
These Loyal Worthies did not as they ought;  
That they did Duty and Obedience want,  
And no Concessions from the Throne would grant.   

They who in Amazia's favour grew,  
Themselves obnoxious to the People knew.  
Some were accused by the Sanhedrim,  
Most Friends and Allies to Eliakim:  
For his Succession eagerly they strove,  
And him, the rising Sun, adore and love.  
When Doeg, who with Egypt did combine,  
And to enslave judea did design,  
Accused of Treason by the Sanhedrim,  
Kept in the Tower of jerusalem;  
The Object proved of fickle Fortune's sport,  
And lost the Honours he possessed at Court.  
Elam in favour grew, out stripped by one  
And seemed a Prop to Amazia's Throne.  
He had in foreign parts been sent to School,  
And did in Doeg's place the King's thin Treasure rule.  
He to Eliakim was near allied;  
What greater parts could he possess beside?  
For the wise jews believed the King did run  
Some hazard, if he proved his Father's Son.  
But now, alas th' Exchequer was grown poor,  
The Coffers empty, which did once run o'er.  
The bounteous King had been so very kind,  
That little Treasure he had left behind.  
Elam had gotten with the empty Purse,  
For his dead Father's sake the People's Curse:  
For they believed that no great good could spring  
From one false to his Country and his King.  
jotham the fickle Shuttlecock of Wit,  
Was bandied several ways to be made fit:  
Unconstant, he all ways for Honour tried,  
At last laid hold upon the rising side.  
If Wit he had, 'twas thought, by not a few,  
He a better thing did want, and Wisdom too.  
Then Amiel would scarce give place to him,  
Who once the chief was of the Sanhedrim.  
He then appeared for the Crowns defence;  
But spoke his own, and not the Nations sense.  
And though he praised was by Shimei's Muse,  
The jews of many Crimes did him accuse.  
Harim, a man like a bowed Ninepences bend  
Had tried all the ways of Government:  
Was once a Rebel, and Knew how to cant;  
Then turned a very Devil of a Saint:  
Peevish, morose, and some say proved a fool,  
When o'er the Edomites he Went to rule.  
When to his bent, the King he could not bring,  
He fairly then went over to the King.  
Old Amalack, a man of cunning head,  
Once in the cursed School of Rebels bred;  
From thence his Maxims and his Knowledge Drew,  
Of old known Arts how to enslave the jew.  
For pardoned Treason, thus sought to atone,  
Had wronged the Father, would misguide the Son.  
Once in Religion a strict Pharisee,  
To Baal's then turned, or else of none was he.  
He long before seemed to approve their Rites,  
Marrying his Issue to the Baalites.  
A constant hunter after sordid Pelf;  
Was never just to any but himself.  
A very Proteus in all shapes had been,  
And constant only, and grown old in sin.  
To speak the best of Amalek we can,  
A cunning Devil in the shap of Man.  
Muppim, a man of an huge working Pate,  
Not how to heal, but to embroil the State;  
Knew how to take the wrong, and leave the right;  
Was once himself a Rebel Benjamite.  
To that stiff Tribe he did a while give Law,  
And with his iron Yokes kept them in awe.  
The Tyrant Zabed less did them provoke,  
And laid upon their necks a gentler Yoke.  
Amongst that tribe he left an hated Name,  
And to jerusalem from thence he came;  
Where he tyrannic Arts sought to intrude,  
To learn which, Amazia was too good,  
And better the jews temper understood.  
Refused, the Serpent did with Woman join,  
And Counsels gave th' Egyptian Concubine.  
Adam, first Monarch, fell between these two;  
What can't the Serpent and a Woman do?  
These with some more of the like size and sort,  
In Zion made up Amazia's Court:  
Whilst his best friends became these Ruler's scorn,  
Saw how they drove, and did in silence mourn.  
Zion did then no Sacrifice afford;  
Gibbar had taught the frugal king to board.  
Void were its Cellors, Kitchens never hot,  
And all the Feasts of Solomon forgot.  
Others there were, whose Names I shan't repeat;  
Eliakim had friends both small and great:  
And many, who then for his Favour strove,  
With their hot heads, like furious jehu, drove.  
Some Wits, some Witless, Warriors, Rich and Poor,  
Some who rich Clothes and empty Titles wore;  
Some who knew how to rail, some to accuse,  
And some who haunted Taverns and the Stews.  
Some roaring Bullies, who ran through the Town  
Crying, God damn'um, they'd support the Crown:  
Whose wicked Oaths, and whose blasphemous Rant,  
Had quite put down the holy Zealot's Cant.  
Some were for War, and some for Mischief bend;  
And some who could, for gain, new Plots invent.  
Some Priests and Levites too among the rest,  
Such as knew how to blow the Trumpet best:  
Who with loud noise and cackling, cried like Geese,  
For Rites, for Temple, and for dearer Fleece.  
'Twixt God and Baal, these Priests divided were;  
Which did prevail, these greatly did not care;  
But headlong drove, without or wit or fear.  
The Pharasees they curse, as Sons of Cham,  
And all dissenting jews to Hell they damn.  
Shimei the Poet Laureate of that Age,  
The falling Glory of the jewish Stage,  
Who scourged the Priest, and ridiculed the Plot,  
Like common men must not be quite forgot.  
Sweet was the Muse that did his wit inspire,  
Had he not let his hackney Muse to hire:  
But variously his knowing Muse could sing,  
Could Doeg praise, and could blaspheme the King:  
The bad make good, good bad, and bad make worse,  
Bless in Heroics, and in Satyrs curse.  
Shimei to Zabed's praise could tune his Muse,  
And Princely Azaria could abuse.  
Zimri we know he had no cause to praise,  
Because he dubbed him with the name of Bays,  
Revenge on him did better Venom shed,  
Because he tore the Laurel from his head;  
Because he durst with his proud Wit engage,  
And brought his Follies on the public Stage.  
Tell me, Apollo, for I can't divine,  
Why Wives he cursed, and praised the Concubine;  
Unless it were that he had led his life  
With a teeming Matron ere she was a Wife:  
Or that it best with his dear Muse did suit,  
Who was for hire a very Prostitute  
The rising Sun this Poet's God did seem,  
Which made him tune's old Harp to praise Eliakim.  
Bibbai, whose name won't in Oblivion rot,  
For his great pains to hide the Baalites Plot,  
Must be remembered here: A Scribe was he,  
Who daily damned in Prose the Pharisee.  
With the Sectarian jews he kept great stir;  
Did almost all, but his dear self, abhor.  
What his Religion was, no one could tell;  
And it was thought he knew himself not well:  
Yet Conscience did pretend, and did abuse,  
Under the notion of Sectarian jews,  
All that he thought, or all that did but seem,  
Foes to Baal's Rites, Eliakim, and him.  
He was a man of pernicious Wit  
For railing, biting, and for mischief fit:  
He never slept, yet ever in a Dream;  
Religion, Law, and State, was all his Theme.  
On these he wrote in Earnest and in jest,  
Till he grew mad, and turned into a Beast.  
Zattue his Zany was, Buffoon, and Fool,  
Who turned Religion into Ridicule:  
Jeered at the Plot, did Sanhedrims abuse,  
Mocked Magistrates, damned all Sects of the jews,  
Of little Manners and of lesser Brains;  
Yet to embroil the State, took wondrous pains.  
In jesting still his little Talon lay;  
At Hushai scoffed in's witless grinning way.   

These with the rest, of every size and sort,  
Strove to be thought Friends to the King and Court,  
With lies and railing, would the Crown support.  
Then in a Pageant show a Plot was made,  
And Law itself made War in Masquerade.  
But fools they were, not warned by former ill,  
By their own selves were circumvented still.  
They thought by Blood to give the Kingdom ease;  
Physick'd the jews when they had no Disease.  
Contingent mischiefs these did not foresee,  
Against their Conscience fought, and God's Decree.  
What shall we think, when such, pretending good,  
Would build the Nations Peace on Innocent Blood?  
These would expose the People to the Sword  
Of each unbounded Arbitrary Lord.  
But their good Laws, by which they Right enjoy,  
The King nor could, nor every would destroy.  
And though he Judge be of what's sit and just.  
He owned from Heaven and from Man a Trust.  
Tho Laws to Kingly Power be a Band,  
They are not Slaves to those whom they command.  
The Power that God at first to Adam gave,  
Was different far from what all Kings now have:  
He had no Law but Will; but all Kings now  
Are Bound by Laws, as all Examples show.  
By Laws Kings first were made, and with intent  
Men to defend, by heavens and Man's consent.  
God to the Crown the Regal Power did bring,  
And by Consent at first Men chose their King.  
If Kings usurped a Power, by force did sway,  
The People by no Law were bound t'obey,  
This does not in the Peope place a Right  
To dissolve Sovereign sway by force or might.  
To Kings, by long succession, there is given  
A native Right unto the Throne, by Heaven:  
Who may not be run down by common Cry,  
For Vice, Oppression, and for Tyranny.  
But if that Kings the ties of Laws do break,  
The People, without fault, have leave to speak;  
To show their Grievances, and seek redress  
By lawful means, when Kings and Lords oppress.  
Tho they can't give and take, when e'er they please,  
And Kings allowed to be God's Images.  
The Govenment you Tyranny must call.  
Where Subjects have no Right & Kings have all.  
But if reciprocal a Right there be,  
Derived down unto Posterity,  
That side's in fault, who th'other doth invade,  
By which soe'er at first the breach is made:  
For Innovation is a dangerous thing,  
Whether it comes from People or from King.  
To change Foundations which long Ages stood,  
Which have proved firm, unshaken, sound, and good,  
To pull all down, and cast the Frame anew,  
Is work for Rebels, and for Tyrants too.  
Now what relief could Amazia bring,  
Fatal indeed to be too good a King?  
Friends he had many, but them did not know,  
Or else made to believe they were not so:  
For all that did ill Ministers oppose,  
Were represented to him as his Foes.  
Yet there were many thousands in those days,  
Who Amazia did with love and praise;  
Who for him daily prayed, and wished his good,  
And for him would have spent both Coin and Blood.  
Yet these, though the more numerous, and the best,  
Were called but murmuring Traitors by the rest:  
By such who strained till they had cracked the string  
Of Government; loved Power, and not the King.  
These daily heightened Amazia's fears,  
And thus they whispered in his Royal Ears:   

Sir, it is time you now take up the Sword,  
And let your Subjects know you are their Lord.  
Goodness by Rebels won't be understood,  
And you are much too merciful and good.  
The jews, a moody, murmuring, stubborn Race,  
Grow worse by Favours, and rebel with Grace.  
Pampered they are, grown rich and fat with ease,  
Whom no good Monarch long could ever please.  
Freedom and Liberty pretend to want;  
That's still the cry, when they're on Mischief bend.  
Freedom is their Disease; and had they less,  
They would not be so ready to transgress.  
Give them but Liberty let them alone,  
They shall not only you, but God dethrone.  
Remember, Sir, how your good Father fell;  
It was his goodness made them first rebel.  
And now the very selfsame tract they tread,  
To reach your Crown, and then take off your head.  
A senseless Plot they stumbled on, or made,  
To make you of th'old Canaanites afraid.  
Still when they mean the Nation to enthral,  
With heavy Clamour they cry out on Baal.  
But these hot Zealots who Baal's Idols curse,  
Bow to their own more ugly far and worse.  
Baal would but rob some Jewels from your Crown,  
But these would Monarchy itself pull down:  
Both Church and State they'll not reform by Halves,  
Pull down the Temple, and set up their Calves.  
You, and your Priests they would turn out to Graze▪  
Nor would they let you smell a Sacrifice,  
Those pious Offerings which Priests lazy made,  
To Rebels, should, instead of God be paid.  
How to the Prey these factious jews do run!  
From you by art they have debauched your Son;  
That little subtle Instrument of Hell,  
Worse than to David was Achitophel,  
The young Man tutors, sends him through the Land,  
That he the People's Minds may understand;  
That he, with winning Charms might court the jew,  
And draw your fickle Subjects Hearts from you.  
Alas! already they of you Complain,  
And are grown sick of your too peaceful Reign,  
Their Lusts grown high, they are debauched with Grace▪  
And like unfrozen Snakes sly in your Face.  
These Men who now pretend to give you Law,  
Stood of the Tyrant Zabed's power in awe;  
He made them crouch who scorned a Prince's sway,  
And forced them, like dull slaves, his power obey.  
Of Israel, and of Iudah's Tribe you spring,  
A Lion is the Ensign of a King,  
Rouse up yourself; in mildness sleep no more,  
And make them tremble at your Princely Roar:  
Appear like jove with Thunder in your hand,  
And let the Slaves your Power understand;  
Strike but the sinning Princes down to Hell,  
The rest will worship you, and ne'er rebel.   

Thus these rash Men with their bad Counsels strove,  
To turn to hate good Amazia's Love:  
A Prince to Mercy naturally inclined,  
Not apt to fear, nor of a jealous Mind.  
Thought no man e'er against his Life designed.  
But these with art did dangers represent,  
And Plots they framed the People never meant.  
Each Mole hill they a Mountain did create,  
And sought to fright him with his Father's Fate.  
Hushai at last was to a Prison sent,  
As a false Traitor to the Government.  
Loud Murmurs then possessed the troubled jews,  
Who were surprised at the Fatal News;  
His Wisdom they believed their chief Support,  
Against the evil Instrmuents at Court;  
Nor by his Actions did they ever find  
He bore a Traitorous, or a factious Mind:  
And now they thought themselves exposed to all  
The Arts and Plots of the hid Friends to Baal.  
Troubled and discontented at the last,  
Their Eyes upon the Noble Prince they cast.  
Who fearing lest their discontent and rage,  
Should them to some rebellious Crime engage,  
Both for his Fathers and his Country's sake,  
The murmuring People sought more calm to make.  
With a sweet Air, and with a graceful look,  
He did command their silence e'er he spoke:  
Then thus he said, and though his words were few,  
They fell like Manna, or the Honey Dew.  
My Countrymen, Let not your discontent  
Draw you to actions you will soon repent,  
What e'er your Fears and Jealousies may be,  
Let them not break the bonds of Loyalty.  
I dare, and you may too, my Father trust,  
For he's so merciful, so good, so just,  
That he of no man's Life will make a Prey,  
Or take it in an Arbitrary way.  
To Heaven and to the King submit your Cause,  
Who never will infringe your ancient Laws;  
But if he should an evil Action do,  
To run to Arms, 'tis no pretence for you.  
The King is Judge of what is just and fit,  
And if he judge amiss you must submit,  
Tho grieved you must your constant Duty pay,  
And your Redress seek in a lawful way.  
Hushai though he of Treason be accused,  
Such loyal precepts in my Soul infused,  
That I the hazard of my Life will run,  
Rather than prove myself a Rebel Son.  
Our Foes have sought t'infect my Father's Mind,  
To think you to Rebellion are inclined:  
To stir you to Rebellion is their aim,  
And they are mad to see you justly tame.  
Upon your Heads they fain would lay their sin,  
'Tis War they seek, but would have you begin:  
Pretence they want, who for the King do seem,  
To bring in, and set up Eliakim.  
I am afraid the Baalites cursed Plot,  
By many laughed at, and by most forgot,  
Is carried on still in their hidden Mine,  
I fear, but dare not the event divine.  
May Heaven defend my Father's Life, and late,  
Full ripe with Age, in peace may he yield to Fate▪  
I know, my Friends, for Him's your chiefest Care,  
For him, as much as for yourselves, you fear:  
Upon his Life our Happiness depends,  
With it the Peace of all judea ends:  
Be vigilant, your Foes Designs prevent,  
Let not loud Mumures show your discontent:  
Your Loyal Duty to your Sovereign pay,  
Your Griefs present him in a Lawful way:  
Be not too anxious for our common Friend,  
God, and his Innocence will him defend:  
Sat down in quiet, murmur not, but pray,  
Submit to Heaven▪ your King and Laws obey,  
Youth, Beauty, and the Grace wherewith he spoke,  
The Eyes, Ears, Hearts of all the People took,  
Their Murmurs then to joyful Shouts were turned,  
And they rejoiced who lately murmuring mourned:  
With Loyalty he did their Breasts inflame.  
And they with shouts blest Azaria's name.  
The joyful Cry through all the City flew,  
God save the King, and Azaria too.  
To him the Princes, his best Friends resort,  
Resolved as Suppliants, to repair to Court;  
In humble wise, to show the King their Grief,  
And on their bended Knees to seek Relief.  
They ' approached the Throne, to it their homage paid,  
Then to the King, the Loyal Nashon said.  
Great Sir, whom all good Subjects truly Love,  
Tho all things that you do they can't approve,  
We, whom the Throne has with high Honours blest,  
Present you here the prayers of the rest:  
Our bended Knees, as low as Earth we bow,  
And humbly prostrate supplicate you now:  
The blessing of your Love to us restore,  
And raise us to your Favour, Sir, once more.  
Where is the Joy, the Peace, and Quiet flown,  
All had, when first you did ascend the Throne;  
Now murmuring discontents assault our Ears,  
And loud Complaints of jealousies, and fears:  
Bad instruments help to blow up this Fire,  
And with ill minds, their own worse Arts admire,  
Whilst, by their means, you think your Friends your Foes,  
For your best friends, your Enemies suppose;  
Suspect your Loyal Subjects, and believe  
The Sanhedrim would you of Rights bereive.  
Your people▪ who do love your gentle Sway,  
And willingly their God, and you obey,  
Who for Religion ever zealous were,  
For that, for you, and for themselves do fear.  
Clear as the Sun, by sad effects they find,  
A Baalite to succeed you is designed:  
Sir, they would not dispute with you, his right,  
But they can ne'er endure a Baalite.  
Tho whilst you live, they are secure and blessed,  
Yet are they with a thousand fears oppressed,  
Think your Life still in danger of the Plot,  
Which now is laughed at, and almost forgot.  
They see the Baalites Hellish Plot run down,  
And on the Pharisees a false one thrown;  
Your zealous faithful jews all Rebels made,  
Their ruin hatched, you, and themselves betrayed.  
Oh! Sir, before things to extremes do run,  
Remember, at the least, you have a Son,  
Let the Sanhedrim with your wisdom join,  
To keep unbroken still the Royal line;  
And to secure our fears, that after you,  
None shall succeed but a believing jew.  
Sir, this is all your Loyal Subjects Crave,  
On you, as on a God, they cry to save.  
King's are like Gods on Earth, when they redress,  
Their people's Griefs, and save them in distress.  
With loads of careful thoughts, the King oppressed,  
And long revolving in his Royal Breast,  
Th' event of Things— at last he silence broke,  
And, with an awful Majesty, he spoke.  
I've long in Peace judeas' Sceptre swayed,  
None can Complain, I Justice have delayed:  
My Clemency, and Mercy has been shown,  
Blood, and Revenge did ne'er pollute my Throne;  
I and my People happy, kindly striven,  
Which should exceed, my Mercy or their Love:  
Who, till of late, more ready were to give  
Supplies to me, than I was to receive.  
Oh! happy days, and oh! unhappy change;  
That makes my Sanhedrims, and my people strange,  
And now, when I am in the Throne grown old,  
With grief I see my Subjects Love prove cold.  
They fear not my known Mercy to offend,  
And with my awful Justice dare contend;  
But yet their Crimes my mercy shan't assuage,  
I'm ready to forgive th' offending Age,  
And though they should my Kingly power slight,  
I'll still keep for them my forgiving right.  
I feel a tenderness within me spring,  
I am my People's Father, and their King,  
And though I think, they may have done me wrong▪  
I can't remember their offences long.  
Nature is moved, and sues for a Reprieve,  
They are my Children, and I must forgive.  
My many jealous fears I shan't repeat,  
My Heart with a strong pulse of Love doth beat,  
Nature I feel has made a sudden start,  
And a fresh source springs from the Father's heart.  
A stubborn Bow, drawn by the force of men,  
The force removed, flies swiftly back again.  
'Tis hard a Father's Nature to overcome,  
How easily does she her force assume!  
Sh'has o'er my Soul an easy Conquest won,  
And I remember now I have a Son,  
Whose Youth had long been my paternal Care,  
Raised to the height his noble frame could bear,  
And Heaven has seemed to give his Soul a turn,  
As if ordained by Fate for Empire born.  
By our known Laws I have the Sceptre swayed,  
By them I governed, them my Rule I made.  
To them I sought to frame my sovereign Will,  
By them my Subjects I will govern still:  
They, not the People, shall proclaim my Heir,  
Yet I will hearken to my Subject's Prayer,  
And of a Baalite will remove their fear.  
From hence I'll banish every Priest of Baal,  
And the wise Sanhedrim together call:  
That Body with the Kingly Head shall join,  
Their Counsel and their Wisdom mix with mine;  
All former Strife betwixt us be forgot,  
And in Oblivion buried every Plot.  
We'll try to live in Love and Peace again,  
As when I first began my happy Reign,  
Before our Traitorous Foes with secret toil  
Did fair Judea's blessed Peace embroil.  
May all my latter days excel my first,  
And he who then disturbs our Peace be cursed.   

He said: Th'Almighty herd, and from on high  
Spoke his Consent, in Thunder through the Sky:  
The Augury was noted by the Crowd,  
Who joyful shouts returned ' almost as loud:  
Then Amazia was once more restored,  
He loved his People, they obeyed their Lord.   
FINIS.