The life of our blessed Lord & Saviour, Jesus Christ an heroic poem, dedicated to Her Most Sacred Majesty : in ten books / attempted by Samuel Wesley ... ; each book illustrated by necessary notes ... also a prefatory discourse concerning heroic poetry ; with sixty copper plates. Wesley, Samuel, 1662-1735. 1693 Approx. 1217 KB of XML-encoded text transcribed from 256 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-07 (EEBO-TCP Phase 1). A65459 Wing W1371 ESTC R38249 17243077 ocm 17243077 106280

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Early English books online. (EEBO-TCP ; phase 1, no. A65459) Transcribed from: (Early English Books Online ; image set 106280) Images scanned from microfilm: (Early English books, 1641-1700 ; 1162:8) The life of our blessed Lord & Saviour, Jesus Christ an heroic poem, dedicated to Her Most Sacred Majesty : in ten books / attempted by Samuel Wesley ... ; each book illustrated by necessary notes ... also a prefatory discourse concerning heroic poetry ; with sixty copper plates. Wesley, Samuel, 1662-1735. [34], 349, [3] p., [60] leaves of plates : ill. Printed for Charles Harper ... and Benj. Motte ..., London : 1693. Contains added engraved t.p. with title: The life of Christ. Advertisement: [3] p. at end. Errata: preliminary p. [34] Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. Includes bibliographical references.

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eng Jesus Christ -- Poetry. 2003-02 Assigned for keying and markup 2003-04 Keyed and coded from ProQuest page images 2003-05 Sampled and proofread 2003-05 Text and markup reviewed and edited 2003-06 Batch review (QC) and XML conversion

THE LIFE OF OUR Blessed Lord & Saviour JESUS CHRIST.

AN HEROIC POEM: DEDICATED TO Her Most Sacred MAJESTY.

In Ten Books.

ATTEMPTED BY SAMUEL WESLEY, Rector of South-Ormsby in the County of Lincoln.

Each Book illustrated by necessary Notes, explaining all the more difficult Matters in the whole History: Also a Prefatory Discourse concerning Heroic Poetry.

With Sixty Copper-Plates.

LONDON Printed for Charles Harper, at the Flower-de-Luce, over against S. Dunstan's Church in Fleetstreet, and 〈…〉 in Aldersgatestreet. 1693.

SALVATOR MVNDI.

THE LIFE OF Christ.

An Heroic Poem.

In Ten BOOKS with sixty Copper Plates.

London: Printed for Charles Harper, & B nj Motte.

〈1 page duplicate〉
TO Her most Sacred MAJESTY MARY, By the Grace of GOD, QUEEN OF Great Britain, France and Ireland, &c.

THIS POEM Is most humbly Dedicated

BY Her Majesties most Loyal, Most Obedient, And most Dutiful Subject and Servant, S. Wesley.
THE PREFACE, Being an ESSAY on HEROIC-POETRY.

A Iust Heroic-Poem is so vast an Undertaking, requires so much both of Art and Genius for its Management, and carries such Difficulty in the Model of the whole, and Disposition of the several Parts, that it's no Wonder, if not above One or Two of the Ancients, and hardly any of the Moderns have succeeded in their Attempts of this Nature. Rapine and other Masters of Epic, represent it as an Enterprize so hardy, that it can scarce enter into the Mind of a wise Man, without affrighting him, as being the most perfect Piece of Work that Art can produce. That Author has many excellent Reflexions and Rules concerning it in his Discourse, Sur la Poetique; but Bossu is the first I've seen who has writ a just and perfect Tract thereon, wherein he has in a clear and Scholastic Method amass'd together most that's to be found in Antiquity on that Subject, tho chiefly keeping to the Observations of Aristotle, which he drew from Homer, and who seems the first that reduced Poetry to an Art. That Father defines Epic, An Artificial Discourse, in order to form the Manners by Instructions, disguis'd under the Allegories of some one important Action, recited in Verse, in a manner probable diverting and admirable, which he thus himself abridges, 'Tis a Fable agreeably imitated on some important Action, recited in Verse in a manner that's probable and admirable: In which Definition are contain'd, as he afterwards explains it, the general Nature of Epic, and that double, Fable and Poem: The Matter, some one important Action probably feign'd and imitated: Its Form, Recitation or Narration: And lastly, its End, Instruction, which is aimed at in general by the Moral of the Fable; and besides in the particular Manners of the Persons who make the most considerable Figure in the Work.

To begin with Fable, which he makes included in the general Nature or Essence of Epic. This he says is the most essential Part of it; That some Fables and Allegories scatter'd up and down in a Poem don't suffice to constitute Epic, if they are only the Ornaments, and not the very Foundation of it. And again, That 'tis the very Fund and principal Action that ought to be Feign'd and Allegorical: For which reason he expresly excludes hence all simple Histories, as by Name, Lucan's Pharsalia, Silius Italicus's Puni War, and all true Actions of particular Persons, without Fable: And still more home; that 'tis not a Relation of the Actions of any Hero, to form the Manners by his Example, but on the contrary, a Discourse invented to form the Manners by the Relation of some one feign'd Action, design'd to please, under the borrow'd Name of some illustrious Person, of whom Choice is made after we have fram'd the Plan of the Action which we design to attribute to him.

Nor indeed is Bossu singular in his Judgment on this Matter, there being few or none who have ever writ on the same Subject, but are of the same mind: For thus Boile u in his Art of Poetry, Dans la vaste recit d' une longue action Se soutient par la Fable & vit de Fiction. Which his Translator I think better; In the Narration of some great Design, Invention, Art, and Fable, all must joyn.

Rapine too gives his Vote on the same side, Rien n'est, says he, plus essentiel, au Poem Epique, que la Fiction; and quotes Petronius to that purpose, Per ambages, Deorumque ministeria praecipitandus est Liber Spiritus. Nor is't only the Moderns who are of this Opinion; for the Iliads are call'd in Horace, Fabula quâ Paridis, &c. And lastly, even Aristotle himself tells us, That Fable is the principal thing in an Heroic Poem; and, as it were, the very Soul of it. 〈 in non-Latin alphabet 〉 And upon this occasion commends Homer for lying with the best Grace of any Man in the World: Authorities almost too big to admit any Examination of their Reason, or Opposition to their Sentiments. However, I see no cause why Poetry should not be brought to the Test, as well as Divinity, or any more than the other, be believed on its own bare ipse diuit.

Let us therefore examin the Plan which they lay for a Work of this Nature, and then we may be better able to guess at those Grounds and Reasons on which they proceed.

In forming an Heroic-Poem, the first thing they tell us we ought to do, is to pitch on some Moral Truth, which we desire to enforce on our Reader, as the Foundation of the whole Work. Thus Virgil, as Bossu observes, designing to render the Roman People pleased and easie under the new Government of Augustus, laid down this Maxim, as the Foundation of his Divine Aeneis: That great and notable Changes of State are not accomplished but by the Order and Will of God: That those who oppose themselves against them are impious, and frequently punished as they deserve; and that Heaven is not wanting to take that Hero always under its particular Protection, whom it chuses for the Execution of such grand Designs. This for the Moral Truth; we must then, he says, go on to lay the general Plan of the Fiction, which, together with that Verity, makes the Fable and Soul of the Poem: And this he thinks Virgil did in this manner, The Gods save a great Prince from the Ruins of his Country, and chuse him for the Preservation of Religion, and re-establishing a more glorious Empire than his former. The Hero is made a King, and arriving at his new Country, finds both God and Men dispos'd to receive him: But a neighbouring Prince, whose Eyes Ambition and Iealousie have closed against Iustice and the Will of Heaven, opposes his Establishment, being assisted by another King despoil'd of his Estate for his Cruelty and Wickedness. Their Opposition, and the War on which this pious Prince is forc'd, render his Establishment more just by the Right of Conquest, and more glorious by his Victory and the Death of his Enemies. These are his own Words, as any may see who are at the pains to consult him; nor can I help it, if either Virgil or Bossu happen to be Prophets.

When the Poet has proceeded thus far, and as Bossu calls it, dress'd his Project, he's next to search in History or receiv'd Fable, for some Hero, whose Name he may borrow for his Work, and to whom he may suit his Persons. These are Bossu's Notions, and, indeed, very agreeable to Aristotle, who says, that Persons and Actions in this sort of Poetry must be feign'd, allegorical, and universal.

This is the Platform they lay; and let's now see if we can discover the Reasons whereon they found these Rules, being so unanimous for Fable rather than true History, as the Matter of an Heroic-Poem; and, if I mistake not, these are some of the principal.

1. Because they had observ'd the best Models of Heroic-Poems were laid after this manner; the greatest part of the Action both in Homer and Virgil being pure Fable. Homer beginning, and all the rest following his Steps. 2. Because no single Hero, or true History, which the Ancients knew was sufficient, without Fable, to furnish Matter for an Epic-Poem. History, says Aristotle, treats of particular Things as they really are; Poetry, as they ought to be; and therefore he prefers Poetry as the more grave and more instructive; the Poets being forc'd to follow the same Methods with their Kindred Art, that of the Painters, and gather a great many Beauties together, out of 'em all, to steal one Venus. 3. A third Reason may be, because, supposing they should have found some one Example from whence to enforce strongly any particular Point of Morality, yet it would have miss'd those other Characters of Epic, most of its Agreeableness, and all its Power to raise Admiration. A chast Historian must not go about to amuse his Reader with Machines; and a Poet that would imitate him, must have been forced to thin his Stage accordingly, and disband all his glorious Train of Gods and Goddesses, which composes all that's admirable in his Work; according to that of Boileau; Chaque Virtue devient une divinitie.

And these, if I mistake not, were the main Reasons on which the fore-mention'd Rules were grounded. Let's now enquire into the Strength and Validity of them: To begin with Homer, he wrote in that manner, because most of the antient Eastern Learning, the Original of all others, was Mythology. But this being now antiquated, I cannot think we are oblig'd superstitiously to follow his Example, any more than to make Horses speak, as he does that of Achilles. 2. If a Poet lights on any single Hero, whose true Actions and History are as important as any that Fable ever did or can produce, I see no reason why he may not as well make use of him and his Example to form the Manners and enforce any Moral Truth, as seek for one in Fable for that purpose: Nay, he can scarce fail of persuading more strongly, because he has Truth it self; the other but the Image of Truth, especially if his History be, in the third place, of it self diverting and admirable. If it has from its own Fund, and already made to his hand those Deorum Ministeria, which cost the Poet so much in the forming 'em out of his own Brain. Nor can we suppose Fiction it self pleases; no, 'tis the agreeable and the admirable, in the Dress of Truth; and such a Plan as this would effectually answer both the Ends of Poetry in general, delectari & monere, nay come up fuller to the End of Epic, which is agreeable Instruction; and thence it follows strongly, that a Poem wrote in such a manner, must, notwithstanding the fore-going Rules, be a true and proper Heroic-Poem, especially if adorn'd with Poetical Colours and Circumstances through the whole Body thereof.

Now that all this is not gratis dictum, I think I can prove, even from most of those very Authors Ive already produc'd, as of the contrary Opinion; and that I can make it appear, Bossu goes too far in fixing Fable as the Essential Fund and Soul of the principal Action in an Epic Poem. To begin with Rapine, who has this Passage, Sur la Poetique, Reflex. 5. La Poesie Heroique, &c. Heroique Poesie, according to Aristotle, is a Picture or Imitation of an Heroic Action; and the Qualities of the Action are, That it ought to be (among others) true, or at least, such as might pass for true: Thus he. And hence it follows, according to him and Aristotle, that the principal Action in Heroic, not only ought to pass for Truth, but may be really true: For Horace, he does indeed call the Iliads a Fable; but then he does not oblige his Poet superstitiously to follow Homer in every thing, owning that he sometimes doats as well as other Men: Further, this may, and I think does, refer rather to the Dress and Turn of the Action, than to the Bottom and Ground of his History, which there's at least as much, if not more reason to believe true than false: And in the same Sense may we take Petronius and Boileau; nay, if we don't take 'em thus, I can't tell whether there were ever such a thing as a true Heroic-Poem in the World; not so much as the Fairy-Queen, Gondibert, or Orlando Furioso; all which have Fable enough in 'em of any reason; but their principal Actions might be still true, as we are sure was that of the best Heroic that ever was written; (I need not say I mean Virgil) since few or no Authors ever deny'd that there was such a Man as Aeneas, or even that he came into Italy, built Cities there, and erected a Kingdom, which Tully mentions, as a generally receiv'd Tradition in those Parts, and which it seems he thought not frivolous, but true and solid; otherwise he'd scarce have given it a place in his Argument for his Client. Of this Opinion too seems Horace himself, in his Art of Poetry, namely, That there's no necessity of the principal Action's being feign'd; for his Direction is, Aut famam sequere, aut sibi convenientia finge; Either follow Tradition or Fame, or else feign what's agreeable thereunto. He makes not feigning essential to Heroic-Action, but gives leave to follow Fame, who is not so great a Lyar, but that she is sometimes in the right. Nay, what if we should after all have Bossu himself of our side, which I'm mistaken if he be not; for these are his Expressions, Lib. 1. Cap. 7. Le Fiction, &c. The Fiction may be so disguis'd under the Verity of the History, that those who are ignorant of the Art of the Poet, may believe it not a Fiction; and to make the Disguisement well, he ought to search into History for the Names of some Persons, to whom such an Action has probably or truly happen'd, &c. Hence 'tis evident, that according to Bossus own Notion, the main Action may be true; which appears even from Aristotle himself, as quoted by him, 97. 〈 in non-Latin alphabet 〉 , &c. An Author is not less a Poet, because the Incidents he recites have truly happen'd; if so be that which happen'd had the appearance of Truth, and all that Art demands, and be really such as it ought to have been feign'd. And this Bossu himself illustrates admirably well by an ingenious Simile; A Statuary, says he, first forms his Design, Posture, Altitudes which he intends for his Image; but if he then lights on any precious Material, Agate, or such like, where the Figure, the Colours, and Veins will not be accommodated to all he design'd, he regulates his design and Imagination according to his Matter; nor ought we to believe, at the same time that these singular lucky Hits condemn the Iustness of his Art. From all which I must leave it to the Reader, whether I ha'nt sufficiently prov'd what I've undertaken; that Fiction is not necessary to the principal Action of our Heroic-Poem; on which I've been something more large, not so much on my own account; for 'tis indifferent to me by what Name any Man calls my Poem, so it answers the great End of Epic, which is Instruction; but because I've heard some Persons have been so conceited as to criticise on our immortal Cowley for this very reason, and deny his Davideis the Honour of being an Heroic-Poem, because the Subject thereof is a true History.

And here I should drop the Discourse of Fable, were there not another sort of Persons still to deal with, perhaps more importunate that the former: The first will not like a Piece unless 'tis all Fable, or at least the Foundation of it: These latter run into the contrary extreme, and seem unwilling or afraid to admit any thing of Fable in a Christian Poem; and as Balzak in his Critics on Heinsius his Baptista, are frighted, as at some Magical Charm, if they find but one Word there which was made use of by the old Heathens; which, says he, (unluckily as things have since happen'd) is as preposterous as to see Turks wear Hats, and Frenchmen Turbants; the Flower-de lis in the Musselmens Colours, or the Half-Moon on the Standard of France. He's, however, it must be granted, justly angry with Tasso, as Mr. Dryden since, for setting his Angels and Devils to stave and tail at one another; Alecto and Pluto on one side, and Gabriel and Raphael o' t'other; as well as with Sannazarius, for mingling Proteus and David, and calling the Muses and Nymphs to the Labour of the Blessed Virgin. Tho the truth is, the Italian Poets seem more excusable, at least to a Papist, in this Case, than any other Nation, who parted with as little of their Idolatry as they could possible, after they had kept it as long as they were able, making the Change very easie, and turning their Pantheon into an all Saints; much like the good Fathers in the Spanish Conquest in America, who suffer the Natives to keep their Old Idols, so they'll but pay for 'em, and get 'em christen'd; by this means making many a good Saint out of a very indifferent Devil. So far, I say, Balzack is undoubtedly in the right, that Christianity and Heathenism ought not to be confounded, nor the Pagan Gods mention'd, but as such, in Christian Poems. Of which Boileau also says, They should not be Fill'd with the Fictions of Idolatry; tho he tells us just before, In vain have our mistaken Authors try'd Those antient Ornaments to lay aside. As tho he were afraid least all Poets shou'd be forc'd to turn Christians, and yet in the next Lines he thinks it full as bad; To fright the Reader in each Line with Hell, And talk of Satan, Ashtaroth and Bel. As tho he'd have no Christian to be a Poet. And much at the same rate is Monsieur Balzak very angry with Buchanan, for the same reason,; nor will he by any means let us substitute Belzebub, Asmodeus, and Leviathan, in the room of Alecto, Tisiphone, and Megaera, which is, in his Opinion, perfect Pedantism and Affectation; and is extreamly affraid, least any of those Barbarous Hebrew Words should disfigure the purity of the Latin Tongue; When surely he cou'd not but know, that this pure Latin Tongue it self, for which he's so much concerned is nothing but the gradual Corruption or Barbarizing of the Greek; as that of the Phaenician and Hebrew before, and the Italian, and his own French too, from the Latin afterwards, by the adulterous mixture of 'tis hard to say how many Languages: So that between 'em, they'd make it impossible for a Christian Poet to write a good Heroic Poem, or even a Tragedy, on any, but profane Subjects; by taking away all the Machines, and therein whatever is admirable. No, says Balzak, instead of those hard Words and proper Names, Appellatives may be chosen, Words common to all People: As for example, Ill luck instead of the Fates, and the Fowl-Fiend for Lucifer; and whether this wou'd not sound extreamly Heroical, I leave any Man to judg: It being besides certain, that 'tis singulars and particulars which give an Air of probability, and the main Life and Beauty to a Poem, especially of this Nature; without which it must of necessity sink and languish. However so much of Truth, I must confess, there is in what he says, that I verily believe Magor-missabib, or Mahershalalhashbaz, wou'd scarce yoke decently in one of our Pentameters, but be near as unquiet and troublesom there, as a Mount Orgueil itself. Nor can partiality so far blind my Judgment as not to be my self almost frighted at second hearing of such a thundering Verse, as Belsamen Ashtaroth Bäaltii Ba'al: Which seems as flat Conjuration, as ⸫ Zinguebar, Oran, &c. tho 'tis now too late to mend it. But then there are other Words of a more soft and treatable Cadence, even in the same Hebrew Language, especially when mollified by a Latin or Greek Form, or Termination; and such as these one may make use of and let others alone: tho neither is our bolder rougher Tongue so much affrighted at them, as the French and Latin.

But Boileau pushes the Objection further, and wou'd make it bear against the Things as well as Words, persuading himself, Our God and Prophets that he sent, Can't act like those the Poets did invent. Tho he too is short in History, how excellent soever in Poetry. For first, the Heathen Poets did not invent the Names of their Gods and Heroes, but had 'em from Eastern Tradition, and the Phaenician and Iewish Language, tho deflected and disguis'd after the Greek and other Forms, as Iosephus tells us, which the learned Bochart has proved invincibly; and I have made some Essay towards it, in my Sixth Book. Nay further, it seems plain to me, that most, even of their best Fancies and Images, as well as Names, were borrow'd from the Antient Hebrew Poetry and Divinity, as were there room for't, I cou'd I think, render more than probable, in all the most celebrated Strokes of Homer, most of the Heathen Poetical Fables, and even in Hesiod's blind Theogonia. Their Gods or Devils, which you please, were not near as antient as the Hebrews. The word Satan is as antient as Iob; nor can they shew us a Pluto within a long while of him. Ashtaroth, and Astarte, are old enough to be Grandmothers to their Isis, or Venus, and Bell, of the same standing with Idolatry. Lawful it must certainly be, to use these very Heathen Gods in Christian, since they were us'd in sacred Hebrew Poetry, in due place, and in a due manner; Bel boweth down, Nebo stoopeth, says Isaiah. And what a noble Discription has the same Prophet of the Fall of Lucifer? Nor can I see why it may not be as convenient and agreeable, as 'tis lawful to transplant 'em from Hebrew Poetry to our own, if we use 'em as they did. And then for Angels, Prophets, and Oracles, it wou'd be strange if they shou'd not strike the mind as agreeably when real and true, as the Daemons, or Oracles, or Prophets of the Heathens, form'd, as has been said, partly from mistaken fragments, or Traditions of sacred Story, partly indeed from the Juggles of the Heathen Priests, and crafty Ambitious Daemons. On the whole, we have all the advantages they had, and yet more than they, for Heroic Poetry in these matters. As for that Question of Boileau's, What pleasure can it be to hear, the howlings of repining Lucifer: I think 'tis easier to answer than to find out what shew of Reason he had for asking it, or why Lucifer mayn't howl as pleasantly, as either Cerberus, or Enceladus. And let any one read but his Speech, in Milton's Paradice, almost equall'd in Mr. Dryden's State of Innocence, and I'm mistaken if he's not of the same mind; or if he be not, and it gives him no pleasure, I dare affirm 'tis for want of a true tast of what's really admirable.

But Boileau comes to a stronger Objection, both against the Names and use of these Daemons, by way of Machine, I mean, in Christian Poetry; The Mysteries we Christians must believe Disdain such shifting Pageants to receive. Thus has his Translator turn'd him; and taking it in that Sence, the meaning must be, that it disgraces Christianity, to mix its Mysteries with stories of Daemons, Angels, &c. But sure it can never be any disgrace, to represent it really as it is, with the frequent Intervention of those invisible and powerful Agents, both good and evil, in the Affairs of Mankind, which our Saviour has both asserted and demonstrated in his Gospel, both by Theory and Practise: Whence we learn, that there are really vast numbers of these Spirits; some tempting, or tormenting, others guarding and protecting Mortals: Nay, a subordination too among them, and that they are always vigilant, some for our Destruction, others for our Preservation, and that, as it seems, of every individual Man; and if this be true in general, I'm sure 'tis probable in particular: Nor can it be any disgrace to Christianity, to apply general Probabilities to particular Cases, or to mention these Daemons in Poetry any more than in Divinity.

But indeed the Translator has here mended Boileau's Thought, or at least made it more plausible and defensible, tho he has miss'd his Sence; for these are his Lines: De la foi d' une Christien les Mysteres terribles D' Ornemens egayés ne sont point susceptibles. The plain English of which, I think is, That the terrible Mysteries of the Christian Faith, are not at all susceptible of these gayer Ornaments. I'll not be too Critical here, tho methinks its but an odd sort of Gayety that's to be found in Tales of Hell; agreeable, I own, the most dreadful thing may be, if well manag'd in Poetry, but he can hardly ever make 'em gay without a very strong Catachresis. But tho we let that pass, so must not what follows, wherein he further explains his Notion. L' Evangile, &c. The Gospel offers nothing to our Thoughts But Penitence and Punishments for Faults. To which it may be first said, that supposing this true, and the Gospel did present nothing else, yet why mayn't Angels be us'd in it, to warn Sinners to that Repentance which we know they so much rejoyce in; or Devils, to punish and torment the Guilty and Impious; as in the Case of Sceva's Son, and others. But yet further, as to the assertion it self, I know not what their Gospel offers, nor I believe are they better acquainted with what ours does; but we are sure 'tis far enough from being such a dismal melancholy thing as they represent it, since Immortality and Life are brought to light therein. We know that it gives us the noblest Examples, the most divine Law, the strongest, yet justest Passions, the most glorious Combats, and Friendships, and Sufferings, such as neither History or Fable cou'd ever yet equal. It shews us a God really Descending, disrob'd indeed of all his more dazling and insupportable Glories, as our divine Herbert; but yet clothed with what has more of true Divinity, with Humility and Charity, and Patience, and Meekness and Innocence. Here's War, here's Love indeed; such as never was besides, or will be more. He lov'd our Dust and Clay, and even for us, single encounter'd all the Powers of Darkness, and yet more, his Almighty Father's anger. But I'll go no farther, least the Reader should think I forget where I am. I must return to Boileau, whose strongest Objection is yet behind; Et de vos Fictions, &c. And mingling Falshood with those Mysteries Wou'd make our sacred Truths appear like Lies. But I hope the Critic knew, that there is a fair difference between a mere Fiction, or Falshood, and an instructive Parable or Fable, on one side, or a few more lively Poetical Colours on the other. To mingle Falshoods, or dull Legendary Fictions, without either Life or Soul in 'em, with our Saviour's Blessed Gospel, nay make 'em, in some Sence, superiour to it. This wou'd indeed incline an Italian to be of the same Faith with his Countryman, that 'twas all Fabula Christi, in the worst Sence of the Word: But certainly expressing the Truth in Parables, and mingling these with the Mysteries of the Gospel, can't be thought to give it an Air of Fiction: nor dare any affirm it does so, without Blasphemy, since our Saviour has so often done it. Nor only these but deeper Allegories are thought to be made use of in the Christian Religion; for Example, the Throne and Temple of God in the Revelations, and the Description of the New Ierusalem, with all its Gates and Foundations of Saphires and Emeralds, and that lovely Scheme of Trees and Rivers, worthy a Paradice: All this, I say, will scarcely be granted literal, and consequently must be all an Allegory; alluding partly to the Old Iewish Church and Temple, partly to Ezekiel's Visionary Representation and Prophetical Paradice. Nor can it, I think, be justly reckoned more criminal, where we have any great instructive Example, which has been real matter of Fact, to expatiate thereon; adding suitable and proper Circumstances and Colours to the whole, especially when the History it self is but succinctly Related, and the Heads of things only left us. And this some great Men have thought was the Method of the Holy Pen-man himself, whoever he were, in that lovely antient Poem of Iob; which that 'twas at the bottom a real History, few but Atheists deny; and yet 'tis thought some Circumstances might be amplified in the account we have left us, particularly the long Speeches between that Great Man and his Friends; tho the main hinges of the Relation, his Person, Character, and Losses, the malice of the Devil, the behaviour of his Wife and Friends, nay even the Substance of their Discourses, as well as of that between God and him, and the wonderful Turn of his Affairs soon after: All this might, and did, truly happen. Or, if any amplification shou'd be here deny'd, does not the Divine however every day, Paraphrase and Expatiate upon the Words of his Text, inverting their Method as he sees occasion, and yet is still thought unblamable. All the difference is, that he delivers what's probable, as only probable; whereas the Nature of Poetry requires, that such probable Amplifications as these, be wrought into the main Action, in such a manner, as if they had really happen'd; and without this, a man might Ryme long enough, but n'er cou'd make a Poem, any more than this would have been one, had I begun with, Abraham begat Isaac, and so tagg'd on to the end of all the fourteen Generations, much as Nonnus has done with St. Iohn, and yet often miss'd his Sence too, as Heinsius judges.

But enough of Fable, and of those who would either reduce all Heroic Poetry unto it, or absolutely banish it thence.

Next the Fable of Epics, the Poem is to be considered; which, after Bossu, is the other part of its general Nature, and shews the manner of handling it, comprehending Thoughts, Expressions and Verses; of which there need not much be said, since the most obvious to every Reader. The Thoughts must be clear, and just, and noble, and the Diction or Expression suited to them. The chief Difficulty, as Rapin observes, is to keep up the Sublime, which Virgil has done admirably, even in the meanest Subjects; and which Aristotle thinks may be best done by the judicious use of Metaphors. There ought to meet, according to him, Proportion in the Design, Iustness in the Thoughts, and Exactness in the Expression, to constitute an accomplish'd Heroic Poem; and the great Art of Thought and Expression lies in this, that they be natural and proper without Meanness, and sublime without a vitious Swelling and Affectation.

The Matter is next in an Heroic Poem, which must be some one important Action; it must be important, Res gestae Regumque Ducumque, with Horace. It only speaks of Kings and Princes, says Rapin, by which he must mean that it chiefly and principally turns upon them: for both Virgil and Homer have occasion for Traitors, and Cryers, and Beggars, nay even Swinherds (in the Odysses) and yet still more, of whole Armies, which can't be all compos'd of Kings and Princes. However, the more there is of these lower Walks in the Plan of a Design, the less Heroic it must appear, even in the Hands of the greatest Genius in Nature. Such a Genius, I think, was Homer's, and yet the Truth of this Assertion will be plain to any who compares his Odysses with his Iliads; where he'll find, if 'tis not for want of Judgment, in the latter a very different Air from the former, in many places much more dead and languishing, and this which I have given, seems one probable Reason on't; not excluding that of Longinus, that Homer was then grown old, and besides too much of the Work was spent in Narration; to which may be added, that he here design'd a wise and prudent rather than a brave and fighting Hero; having wrought off most of the Edg and Fury of his Youthful Spirit and Fury in Achilles, as in Ulysses he express'd more of Age and Iudgment.

This Action must be one and uniform: the Painture of one Heroic Action, says Rapin from Aristotle. It must be, as Bossu from Horace, simplex duntaxat & unum, that is, the principal Action on which the whole Work moves ought to be one, otherwise the whole will be confus'd; tho there may be many Episodic Actions without making what Aristotle calls an Episodic Poem, which is, where the Actions are not necessarily or not probably link'd to each other, and of such an irregular multiplication of Actions and Incidents. Bossu instances very pleasantly in Statius's Achileid; but he tells us there's also a regular and just Multiplication, without which 'twere impossible to find matter for so large a Poem, when as before it's so ordered that the Unity of the whole is not broken, and consequently divers Incidents it has bound together are not to be accounted different Actions and Fables, but only different Parts not finish'd, or entire of one Action or Fable entire or finished: and, agreeable to this Doctrine, Rapin blames Lucan's Episodes as too far-fetch'd, over-scholastic, and consisting purely of speculative Disputes on natural Causes whenever they came in his way, not being link'd with the main Action, nor flowing naturally from it, nor tending to its Perfection.

And in this Action, the Poet ought, as Rapin tells us, to invert the natural Order of things, not to begin with his Hero in the Cradle, and write his Annals instead of an Epic Poem, as Statius in his Achilleid, the Reason of which seems plain, because this would look more like History than Poetry. It's more agreeable, more natural, in some Sence, to be here unnatural; to bring in, by way of Recitation or Narration, what was first in order of time, at some distance from that time when it really happened, which makes the whole look unlike a dull formal Story, and gives more scope for handsome Turns and the Art of the Writer. Another Reason why a whole Life is not ordinarily a proper Subject for Epics, is, because many trivial Accidents must be therein recited; but if a Life can be found in which is nothing but what's diverting and wonderful, tending besides to the perfecting the main Action, and the Order of time revers'd in the whole, the Case would be so much altered, that I think their Rules would not hold.

For the Form of Epic, which comes next in view, 'tis agreed on all hands to be Recitation or Narration. Bossu says, the Persons are not at all to be introduced before the Eyes of the Spectators, acting by themselves without the Poet; not that he'd hereby exclude the Poet from introducing the persons telling their own Story, or some one of them that of the principal Hero: for great part of Epic is thus far Dramatic. And thus Virgil manages his second and third Books by way of Recitation, and that by his Hero himself, making him give Dido a long account of the Wars of Troy, and his own Actions, tho thereby he falls into the Impropriety of commending himself, with a — sum pius Aeneas. Vida takes the same way of Recitation, wherein he employs two or three of his six Books; and Milton follows them both, tho less naturally than either; for he introduces our Saviour, in his Paradise regain'd, repeating a great part of his own Life in Soliloquy, which way of Discourse includes, in a Wise Man especially, so much of Calmness and deep Reflection, that it seems improper for the great and noble Turn required in such a Work, unless in describing a Passion, where it may be more lively. All that they mean by not introducing the Parties, is not doing it as in a Tragedy: they are not to be brought in abruptly to tell their own Tale from the beginning, without the appearing Help of the Poet, as Actors in a true and proper Drama. And this Narration, says Rapin, should be simple and natural; but the greatest difficulty is, not to let its simplicity appear, lest it thence grow disagreeable, and the chiefest Art in this, consists in its Transitions, and all the delicate surprising Turns, which lead the Reader from one thing to another without his thinking whither he's going, or perceiving any Breach or so much as a passage between 'em; after all, the more Action there is in Epic, still the more Life there will be. A Poet may, I find, easily fall into Poorness of Thought by aiming too much at the Probability and neglecting the Admirable; whereby he loses that agreeableness which is a mixture of both. He ought then to take more care than some have done, not to keep himself too long behind the Scenes, and trust the Narration with another, which, without a great deal of Art and Pains, will take off much of the Life of the Work, as Longinus has already formerly observed.

And here come in the Qualities of Narration, mentioned in our Definition, that it ought to be done in a manner probable, agreeable, and admirable; 'tis rendered probable by its Simplicity and Singularity, and admirable by the Grandeur of the Subject, the Figures and Machines, or 〈 in non-Latin alphabet 〉 , much more lawful here than in the Drama's; and lastly agreeable, as has been said, by a mixture of b th.

The last thing in our Definition, is, the End of Epic, indeed the first and principal which ought to be intended, and that's Instruction, not only, as Rapin thinks, of great Men, but of all. as in Virgil's Scheme, which we have already described; and this either by the principal Moral aim'd at in the whole, or the Manners of particular Persons. Of Fable and Moral, I've already discours'd, and whether be the more lively and probable way to instruct, by that or History. But here it may be worth the while to enquire, whether the principal Hero in Epic ought to be virtuous? Bossu thinks not, the manners being formed as well by seeing Errors as Beauties in the chief Actors; but yet methinks it seems too much to form a Hero that's a perfect Almanzor, with not one spark of Vertue, and only remarkable for his extraordinary Strength and little Brains; such was certainly Homer's Achilles, of whom I think the Father was in the right when he observes, the Poet makes him not do one brave or virtuous Action, all the while he lies before the Town: whereas Virgil's Hero, is, to tell truth, an indifferent good Heathen, and, bating one or two slips, comes up pretty well to his own good word. The same however may be said for Homer, which our present Dramatists plead for their Excuse; that he copied his Hero from those who were esteemed such in the barbarous Age in which he liv'd, Impiger, iracundus, inexorabilis, acer, Iura neget sibi nata, &c. Made up of Lewdness, Love, and Fighting: who, had he liv'd in our days, would have made an excellent Town-Bully, I wish there were not too much reason to say a modish Gentleman. But tho old Homer took this way, Virgil, who writes with much more Iudgment and Exactness, and follows him in many things, here thought fit to leave him; making his Hero, as I've said, not only brave and prudent, but for the most part virtuous. Which would much better form the manners of his Reader, than if they were set to spell out Instruction from contraries, as Homer has done. Whence it follows, the more virtuous a Hero is, the better; since he more effectually answers the true end of Epics. After all, Rapin says, the chief Excellency of an Heroic Poem consists in the just proportion of the Parts; that perfect Union, just Agreement, and admirable Relation, which the Parts of this great Work bear one towards another; and blames Tasso for mingling all the Sweetness and Delicacy of Eclogues and Lyricks, with the Force of an Heroic Poem. But I should think him mistaken here, and that this is not the meaning of Aristotles 〈 in non-Latin alphabet 〉 . For if we allow not such a pleasing Variety, how shall we excuse even Virgil himself, who has his Dido, as well as Tasso his Armida and Erminia? nay, how shall we manage Love? which is usually one great Episode of Heroic, if not with something of Delicacy. I grant Love ought to have a different Air in different sorts of Poems; but still if it be natural it must have something of Softness; and for his Enchanted Forest, which this severe Critic also blames, I believe there's few who read that part of his Work, who would willingly have it omitted, for the sake of a fancied Regularity, any more than they would part with Mr. Dryden's Improvement on't in his King Arthur. However, if it be a fault, 'tis strange so many who have been Masters of the greatest Genius should unanimously fall into it; as Ovid in his Palace of Circe, Ariosto in that of Alcina, and Spencer in his Acasia's Bower of Bliss, and several others, who have taken the same Method. I should therefore rather think that this beautiful and marvellous Analogy which Aristotle requires as the best thing in Epic, relates rather to the Harmony and Agreement of the Parts with the Whole; so that there appears no Fracture or Contradiction, the different Parts, tho much unlike, yet altogether making one beautiful Figure and uniform Variety.

And thus much of the Definition of Epic, containing the main Rules thereof, by which the Reader may be able to form a Judgment of this, or any other Heroic Poem. Especially if to these Rules be added some Examples to render them more plain. In order to which I desire to express my Thoughts freely of other Poems, as I must expect every one will do of mine, always observing that piece of Iustice, never to find fault, without taking notice of some Beauty to balance it, and giving, where I can find it, the better Iudgment of other Persons as well as my own. Concluding all with a brief account of my own Work.

To begin then with Grandsire Homer, this may be added to the particular Remarks have been already made. I think none will deny but the Disposition of his Iliads, is so truly admirable, so regular, and exact, that one would be apt to think he wrote his Poem by Aristotle's Rules, and not Aristotle his Rules by his Poem. I confess I once thought that he had been oblig'd to his Commentators for most of the Beauties they celebrated in him; but I am now, on a nearer view, so well satisfied to the contrary, that I can ne'er think his Poem writ by piece-meal, without any Connexion or Dependance: wherein Dionysius the Halicarnassian very justly praises the Order and Management of the Design, as well as the Grandeur and Magnificence of the Expression, and the sweet and passionate Movements. Nor is it without reason that Horace, Longinus, and all Antiquity have given him, as the Model of just and noble Sentiments and Expressions. I must confess there's something in his Numbers that strikes me more than even Virgil's, his Thoughts and Expressions appear stronger than his, tho it cannot be denied but that Virgil's Design is much more regular Rapin says a great deal of that Prince of the Latin Poets, tho indeed he can never say enough, He had an admirable Taste, says he, of what's natural, an excellent Iudgment for the Order, and an incomparable Delicacy for the Number and Harmony of his Versification. And adds, That the Design of the Poem is, if we consider it in all its Circumstances, the most judicious and best-laid that ever was or ever will be. There is indeed a prodigious Variety in Virgil, and yet the same Soul visible in every Line. His own great Spirit informs his Poetical World, and like that he speaks of, —totos infusa per Artus Mens agitat Molem, & magno se corpore miscet. He's soft with the height of Majesty, his Marcellus, his Dido, and, I think, above all his Elegy on Pallas is very noble and tender. The joints so strong and exactly wrought, the Parts so proportionable the Thoughts and Expression so great, the Compliments so fine and just, that I could ne'er endure to read Statius, or any of the rest of the Antient Latins after him; with whom therefore I shan't concern my self nor trouble my Reader. Ariosto was the first of the Moderns who attempted any thing like an Heroic Poem, and has many great and beautiful Thoughts; but at the same time, 'tis true, as Balsac observes, that you can hardly tell whether he's a Christian or an Heathen, making God swear by Styx, and using all the Pagan Ornaments; his Fancy very often runs away with his Iudgment, his Action is neither one nor simple, nor can you imagine what he drives at; he has an hundred Hero's but you can't tell which he designs should be chief: Orlando indeed seems a wild Imitation of Homer's Achilles, but his Character is not bright enough to make him the Principal; and besides he orders it so, that he does more great Actions when he's mad than when sober. Agreeable to this are Rapin's thoughts of him, which, in few words, are, That he's elevated and admirable in his Expressions, his Descriptions fine, but that he wants Iudgment; and speaks well, but thinks ill, and that tho the Parts are handsome enough, yet the whole Work can by no means pass for an Epic Poem, he having never seen the Rules of Aristotle; which he thinks Tasso had, and therefore wrote much better, whom he commends as more correct in his Design, more regular in the ordering his Fable, and more accomplish'd in all parts of his Poem than any other of the Italians, whom yet he justly blames, because he has two Hero's Godfredo and Rinaldo, of whom Godfredo seems the principal, and yet Rinaldo performs the greatest part of the notable Actions. He seems to imitate Agamemnon and Achilles, but then he raises his Agamemnon too high, or keeps him too low, for he hardly lets him do one great Action through the whole Work. He further criticises upon him as mingling too much Gallantry with his Poem, which, he thinks, is unbecoming the Gravity of his Subject. But whether this Censure be just, I know not, for Love and Gallantry runs through all Virgil's Aeneids, in the instances of Helen, Dido and Lavinia, and indeed it gives so great a Life to Epic, that it hardly can be agreeable without it, and I question whether ever it has been so. Nor is he more just, I think, against Tasso's Episodes, which he blames as not proper to circumstantiate his principal Action, not entring into the Causes and Effects thereof, but seeking too much to please, tho I think this Charge is unjust, for 'tis in his Episodes, if any where, that Tasso is admirable. I might here give several Instances, but shall, at present, only refer my Reader to that of Tancred and Erminia, and I'm mistaken if he does not dissent from Rapin in this particular. Sannazarius and Vida were the next who did any thing remarkable in Epic; they both writ in Latin on the same Subject, both Christian Heroics; Rapin says they both had good a Genius for Latin the Purity of their Style being admirable, but that their ordering of the Fable has nothing in't of Delicacy, nor is the manner of their Writing proportionable to the dignity of the Subject. For Sannazarius he's indeed so faulty, that one can hardly with Patience read him, the whole Structure of his imperfect Piece, de partu, being built on Heathen Fable; yet he has great and vigorous Thoughts and very Poetical Expressions, tho therein Vida far excels him, whose Thoughts are so noble, and the Air of his Stile so great, that the Elogy Balzak gives his Countryman Tasso, wou'd as well or rather better have fitted him; That Virgil is the Cause; Vida is not th first; and Vida, that Virgil is not alone. It is true, as Rapin observes, that his Fable is very simple, and perhaps so much the better, considering the Subject; tho he forgets not Poetical Ornaments, where there's occasion, if he does not lean a little to Sannazarius's Error; for he talks of the Gorgons and Sphinxes, the Centaurs and Hydra's and Chimeras, tho much more sparingly and modestly than the other. He has the happiest beginning that perhaps is to be found in any Poem, and by mingling his Proposition and Invocation, has the advantage of placing one of the noblest Thoughts in the World in the first Line, without danger of falling into the absurdity of Horace's Author with his Fortunam Priami: For thus he sings, Qui mare, qui terras, qui caelum numine comples—Spiritus alme, &c. After the Invocation, in the very beginning of the Poem, he's preparing the Incidents for his Hero's Death; he brings him to Ierusalem at the Passover with Hosanna's; then raises his Machins, and falls to the Description of Hell. He through the whole, uses his Figures very gracefully; few have bin more happy in Compari sons, more moving in Passion, succinct, yet full in Narration: Yet is he not without Faults; for in the second Book he brings him to his last Supper in the Garden, from thence before Caiaphas and Pilate; which too much precipitates the main Action: Besides, it seems harsh and improbable to bring in S. Iohn, and Ioseph, our Saviours reputed Father, as he does in the third and fourth Book, giving Pilate an account of his Life; not to insist on the general Opinion, that Ioseph was not then alive. But notwithstanding these few failures, it can't be deny'd, that his Description of our Saviours Passion in the fourth Book, is incomparably fine; the disturbance among the Angels on that occasion; his Character of Michael, and the Virgins Lamentation under the Cross, and at the Sepulchre, are inimitable. And thus much for Vida, on whom I've been more large because I've often made use of his Thoughts in this following Work; his Poem being the most complete on that Subject I've ever seen or expect to see. And here han't the English more reason to complain of Rapin, that he takes no notice of their Heroic Poems, than Lopex Viga of Tasso, for not mentioning the Spaniards at the Siege of Ierusalem: but since he has been so partial, as not to take any notice of our Writers, who sure as much deserve it as their Dubartas and Ronsard; We may have liberty to speak of our own, and to do 'em Justice: To begin with Spencer, who I think comes the nearest Ariosto of any other; he's almost as Irregular, but much more Natural and Lovely: But he's not only Irregular but Imperfect too, I mean, as to what he intended; and therefore we can't well imagine what it wou'd have been, had he liv'd to complete it. If Fable be the Essence of Epic, his Fairy Queen had certainly enough of that to give it that Name. He seems, by the account he gives of it to Sir Walter Rawleigh, to have design'd one Principal Hero King Arthur, and one main important Action bringing him to his Throne; but neither of these appear sufficiently distinct, or well defin'd, being both lost in the vast Seas of Matter which compose those Books which are finish'd. This however must be granted, the Design was Noble, and required such a comprehensive Genius as his, but to draw the first Scetch of it: And as the Design, so the Thoughts are also very great, the Expressions flowing natural and easie, with such a prodigious Poetical Copia as never any other must expect to enjoy. Gondibert methinks wants Life; the Style is rather stiff than Heroic, and has more of Statius than Virgil; one may see every where a great deal of Art, and Pains, and Regularity, even to a fault; nor is a Genius wanting, but its so unnatural, that an ingenious Person may find much more pleasure in reading a worse Poet. Besides, his Stanza's often cramp the Sence, and injure many a noble Thought and Passion. But Mr. Cowley's Davideis is the Medium between both; it has Gondiberts Majesty without his stiffness, and something of Spencer's Sweetness and Variety without his Irregularity: Indeed all his Works are so admirable, that another Cowley might well be employ'd in giving them their just Elogy. His Hero is according to the antient Model, truly Poetical, a mixture of some Faults and greater Virtues. He had the advantage of both Love and Honour for his Episodes, nay; and Friendship too, and that the noblest in History. He had all the sacred History before him, and liberty to chuse where he pleased, either by Narration or Prophesie; nor has he, as far as he has gone, neglected any Advantages the Subject gave him. Its a great Loss to the World that he left the Work unfinish'd, since now he's dead, its always like to continue so. As for Milton's Paradice Lost its an Original, and indeed he seems rather above the common Rules of Epic than ignorant of them. Its I'm sure a very lovely Poem, by what ever Name its call'd, and in it he has many Thoughts and Images, greater than perhaps any either in Virgil or Homer. The Foundation is true History, but the turn is Fable: The Action is very Important, but not uniform; for one can't tell which is the Principal in the Poem, the Wars of the Angels, or the Fall of Man, nor which is the Chief Person Michael or Adam. Its true, the former comes in as an Episode to the latter, but it takes up too great a part thereof, because its link'd to it. His Discourse of Light is incomparable; and I think 'twas worth the while to be blind to be its Author. His Description of Adam and Eve, their Persons and Love, is almost too lively to bear reading: Not but that he has his inequalities and repititions, the latter pretty often, as have, more or less, all other Poets but Virgil. For his antique Words I'm not like to blame him whoever does: And for his blank Verse, I'm of a different mind from most others, and think they rather excuse his uncorrectness than the contraries; for I find it's easier to run into it, in that sort of Verse, than in Rhyming Works, where the Thought is oftner turned; whereas here the Fancy flows on without check or controul. As for his Paradice Regain'd, I nothing wonder that it has not near the Life of his former Poem, any more than the Odysses fell short of the Iliads. Milton, when he writ this, was grown Older, probably poorer: He had not that scope for Fable, was confin'd to a lower Walk, and draws out that in four Books which might have been well compriz'd in one: Notwithstanding all this, there are many strokes which appear truly his; as the Mustering of the Parthian Troops, the Description of Rome by the Devil to our Saviour, and several other places.

And now I've done with all the rest, I may take liberty to say something of my own.

For the Subject I dare stand by it, that 'tis fit for a better Heroic Poem than any ever was, or will be made; and that if a good Poem cou'd not be made on't, it must be either from the weakness of the Art it self, or for want of a good Artist. I don't say the Subject with all its Circumstances is the best for Epic, but considered in it self, or with a prudent choice out of the vast Field of Matter which it affords.

The Action is Important, if ever any was, being no less than the Redemption of the World, which was not accomplish'd till after our Saviours Death and Resurrection. The Ascension I confess shou'd be left out, according to the common Rules of Heroic Poetry, but I had not the same reason for omitting it, as others have for not coming to the End of their History, a little short of which they generally stop, because after the main Business is over, nothing great remains, or however not greater than has already past. And if any thing mean followed, the Reader wou'd leave off dissatisfied. But I've as great and remarkable an Action, as any in the whole story, yet upon my Hands, and which if I had omitted, I had lost many very moving Incidents that follow'd the Resurrection; and besides, Vida before me, has carry'd it yet further, to the actual Descent of the Holy Ghost on the Disciples, and the spreading the Christian Name all the World over; which I've done only in Prophecy.

The Action is I think uniform, because all the Episodes are part of the main Action, the Redemption of the World; to which his Incarnation, and Divine Conception were absolutely necessary, and so were his Holy Life, Doctrine, Miracles, and especially his Sufferings and Agonies. My principal Hero was perfect, yet imitable, and that both in active and contemplative Life. He leaves his own Kingdom to save and conquer another, endures the greatest hardships, is reduc'd to the lowest ebb, nay is at last forc'd to suffer Death it self. Yet after all, he emerges from his Misfortunes, conquers all his Enemies, fixes Laws, establishes Religion, Peace, and his own Empire, and is advanced higher than any Conquerour ever was before him.

The other Persons are Heroical enough, Angels, Kings, High Priests, Governours, Councellors, nay even the Apostles themselves were more than Kings, for they were thought and call'd Gods by the People. The Moral I find not make it, in a true Example, which others are forc'd to Form in Fable; That we ought to do Good, to suffer evil, submit to the Divine Will; to venture or lose a Life for a Friend; to forgive our Enemies.

Yet further I desire to recommend the whole of the Christian Religion; all the Articles of Faith; all that System of Divinity and Morality contain'd in the Gospel of the Blessed Jesus, to the Study and Practice of Persons of Ingenuity and Reason; to make his Divine Person, which is already infinitely Amiable, if possible, actually more Ador'd and Lov'd; and to Vindicate his Mission, his Satisfaction, and his Divinity, against all Iews, Turks, Infidels, and Heretics; which sure are the most proper Ends that can be propos'd in a Work of this Nature: Which may be agreeably and admirably done, if 'tis not the Poets fault; for here's all the marvellous that cou'd be wish'd for, already done to my Hand, and all sacredly True, Angels and Daemons, and Miracles, with Voices from Heaven.

Now the Subject being so fit for a good Heroic Poem, I shall have the less excuse, if this be a bad one. And here I must ingeniously confess, I had seen none of these Rules given by the Masters of Epic, when I laid the Scheme of this Poem, tho I wish I had, for I might probably then have done it better, or not at all. I knew not the hazard of the undertaking, but greedily embrac'd it, when first propos'd by some Friends, who were ignorant of what they put me upon. Being full of the Design; wherein, the earnest desire I had to see it accomplish'd, and either a lucky Chance, or the Happiness of my Subject, may perhaps in some Instances, have supply'd the want both of Rules and Genius. All I will say of my own performance is, that I now know the Faults on't, tho I am not oblig'd to point 'em out to my Reader, who will but too soon find 'em. That I wou'd have mended much that's now amiss, had I liv'd in an Age where a man might afford to be Nine or Ten Years about a Poem. And in the mean time this satisfies me, whatever is the success, that I've done all that cou'd be done by one in my Circumstances towards the rendring it more compleat and freer from Faults, and only wish that my own Reputation may suffer, by the weakness of the Work, and not the Dignity of the Subject.

I cou'd plead for my self what Longinus says on Works of this Nature, wou'd it not look like Arrogance, That even the greatest Genius may sometimes sink into meanness, when the force of their Spirits is once exhausted: That its very difficult for height of Thought to sustain itself long in an equal Tenour; and that some Faults ought to be excused when there are more Beauties. But if none of these will pass, I hope it will not much mortifie me, since I think the World and I have no great matter to do with one another. I'm sensible my Poem wou'd have had fewer Enemies, had I left out some Passages in't. But as mean as the worst of this are, I wou'd not buy their good Word at such a rate. I had almost forgot to mention the Gravers Work, which is not without Faults, particularly he has err'd in the Posture of the Disciples at the last Supper, whom he has made Sitting, when they were really Declining, or Discumbent. But its now more than time to conclude my long Preface, which I shall do in few Words. Since the chief Design in this Work, is to advance the Honour of my Hero, and next to that, the entertainment of Pious and ingenious Minds; for the truth of which, I hope I may appeal to the great 〈 in non-Latin alphabet 〉 . I shall not be much concern'd for the success it may meet with in the World.

To Mr. SAMUEL WESLEY on his Divine Poem of the Life of CHRIST. AS when some Prophet, who had long retir'd, Returns from Solitude with Rapture fir'd, With full Credentials made securely bold, To listning Crowds do's Charmingly unfold What Angels him in awful Visions told; With wond'rous Truths surprizing ev'ry Brest, His sacred Mission is by all Confest. So you, great Bard, who lay till now conceal'd, Compiling what your Heav'nly Muse reveal'd, No sooner quit the Shade, but strike our Eyes With Wonder, and our Mind with Exstasies. Ev'n we, the Tribe who thought our selves inspir'd, Like glimm'ring Stars in Night's dull reign admir'd; Like Stars, a num'rous but a feeble Host, Are gladly in your Morning-lustre lost. When we (and few have been so well inclin'd) In Songs attempted to Instruct Mankind, From Nature's Law wee all our Precepts drew, And ev'n her Sanctions oft perverted too; Your sacred Muse do's Revelation trace; And Nature is by you improv'd to Grace. Verse is a Tribute due to sacred Writ, But seldom paid, or, not in currant Wit; The Undertakers fail in Zeal or Art, They want the Genius, or they want the Heart: To Crown your pious Off'ring both combine; At once your Numbers and your Theme divine. The Race of Poets, while a virtuous Train, For Inspiration never call'd in vain; But fail'd in Wit, their stock of Virtue spent, And as they grew Debauch'd, grew Impotent. 'Tis in their own, and in Religion's wrong, When Beauty, Wealth or Pow'r employ's their Song. But if they trespass who are only Vain, What Punishment's reserv'd for the Prophane! How shall the Panders scape, who foul Desire, In Poetry's alluring Charms attire? Too guilty, while, like Emp'ricks they employ Their baneful Skill, and privately destroy; But when the publick Teeming Press they ply, Thro' all the Realm their poyson'd Papers flie; Not rural Nymphs are safe in their Retreats, Th' Infection reaches the remotest Seats. Who once the Poets Function thus betray, What Helicon can wash their Saints away! Such Lepers wou'd make Iordan's Stream impure, But Iordan's Stream can ne'er such Lepers Cure. What just Encomiums, Sir, must you receive, Who Wit and Piety together weave. No Altar your Oblation can refuse, Who to the Temple bring a spotless Muse: You, with fresh Laurels from Parnassus born, Plant Sion's Hill, and Salem's Tow'rs adorn; You break the Charms, and from prophane Retreats Restore the Muses to their Native Seats. Our leading Mr. Milton. Moses did this Task pursue, And liv'd to have the Holy Land in view; With vig'rous Youth to finish the Success, Like Ioshua you Succeed, and all Possess. Deep Learning's Stores to raise this Pile are brought, Bright Fancy after Iudgment's Model wrought: The vast Idea seem'd a subject fit To exercise an able Poet's Wit; But to Express, to Finish and Adorn, Remain'd for you, who for this Work was Born. The temper'd Stile not too remiss or strong, But suited to the Subject of the Song; Which, varying, always shews a Master's Skill, Sweet as a Vale, or lofty as a Hill. Here, pious Souls, what they did long desire, Possess their dear Redeemer's Life intire: Here, with whole Paradise regain'd they meet, And Milton's noble Work is now compleat. N. Tate. Iune 28. 1693.
To the Ingenious Mr. SAMUEL WESLEY on his Poem of the Life of CHRIST. REdeem'd? It's true; the happy Muse no more Can her Egyptian slavish Chains deplore; No more shall spurious Gods or Heroes rais'd In pow'rful Numbers, be devoutly Prais'd; Verse form'd 'em Idols, while Immortal Verse Wou'd Fancy's Dreams in weighty Lines rehearse; Perverted Poetry cou'd with ease controul The wiser Passions of the thoughtful Soul; And into Mischiefs force the Passive Throng, Hurry'd by the impetuous Witchcraft of deluding Song. Thy Muse, a Convert made, in nobler Strains Sings that great God who in himself contains This spacious ALL, whose active Word commands The Prince of Idols with his gloomy Bands Down to those Deeps, where endless Torture dwells, Beneath the solid darkness of a thousand Hells. God's and his David's Son, the wond'rous Heir Of Heav'n and Earth, thy tuneful Rhimes declare: No Man of Sorrows now, nor meanly Crown'd With blushing Thorns, nor barbarous Fetters bound; But in immense Eternal Brightness plac'd, With all his Fathers ancient Glories grac'd; Great, Pure, Immortal, always Blest, Sublime, Before the first, beyond the last of Time; Where to the Name of their triumphant King, Hymns sweet as Thyme, extatick Angels sing. What poor Evangelists prescrib'd of old, And studious Priests still to their Flocks unfold; Was, till of late, by pious Crowds admir'd, Their Tales Authentick as their Minds Inspir'd; Now Damn'd as plain and low, tho' mystick all, Truth must before the Dagon Nonsense fall. A dull lewd Song to Celia dubs the Wit, When, with his Title proud, the senseless Chit Defies his Maker, and his Dictates scorns, And Heav'n to ridicule and banter turns: Truth for his Fancy must be gayly drest, Like the May Lady at some Country Feast. In thy smooth Verse stands that unchanging Truth, With Beauties varnish'd and adorn'd with Youth; Drest in Poetick robes of Flame and Light, Pleasant as Morning, and as Mid-day bright; Thy Verse may Charm him who the Preacher flies, Reform the Brute, and make the Senseless Wise. So when a Devil malignant Saul possest, And broke the quiet of his tortur'd Breast; When Rage and Folly in his Thoughts combin'd, Diseas'd his Body, and disturb'd his Mind; His Harp the gay Iessean Psalmist strung, And to his Harp some sacred Anthem sung; So smooth his Voice, so swift his flying Hand Did trembling Notes and chiding Strings command; So much of Heav'n did the black Spirit confound, Nor cou'd his Hell support the charming sound; But from his Throne the proud Usurper flew, While Musicks Terrors did his flight pursue, And Saul's rebellious Thoughts and inward Rage subdue. Sic puer Elkanides Domini resupinus in Aede Summissâ aethereos excipit aure sonos, Afflatu que sacro Divinos concipit Ignes, Et subito in vatum proruit Ipse modos: Tu, Iuvenis, rapis Arma prior, Musas que profanas In pia Christicolûm, maxime, castra refers. Macte animis Wesleie tuis, repetita que Christi, Gesta subacta magis pensa secunda dabunt. Raptim. L. Milbourne.
To my Ingenious Friend Mr. SAMUEL WESLEY, on his Poem the Life of CHRIST. CHrist's Life! And sung in English Poesie! Who of our Bards durst e'er essay't till thee! Their Pens are idly busie for the Stage, To humour there the Genius of the Age; Their cheif design is still to please the Pit, And there expose the Folly of their Wit; But every Theme that's Noble and Divine, With awkward Modesty they still decline: About the sacred Ark they trembling stand, But dare not touch with their unhallow'd Hand; They plead, alas! They 've too prophane a Muse, And urge their very Crimes for their excuse. Dryden alone, swoll'n with a nobler Pride, Out of the common road once step'd aside; Bravely went on where Milton broke the Ice, And sweetly mourn'd the loss of Paradise; Richly embroyder'd his old fashion'd Ground, And still refin'd the golden Oar he found; Each Comliness up to a Beauty wrought, Polish'd each Line and heighten'd every Thought; What Mortal cou'd have been with him compar'd, As he began had he but Persever'd! Cowley indeed (his Works sufficient proof) For this great Theme — At once was Poet and was Saint enough. Had he the blessed Iesus made his choice, He'd Heav'nly Skill to sing, and Heav'nly Voice; But on his Type he rather chose to write, His shadow, yet himself a glorious Light; David, that mighty Man, employ'd his pains, He David sung, and sung with David's strains; Scarce cou'd the Musick of his charming Lyre Of whom he sang, more please, or more inspire: But ah! While he too nigh to Heav'n did soar, The Angels caught his Soul o'th' Wing, and bore To their blest Quire, whence he return'd no more: Around him strait the wond'ring Seraph's throng, And beg from him a more Seraphick Song; He sang, their high tun'd Harps they higher raise, And strive to play a Consort to his Lays; But such high Notes immortal Cowley sings, As stretch'd their lowd, their everlasting Strings; So his great Hero's drawn but to the Wast, And but the Scheme of what shou'd follow cast! Yet all must needs admire, when it they view, Both what he did, and what he meant to do. O that some happy Muse wou'd yet go on, And finish what so nobly is begun! But Davideis must (I fear) remain, Wish'd to be finish'd, but ne'er underta'en: Yet thou from Cowley hast this Honour won, He sang but David, thou his greater Son: A bold Attempt, yet manag'd so by you, We must your Courage praise, and Conduct too; So great the Theme, and yet so sweet the Song, The God thou sing'st doth sure inspire thy Tongue: Thou open'st all the Treasuries above, And shew'st the Wonders of Almighty Love: How the eternal Father made a Child, With awful sweetness in the Manger Smil'd; The various hazards which his Nonage ran, Until the Infant God grew up to Man; Then drawing o'er his radiant Head a Cloud, To shew the Man, a while the God you shrou'd; And to a Scene of Sorrow guid'st our Eye, The mournful Glories of sad Calvary; They raise him to the Cross, and there deride; The Holy Jesus pitty'd them, and Dy'd. Then how the World its Makers death bemoan'd, Heav'n wept, Winds sigh'd, Earth quak'd, whole Nature groan'd; Next how that Death our Sins did Expiate, How great the Purchase! But how dear the Rate! This, and much more thy Muse, great Wesley, sings, Thy Flow'rs are more, and sweeter than the Springs; Which with fresh beauties ev'ry Verse adorn, Sprightly as Light, and fragrant as the Morn; Thy lofty Wit's by solid Iudgment fix'd; Thy fruitful Fancy with deep Learning mix'd: Their mingled Glories sparkle in each Line, Each Word both speaks thee Poet and Divine, Go on, great Bard, still let thy tuneful Lyre Strike Envy dumb, and teach her to admire. Thomas Taylor.
To his Ingenious Friend Mr. SAMUEL WESLEY, on his Excellent Poem call'd the Life of Christ. SURE there 's some dearth of Wit starves every Age, And few yet felt the true Poetic Rage. Each Pagan Clown engross'd the Muses care, And like his fellow Beasts, was dub'd a Star; Huge brawny Limbs claim'd all the Poets song, And 'twas exceeding Virtue to be strong; But now—The God, the God!—Be gone Prophane! Nor with unhallow'd Gifts the Altars stain: Saturnian Days again enrich the Year, And promis'd Months in golden Orbs appear. Again the Mantuan Genius charms the Plains With more than mighty Maro's lofty strains. Big with prophetick Fury, Virgil taught Th' astonish'd World, what Wonders shou'd be wrought. Under dark Types he veil'd the Heav'nly Birth, And brought the Godlike Infant smiling to the Earth. Each beauteous Line the future God confest, At length amaz'd, to Wesley left the rest. So the bright Guardian Star with pointed Ray, Shone thro' the East and gilt the dusky way, And told the Sages where their Saviour lay; Then conscious of its Trust, withdrew from sight, That they might pay their Offrings, where that pay'd 'its light. Here, here, the God to Wesley's Charge repairs, And with his Presence crowns the Poets Cares: Wesley! A Name which in just numbers Shines! A Name immortal as his sacred Lines! To thee, great Bard, the darling Muses owe That freedom which on others they bestow. Touch'd with the Beauties of Seraphick Love, Unbody'd and unchain'd from flesh they move. Nor Phyllis now, nor Strephon's Plaints prevail, The wretched burthen of some whining Tale; But the chast Sisters now their Dross refine, Poets are truely Priests, and Poetry 's Divine. See! How in tuneful Verse the Infant reigns, And with soft Looks beguiles his Mothers pains! Pleas'd with thy Song, he less Attentive hears Th' harmonious Musick of the charming Spheres; Bids Angels cease their Notes, that Wesley's Lays May urge with more effect their young Redeemers praise. O more than Man! Whence comes this sacred Fire, That doth with sparkling Rage thy Breast inspire? Sure thou'st a second Rape on Heav'n perform'd, And with arm'd Hands Aetherial Forges storm'd: Nought but the Gods own flames cou'd thus dispence So healing and so kind an Influence. Beauties shine thro' the Work, adorn the whole, Chain up the Sense, and captivate the Soul. Whether thou sing'st the dying Hero's fame, And in loud sighs groan'st forth thy Maker's Name, When tyr'd with Flesh, he quits the humane load, And Heav'n, and Earth, and Iews confess the God; Or thy bold Muse with heighten'd Pinnions flies, And brings her Charge exalted to the Skies; Thy Verse thro starry Hosts the God convey, And with new Glories paint the milky way. To thy great Name what Altars shall we raise? None but the God thou sing'st can give sufficient praise. As when of old some pious Saints essay'd To please high Heav'n, and annual Off'rings paid, Struck with the sacred Horror of the place, And prostrate on the Ground, they veil'd their Face. With awful distance, and with trembling bows, Their Wonder fully paid their promis'd Vows: So we amaz'd at thy vast Work retire, And where we ought to Sacrifice, admire. William Pittis, Fellow of New-College in Oxon. Iune 23. 1693.
To his Reverend Friend Mr. SAMUEL WESLEY, on his Poem of the Life of CHRIST. 〈 in non-Latin alphabet 〉 . Pindar. WHilst others write of Criminal Amours, And how they vainly spend their vacant Hours, Your Phansy's more sublime, it soars above The mean Intrigues of their inglorious Love: Wretchedly they debase a noble Art, And only touch the Ears; but you the Heart. You, (with Columbus,) not alone descrie, But conquer (Cortez-like,) new Worlds in Poetry. Sure 'twas the same great Master of the Quire That did direct the Royal Psalmist's Lyre, Who your Seraphick Breast did thus inspire: A God Incarnate is a Theme so Great, It shou'd be manag'd at no vulgar Rate; Nor have you done it. For, in ev'ry Line, We read (at once) the Poet, and Divine: The Muses thus to you the Graces be, And thus Parnassus is Mount-Calvary. You (modestly Ambitious of fair Fame) Take a sure course t' immortalize your Name. For, till this Fabrick of the World shall end, And a devouring Conflagration blend Both Heav'n and Earth together; till we see Time swallow'd up of vast Eternity; Till then, your Verse shall be preserv'd alive, And almost Nature's aged self survive. Henry Cutts. Iune 23. 1693.
To Mr. SAMUEL WESLEY, on his Poem of the Life of CHRIST. BLest are the Bards who, fill'd with Godlike Fire, Dare, like its Flames, to native Heav'n aspire, Commence here Angels, and, in equal Lays, Praise him alone whom Saints and Seraphs praise: On sacred Themes a sacred Rage they use, Advance their Art, and deifie their Muse. These, Poets are! Thou, Wesley, than art blest; No mortal Beauty fires thy glowing Breast; Thy Heart, thy Soul with the whole God possest. No Spurious God, such as at Delphos spoke, And dubious Answers sold for impious Smoke. But that bright infant Sun whose dawning Ray Drove Shades, and Sprights, and Gods of Night away; Who his true Godhead at his Birth display'd, And crush'd, at once, Hell's dreadful Serpent's head; Who bears, with ease, this pond'rous Fabric's load, Makes conscious Nature tremble at his Nod, And Heav'n, and Earth, and Hell confess the God. Who out of Nothing swarms of Worlds cou'd bring, Of Light invisible th' unfathomable Spring; Sole, first, and last, still round himself he rouls In th' undivided Triple-stream, above the reach of Souls. Hold, headstrong Muse, nor, in thy scanty Verse, Attempt his boundless Wonders to rehearse; Nor, off'ring Incense with unhallow'd Fire, Like Nadab in revenging Flames expire. The Right, the Pow'r of chanting such a Song To none but consecrated Bards belong. None but Apelles Alexander drew; A nobler Draught to nobler Hands is due. So, Wesley, when we thought, with pious Awe, No Pencil fit thy suff'ring God to draw, Perform'd by thine the mighty Task we see; Or he, thy Lord, has done the Work by thee. Thy Choice, like pious Mary's, is the best, While Others live with Martha's Cares opprest; When once engag'd, unknowing to go back, Yet doom'd each Hour their wearied Minds to rack, To sooth a dull, ungrateful, impious Age; Th' eternal Drudges of the Press and Stage. Baffled this Moment, thoughtless of the past, Still rich in Hopes, and wretched to the last; Witty by Fits, but oft'ner dull than wise, And fond of Fame, which yet they sacrifice. Ah! cruel Fortune! Tyrant of my Life, To Fools so kind, with Poets still at strife, Thou may'st constrain thy Slave to lose his Right To dear-bought Fame, the Poet's best Delight; But never, never shall my Honor be, Thou Prostitute, a Prostitute to thee. Nor will I use a Spark of heav'nly Fire Chast Flames to quench, and kindle loose Desire; Or, to mean Flatt'ry and worse Falshoods bent, Poison the Weak, and stab the Innocent. Ah! must I never, in bold Numbers, sing Britain's great Rulers and Heav'n's greater King! Ev'n our wing'd Brother-Poets of the Grove Strive here below to Rival those above. Each Morning they their warbling Voices raise, Inspir'd by Nature Nature's God to praise. The lab'ring Hind by them beguiles his Cares, Yet by his Arts their callow Brood ensnares. Then blinded, taught t' unlearn their native Strain, And cag'd for Life, the Wretches sing for Grain. So 'tis with us: Alike by Nature free, Our lays were Sacred as our Deity; But by a selfish World enslav'd, while young, Blinded by Vice, we're taught a meaner Song; Kept close and bare, we ne'er enjoy the Spring, The Town our Cage, where we must starve or sing. Much happier Wesley! wiser grown betimes, Thou left'st its Hurry, for more peaceful Climes; Nor, while thy Mind a short Repose enjoy'd, Was thy chast Muse on trifling Themes employ'd: Tales of an angry Warrior's sullen Grief, The tedious Voyage of a crafty Chief, Troy, which a Horse could conquer in a Night, Or a false Wand'rer's fatal Loves and Flight: These ne'er could pay the Poet's Cares and Toils, The costly Seeds were lost in barren Soils. Nobler thy Choice, and happier thy Essay, Modest yet bold, Majestic and yet gay; As Autumn ripe, yet flourishing as May. But here, my Friend, thou check'st my zealous Muse, And bid'st me for thy God my Incense use; Thou shun'st the Praise which thy own Virtue draws, And can'st deserve, but can'st not hear Applause. Know, 'tis beneath thy Friend to make thee vain; I praise thee not: Yet must I praise thy Strain, I may — Since Men, when they applaud thy Lays, The Prophets great Inspirer only praise. Yet tho to God alone the Praise belong, With him and thee we share the pleasing Song. Thus Aaron Incense on its Altar laid, And, while attending Israel bow'd and pray'd; The balmy Steams, for Heav'n alone prepar'd, The Priest, the People, and the Godhead shar'd. Peter Motteux.
ERRATA.

LIB. 1. p. 11. v. 386 for on read f n. p. 21. v 770. r. as well as he. Lib. 2. p. 43. l. 29. r. much admiring round her. p. 51. v. 690. r. bands. p. 54. 780. r. desire. v. 787. r. humble. p. 58. v. 928. thus r. this. p. 4. v. 1107. the r. your. p. 70. v. 879. expir'd r. retir'd. p. 51. v. 1076. wandring r. waneing. Ib. after Eastern bound add of Egypt. Lib. 3. p. 92. v. 740. r. stern. p. 97. v. 964. r. Saveh's. p. 103. v. 1171. shall r. shalt. p 104. v. 1210. the r. th'. p. 106. v. 1456. r. cou'd no longer. p. 107. v. 1681. dele as it is already said in the Preface. p. 108. v. 631. lengthens r. weakens. p, 111. v. 1115. r. hardly need tell. p. 112. v. 1153. r. 〈 in non-Latin alphabet 〉 . v. 1182. Grotius r. Gratius. Lib. 4. p. 116. v. 11. r. Tho press'd. v. 34. Royal r. Loyal. p. 122 v. 270. lov'd r. lowd. p. 133. v, 674. dareing r. dazling. p. 135. v. 732. r. inexorably. p. 138. v. 52 for Art of Poetry, r. Essay upon Translations. p. 141. v. 508. r. Sephir Tephillim, Sephir Hamussar. Brike r. Pirke. there r. thou. shall r. shalt. p. 142. v. 578. r. Batanaea. v. 585. Vipers r. Witches. v. 639. r. if I have. p. 143. v. 724. Proselytes r. Roytelets. Ibid. Twelve hundred r. One hundred. Lib. 5. p. 148 v. 109. rov'd r. row'd. p. 151. v. 241. Whom r. Who. v. 245. r. endu'd. p. 154. 359. Chance r. Change. p. 155. v. 381. r. frighted Parents. v. 401. r. Reverse. p. 156. v. 428. he r. they. v, 429. r. resolve. p. 160. v. 599. this r. that's. p. 163. v. 708. she r. the. p. 164. v. 733. nor r. not. p. 164. v. 764. prov'd r. mov'd. p. 165. v. 794 the r. your. Lib. 6. p. 187. v. 122. r. soft signs of pity. v. 147. r. State wou'd better. p. 189. v. 215. those r. show. p. 192. v. 316. r. nights. v. 319. dele the. v. 322. in less then r. are scarcely v. 332. divide r. derive. p. 205. v. 855. one r. on. p. 209. v. 1020. with r. wish. p. 210. v. 1053. the r. their. p. 226. v. 436. Meliter r. Methter. v. 452. r. near Samos. p. 231. v. 740. dele Taurus v. 835. r. in his time S. Paul wou'd. Lib. 7. p. 238. v. 94. hear r. fear. p. 234. v. 151. unfashion'd r. unfathom'd. p. 240. v. 418. Dublets r. double. p. 248. v. 746. of r. I'll. p. 257. v. 467. a thousand Towns r, thousands of the. Lib. 8. p, 269. v. 308. world r. word. p. 276 v. 586. Elysian r. Etesian. p. 277. v. 655. mountains r. mansions. p. 282. v. 840. learn'd r. scorn'd. p. 289. v. 621. r. or give it unconsecrated. Lib. 9. p. 292. v. 46. the r. in. p. 311. v. 783. angles r. axles. p. 315. v. 330. Sword r. Blood. p. 317. v. 727. Circumstances. r. Proof. Lib. 10. p. 329. v. 301. Regions r. Legions p. 335. v. 539. faithful r. faithless. v. 569. Was r. Has. p. 343. v. 865. the r. ye.

THE ARGUMENT OF THE First BOOK.

THE Proposition. The Invocation. Our Saviour's Ascent on Mount Tabor, with his three Disciples; whence they take a View of the Country about it. The Transfiguration. After which our Saviour descends from the Mount; and after having foretold his Passion, going through Galilee approaches Jerusalem. And, in his Passage thither over Mount Olivet, raises Lazarus from the dead: Then being invited by Simon the Leper to a Feast, in whose House the Destruction of Sodom is described on a Suit of Hangings; Mary Magdalen there anoints his Feet. The next day he descends to Jerusalem, and makes his triumphant Entry into the City, attended by vast Crouds of People, bearing Palms, and singing Hosanna's. Whence he retires in the Evening to Mount Olivet; which is described, with the Country about it. The Description of the Garden near Gethsemane, and our Saviours usual Employment there. A Digression concerning Divine Love, and virtuous Friendship. A Character of the three Disciples, Peter, James, and John. Their Descent from the Mount to Jerusalem; where in the Temple, they are met by Joseph of Arimathea, who formerly, in the Country, had seen many of our Saviour's Miracles. Hence he takes 'em with him to his pleasant Garden on the side of Calvary; where being met by his Friends, Nicodemus and Gamaliel, they put them on a Discourse of our Saviour's Life and Miracles. Which ends the First Book.

THE LIFE OF CHRIST: AN Heroic Poem. BOOK I. I Sing the Man who reigns enthron'd on high; Proposition. 1 Eph. 20.21. Phil. 2.6, 8. Acts 20.28. I sing the God, who not disdain'd to dye: Him, whom each modest Seraph trembling sings, The most afflicted, yet the best of Kings: Who from th'Eternal Father's side came down,John 8.42. Rev. 12.10. Stript of his Starry Diadem and Crown; From Satan's Chains,Rev. 5.9. to ransom captive Men, And drive him to his own sad Realms agen. What Pain, what Labour did he not endure, To close our Wounds, and Happiness secure? He still was doing Good, and let us see 1 Pet. 2.21.By his Example, what we ought to be: Taught us a perfect Law, unknown before; Did by his Merits the lost World restore, 1 Pet. 2.24.And gave his Life, when he could give no more: Hence a new Race of Times and Men began, And happy Years in decent Order ran: Hence Faith and Truth agen to Earth return, And lost Astraea we no longer mourn. Mat. 20.48. Mar. 10.45. 1 Cor. 6.20.7.23.So vast the Work, Apostate Man to save! So great the Price our dear Redeemer gave! Nor will he his propitious Aid refuse, The same my God, my Hero and my Muse, Who sing his Life; a Work immense and rare, Too heavy for an Angel's strength to bear: The mighty Masters of the tuneful Throng, Whose numerous Souls are struck with sacred Song, Whose Names the World out-last, the Sun out-shine, Immortal Cowley, Herbert all divine * Beheld the weighty Task, but durst not stay, And wisely shrunk their conscious Arms away: How then shall I, a nameless Thing, presume, Unmark'd, unknown, to fill their sacred room; Sunk in the useless Crowd by Birth and Fate, Sunk lower by unequal Fortune's Weight? Invocation. O Thou, whose Word this ALL of nothing made, And when thou hadst each beauteous Scene survey'd, Gen. 1.4, 10, 12, 18, 21, 25, 31. Gen. 1.3.Pronounc'd it Good; Let thy kind Spirit shine Through every part of this New World of mine! Both Light and Being by thy FIAT give, And This through Thee, as long as Thine shall live! Two Worlds already did our LORD confess, And sure the Third, his Own, could do no less: Glad Earth and trembling Hell just Witness gave, Mat. 21.9. Mark 11.9. Luk. 19.38. John 12.13. Mat. 8.18. Mark. 5.7. Luke 8.27, &c. Mat. 1.10, 11.These to subdue, and those he came to save: His ransom'd Subjects loud Hosanna's sing, His Rebels fled, and knew their angry King: Already he in Desarts wast and wild In God-like Innocence severely mild, Had met the Tyrant of the Realms below, And conquer'd Hand to Hand the mighty Foe: Cursing he fled, as when transfix'd he fell, With all the doubled Spite and Rage of Hell: Heav'n does at last in its own Cause appear; The strongest Forces must maintain the Rear: Th' Inhabitants of those bright Realms of Day, Must Homage to their mighty Master pay, Tho' veil'd in humble Robes of Mortal Clay: Tabor the Place to prove his Mission true,Mount Tabor describ'd. Where Heav'n and Earth must have an Interview: That Mount of God, Exod. 19.20. as Sinai long before, The upper Worlds whole Weight descending bore: Lovely it look'd like some Divine Abode, All beauteous as the Paradise of God: Steep is th' Ascent, but when the Top you gain, It more than recompences all your Pain, Presenting the pleas'd Eye an even Plain; And underneath, around the spacious Coast The noblest Prospect Iury's Land can boast: If East inclin'd to North you cast your Eye, * Royal Tiberias thence with Ease you'll spy, Whose wealthy Citizens their pleasure take In numerous Boats upon the neighb'ring Lake; While Ships of greater Bulk with decent Pride Their Penons waving, Sails extended wide, Traverse its length, or run from side to side: Beyond whose Eastern bounds far off you see With pleasant Horror Stony Arabie: Kishon to South, whose Banks new Waters fill, When past by Western Hermon's gentle Hill: A noble River now, tho' not so large As when the Stars on Israel's side did charge; When o'r its Crimson Waves, a ghastly throng, Bodies and Shields and Helms promiscuous roll'd along: From thence 'twixt West and North it onward goes, And near the Walls of little Naim flows,Judg. 5.20, 21. Whence Carmel's Mount and Grove its Waves entice To add new Beauties to that Paradice: Where when the Prophet Baal's curst Priests did slay,1 Kings 1 .40. It wash'd their Blood, and Israel's Stain away: Both hurry'd swift to the great Western Flood; * Within whose Arms, more North, rich Tyrus stood; Her Walls so strong, nor Sea, nor Land they fear: And farther on, her Sister Sidon near, Under fair Libanus you might descry Where Clouds at once and that obstruct your Eye: Thence back to South direct your Sight again, You'll Iezreel see, and rich Megiddo's Plain: Proud Iezreel, where unhappy Naboth fell, 1 Kings 21.6, 7, &c. Whose guiltless Blood cost that of Iezebel. To this fair Mount did our blest Lord ascend; Mat. 17.1, 2, &c. Mark 9.2, &c. Luke 19, 28. &c. Mark 3.17.Three Witnesses must thither him attend, Two, destin'd Martyrs, and the third his Friend; Zebedee's happy Sons, whose mighty Name From awful Thunder, scarce more active, came; Cephas before 'em both in Zeal and Fame: These with his more peculiar Favour blest, He with him takes, and leaves beneath the rest. Scarce had the chearful Harbinger of Day Clapt his bright Wings and warn'd the Shades away, E'r our still watchful Saviour, who denies The Sun, his shade, before himself should rise, Had conquer'd Tabor's hoary top, and there Yet higher mounts in ardent Hymns and Pray'r: No earthly Thought, no sublunary thing Could clog his tow'ring Souls Seraphic Wing: He pass'd through all the glittering Guards on high, Who staid their Songs, and bow'd as he went by; Nor stop'd but at his Father's radiant Throne, "The great Three-One— * He ask'd and had, and beckon'd thence away, (Gladly all Heav'n his lov'd Commands obey:) Two of the brightest Saints which fill the Place Ay-gazing on the Beatifick Face: That faithful Leader of the chosen Band Who Nature sway'd with his Almighty Wand; * Whom quaking Sinai shew'd so much before, Exod. 19.18 Heb. 12.18.That Heav'n it self could hardly now do more: And him who on the glorious Wings of Morn 2 Kings 2.11.In a bright wond'rous Car to Bliss was born;
The TRANSFIGURATION.
Whose Soul of Flames as pure as warm was made, As those which him to his Reward convey'd: ELIAS, who to Heav'n triumphing rode, * MOSES, expiring with the Kiss of God: * Thus Law and Prophets their Perfection find In him, the Hope, the Price of lost Mankind: Meeker than Moses, whilst his Zeal flam'd higher, Than his who shew'd the Way to Bliss in Fire: Upon the shivering Mountain's Brow they walk'd, And things unutterable look'd and talk'd: Mat. 17.1. to 9. Mark 29.2. to 8. Luke 9.28. to 36. Talk'd of his wond'rous Passion, wond'rous Love; A Riddle pos'd the very Blest above: They knew their LORD so long enthron'd on high, They knew he must, yet knew he could not die; The Light of Light hymn'd by the Heav'nly Quire, The Coessential Son of his Almighty Sire. While thus new Mysteries they still discern'd, And more than Heav'n it self could teach them, learn'd, Dull Slumbers the three Witnesses surprise, And heavy shameful Sloth fast seal'd their Eyes:Luke 9.32. With their short Vigils tir'd, supine they lay, Till them their Master turning did survey; From his lov'd Face he shot a piercing Beam, Which rous'd them all from their inglorious Dream; They gaz'd a while, but found the Scene too bright, And fled again th' insufferable Light. Thus, when at the last dreadful hour of Doom Th' Arch-Angel's Trump shall wake each silent Tomb; When God's Pavilion in the Clouds is spred, Keen Rays of Lightning wreath'd around his Head; O'rburthen'd Nature at the sight would fly, Again would be entomb'd, again would die. But now our Lord his Glories part repress'd, And mildly veils and mitigates the rest: Again they look'd; what wond'rous things they saw? Not they themselves the shining Scene could draw, If yet alive—What Glory and what Grace! Daz'ling his Form, ineffable his Face: That Prophet's who from trembling Sinai came, Was dress'd in a far less Illustrious Flame:Exod. 34.35. The Sun shrunk back his Head but newly shown, Eclips'd with stronger Splendor than his own: Like those eternal Youths which ever dwell Near Light's and Beauty's unexhausted Well: Young Cherubs look thus glittering and thus gay, Adorn'd in all their festal Robes, when they Some mighty Message to the World convey: His seamless Robe than new fall'n Snow more white, * One radiant Pillar all of sparkling Light: Far did it Mortal Art's best strokes outshine, All o'r the Workmanship of Hands Divine: But Heav'nly things we to base Earth compare, So Night like Day, Shades like the Sun are fair: So the bold Painter's Art pretends to show Beauteous as those above, feign'd Clouds below. Next him the two great Prophets them surpise With modest Glories, only less than his: Such as the twinkling Stars clear Silver Ray To th' stronger Lustre of the Golden Day. An Heav'nly Ioy seiz'd each Disciple's Breast, Too big or to be stifl'd or exprest: Reason at Revelation must expire; What wonder if the Sun should damp the Fire? Thus when young Prophets have a Vision seen, Or labour with th' unequal God within; With sacred Rage inspir'd they're now no more Mild, calm and peaceful as they were before: New Wildness in their Looks and Eyes we find, And ev'ry Mark of a disorder'd Mind; Nature does then beyond it self appear; Thus Cephas look'd, thus the blest Pair look'd here: All that they knew was Pleasure mixt with Pain, All that they fear'd was losing it again: When Cephas thus— "Dread Master, if we e'r "Were thy peculiar Love, and tend'rest Care, "In this blest Place for ever let us stay, "Rather than Us, O take our Lives away! "Three humble Tabernacles soon we'll rear "For Thee, and these Illustrious Strangers here: "Nor has ev'n God himself disdain'd to dwell " In the poor Tents of his lov'd Israel. Exod. 11.18.34. Scarce from his Lips, the last swift Accent flies E're still new Scenes of Miracles arise! For lo! a Cloud wafts through th' enlight'ned Air, Mat. 17- 5. Mark 9.7. Luke 9.34. Those which a Summer Ev'ning dress, less fair; A wond'rous Cloud, the Morn it self less bright, Wove from the finest Threads of Heav'nly Light: Such as far off in those blest Regions stray, Where God's high Throne scatters eternal Day: Such that strange Cloud that made the World's first Morn,Gen. 1.3. Before the Stars or Sun itself was born: That Pillar such which did from Egypt come,Exod. 13.21. And piloted the chosen Nations home; From Earth to Heav'n did its broad Top aspire, Miraculous Mixture! 'twas both Shade and Fire And lo, it comes, and lo, they strive in vain; Their fault'ring Knees their Bodies can't sustain: Celestial Lustre ev'n through Clouds survey'd Must sink the strongest Frame of Matter made Blunted with Wonders and exhausted all Their Spirits forsake their Task—so down they fall; So down they fall, dissolv'd in reverend Fear; But first a Voice, an awful Voice they hear, The Voice of God, in Thunder drest no more, As when he stoop'd on Sinai heretofore; Thunder and Darkness then the World did fright, But now the Voice is calm, the Cloud is bright: "Th' Eternal Father, First o'th' great Three-One "Mildly attesting his Eternal Son; " Whate'r he spake, not Truth it self more clear, "Commanding them and all the World to hear: They hear, but dare not him who speaks it meet, So down they fall, and kiss their Masters Feet: Nor long his kind and speedy Succour stays; He touch'd, whose very Touch the Dead can raise, Their lifeless Limbs, and him they rising praise: Around they look'd, but could no more descry That Heav'nly Pair, whose happy Company They late enjoy'd, return'd to Bliss, to show To those above, what they had learn'd below: Thus Holy Souls from dregs of Sin refin'd, Whose Frames are little less than perfect Mind, Whose Converse and Acquaintance with the Blest Commences here, and half their Heav'n's possest: Thus, when to these through Sleeps thin Curtains shine Angelic Essences, and Forms Divine, They sighing wake, and clasp the empty Air; Thus Cephas, thus the Zebedaean Pair, And would have griev'd, had not our Lord been there; Who, free from worldly Glories vain desire, Unwarm'd at fond Ambition's foolish Fire, What they had seen commands 'em to conceal, Nor to the World those sacred Truths reveal, Till, when he conquer'd Death, and broke its Chain, That Faith to this, as this to that might gain. Wond'ring they long revolv'd his deep intent, Nor fathom'd what those strange Expressions meant: How can he suffer sad Rebuke or Pain, How can he either dye or rise again? With a kind Doubt they these sad Truths receive: And what they must fain would they not believe: Till quitting Tabor he the same exprest To those beneath, with the same Griefs opprest: His Pains, his Wounds, and that sad Scene of Woe He for th'ungrateful World must undergo: How he must enter Death's uneasie Gate, The Son of Man must suffer mortal Fate: How then the Son of God must break the Chain And on the third glad Morning rise again. Deep was the Sorrow seiz'd each Loyal Breast, When Truths so terrible their Lord express'd: All gladly, if they dar'd, would him reprove, Mat. 16.23. Mar. 8.33.As Cephas did with his too forward Love: Mistaken men! your kindness soars too high; Or He, or you and all the World must die: He knew the fatal Price that must be paid Eph. 1.4. 1 Pet. 1.20. Rev. 13.8.Long long before the World's Foundations laid; He knew the Hour, and thither did proceed, Where He, th' atoning Lamb, must mildly bleed; To proud Ierusalem, out-stretching high He lofty Turrets, glitt'ring in the Sky; Charg'd with so many a Prophet's Blood before The Guilt of his could only sink 'em more. Through Galilee's wild Coasts his Progress takes, But unproclaim'd and silent Journeys makes: In vain, alas, he strives to be conceal'd, He's like the Sun by his own Rays reveal'd: See where from far the crowding Regions meet, And cast th' infirm and desp'rate at his feet! Where these from old Bethabara they bring, And these from Father Iordan's double Spring: Nor Devils nor Diseases longer stay, When warn'd by his Almighty Voice away. The Lame their Feet without their Crutches find, * His Word, as to the World, gives Light to th' Blind, Such Light as cheers at once their Eyes and Mind. What Angel's Eloquence cou'd equal prove To all the Wonders of his Pow'r and Love? How oft, with the long Days fatigues opprest, His Works the God, his pain the Man confest, His toilsom Labour call'd for gentle rest? Oft least officious Crowds shou'd him surprize, He from the Sea seeks what the Land denies, In a small Boat of fair Bet saida's Town * Which Zebedee and faithful Cephas own: These, once when length'ning Shadows warn'd away From the dim Heav'ns the dying Lamp of Day He bids forsake the Galilean Shore, And with his faithful Houshold waft him o'r * For Gadaras strong Turrets, rais'd so high As Heav'n and Earth, they'd both at once defy: They lancht, whilst he his humble Cabin takes And sleeps, tho' all his Guard of Angels wakes: When strait a thick black mist began to rise Still dark'ning more and more the disappearing Skies: Old Zebedee by long experience, wise, When first intent he view'd the thick'ning Air, Calls up his Mates, and bids for Storms prepare; He to the Helm, he knew to guide it best, And to their well known Quarters all the rest: Nor needless was his Caution or their Hast, With one black Mantle strait all Heav'n's o'rcast: Whether the Enemy assay'd in vain, What he had lost at Land, at Sea to gain; Or hop'd he by surprizal might prevail, Where by fair Force he durst no more assail: Mark 4.38.Or whether Nature only sent the Storm T'experience what her Master cou'd perform; Suffer'd by him whose Word can Storms remove, To shew his God-like Pow'r, and God-like Love: But whether it from Nature's Storehouse fell, Or issu'd from the baleful Caves of Hell; Still more and more its threatning Rage prevails, And from the Mast soon rends the Paper-Sails: The Dead-Sea roars, and sulph'rous Vapours come * In rolling Flames, from its Infernal Womb, From Regions wide away loud Ruine bear, As gathering Thunders bellow round the Air. Old Iordan hears, its Waters backward run (As thrice before) the fatal Shock to shun, * Against the Stream rolls in th' unnatural Tide, And should'ring Seas upon each other ride: Wind against Wind, Floods dashing Floods arise, One Whirlpool all the Waves, one Whirl-wind all the Skies: Cold sleet from every Quarter driving comes, And Fear as much each trembling Hand benums: While from the Hollow of a dreadful Cloud, Fates angry Messengers for passage crowd, And o'r affrighted Mortals roar aloud: Broad Sheets of ghastly Flame from thence are sent Discovering either wrathful Element, Whose Horrors strike their Eyes with cruel Light, Thro' the dire Chasms of interrupted Night: They saw the boyling Deep roll wide away, While Nature's secret Chambers open lay: So vast the Gulph, it shew'd a horrid Shore, And Rocks and Sands and Paths unknown before; Aloft black low'ring Worlds of Water rave, And greedy Death broods o'r each threat'ning Wave, Thither on Surges tumultuous they rise,
The Tempest 〈…〉 D ••• Sea 〈…〉 Lake of Tib ria .
And hang on Pyramids, amidst the Skies. Whence they look down on Fate, which will not stay, But on the next curl'd Billow hasts away; Nor more his Art can the wise Steersman show, The Helm is gone, and the next staggering blow Drives in some treach'rous Plank, and down they go: Half fill'd with Waves, they on their Master think, One dreadful Cry they make—We sink! we sink! All pray'd, but Iudas most, and dreading Fate, Invoke the Saviour's Aid, if that not now too late. He rose, he came, he hear'd their gasping crys, He came with Love and Pity in his Eyes. Chid the mad Waves, rebuk'd the blust'ring Wind; These gently roll, that murmurs soft and kind, The Billows sink, not into a Gulph, but Plain, And mild Etesian Whispers on the Main: All in a moment husht and quiet laid, Still'd by his Word, as when the World he made: When Sooty Waves did first thro' Chaos roar, Whose turbid motion knew no rest nor shore: Till the Almighty Word its Bosom prest, And hovering o'r dispos'd to gentle rest, With a fair Birth thence did it pregnant prove, * And Light was born to Chaos and to Love. Thus here—when reaching strait the wisht-for shore, All trembling kneel, and their dread Lord adore. Soon known the guilty Daemons shun his sight, And sink, confessing, down to conscious Night: Yet more illustrious Wonders him attend, When last to Salem he his steps did bend, The Sun looks biggest near his Iourneys end: For now, o'r lofty Olivet they go, And see far off the clust'ring Town below: Descending thence, among the Trees they spy Thy happy Walls, delightful Bethany! A Villa where good Lazarus was Lord, And often at his Hospitable Board, With Plenty and with Welcom spred did see * Our Saviour and his faithful Family. Nor cou'd they pass his Gates, invited in * By Martha and repenting Magdalen: Wise Martha still kept home, and safer there Her Brother's Houshold made her humble Care. Fair Magdalena had at Court been bred, On Pleasures downy Pillows laid her Head; There found her Vertue but a weak Defence, And lost her Fame, and lost her Innocence. Her Soul by Vanity and Pride possest, And many a blacker foul Infernal Guest; 7. Devils.All which our Saviour's Word expell'd her Breast. Each Hell-bred Fiend at once he chas'd away, Chas'd all the ugly Mists, and let in Day; By a severe Repentance did restore, And made her Soul far brighter than before: Thus an illustrious Penitent she prov'd, And much she pray'd, and much she wept and lov'd: To Bethany then back did grieving come, By her kind Brother gladly welcom'd home; Who now, beneath a Fever's mortal Rage, Beyond the feeble power of Art t' asswage, For Life, just gasping lay; and by his Bed The pos'd Physician sadly shakes his Head, Thence with slow steps in silence walks to th' door, Gives him for gone, his Skill can do no more: Tho' first with Grief confus'd and hurry'd all, Their absent Guest at length to mind they call; To him in hast a Messenger they send, To come, if not too late, and save his Friend, Him whom he lov'd. He bids 'em not despair, "There was no danger, and he'd soon be there: John 11.6.But whilst he in the neighb'ring Regions staid And from his gasping Friend his help delaid, His Soul from mortal Misery was fled, And his cold Corps entomb'd among the dead; The Funeral Pomp t' his widow'd House return, And his sad Sister's Loss condole and mourn: While deeply they remain'd lamenting here, Tidings at length were brought, our Lord was near: The Sisters rise their God-like Guest to meet, And prostrate thrown with tears embrace his Feet,
The Resurrection of Lazarus.
And tho' they cannot doubt his Love or Care, Both join in this— " Their Brother had not dy'd, had he been there. The Iews, who the two Mourners still attend, So good a Neighbour, and so kind a Friend Justly lament, all his good Actions tell, And own there's few that liv'd or dy'd so well: With such a general Tide of Grief opprest, Our Saviour groan'd and wept among the rest:John 11.35. He own'd himself a Man, his Passions mov'd Like ours, he wept the Loss of what he lov'd: Agen he wept, agen did inly groan: When at the Grave arriv'd, a pond'rous Stone After the antient Rite its Mouth secur'd, (The Body in a spacious Vault immur'd) This Iesus bids remove, when Martha cry'd, "Tis now so long, dear Master, since he dy'd, Such putrid Steams must needs infect the Air, "As neither these, nor you his Friend can bear: To whom our Lord— "Believe and Wonders see, "Believe and leave the rest to Heav'n and Me. The Stone remov'd, to Heav'n he lifts his Eyes, And prays a while, then bids his Friend, Arise! Tho' dead, the Son of God's dread Voice he knows, Tho' dead, at his Almighty Voice he rose; A Shout th' Croud amaz'd around 'em gives, "Dread Son of God, they cry, he lives, he lives! Upon his Neck the ravish'd Sisters fell, And almost need another Miracle, Them from their furious Transports to revive, Half dead with Joy, that he's agen alive. Nor here would our meek Saviour longer stay, But from the faithless Croud withdraws away; Withdraws the Elders Envy to repress, And shelters in the lonely Wilderness. John 11.54. In doing good his happy hours he spent, and scatter'd Miracles where e'r he went: Here liv'd retir'd, till the great Pasch was nigh, When he, th'immaculate Lamb, was doom'd to die. Then mildly back returns, devoted still To do or suffer his great Father's Will. Descending from the Olive-bearing Hill. Rich Simon him accosts; nor long before Our Lord did him to humane Sight restore, A frightful Leper he, recluse remain'd, Till by his Word he Health and Ease regain'd. On his Estate now splendid lives, and great, Near Bethany his fair Paternal Seat: Nor has he yet forgot how much he ows, But due Respect t' his great Physician shows. Him passing near, he gently did arrest, And tells him, he that Night must be his Guest, Since he a little Banquet did prepare, And Laz'rus and his Sisters would be there, He and his Twelve: Nor did our Lord deny His hospitable Wish to gratifie. Never morose or supercilious he; His Converse always open was and free; Life's moderate Pleasures tasts, if in his way, If not, could as content, without e'm stay. In a cool Summer Parlor all they found Prepar'd, rich Tyrian Carpets spread the Ground, Hangings as rich adorn'd the stately Room, The dear-bought Work of Sidon's noble Loom: On which, whilst on the Couch good Simon plac'd Our Lord and his, unsatisfi'd they gaz'd, Which Sodom's Fate inscrib'd so lively bore, Gen. 19.24. It look'd almost as dreadful as before: The Workman's Art did here so happy prove, You'd think the very Figures weep and move: And there so plain the flaming Cities show, Spectators fear, lest they should Statues grow; Like Lot's Apostate Wife — See where she stands, And backward throws her longing Eyes and Hands! Her Eyes and Hands, from whence warm Life was fled, These with a careless stroke left pale and dead. That Cheek that's nearest fresh and ruddy shows, T' other, as seems, each moment paler grows. Her Hair part hast'ning Fate did slowly bind, And part still faintly waver'd in the Wind: One Foot seems rais'd, as thence its Load 'twould bear, But t' other, like a Statue's rooted there: Just half transform'd, as yet an equal Strife Betwixt Death's chilling Frost and strugling Life: 'Till by degrees she seem'd of Sense bereft, And still the more you look'd, the less was left; Yet in her Face, Fear, Anger, Pity strive, As skilful Artists make their Marble live: Not far before the good old Man appears, Thence by his Angels hasten'd, and his Fears; The small Remains of Sodom with him bears, And moistens with his Tears his Silver Hairs: See him scarce reach'd to little Zoar's Walls, When from black Clouds the ruddy Vengeance falls: (Big drops of flaming Gold profusely spent To th' Life the fatal Show'r did represent:) See where the curst Inhabitants look pale, As down it drives on Siddim's guilty Vale! See where with fearful Shrieks they pierce the Sky! Almost you'd think you heard the wretched Cry For what they long despis'd; now all too late, Deep swallow'd in inevitable Fate. Gen. 19. Next see old Iordan from above prepare With Silver Streams, (true Silver Streams they were) To wash their Walls; but when he heard the News, As fain he would the hated Task refuse, See where a while his Fate and theirs he shuns, * And bending back by strong Machaerus runs! His Fate in vain he shuns by this short stay, Relapsing through the Vale he glides away, * And makes a black uncomfortable Bay: Here wand'ring Birds above forget to fly, And there the glitt'ring Fishes floating lie, Choak'd with Sulphureous Fumes they gasp and die: The Fields around, the Regions of Despair; No Beast durst graze, no Shrub or Herb grew there: Above, these Words— Writ in the antient Hebrew Character: "Learn, Mortals hence, to dread the Immortal's Ire! Here fiery Lust was purg'd with hotter Fire. "Here gaz'd they till good Lazarus was come With his fair Sisters to the festal room; When thence their Eyes unwillingly they take, And from the pleasant Ecstasie awake: The twice-born Youth a low Obeisance made, And for his Life his Thanks devoutly paid: Now on their Seats are plac'd each chearful Guest, All but wise Martha, who directs the Feast, And Magdalen, who fell with Sighs profound And plenteous Tears effus'd upon the ground, At Iesus feet; that Place she'd have or none, Unworthy ev'n of that herself must own: A Viol of rich Essence with her brings, Which once she thought a Ransom ev'n for Kings, When 'twas her Life, her Heav'n to charm and please, Dissolv'd in lawless Luxury and Ease: This o'r his Feet she breaks, thence crowding pour Of precious Drops a rich, a fragrant Show'r; Which with inestimable Sweets perfume And scatter all Arabia round the Room: Then her bright Hair, which oft in Curls displaid, At once had Nets and Chains for Lovers made, She better now employs, whilst from her Eyes Profusely washt, with that his Feet she dries: Some murm'ring cry, this Cost had been employ'd To better use, if by the Poor enjoy'd; Iscariot chief, then did the Fiend begin In his base Soul to scatter Seeds of Sin: Not so our Lord, who with an equal mind Declares, against his Funeral 'twas design'd: And that this liberal kindness on him shown, Shou'd ever be to after ages known: Trembling those fatal Words th' Apostles hear, And deep agen revolve with anxious Fear. That Night at pleasant Bethany they stay, Waiting our Lord, who the succeeding day T'wards the fair Town his careful Footsteps bends At Bethphage met by Crowds of wond'ring Friends. See there the higth to which he e'r aspir'd!
Christ at Simon the L p r's House Mary Magdalen anointin his F et.
Christ riding to J rusa •• m.
See there the highest Pomp he e'r desir'd! No Horse, no Chariot him to Court must bring; But a mean Ass, bear Salems humble King. See where the giddy Crowd just Homage pay,Zach. 9.9. Matth. 21.5. John 12.15. With nat'ral easie Pomp prepare his way! Branches and Cloaths through all his Paths are thrown, Borro'wing the Palms fair Garments with their own: * Hosanna all the Cry, Hosanna loud Is now the Breath of all the giddy Crowd, Which soon they'll change to a far diff'rent Cry; Soon their Hosanna will be Crucifie! To him not hid, so well who all things knows, His fickle Friends, and firm invet'rate Foes: Who oft unmov'd had turn'd the Leaves of Fate, Who meets unmov'd their Flatt'ry as their Hate; When all around he with a Sigh survey'd Which in unpity'd Dust must soon be laid, And his great Father to avert it, pray'd, He back his careful Steps did thence convey From the hoarse Tumults of the Town and Day; Behind, the noisie Crowd and Streets he leaves, Him, Night approaching, Bethany receives; His humble Couch by Innocence prepar'd, While his own Menial Angels mount the Guard. What tho' all Act, tho' all pure Mind they be, Scarce are they earlier at their Hymns than he. An Hill there is, which fronts with decent Pride Illustrious Solyma's bright Eastern side: With Groves of Olives crown'd, and thence did claim From times unknown its everlasting Name; Whose three Degrees each other higher bear Rivalling the three Regions of the Air; Whence those who to the third proud Top will go May see the City and the Clouds below. A lovely Vale creeps gently winding down And fills the Space betwixt the Hill and Town; Or whose green Breast deceitful Kidron flows, * A Torrent now, and now a Brook she shows; And when the Earth scorch'd by the Dog-stars beams Most wants her Moisture, most she hides her Streams. (True Map of worldly Ioys, so short their stay, So imperceptibly they glide away.) By Chemosh and by Moloch first it runs, 1 Kings 21.4, 5, 7.And the wise Kings disgraceful Follies shuns: Weak'ned by Age, and by his Wives betray'd Them first his Idols, then their Gods he made. Due East from these a little Villa leaves, Which flows with Oil, and thence its Name receives. Gethsemane they call't, and by its side * Full on the Edge o'th' Mountains second Pride, Lies a sweet Garden, pleasantly retir'd, Not for large barren Walks and Art admir'd; No Beauties forc'd or regular appear, A lovely charming Wildness revels here. Brown Walks and Allies green around it ran, Where Nature scorn'd to ask the Aid of Man; Where the rich Olives fruitful Arbors grow, And Physic, Food and Ease at once bestow: Or the triumphant Palm, for Victors made Cross the sweet Walks projects its lovely Shade. ["Let others Laurels court, the Palm be mine, "Which yields in barren Wasts both Fruit and Wine; "Which rises prest, whose faithful Branches bend "O'r Rocks and Floods to meet its charming Friend.] Here, while the World lay drown'd in thoughtless Rest, Nor dreamt of Ioys which he and his possest, E'r Heav'ns fair Lamp did o'r the Hills aspire Powd'ring their Silver Heads with Golden Fire, Drawn by Celestial Love's far brighter Flame He and his chosen Twelve not seldom came: Celestial Love they think, they talk, they sing, "And on the Cherub-Contemplations Wing In Ioys that Earth can neither take nor give Eternal Love's bright Face they see, and live. Love is pure Act, its Task is never done, * This and the other World's true Soul and Sun; Not that weak foolish Fire which rears its Head In mortal Breasts, no sooner born than dead; But immaterial, bright Celestial Love, "Kindled on sight of those fair things above; Where holy Souls, all made of that and Fire, "Loud Praise incessant sing, and never tire. But ev'n as our dim Globe immers'd in Night, From dregs of Chaos made, first robb'd of Light, Can yet reflect bright beauteous Beams, and send Those Rays to Heav'n, which Heav'n at first did lend: So Love Divine, whose Circles farther run Than that eternal Wanderer, the Sun, From you, fair Fund of Bliss, fair Realms of Day First throws its Seeds around our humble Clay: How sweetly thence they spring? how kindly rise? Claim their high Birth, and mean their native Skies, Which humbler here, and loftier there we see; Smile in a Flow'r, and flourish in a Tree, And lend sweet Philomel her pretty Throat, Answer'd around by every Rivals Note; On Bushes, Trees and Plains their Voice they raise, And teach forgetful Man his Maker's Praise. The heav'nly Lark from yon green Turf up-springs, How do I envy both her Voice and Wings? Mounts like an Angel, like an Angel sings; But little Weight so little Matter bears, Soft-wasted on her own harmonious Airs; From thence surveys at the first opening Dawn Each smiling Field, and every gilded Lawn: With her each Soul whom heav'nly Ardors please, Shakes off base Slumber and inglorious Ease: How beauteous the Creation now, how bright? Thus rose the infant World from old Original Night, And thus look'd Paradise Thus, clearest Beam! that e'r on Earth did shine! O loveliest Efflux of the Light Divine! Thus didst thou all thy happy Morns improve, Thou Height of Heav'nly Power and Heav'nly Love! Whether tall Tabor stoop'd his Head to meet And welcom thither thy triumphant Feet; Or thou by hollow Kidron's tumbling Spring Didst with thy faithful Twelve high Anthems sing, Hymning th' eternal Father, who look'd down And his wing'd Courtiers sent their Lord to own, Whilest all around th' attentive Angels hung Devouring ev'ry Accent of thy Tongue, And each blest Ode in a full Chorus sung. Nor are, great King! (thy mighty Conquests o'r, And thou receiv'd where high enthron'd before) Sweet Fields disdain'd, nor need the Man despair, Who early seeks ev'n yet to find thee there. Yes, thou art here, my Master, thou art here! My busie Heart foretold my Love was near. Let Earth go where it will, I'll not repine, Nor can unhappy be, while Heav'n is mine. Forget not, if that Freedom won't offend, (O that he could deserve the Name!) your Friend. Divinest Saviour, of a spotless Maid, The spotless Son, your humblest Suppliant aid! Who, e'r the dappled Morn has dress'd the Skies, To your blest Palace lifts his longing Eyes! Whether in old Iërne's angry Seas, * Near Mona Isle, or the blue Hebrides; Or from the Face of Men remov'd away, In a mean Cot compos'd of Reeds and Clay, Wasting in Sighs th' uncomfortable Day: Near where th' unhospitable Humber roars Devouring by degrees the neighb'ring Shores: Or by dear Mother Isis stretch'd along, Or Father Tame he twist the Sacred Song; Which, if your Name eternity can give, Shall down to Twenty long long Ages live Return, my Muse, and sacred Friendship sing! That most Divine, yet most forgotten Thing. Shadow of Heav'nly Love! which thou dost show I'th' clearest Type that we have left below: But where? Ah where is that to th' Life exprest? Unsully'd, or by Vice or Interest? Where, if on Earth, but in our Saviour's Breast? Then we were sure of Thee, tho' since unknown, Whether with him agen to Heav'n th' art flown; In him, who far above all Mortals blest John 13 23Repos'd him soft on Love's and Friendship's Breast; The lov'd Disciple, who his Soul might see,
St. IOHN:
St. PETRVS.
St. IACOBVS MAIOR.
And knew his Heart almost as well He. How closely knit? most intimately one, Next the Eternal Father and his Son: A Caesar's Title less my Envy moves, Than to be styl'd the Man whom Iesus loves. What Charms, what Beauties in his Face did shine, Reflected ever from the Face Divine! Love in his Eyes, Love in his Face and Air; Scarce was the Mind within more sweet and fair. Silent and deep as Crystal Waters flow, Where Noise above Shallows are found below: Love is not loud, and if he less express'd, Yet Time will tell h' has more than all the rest:John 18.15, 19, 26. The Service for the Loaves he did not chuse, He Iesus lov'd, and they the King o'th' Iews, Who might their Countries Enemies disperse, And triumph o'r the conquer'd Universe. Of these the Chief did zealous Cephas hold, Oft in his Masters Cause too warmly bold: Like hasty Uzzah, when it seem'd to nod, His forward Hand would prop the Ark of God:2 Sam. 6.6. Thus Weakness does Devotion oft supply, And Faith's too low, when the Pulse beats too high. Ting'd with the old Traditions of their Land, The holy Books they could not understand. How bad the best of men, how dark the Mind, Where heav'nly Truths clear Rays have never shin'd! Mildly our Saviour did their Weakness bear; He knew ev'n his Disciples, Mortals were: He knew 'twas well-meant Zeal had them betray'd, And soon forgave those Faults which Love had made: What if good Cephas warm and eager be? None dar'd, none did, none suffer'd more than He: So much his gracious Master him approv'd, None but the lov'd Disciple more was lov'd, Who, with his Brother Iames, of that great Three Blest Witnesses of his Divinity, Made the first Rank of Worthies, grac'd to stand I'th' head of David's Son's immortal Band. 2 Sam. 23.8, &c. An active Principle inform'd their Breast, The Love of Iesus would not let e'm rest. Let Thirst of Glory meaner Souls inspire, And haunt their Dreams! these, nobler Things desire; Nor envy such as Bodies only bind, While they in Truth's soft Chains secure the Mind. Thus when their Hymns were o'r, and they came down From Olivet to view the Sacred Town, (Nor would their Master always private dwell, Or rob the World t' enrich a lonely Cell,) Like him, the only business they design'd, Was th' universal Good of all Mankind: Their Charity no narrow limits pent, Open and free, as Light or Element; And as their Lord himself did not disdain The Sinner and the humble Publican, So would their Conversation often be With worse than both, the haughty Pharisee, Vain, Supercilious, damning all beside, Yet oft as full of ignorance as pride, Oft did his Saint-like Face fowl lewdness hide: But, as some Tares mix with the purest Grain, Their Heaps of Dross some Sparks of Gold contain: Such as not obstinately clos'd their Eyes, When the bright Sun of Righteousness did rise; Some glimm'rings in their Souls, some whispers there Would Iesus the Messias oft declare; Or, if their Infant-Faith but dawning be, They wish'd tho' they could scarce believe, 'twas He. Weak Nicodemus, not his Saviour's sight John 3.2. Could make his bashful Faith endure the Light: Ibid. Yet him a Teacher sent from God confess'd, And gladly from his Lips wou'd learn the rest. Gamaliel in the Sacred Pandects read, By which a Life unblamable he led; Severely wise, and would known Truths receive, But Truths well weigh'd, before he'd them believe: Both in the Sanhedrim of Name and Note; Both us'd to sway the Senate's weighty Vote: To these was Ioseph joyn'd— Ioseph, for Wisdom and for Counsel fam'd, Of his fair Birth-place, antient Rama, nam'd: Rama of old, but Time which changes all, The Place does now Arimathaea call, Who near the Town had a convenient Seat, Still and retir'd, 'twas pleasant all and neat, Tho' not with pompous Statues proudly great: Nor poorly mean, but proper to supply The wants of Nature, not of Luxury: * There borrow'd Streams from Siloam's neighb'ring Well, In artificial Showers rose and fell; With unknown Spring still bless'd the happy Ground, And spread eternal Verdure all around. * There antient Gilead's odoriferous Balm, (Mixt with tall Cedar and triumphant Palm) * Rich Balm, Iudaea's Native, frequent grows, And with big fragrant Tears inestimably flows. A few choice Friends, with modest Mirth and Wine, * From Gaza's or Sarepta's noble Vine, Here would he sometimes meet, and wear away In no unactive Ease the scorching day: Nor Vices sly Intrusion could they fear; Intemp'rance could not hope to enter here; For, as the wise Egyptians at their Feasts, * Serv'd up a Skull before their chearful Guests, Around 'em they the same grave Objects see: The Garden's on the side of Calvary, Matth. 27.60. Mark 15.46. Won from the Wast of Death, and wisely there Good Ioseph built himself a Sepulcher. Who e'r like him is virtuous, wise and brave, Dares to be chearful, tho' he sees his Grave: Who sees his Grave, all Thoughts must needs disdain, Unworthy, Eternity to entertain. Here Ioseph did his happy Hours employ, And, here himself, and here his Friends enjoy: Their Conversation noble and refin'd, Fit to divert and yet improve the Mind. The Rules of Iust and Right, their Weights and Bounds, And fix'd eternal Truth's eternal Mounds; What known of God by Reason's darker Sight, And what by Revelation's noon-day Light; What of himself the divine Plato knew, What from the sacred Hebrew Fountains drew; How short of their great Legislator came, Who ev'n to Gentile Worlds extends his Name, * By antient Orpheus sung;— What Rules of Life, couch'd in their Sacred Law, What distant Truths their antient Seers saw, Chiefly the promis'd Prince, so oft foretold By all the Holy Oracles of old. That great Prophetic Shilob long design'd Vid. Lib. 2.His groaning Countrey's heavy Chains t' unbind; If this the Age of his Appearance be, Or if already come, and Iesus He: Whose Miracles they uncontested saw, Greater and more than what confirm'd the Law; * Who spake as never Mortal did before, Yet all his own pure Doctrins liv'd and more. All speak their Sense, no angry Bigot there, Less for themselves than Truth concern'd they were, And that and Reason only held the Chair. Them thus employ'd the lov'd Disciple found In the still Limits of their happy Ground, Who with the other Two, the Cause the same, Not uninvited nor unwelcome came; Whom near fair Rama or old Gibeons Wall By Gilgal, Iericho, or Iordan's Fall Ioseph had seen the trembling Fiends obey, And crouding Regions Iesus own, while they In sacred Water wash'd their Sins away; These in the Temple met he with him brought To teach his Friends what them their Master taught; His Birth, his spotless Life, his Sacred Law, And all the wondrous Things they heard and saw; For now the Fourth swift Year declining ran * Since He his weighty Office first began. The End of the First Book.
NOTES ON The LIFE of CHRIST. BOOK I.

* I Sing the God] I must expect an Attack from the Criticks on account of my Proposition, who may complain, that it speaks too advantageously of my Subject, representing it as an immense Work, too heavy for an Angel; and that nothing more can be found in the whole Book, when I talk of — Singing the God, &c. even in the second Line. To the latter I may answer, That I had injur'd my Heroe had I describ'd him other than God as well as man; but yet even there, I make him, as he was, a suffering God: and indeed the greatest part of the Proposition is taken up with his Exinanition and Humiliation, his Troubles and his Sufferings, which the Masters of Epic Poetry recommend as the most proper matter for that part of a Poem. Nay, I have carried him lower than ever any Poet yet did his Heroe, and yet all agreeable to Truth, in that Verse, "And gave his Life when he could give no more. For the former Objection, giving so great an Idea of the whole Work, as well as the principal Hero, I hope that too may be easily defended, since 'tis in order to two Advantages, the first in the Proposition it self, viz. mentioning the Author of the Poem with that Mediocrity which both Truth and Decency require, "How then shall I, &c. The second in the natural Connexion of the Proposition with the Invocation, by introducing the Divinity to my assistance, "O thou whose Word, &c.

* By his Example] One great End of our Saviour's coming into the World, was undoubtedly to set us a good Example, that his Followers might learn from him to do good, and suffer evil: But to say, that was the chief or only End, or that Man could be sav'd, or God aton'd by his Example; that his Example could be a Propitiation, and 〈 in non-Latin alphabet 〉 for the Sins of Mankind, is just such Reason as those who pretend so much to be Masters of it frequently put upon the World. I therefore instance in the other End of our Saviour's coming, teaching a more perfect Law, the Law of Faith, as S. Paul stiles it; and principally redeeming Mankind, and appeasing his Father by his inestimable Merits and painful Death; whereby, as our Church expresly asserts in the Consecration Prayer at the Communion, "he made a full, perfect and sufficient Sacrifice, Oblation and Satisfaction for the Sins of the whole World.

* And happy Years in decent Order ran.] This with those following, "Lost Astraea, and the End of the Proposition, "So vast the Work, &c. are all Imitations of Virgil, as any that ever read him might easily discern.

* Immortal Cowley, Herbert all divine, Beheld the weighty Task—] Cowley in his beautiful Description of the Angel's Annunciation, and Incarnation of our Saviour, in David's Dream or Vision: and Herbert in his excellent Sacrifice. I might have added more, as Crashaw, Milton, and others, but all that I've seen are no better than Fragments; a compleat Work of this Nature having never yet, that I know of, been attempted in our Language.

* The Mount of God] The Mount of the Transfiguration is called the Holy Mount by S. Peter in his Epistles. Nor is there any great doubt but that this was Mount Tabor, the Itabyrium of Iosephus, since most of the Moderns and Antients are of that Opinion. The Primitive Christians undoubtedly believed it, which they might easily have, by Tradition, from the Disciples: and accordingly the Empress Helena built three Oratories, as 'tis suppos'd, in the very place of the Transfiguration, of which more below.

* Lovely it look'd.] Most of Palestine is, even now, described, by those who have seen it, as so beautiful, that it's impossible for Poetry to mend it; particularly this Mount Tabor, which all Travellers represent as one of the most delicious Places in the World. Among many see Surius's Pieux Pelerine, p. 316. Le Sommet de ce Sacre Mont, Fort agreéable, &c. The Top of this Holy Mount is extreamly agreeable and pleasant. 'Tis situated in the great Plain of Esdraelon, about three Leagues from Nazareth, in form like a Sugar-Loaf, with a curious pleasant Plain on the Top, from whence to the Foot of it, 'tis all cover'd with Flowers, Trees, and Shrubs (qui sont tousjours verdoyants) which are always green or flourishing, as Balsom-Trees, Olives, Lawrels, Roses, &c. the very natural Beauty of the Place, as it were, inspiring a Man with Devotion. And Lower, This Mount seems to have one of the most beautiful Prospects in the World: to the East you may see the Sea of Galilee, part of Stony-Arabia, and the Mount of the Beatitudes. To the West, Mount Carmel, and the Great Sea (the Mediterranean). North, Bethulia, and Mount Libanus. South, the Plain of Esdraelon, Mountains of Gilboa, Hermon, Endor, Naim, &c.

* Royal Tiberias.] Then a New Town, built by Herod on the West side of the Lake, which bears its Name (see next Note) in honour of the Emperor Tiberius, whence 'twas called, as Caesarea Philippi in Auranitis, by his Brother Philip.

* In numerous Boats upon the Neighbouring Lake] The Lake of Gennezareth, so famous in the New Testament for many of our Saviour's short Voyages; for which reason we'll here once for all give a full account of it. It has several Names both Proper and Common. 'Tis called a Lake for the most part in S. Luke, because a Conflux of fresh Waters, Iordan falling into it about the North-East Corner by Chorazin and Capernaum, and, as Travellers report (which the Reader may, if he please, believe to prevent further Trouble) passes unmixt through the midst. It's called a Sea by the other Evangelists, not only for its Largness, as our great Lakes in England are stiled Meers, which seems much the same; but according to the Idiom of the Hebrew Language, which gives the name of Sea to all gatherings together of Waters, as the Sea of Iazer East of Iordan, nay even the Brazen Sea belonging to the Temple. It has Four Proper Names in the Scriptures, one in the Old Testament, the Sea of Cinneroth, either from a Town so called on its Borders, or from its Form, something like a Harp, in the Hebrew Cinner. In the New Testament 'tis stiled the Lake or Sea of Gennesareth, Galilee, and Tiberias; Gennesareth, either from Gan Hortus, and Nazar a Flower; or compounded of two Languages, a thing common enough, from 〈 in non-Latin alphabet 〉 Terra, and Nazareth, a famous neighbouring Town, or perhaps some small District thereabout: Lastly, the Sea of Galilee, from the Country so called, washing most of its Eastern side, and especially the Towns of Tiberias, standing between Iotopata and Tarichaea, the latter of which Iosephus says had much Shipping. At the North-West Corner of this Sea or Lake stands Bethsaida; on the East side Gadara, which made such a desperate Defence against the Romans; and near that Gerasa or Girgase, which names that whole side of the Country, being all the Remains of the old Nation of the Girgashites, destroyed by Ioshua. Iosephus makes this Lake an hundred Furlongs in Length, and six in Breadth, describing at large thereon the famous Sea-Fight of that Country-People with the Romans. Our Biddulph says 'tis twenty four Miles long and fifteen broad; my Pilgrim twelve long and six broad; measuring it, I suppose at different places.

* When past by Western Hermon's &c.] Kishon, here described, is reckoned by Geographers the noblest River in Palestine next Iordan. It has two Heads and two Falls, unless my Authors are mistaken; its largest Head rises South of Tabor, near Sebaste or Samaria, and passing this Western Hermon, a small Mountain so called on the West of Iordan, not far from Gilboa, just at the foot of Tabor it joins the other Stream which comes from the North of that Mountain, called by some little Kishon. Its two Falls are one into the Lake of Tiberias, South of Tarichaea, the other into the Mediterranean, called in the Scriptures the Western Sea, and the Great Sea, to distinguish it from their Inland Seas, and the great Mare Eoüm, behind Arabia.

* Bodies and Shields and Men promiscuous roll'd along.] An Imitation of that noble Image in Virgil, —Ubi tot Simois correpta sub undas Scuta Virûm, Galeasg; & fortia Corpora volvit.

* Whence Carmel's Mount and Grove its Waves entice, To add New Beauties to that Paradise.] 'Tis indeed described like a Paradise by Fuller and others: for thus he in his Pisgah, Lib. 2. p. 161. As for Carmel in general, 'twas so delicious a Place, that more Pleasure was hardly to be fancied than here to be found. It consisted of High Hills, a fruitful Vale, the pleasant River of Kishon, and a goodly Forest. From which Carmel, as the Platform of Pleasure, many other delightful Places are so named.

* Within whose Arms, more North, rich Tyrus stood.] Palaetyrus, or Old Tyre, was built on the Sea-shore, which was destroyed by Nebuchadnezzar, as Sir W. Raleigh, after thirteen years Siege, tho he got nothing by it but the bare Nest, the Inhabitants flying by Sea to their Colony at Carthage. After which New Tyre rose like a Phoenix out of its Ashes; whence some have thought both Name and Fable take their original. 'Twas built within the very Arms of the Sea, the Mediterranean coming quite round it, by the Advantage of which Situation it sustain'd a Siege of some time even from Alexander himself, who at last took it with almost infinite Pains and Labour, being forc'd to make a Causway into the Sea to get at it, tho well paid for his Labour by the incredible Riches he found therein: tho now 'tis well alter'd, nothing of all its proud Buildings being left, besides about an hundred miserable Hutts of Turks and Moors, among vast Heaps of Ruines.

* You'll Jezreel see.] From a Corruption of which Word I suppose 'tis that the large Champaign Country thereabouts is called the Plain of Esdraelon.

* Two destin'd Martyrs.] S. Peter, crucify'd at Rome with his Head downward; S. Iames, beheaded by Herod.

* From awful Thunder.] So 'tis interpreted by the Evangelist himself, Bounerges, that is, Sons of Thunder. Because, says Walker odly enough, they had more Mettle and forth-putting than any of the rest.

* Ay-gazing.] Here once for all I tell the Reader, that 'tis not out of necessity I make use now and then of some of those old Words, whether out of a vitious Imitation of Milton and Spencer, I amn't so proper a Judge. All I'll say of 'em is, That I own I've ever had a fondness for some of 'em, they please me, and sound not disagreeably to my Ear, and that's all the Reason I can give for using 'em.

* Almighty Wand.] 'Tis a bold Epithet, but 'tis, I think, Mr. Cowleys, and therefore I'm not to answer for't, nor, if he writ it, can it need defending.

* Moses, expiring with the Kiss of God.] 'Tis a pretty Tradition of the Rabbies, That God came to Moses in Mount Pisgah, and took away his Soul in a Kiss.

* Thus Law and Prophets their Perfection find, &c.] 'Tis an Observation of some of the Fathers, That by the Appearance of Moses and Elias to our Saviour, was figured the Harmony betwixt the Law, the Prophets, and the Gospel which he then came to deliver. And indeed there seems to be more of Solidity in this than in most of those Allegorical Fancies.

* Talk'd of his Wondrous Passion.] See this most clearly S. Luke 9.31. They appear'd in Glory, and spake of his Decease, which he should accomplish at Ierusalem. The Word we render Decease, is in the Original 〈 in non-Latin alphabet 〉 , which may also relate to his Resurrection and Ascension into Glory, alluding perhaps to the Children of Israel's 〈 in non-Latin alphabet 〉 Passage or Departure out of Egypt, the Book which is so called describing their Conquests as well as Hardships, till they were at length led by Ioshua, or Iesus, into Canaan, the Type of Heaven.

* His seamless Robe, than New-fall'n-Snow more white.] In S. Matth. 17.2. 'tis, his Face did shine as the sun, and his Raiment was white as the light. There's little doubt but the same Splendor or Glory with which his Face shone, was also communicated to all his Blessed Body, from whence he shin'd through his Cloaths, they receiving Light from him now, as Virtue at other times, whence they must needs appear white, as Mr. Boyl, and common Observation tells us the Clouds do when the Sun pierces 'em with his Rays.

* Three humble Tabernacles.] One wou'd as little expect to find the Relics of those three Tabernacles that S. Peter would have made upon the Mount, as to see Ioseph's Hem, or the Archangel's Feather. But there is a certain Communion in the World which has many of these Advantages to elevate and surprize, beyond all Faith, Sence or Reason. Agreeably to which plenitude of Power amongst 'em, one Breidinbachius, a Writer of theirs, quoted both by Walker and Fuller, having travelled up the Mountain, tells the World very gravely, Ibi etiam bodie ostenduntur, &c. Even to this day are shown there the Ruines of those three Tabernacles, built according to S. Peter's desire, &c. But our honest Pilgrim explains all the Mystery, and says, they were only the Remains of three Oratories, built by S. Helen in that place, once cover'd with a Magnificent Church, and afterwards erected into a Bishoprick.

* Such the strange Cloud that made the World's first Morn.] 'Tis generally thought that this Light which was created the first Day, and distinguish'd Day and Night by its Circumvolution, till the fourth Day when the Sun was made, was no other than a Body of Light, collected out of the Chaos, of whose Creation we read before in Gen. 1.2. and after distributed into Sun, Stars, and perhaps other lucid Bodies.

* That Pillar such which did from Egypt come, And Piloted the chosen Nations home, From Earth to Heaven, &c.] It may properly be said Piloted, because of those vast Seas of Sand they were to pass, far more uncertain in their ebbing and flowing than the proper Sea, and sometimes, as Historians tell us, swallowing whole Armies. Of this Cloud Philo gives us a very beautiful and noble Description, much to this purpose, That it rose up over the Tabernacle or midst of the Camp, in form of a glorious Pillar, mounting to such an Height, and spreading to so vast an Extent, that it gave a cool and comfortable Shade to the whole Army.

* Which Zebedee and Cephas.] If I should be mistaken in the joint Owners of this Ship, I hope none of their Heirs and Executors will call me in question for't. But 'tis probable enough the Ship might belong to either of 'em; they were fishing very near one another when our Saviour first called four of his Disciples, S. Matth. 4.18, 21. two of which were Zebedee's Sons, and in a Ship together with him.

* The Dead-Sea roars.] I confess 'tis a pretty way off the Lake of Gennesareth; but I don't affirm the Seamen heard it thither. There's an odd Story in Kircher's China, of a Lake somewhere in that Country, on the Top of a Mountain, of a black Colour, into which if any thing is thrown, a horrid Tempest immediately arises. However, Nitro-sulphureous Vapours which from Thunder and Lightning, could not be fetch'd any where more probably than from this Lake of Sodom.

* Or whether Nature only, &c.] We are sure that there are natural Storms, even in Inland Meers, or Lakes: thus Harlem Meer, as I've been inform'd by Eye-witnesses, will sometimes be as rough as the Sea it self.

* As Thrice before.] Once to Ioshua, Josh. 3.16. once to Elijah, 2 Kings 2.8. then to Elisha, ibid. 14.

* And Light was born to Chaos and to Love.] Love was the eldest of the Gods, in Hesiod's Genealogy.

* Our Saviour and his faithful Family.] They might be all faithful yet, though Iudas afterwards corrupted: or if not, the old Denominatio à majori, will be a sufficient Plea.

* By Martha, and repenting Magdalene.] I know it's controverted whether this Mary were the repenting Magdalene; 'tis enough for me that some have been of that Opinion.

* Our Saviour groan'd and wept among the rest.] Groan'd, Joh. 11.33. Wept, 35. And here I need not tell any judicious Reader that I feel my self fall infinitely short of the History, which I think has the most Tenderness in it of any in the whole Bible, excepting perhaps that of our Saviour's commending his Mother to his Friend from the Cross, in the ninth Book, the Description of which I'm more satisfied with than this here. Nor can any thing be a greater Argument of our Saviour's Kindness and Goodness to Mankind than his being thus concerned at his Friends Misfortunes, even when he knew he should so soon remove them.

* Rich Simon him accosts.] He's called Simon the Leper, Mar. 14.3.

* Which Sodom's Fate inscrib'd.] 'Tis impossible to furnish a Poetical House well (I don't mean a Poet's) without a Suit of Hangings; and if it be objected against mine, that the Iews were against Pictures, much more will it bear against Mr. Cowley's Colossus over Soul's Gate; but his Excuse will serve so well for both, that I'll borrow it in his own Words, in Notes on lib. 1. where speaking of the civil use of Images among the Iews, he adds, "Whether it be true or no, is not of importance in Poetry, as long as there's any appearance of Probability.

* Bending back by strong Macherus runs.] New Iordan's fall into the Dead Sea, stands the strong Castle of Machaerus. West of which the River passing toward the Lake of Sodom, makes a considerable Flexure, bending backwards to the North-East; which Pliny seems to hint at, when, speaking of Iordan, he says, Invitus Asphaltiten Lacum, &c. He falls unwillingly into the Asphaltite Lake, for which Nature it self seems to have an Aversion and Horror.

* And makes a black uncomfortable Bay.] This is excellently described by Solimus, cap. 38. Longo ab Hierosolymis recessu tristis sinus panditur, quem de coelo tactum testatur humus nigra & in cinerem soluta. Duo ibi oppida, Sodomum nominatum alterum, alterum Gomorrhum, apud quae Pomum gignitur, quod habeat speciem, licet maturitatis, mandi tamen on potest, nam fuliginem intrinsecus favillaceam ambitio tantum extimae cutis cohibet, quae vel levi tactu pressa, fumum exhalat, & fatiscit in vagum pulverem.

* Borrowing the Palm's fair Garments with their own.] A custom among the Iews to spread their Garments under Great Persons, as an high token to Honour; and, as it seems, a Ceremony of Inauguration, and due only to Regal Dignity: for thus did the Captains to Iehu, when they agreed with God's way of Disposal, and acknowledg'd him King. 2 Kings 9.13.

* Whose three Degrees, &c.] Mount Olivet consists of three Degrees or Risings; which, I think, Fuller, for 'tis much after his way, compares to Chancel, Church, and Steeple.

* O'er whose green Breast, deceitful Kidron flows.] Those that write of Palestine, tell us, the Book Kidron, or Cedron, is nothing but a Mass of Waters made out of Rains which descend from Mount Olivet and Mount Moria, between which it runs, separating 'em from each other, and falling thence into the Vale of Iehosophat; that 'tis ordinarily quite dry unless in very wet Seasons, and about two or three days in the year, when there are violent Rains, and hardly any else, when the People make provision of Water, which they preserve in Cisterns a long time in its Freshness and Purity.

* By Chemosh and by Moloch.] See the melancholy History of Solomon's Apostacy and Idolatry, in 1 Kings 4, 5, 7. This Hill fronts the Temple, and is before, or to the East of Ierusalem, touching upon the North; being called to this day the Mount of offence or scandal; of Chemosh we have little in Scripture, but that he was the Abomination of the Moabites, as Milcom or Moloch (of whom vid. Lib. vi.) of the Children of Ammon.

Which flows with Oyl, &c.] That Etymology is generally given of it; and the Pilgrim says 'tis call'd to this day the Garden of Olives, from nine great Olives still growing in it, tho he places it on the lowest Hill, and East of it, Fuller on the second to the North-West thereof, whom I follow.

* Love is pure Act, &c.] If this Digression of Divine Love be thought too long, 'tis easily turn'd over, tho I could not persuade my self to strike it out, because it may please a pious Mind.

Whether in old Ierne's angry Seas, &c.] The Irish Seas, about Anglesey, Man, &c. Where the Author began this Work, since compleated in several parts of England.

* Gamaliel in the Sacred Pandects read.] 'Tis certain our Saviour himself as well as his Disciples, convers'd with several of the Pharisees, nay he did sometimes eat with one of the chief of them. 'Tis as certain Gamaliel was not very averse to his Doctrine, from his Discourse in the Acts concerning it. From whence 'tis probable he might be present at those Conferences concerning our Saviour, and I'm oblig'd to take care for no more.

* From his fair Birth-place, ancient Rama nam'd.] Ramathaim Zophim, in Ephraim, where Samuel liv'd, and whence most agreed Ioseph was nam'd.

* There borrowed Streams from Siloam's neighbouring Well.] The Well or Fountain of Siloam rises at the North-West Corner of Ierusalem, if the Scale and Maps are right; not above five hundred Paces from the foot of Calvary.

* Rich Balm, Judaea's Native.] Uni terrarum Iudaeae concessum, says Pliny of this Balm, that is, it only grew there originally, for 'twas afterwards transplanted to Rome and other places.

* From Gaza's, or Sarepta's noble Vine.] Famous among Heathen Authors, whence Sidonius, Vina mihi non sunt Gazetica, Chia, Falerna, Quaeque Sareptano palmite missa bibas.

* What of himself the Divine Plato knew.] Vid. Notes on Lib. vi.

* By antient Orpheus sung.] That his 〈 in non-Latin alphabet 〉 is Moses, few question, and that the Verses which bear his Name contain at least his Traditio s, is, I think as generally granted.

* For now the fourth swift year.] An Imitation of that of Virgil, in the Conclusion of his First Book, —Nam te jam septima portat Omnibus errautem terris & fluctibus aestas.

THE ARGUMENT OF THE Second BOOK.

ST. Peter begins the Relation of our Blessed Saviour's Life, which he opens with the Prophecy of the Messiah's Birth, the Accomplishment of Daniel's Weeks, the Sceptre's departing from Judah, and the Tyranny of Herod; where St. John reminds him of the Preparations for our Saviour's Birth, the Angel's Salutation &c. which he thereupon repeats at large, as Joseph, the Husband of the Blessed Virgin, had formerly done it to Zebedee and him. Joseph's Character of her before their Marriage, whom having obtain'd of her Father Heli, before they came together she was found with Child of the Holy Ghost. His Passion thereupon, and Resolution to be divorc'd, till admonish'd by an Angel of her Purity and Innocence and the manner of her Conception: on which he asks Pardon for his unjust Censures, and desires her to give him an account of that miraculous Transaction. The Virgin relates the Appearance of the Angel, his Ave or Salutation, and her conception by the over-shadowing of the Holy Spirit. Joseph goes on and gives the Character of a good Wife in the Blessed Virgin, and the History of his travelling with her to see their Cousin Elizabeth, who tho old and barren, the Angel had told her should shortly have a Child. The Way to Geba, near which liv'd Zachary and Elizabeth. The Description of Zachary's pleasant Seat, whom they find dumb at their Arrival. The Salutation of Elizabeth to the Blessed Virgin. Two Digressions, to the Virgin Mary and her present Majesty. The Birth and Circumcision of John the Baptist: his Father Zachary recovers his Speech, and gives an account of the Occasion of his strange Silence, and the Angel's Prophecy concerning his Son: his Song from the first of St. Luke. Joseph and the Virgin return to Nazareth, and make Preparations for her Son's Birth: whence being recalled by the Edict of Augustus, they go for Bethlehem: a Description of the pleasant way thither, and of the most remarkable places on the Road, Rachel's Tomb, David's Well, &c. They arrive at Bethlehem late at Night, and can find no Lodging. Her Travail approaches. Joseph's concern for her. He conducts her into a Cave without the Town. Our Saviour's Birth. The Angels attend him. The Shepherds come to the Cave early in the Morning to adore him; and on Joseph's wondring how they heard the News, two young Shepherds, Strephon and Claius, give him the Relation, after they had sung a Caroll on that Subject. The Angel's Song at the Nativity. The Presentation of our Saviour at the Temple, where old Simeon finds him. His Song or the Nunc dimittis. The Testimony of Anna the Prophetess: the Iourney of the three Kings, conducted by a Star to Jerusalem, and enquiring of the place of our Saviour's Birth, which Herod, pretending Devotion, asks of the Sanhedrim; Gamaliel remembers the passage and repeats their Resolution in the Prophecy of Micah, and that 'twas to be at Bethlehem. Thither Herod directs the Kings, desiring they'd let him know as soon as they found him, on pretence he'd follow and worship him. They find the Infant, adore and present him; but warn'd by a Vision, return incognito to their own Country, not calling at Jerusalem. Herod being disappointed and enraged, orders the Murder of the Innocents. Joseph is warned by an Angel to fly into Egypt with the Child and his Mother. As they are going by Night they look back from a Hill near the Town, and, by the Light of Torches in the Streets discover the Massacre of the Infants: whence they hasten to Egypt. The Way thither, Syrbon Lake, Tomb of Pompey. They pass by Memphis, and the Pyramids, and fix at Babylon. The Death of Herod. Their Return, and Retirement to Nazareth, for fear of Archelaus Herod's Son. Our Saviour's Carriage in his Childhood: his going to Jerusalem at the Passover with his Parents, and Disputation in the Temple with the Doctors and Heads of the Sanhedrim, which Nicodemus calls to mind, and that he presided in the Schools at that time, giving a Character of our Saviour. St. John tells 'em how much he was since advantageously altered, and so affectionately describes him, that Nicodemus is desirous to wait on him, and St. John offering to conduct him thither, the Company break up, having appointed to meet again the next Morning, in order to hear the rest of our Saviour's Actions.

THE LIFE OF CHRIST: AN Heroic Poem. BOOK II. * ALL silent stood, when Rama's Lord had done, Till in the midst Bar-Ionas thus begun:Mat. 16.17. * So, when our Prince shall Israel's Throne regain, So may I by his side for ever reign, As nought but chast and sacred Truths I tell; Chast as that Virgin-womb wherein he once did dwell: Admir'd by Friends, Luke 8.28. by Enemies confest, * Which these, which Fame, which all the World attest: By Reason voucht, and many a mighty Sign, By Humane Faith and Oracles divine;John 1:45. Acts 3.18. & 10.43. To you not hid: for Israel's Masters can't Of what all Israel knows, be ignorant: Nor can we doubt, but clearly you discern Those sacred Truths which from your Lips we learn; That now the promis'd happy Days appear, That the Messia's Kingdom must be near: Dan. 9.24.This Heav'n-lov'd Daniel's mystic Weeks contain, Vid. Mede in Loc. Ibid. v. 25.Whose end begins th' anointed Princes Reign, From whose wise Books his sacred Name we gain:* That Period past, our Rabbies all declare, * And come he is, or we must now despair. This Israel's Groans confess, their freedom broke, And shoulders worn beneath a foreign yoke; By that fell Idumean Wolf opprest, * Gen. 25.25.Who red with blood his savage Sire confest, Who did revenge old Esau's shame and stain, Gen. 27.35, 36.And his supplanting Lord supplant again Dissembling Piety; our Temple rais'd, * But that himself, not God, might there be prais'd: With human blood the blushing pavement dies, And makes th' High-Priest himself a Sacrifice: * And big with crimes, O shame, O deep disgrace! Vid. Ioseph. Antiq. & de Bell. Iudaic. Destroy'd the Hasmonean Royal Race: By him our total Bondage did begin; He first inviting the fierce Romans in; Their Idol-Eagle to our Temple brings, * Antiq. Lib. 17. cap. 8.Who pearcht on proud Antonia, claps his Wings: Iuda no more gives Laws, no more is Israel free; Gen. 49.10. Nay, scarce enjoys the Name of Liberty: Luke 2.1. Enroll'd and tax'd, and humble Clients made, Our Substance seiz'd for the Imperial Aid; Vid. Ioseph. Antiq. Lib. 18. Cap. 15. All that the Tyrant left, we had our share, Which my fierce Country cou'd not tamely bear: You know the rest, Our unsuccessful fight Acts 5.37.And slaughter under the bold Gaulonite: Not so our Princes humble Parents, they Had learn't, like him, to suffer and obey: Tho' both deduc'd from David's Royal Stem, And the true Heirs of Israel's Diadem; And either House their clear Succession brings From a long Race of Prophets and of Kings:Matt. 1. Luke 3. So great a Change by Fate and Time is made, From David's glitt'ring Throne toth' meanest Trade, Vid. Euseb. Eccl. Hist. For such good Ioseph us'd,Mat. 13.55. with honest pain His small, yet sacred Houshold to sustain, 'Till thence by th' Edict call'd—But first declare Says Iohn, what our great King's Forerunners were, (If all our words for credit may prevail;) The wond'rous message, and the wond'rous Hail! Well interrupted, fervent Cephas cries, None better can relate those Prodigies; Which oft I've heard the Good old man repeat, Ioseph himself, as on an Oozy Seat Against the sounding Beach repos'd we lay, To taste the gentle Breeze, after a scorching day: What wonders did the rev'rend Sire declare? Once I remember Zebedee was there: We prest him both to tell us what he knew, He yields, and vows by the great Name 'twas true: Then thus began;—When Youths fresh Bloom was past, * And brought of seven Sabbatic Years the last Advis'd by Friends, I sought a virtuous Wife, To share and soften the Fatigues of Life: From all that Nazareth accounted fair; (And many a blooming Beauty triumph'd there) Old Heli's Daughter did the Garland bear: * From the same Spring our kindred blood we drew, And what's our Rise can be unknown to few: From David, he by Nathan brings his Line, And I, by Solomon, deducing mine As did the Root, so now the Branches join: Gladly he gives, what I as gladly take, Agreed,Matth. 1.18. Luke 1.27. we soon the solemn Contract make: All envy'd me, all thought divinely blest, When of the charming heavenly Maid possest: For she was fair beyond all Mortal Race, And something more than human in her Face: Endu'd with all her Sexes Charms and more, Whichyet without their Vanity she wore. Never a Mind so humble and so great, Since Eden's loss, so fair a Body met: Nay, had ev'n Eve's been such, our Sire had been co tent; And scarce cou'd Eden's Loss it self lament: * "Tender, not fond, prudent, yet not precise; * "Tho' wise, not thought her self for me too wise: "Content with our low state, nor vainly stood "Upon her Royal Race, or antient Blood: "Secrets in hers, as safe as in my Breast; All form'd beyond my wish, to make me blest. But what did most of joy and triumph bring, Th' illustrious Gem in her bright Virtues ring Was her Angelic Chastity; not Eve Gen. 3.1, 2, 3, 4, 5, 6. Gen. 2.22.E're she did Adam, her the Fiend deceive, When first she sprung from our great Parents side, Not she her self a purer Virgin-Bride. Guess but how strangely then I was amaz'd, Nor could believe my eyes— agen I gaz'd, When in my Arms the trembling Fair I claspt; But started back agen — As one who in green Herbs a Serpent graspt: When on the first triumphant Nuptial Night Matt. 1.18.I found her pregnant, now 'twas plain to sight.* When she was false Whom all did above all her Sex prefer, What did I then, blaspheme of them and Her? What Vengeance for my injur'd Love debate? And yet that Love deny'd to let me hate. Resolv'd, tho' yet I knew not how, to part; "And, if I could, free my unlucky heart: Resolv'd to tear the perjur'd Charmer thence, Ibid. v. 19. Divorc'd from her, as she from Innocence. Thus, stung with Indignation and Despair, Not ev'n her Tears could longer keep me there: Far from the Nuptial Room, I rush't away; "And on the ground a widdow'd Bridegroom lay: Where gentle sleep, tho' call'd, long from me fled; My restless thoughts uneasie as my Bed: And twice the cheerful Harbinger of Day Had clapt his Wings, and warn'd the Shades away, Warn'd me, as usual, but in vain to rise, E're watchful Grief once let me close my Eyes; 'Till sudden slumbers me at last surprize. I dreamt,—but sure 'twas more, as by th' Event Appear'd, I saw a glorious Watcher sent, Glorious as e're to Man glad news did bring; He touch't and rais'd me with his Purple Wing, Then thus began,—"Great Branch of Iesse's Stem! "Heir of thy Father David's Diadem! Matt. 1.20. "What restless thought, or what unhandsom Fear, " From thy unspotted Bride, detains thee here? *"On whose fair Soul no thought of Ill's imprest; "Pure as the Flame that warms an Angels Breast. "As for the root of all thy jealous cares, "That wond'rous sacred Burden which she bears; "The divine Spirit alone, did that infuse, "And I my self was sent to tell the news "To her, as now to thee; and e're the Moon *"Five Courses more thro' her short Orb has gone, "She shall be blest with a miraculous Son;Luke 1.30.35. " Iesus his sacred Name long since design'd, "The mighty Saviour he of lost Mankind. He said: I trembling wake: no more h' appears. But his last words, methought, still sounded in my Ears: Rouz'd from my humble Couch, I softly come With sacred Horror to the Nuptial Room; Fix'd more than half a Statue at the Door I saw and lov'd far fiercer than before, And gaz'd and sigh'd, but dar'd attempt no more. Her Beauty fed, but reverence checkt my Fire; And still I lov'd, Matt. 1. ult. but durst not still desire. Heav'ns! how she looks? how lovely still appears? For still, methinks, I see—how charming, ev'n her Tears! * (Thus the sweet Rose new paints its heav'nly hue, When bending with big drops of morning dew). Nor cou'd I guess, till I approacht more nigh, Whether they sprung from Grief or Extasie: She blusht and in my Bosom hid her face:) (The modest Blush, confest not guilt, but Grace). Conjuring me, by all I once thought dear, E're I condemn'd her, her defence to hear: Insist no more, I cry'd, on thy defence! Heav'n has already clear'd thy Innocence: An Angel-Form, not you your self more fair, Did late th' indubitable Truth declare: Bright, injur'd, lovely Maid! no longer grieve! Dry those vain Tears, and, if you can, forgive! Then Heav'n has shewn, she said, what I conceal'd; The mighty Secret, is at last reveal'd: A Secret, which who e're attempts to tell, Wou'd need t' oblige belief another Miracle. By our chast Loves I cry'd, much injur'd Fair! And by that sacred Burthen which you bear, Conceal not ought, nor my suspicions fear, Since nothing now, but I'm prepar'd to hear. She yields, and thus begins— Three Moons are gone, And now the fourth swift Orb is rolling on, Since in my Father Heli's house I sate Revolving deep those dark Decrees of Fate Our sacred Books contain, that wond'rous year, Which all our learned Rabbies think so near; Above the rest then claim'd my thoughts and care, Our promis'd Prince, and Heav'ns Almighty Heir; Who Faith and Truth and Iustice shall maintain, And bless all Nature with his peaceful Reign: While from the Rocks live streams of Honey flow, And voluntary Palms and Roses grow: Thrice happy oft I call'd and counted her, Psal. 85.10, 11. Isa. 9.6. & 11. per tot. 65.25. Who at her Breast the Infant King should bear; As oft I thought what humble Gifts I'd bring, What Presents to adore the Infant King: How blest, if in my Arms I might but hold, Or in his Cradle, innocently bold Cant. 8.1. Seize the young Conqu'ror, and by sweet surprise Might kiss his lovely Cheeks and heavenly Eyes! Thus musing, sudden Glories me surround: From the cleft Skies a youth with Sun-beams crown'd
The Annunciation.
More lovely far, than all the Race of Man, Descending swift, bow'd low, and thus began: The Annuntiation. "All hail! belov'd of Heav'n! and full of Grace! "More blest, Luk. 1.28. more lov'd than all thy charming Race! "Who, thou, thy self must that great Mother prove, "Which was so late thy Envy and thy Love. "Nor startle at the Message I declare!v. 30. "Thy Virgin-womb an Infant God must bear:31. "That promis'd Prince who shall the World regain, 32, 33. "And over all his Father's Empires reign: " The Divine Spirit, 35. Author of Ioy and Love "Breathing Conception on thee from above: "Iesus his sacred Name long since design'd: "The Mighty Saviour he of lost Mankind; Ibid. & Matt. 1.23. "Th' Eternal God in mortal mould confin'd: "And if thy Infant-Faith wants Evidence, "Indulgent Heav'n has sent thee proof from Sense: "Aged Elizabeth, 36. who did despair "Like Sarah, ever to embrace an Heir, "Six Moons already past, is pregnant grown, " And shall be blest with a miraculous Son! "Believe me, Sacred Maid! My words are true, "For he who sent me here,37. can all things do. He said, and, whilst an Answer I prepare He wings his way to Heav'n thro' trackless Air: I after gaz'd, as o're the Clouds he trod, And cry'd—O loveliest Form ith' Host of God! * My Faith I not refuse, nor yet suspend To what my Reason cannot comprehend: Be thy great Masters words without delay Fulfill'd—'Tis his to order, 38. mine t' obey. Scarce had I said, and he no more appear'd, When strait a still small whisp'ring sound I heard, Like that a solitary Ear perceives, When gentle Zephyr stroaks the velvet leaves: With this, celestial fragrancies perfume, And scatter Paradise around the room: Enwrapt i'th' od'rous Cloud, a while I lay, Whilst a soft air thro' all my veins did stray, Thro' my warm Heart in new strange pulses move, And melt my ravish'd Soul with heavenly Love: * Hence this strange Burthen now so plain to view, Conception. Which Heav'n its Author has reveal'd to you; And from that moment, I a Mother grew. She said, new Aves I almost prepare, Nay, hardly Adoration cou'd forbear: Thence to my wishes and my arms deny'd, A Virgin-Mother and a Virgin-Bride, She grac'd my humble Roof, and blest my Life, Blest me by a far greater Name than Wife: * "Yet still I bore an undisputed sway, * "Nor was't her task, but pleasure to obey: "Scarce thought, much less cou'd act, what I deny'd; "In our low house there was no room for Pride: * "Nor need I e're direct what still was right, "Still study'd my Convenience and Delight. "Nor did I for her Care ungrateful prove, "But only us'd my Pow'r, to shew my Love: "What e're she askt I gave, without reproach or grudg, "For still she Reason askt—and I was Iudg: "All my Commands Requests at her fair hands, "And her Requests to me, were all Commands: "To others Thresholds rarely she'd incline! "Her House her pleasure was, and she was mine; "Rarely abroad, or never, but with me, "Or when by Pity call'd, or Charity; Luke 1.39.These did to old Elizabeth invite, Friendship's and Kindred's Bonds with these unite: O'repowr'd at length she yields, and my consent And company obtain'd, we onward went: * Judith.The fam'd Bethulia soon behind us leave, And Kishon's Fords our weary Feet receive: Thence fatal Gilboa's high Cliffs we crost, * 2 Sam. 1.Where David's much lamented Friend was lost: Thro' Ephr'im's Lot our course directing down Near the new Walls of Shemir's antient Town, 1 Kings 16.24. See Gen. 34.1. John 4.5. By Shechem where good Iacob once did dwell, Near Dothan's Plain and Sychar's antient Well, *
〈1 paragraph〉
* And Gerizim's proud Altar, rais'd in spite, Accurs'd by every faithful Israelite: By Iericho and Bethel next we past, The first went thro', and near us leave the last; * And the third Noon, where Siloam gently falls Discover antient Salem's sacred Walls; Which leaving on the left, our course we bend * To Geba-Town our little Journeys end: Near which,2 Sam. 5.23, 24. upon an easie Hill we see * The pleasant Seat of aged Zacharie: 'Twas neat, not proud; for Use, not Pomp or Fame; * Such as an humble Country Priest became: He saw rich Fields below, which should be his, Detain'd by Sacrilege and Avarice: For Geba did of right to th' Priests belong,Josh. 21.17. Tho' Power and Time must justifie the wrong: He saw, more griev'd than angry at their Crime, And only pity'd those who injur'd him: With his own small paternal Fields content; Enough for Want, not Luxury they lent; Blest by their Masters Pray'rs and watchful Eye, And honest Servants careful Industry: * A Crystal Stream which from the Mountains stole, Whose waters o'r the healthy Gravel roll Before the Gate did gently murmuring run, Gilt by the kindly Beams o'th' rising Sun: The West a fair and spacious Prospect yields, Where the pleas'd Eye is lost in Woods and Fields: From the bleak North the Mountains Summit shields; An Olive-Grove the Southern Heats defends, Which shade, and Fruit, pleasure and profit lends; Beyond whose Borders, where the Hill inclines 'Tis richly cover'd o'r with clust'ring Vines. Thither arriv'd, old Zach'ry both embrac'd, And at his hospitable Table plac'd, All signs of welcome wanting words were shown, Nor had he those, this Reason only known, H'had some strange Vision in the Temple seen, * And ever since as strangely silent been: Not so Eliza, Luke 1.22. who to meet us ran, * And to the Virgin thus, inspir'd began: Elizabeth's Salutation. Luke 1. from 39. to 45."Blest above Women shall thy Title be "And yet more blest, thy wond'rous Child than thee! "Whence is't the Mother of my God should grace "With her high presence such an humble place? "Nor sooner did my pleas'd and ravish'd Ear, "Blest Virgin! the melodious accents hear "Of thy lov'd Voice, but my prophetic Boy "Perceiv'd and bounded in my Womb for Ioy. "And blest is she, whose noble Faith like thine, "Expells all doubt of Truth and Power divine: "Speedy performance shall thy wishes crown, "And future Ages spred thy high renown. The Virgin heard, Heav'n not her self she rais'd, Kind Heav'n in everlasting Numbers prais'd. Amidst these holy Hymns, which all around From Saints and Angels in thy praise resound, Thrice blessed Maid! may there be room for me To throw my Mite into the Treasury? As Heav'n did thine, my humble Gifts approve! And since I have no Lambs, accept my Dove! "Hail Mary! may thy Glories still prevail! * "Great Mother of my God and Saviour, Hail! "More blest than all our lost Forefathers Line! "Luke 1.28, 42.Blest above all our Sex, as well as thine! "Above all mortals, only not divine! "Only below thy Son I thee confess, "And those who make thee more, but make thee less. "Midst your triumphant Lauds, if ought you know, "Ought that concerns our weary World below, "Permit these praises far beneath your due, "This humble Verse to be inscrib'd to you! "Still wear they your lov'd name as their defence, "And borrow Immortality from thence! "And after thee, O full of Charms and Grace! "Let our great Mary fill the second place! "For other Queens long maist thou look in vain, "Others like her, to fill thy glorious Train. "Humble like thee, like thee of Royal Line, "Her Soul to Heav'n submiss, and bow'd like thine! "Heav'n, which Immaculate her Form design'd, "As a fit mansion for so fair a mind. "(Sure none can e'r be Traitors, but the blind) "Which gave her Eyes that Love and Awe inspire "And cheer the World like the Sun's vital Fire: "O may they—but that sawcy wish must dye; "He melts his Plumes, who dares attempt so high: "Yet I'll wish on, Retreats are now too late, "And, Icarus, I court thy noble Fate "May they on these my humble Labours shine "With their kind Influence gild each happy Line, "Indue with purer Forms the coarser Ore, "And stamp it Bullion, tho' 'twas dross before. Sweet Muse return! to nobler strains aspire! And touch, with utmost Art, the heav'nly Lyre! With Seraphs sing his glorious humble Birth, Who rais'd the beauteous Pile of Heav'n and Earth! What reverend Ioseph on his Oozy Seat, What zealous Cephas did from him repeat; Attent and pleas'd his Auditors appear; The more they heard, the more they wisht to hear. He fervent, thus goes on— These, more than Friendly Salutations paid, With old Elizabeth a while we staid, * Till thrice we saw the Silver Cynthia's wane, Luke 1.56. And thrice she fill'd her various Orb again; When the good Matrons welcom pains begun, Who in her Arms soon held a wond'rous Son: * Her kindred most, around admiring sate,58. And her so rare a Bliss congratulate: And when they saw the eighth blest Sun arise,Gen. 17.12. Prepare the wond'rous Child to circumcise: His Father's Name they gave, with kind pres ge, Luke 1.59. As Hope and Staff of his declining Age: And add their Prayers, that he as well might be Heir of his Virtues, as his Family. Well-pleas'd Eliza bow'd, and wish'd the same, With thanks, to all agreeing, but the Name, All wond'ring, thus did she inspir'd proceed, It must be Iohn, 60. for so high Heav'n decreed: 62.His Father askt, with speaking Eyes and Hands * Of those around Tablet and Style demands; And when i'th' ductile Wax he'd stampt his mind, 63.The Name his Mother gave, surpriz'd we find: 64.Yet more, his Lips unloos'd when Hymns he sung, And all the House with Hallelujahs rung: Trembling we ask, on his reply intent, What his strange Speech, and stranger Silence meant! He thus— Luke 1.10, 11. &c. As I with Incense did attend, I saw great Gabriel in the Flame descend: Of all who dearly love and guard mankind, There's not a mightier or a fairer mind: One hand he on the trembling Altar laid, The other rais'd me from the ground afraid; Th' All-wise, says he, has hear'd thy pious pray'r, And thy Eliza shall embrace an Heir: 13, 14. Iohn be his destin'd Name, and Ioy and Mirth Shall fill thy House at his miraculous Birth: Still dear in the Most High's impartial sight, 15.Devoted an abstemious Nazarite. Ibid. Divine Illapses daily he'll receive, As much as he can take, or Heav'n can give: T' illuminate his pure and piercing mind, For that great work to which by Heav'n design'd. His word like Thunder shall the World affright, Exposing guilty Souls to conscious Light: While crowds of penitents their Crimes shall mourn, 16.To God at once, and to themselves return. The Prophet who prepares the Saviour's way, 17.The Morning-Star to the bright Prince of day. To this strange news I heard the Angel tell 18.When wonder made me yet an Infidel: On his lov'd Face a Frown he quickly wore, Which never sure was so disguis'd before; Then thus, "Since Heav'n it self must speak in vain, Nor Credence to its Oracles obtain; At once experience Truth and Power divine And be thy self unto thy self a Sign! Till thy despair'd thy promis'd blessing come, I seal thy Lips, Luke 1.20. and bid thee—thus be dumb! Trembling I kneel'd, and wou'd have mercy cry'd, But 'twas too late—my fault'ring Tongue deny'd T' express my lab'ring thoughts abrupt intent: The Angel nods, as knowing what I meant, And back in Curls of Incense smiling went. With mental Pray'r I strait addrest th' All-high, Nor cou'd those adamantine bonds unty;22. Which voluntary now fall off again: And since kind Heav'n at once has broke my Chain, An giv'n such Ioys, I'll that attempt to raise, And thee, O never ending Goodness! praise. Awake my Lyre, I'll strain each tuneful String! Awake my Voice which he has taught to sing.
Zachary's Song. GReat God of Israel!Luke 1.67. how shall we thy Laud express, "And, never satisfi'd with praises bless? Unutterable Goodness! how shall we For all th' unutterable Blessings pay, Of this triumphant happy day, 68. And what so largely we receive, restore to thee? Who hast thy chosen Flock with gracious Eyes survey'd, And visited with thine Almighty Aid! A great Redemption for us wrought,69. Surpassing our Desert or Thought, Surpassing those when wand'ring wide By Nilus and Euphrates side, You sav'd from Egypt, and from Babel's pride. Those only Types of this have been, Those only were from Slavery, this from Sin. II. Thee will we praise, thee will we sing, We'll sing with ardent Love and awful Fear; Who hast to Sion brought a great Deliverer, A mighty Saviour, and a mighty King! That promis'd Branch of Iesse's sacred Stem, Zach. 6.12. Isai. 11.1. Luke 1.69.70. Heir of his Father's Diadem; Whom many an antient Seer did descry Thro' the mysterious Glass of Prophecy, In the vast Heav'n of dark futurity: They saw his Day, tho' far remov'd. And seeing smil'd, and smiling lov'd: They saw great Iuda's Kingly Lion, rouse, And his lov'd Nations Cause espouse; Vainly whole Troops against him rise, This vainly fights, and that as vainly flies; From their stern Iaws he tears away Th' already half-devoured Prey, 71.And rends and tramples all our Enemies. III. Which of you shall my lofty Numbers grace, 72.Ye great Fore-fathers of the chosen Race? 73.Thee Father Abraham, first I'll sing, From whose blest Loins so many Nations spring, The Favourite, the Friend of Heav'n's Almighty King! Gen. 22.3.10.16. He gave his Oath, and thou thy Son, When the eternal League begun: Offensive and Defensive 'tis, Luke 1.74.His Enemies are ours, and ours are his: His sacred Truth he did to witness take While his strong Words the solid Center shake, While Heav'n and Earth remain'd, he would not us forsake; 74.But guide us thro' fair Vertue's Paths, wherein For ever walk sweet Peace and Innocence, All mischief ever banish'd thence, All Guilt and Danger far remov'd, All that by him is disapprov'd, 75.And Fear, the Child of Sin. IV. 76.Nor thee, thou strange prophetick Boy, By Heav'n inspir'd e'r thou didst come From forth the Closet of the Womb, Thy aged Parents Wonder, and their Ioy: Thee, tho' unsung, unheeded yet, 'Midst Crowds of Heroes will the Muse forget! Thee who the happy News shalt bring, The Harbinger of Heav'n's high King; Ibid. The Banners of his Grace display, And scatter Pardons all the Way. 77. He comes, he comes! I see him swift advance, He comes to our Deliverance: 78. I see his Orient Light arise Scatt'ring ten thousand Suns around the Skies: It flash'd thro' Chaos, whose wild Surges fell, As when the first strange Day was made; The Fiends were all of a new World afraid, As wide it glar'd thro' all the inmost Caves of Hell. If there it mov'd their Dread, though not their Love, What Wonders shall it not perform above? Sin to th' Abyss shall sink again,79. "Death the great Slayer, shall himself be slain, And Truth and Heav'n-born Peace for ever reign.
Thus sung the Holy Sire entranc'd, and we Who heard, were little less in Extasie: These triumphs finish'd, back we hast'ning come To pleasant Nazareth, well weary'd home: There fixing our abode, till now the Sun Thro' three bright Signs his glorious Race had run, Since we Iudea left, and all our care, Apply'd our homely Cottage to prepare For the great Prince, and Heav'ns Almighty Heir; Whose Birth approach'd, which now we knew so near, Each Hour his Virgin Mothers Hope and Fear: Enough we had for Need, though not for Pride, Yet ev'n that small convenience soon deny'd; The Roman Edict would not let us stay, Luk. 2.1, 4, 5 But to our Birth-place, Bethlehem call'd away; The antient Seat of David's Royal Line, Whence the bright Maids Original and mine: And when for our new Iourny we prepare, Husht were the churlish Winds, serene the Air; * Departing Winters self grew calm and mild, And as it went, put on smooth Looks and smil'd: Whilst in our way officious Nature strows The blew-ey'd Violet, and the blushing Rose: Does, to oblige us, all her Glories bring, And all the pretty Flow'rs that dress the Spring; * Narcissus, who too well himself did please, The Iris proud, and rich Anemone's: From Naz'reth's odoriferous Fields got free, Hermon and beauteous Tabor soon we see: Then o'r Kedummim's Streams our passage take, Which lose themselves in the Tiberian Lake; And thro' the well-known Road came joyful down: On the third Night to Salem's sacred Town: And our Devotions at the Temple pay'd The next glad Morn, when there a while we stay'd, We leave our Friends in the declining day, And with discourse beguil'd the tedious Way: Till when sweet Bethlem at a distance spy'd, A secret Ioy thro' all my Soul did glide; * Encreasing still, as still we came more near, And Rachel's Tomb toth' right began t'appear: * Each noted place around, the Maid I show'd, What e'r our Eyes could reach on either side the Road: Tis there, said I, still flows that precious Spring, 2 Sam. 23.16.Which his three Heroes did to David bring! T'was there a Youth, he kept his Flock, and there 1 Sam. 17.34.Met the curl'd Lyon and the rugged Bear. She shreekt and claspt me to her trembling Breast, Then begg'd me that I would not tell the rest! And now the Night her sable Veil had spread, Each little Bird coucht in its mossy Bed, And Fowls of stronger Wing to distant Regions fled; As we to Bethlem's Walls well weary'd come, And hear the busie Towns tumultuous Hum; Whole Droves like us we see, who came too late, Crowding to enter e'r they shut the Gate: And there so long we for admittance wait, Till we i'th' Windows glim'ring Lights descry, Extinct in some, discovering Midnight nigh: With Fears o'th' Night, and Toyls o'th' Day opprest, Long did we seek a Place for welcom Rest. The Streets and Suburbs sought, but sought in vain, New disappointments still increase our Pain. And now new Griefs my much lov'd charge o'erpow'r, Who fast approaching found that fatal hour Of which her Sex so justly is affraid, No more than that of Death to be delay'd: "O my distracted Heart! forlorn and poor, "Repell'd at each unhospitable Door, "Strangers, benighted, tired, and yet far more "Still more than all, and what I could not bear, "What more than Life I lov'd must feel the largest share. "How false th' opinion that it gives relief "To have a sad Companion in our Grief? "Afflictions stroaks more thick and heavy fall "When both each others feel, and both bear all. "Yet quiet still her Breast; to Heaven resign'd; "In an uneasie Body calm her mind; "Not one impatient sigh or word let go, "These only from her Lips divinely flow "It must be best for Heav'n will have it so. "And spite of clam'rous sence let's still believe! Sham'd with the kind reproof I soon represt My wayward Thoughts, and calm'd my murm'ring Breast; * This done, I to a well known Cave repair Which her might shield, for whom my chiefest care From the moist Heav'ns, and Nights unwholsom Air. In storms a refuge to the panting Swains When sudden Sleet came driving cross the Plains. * Whether by Art hew'd in the living Stone Or Mother Natures antient work, unknown: Short stubble and light reed, which our low state Did best become, I gather'd at the Gate; These to the Virgin for her Couch I gave, Plac'd in the inmost Corner of the Cave: Such pomp did David's Royal Heir assume, Such was the Furniture, and such the Room: The rest a Choire of modest Angels brings, But veil their Faces with their purple Wings. And now thro' liquid Air the silent Moon In silver Chariot mounts to her pale Noon: Still was the Night as Innocence or Fear, Nor humane Sounds, nor grazing Beasts we hear; Faint did the Lamp on neighb'ring Edar burn, * By snatches shin'd awhile, then sunk into its Urn. * The very Stars with drowsie motions roll, The Bear walks heavily around the Pole: When spite of all my Cares I slumb'ring lay Tir'd with the Toils and sorrows of the day. Till a strong light thro' my clos'd Eye-lids shin'd, As the Sun's mid-day glories chear the blind: Wond'ring I wake, and strait surpriz'd behold The Cave all delug'd with etherial Gold: Glories almost too fine for grosser sence, And num'rous shining Forms departing thence: The Virgin too I saw, so brightly drest I hardly cou'd discern her from the rest. "In her chast Arms the eternal Infant lies: * What an illustrious goodness in his Eyes? Which soon alike both Lights and Shades o'erpow'rs, And all the modest Beams around devours: I kneell'd adoring, and my Eyes imploy T' assist my fault'ring Tongue, and speak my joy: Tho' from my pleasing Trance soon rais'd by Fear, For nigh the Cave I humane Footsteps hear And rustic sounds confus'd, which as they grew More loud, before the Gate my self I threw, With feeble force my precious charge to shield From the rude Swains returning from the field; For such I thought 'em, till at length I spy, As the fair morn began to gild the Sky A Troop of harmless Shepherds mild and good, Who near me on their sheephooks leaning stood, And bowing low, for the bright Babe inquire, The hope of Israel and the worlds desire: Wond'ring from whence so soon they heard the news I askt, nor they to clear my doubts refuse. Two sprightly Lads, who could relate it best, With Chaplets crown'd leapt forth from all the rest; Claius, who lately the leud Town had left
The Nativity.
Of all his long his foolish Hopes bereft, Tho' bounteous Heav'n whate'er he now thought dear Indulg'd, in Peace and his Urania here: Strephon, a jolly youth, who did pretend To be, and was, e'er Love bred Hate, his Friend: Tho since too oft, on many a vain pretence He left the Plains and left his Innocence. His Soul no track of Modesty or Grace Retains, as steel'd and harden'd as his Face: Foul as those loathsom Brands his Body bears, And black as that dissembled Robe he wears: For now he do's in other Garments shrowd His ugly Vice. I saw him late, too proud Claius his Friend, or ev'n himself to own, In Town by Malchi's nobler Title known; Where with those Priests he bans, whose daily Theme Is their still patient Saviour to blaspheme: Not so ere while when innocent and young With Claius thus his Birth he sweetly sung.
Christmas Caroll. Strephon. HOw Claius- are we dumb with Ioy? Come tune thy Pipe to Carols sweet! Let's welcom the celestial Boy, And throw our Garlands at his Feet! Claius. I have a Lamb as pure as Snow Which my Urania smiling gave; Yet shall he to his Altars goe Nor shall her Eyes the Victim save. Strephon. Mistaken Swain! he ne'er requires That with such off'rings we should part: Go give him pure and fair desires, And praise him with an humble heart! Claius. Then all my hopes and all my fears I'll to their antient Lord restore, And all my sighs and all my tears, His Love obtain'd, I ask no more.
When thus each others rural skill they'd try'd To my desire young Claius thus reply'd: As in you Plain that stretches wide away Near Edars Tow'r to guard our Flocks we lay, The Night, as honest Shepherds use, we spent, In Tales and Songs and harmless merriment: On antient Heroes stories some proceed, Who not disdaind to touch the tuneful reed: Gen. 28, 29.31, 32, &c. Gen. 35.21, 22. 1 Sam. 17.2, 49.Old Father Iacob's Travels these relate, And these unstable Ruben's crime and fate: Others that valiant Ephratean Swain Who vast Goliah quell'd on Elahs plain; How with his Praises all the Valleys rung; How well he fought how well he lov'd and sung. While thus, on Earths soft Couch employ'd we lay From neighbouring Cottages the Bird of Day Loud sounds his first alarm, and every star Revolving swift thro' Heav'ns high Arch declare Their Noon was past, and Night began to wear: When on a sudden aged Aegon cries See Shepherds see, descending from the Skies You light! Kind Heav'n! What mean these Prodigies? The Sun it cannot be, for Night's not done, And almost half his Under-Day to run; Besides, it mounts not, but oblique descends, And hitherwards its wondrous Iourny bends— — He trembling said, but soon no more cou'd say; For the next moment all around was day; The Ewes disturb'd arose and scatter'd wide, The little Lambs ran bleating by their side: Our faithful Dogs coucht on the ground affraid, And none besides my old Lycisca bay'd: Profound we prostrate lay, long groveling there, Nor cou'd th' unsufferable splendor bear: Till a fair Youth, as my Urania fair Luke 2.9.Sweet Peace and Heav'n-born Ioy descending brings, As soft he touch'd us with his purple wings. 10.Blest Swains, let no vain Terrors you affright! Believe 'tis no Illusion of the Night! To you, he cry'd, I happy tidings bring From you fair place, and Heav'ns Almighty King. To you,Luke 2.11. the Lamb of God, this happy morn To you, the Saviour of the World is born In Ephratean Bethlem, where of old The Royal Swain so well did guard his Fold; You'll find him wrapt in feeble Infants bands 12. Who grasps all Nature with his mighty hands. A Cave and homely Stable claim his birth * Who rais'd the goodly Pile of Heav'n and Earth. —He said and strait we saw the welkin wide Throng'd with the Heav'nly Host from side to side;13. Thick as those glitt'ring motes that ever stray And dance in the refulgent Beams of day; Night and our Fear they both from us remove, And thus repeat those Hymns they learn'd above.
Song of the Angels. GLory to our great King on high! Luke 2.14. To Heav'ns Imperial Majesty! To him that sits upon the Throne, "The' ador'd Three-One! II. Peace from the Prince of Peace we bring; An Amnesty from Heavn's high King. Who at his First-born's welcom birth Scatters pardons round the Earth. III. Thunders we must use no more In which the Law was preacht before,Exod. 19.20. But strive ingenuous Man to move With mild Good-will and Heav'nly Love. Thus Hymning, by degrees they leave our sight And hitherward direct their parting Light. Here, Father, we arriv'd —
On that bright Babe desired to feast our Eyes, The subject of so many prophesies! They said, to their request consent I gave And introduc'd 'em to the well-known Cave; With greedy Eyes when his lov'd Face they spy'd, On his lov'd Face they gaz'd unsatisfi'd; Sill more surpriz'd more miracles behold! Each humbled Straw indues the form of Gold. Thro' the dark Cave they see new day arise, Projected round from his illustrious Eyes; These o'er the Gates their rustic Garlands hung, These Flow'rs and Herbs around profusely flung; And these the Child and these the Mother sung: While others from the Rock live Hony bear, Or fragrant Balms inestimable Tear: Their humble presents paid, they part again, Luke 2.17.And spred the joyful news o'er all the Plain. Sev'en times bright Hesper now had clos'd the Day, As oft sweet Phosphor warn'd the Stars away: Luke 2.21.The eighth glad morn arising, when we bear The Holy Infant to the House of Pray'r; Whence, as the Law directs, that mark he wore On all our pious Fathers stampt before; Inscrib'd in Blood upon his tender skin, Altho' he knew no stain of guilt or sin, And the next Moon elaps'd, as custom calls, Agen we speed for antient Salems walls; Our dear first-born, so Holy rites require Levit. 12.4.To dedicate to his immortal Sire. Nor sooner to the Temple Gates we came But th' Incense with a clear and generous flame Shot strait to Heav'n.— The pious Mother went Her off'ring to his Father to present; Exod. 2.13.And her two Turtles, innocent as they, Levit. 12.6.Did near the Sacred Altar trembling lay: But scarce the double Sacrifice was done, To purge the Mother and present the Son; Luke 2.25.When thro' the admiring Croud old Simeon came Of noted Virtue and umblemisht Fame; To whom when cold decrepid Age had spred
The Circumsision.
Simeon in the Temple holding Christ in his •• nd.
The Snow of fourscore Winters on his head, As he one Evening in the Temple stay'd And for sad Israel's wish'd redemption pray'd, A Heav'nly Youth of those who waited there * Indues a thin-spun Robe of ambient Air And bids the aged Father not despair, For tho' too short his Thread of Life were spun Too many precious Sands already run, Him vainly threatning Death shou'd not surprize26. Till the Messia blest his Longing Eyes: The same bright Form appear'd this happy day As on his face in pray'r he prostrate lay; And from his Closet beckon'd him away: With Joy the good old man the signal takes, And, all extatick, to the Temple makes: In hast he chearful came, erect, alone, His useless Crutches now aside were thrown: Thro' all the crowd of Priests and suppliants press'd, Then seiz'd the Child and laid him at his Breast; With his dear burden to the Altar ran And thus, with sacred rage inspir'd, began.
Simeon's Song, Luke 2.29. or the Nunc Dimittis. YES, Now thy Servant dies, he gladly dies! This Life, dear Lord! prolong no more, But as you promis'd me before In peace now close mine Eyes! Mine Eyes which that dear object now has met For which so long they gaz'd in vain, For whose delay so long I did complain: I've seen the Sun of Righteousness arise;30. 'Tis time my glimm'ring Lamps forsake the Skies And in the shades of Death for ever set. II. The World already hails his welcom birth: 31, 32. Matth. 2.1.31. Already humble Gifts prepare To meet and bless th' Almighty Heir The King of Heav'n and Earth: Him the lost Gentiles shall their Saviour find, Him Heathen Lands their Lord shall own, Their Lord and God, him who alone Not only giveth sight but Eyes toth' blind. III. 34.Ah stupid Nation! Wilt thou still refuse Still hate thy Saviour? Ah thrice harden'd Iews! (Grant Heav'n these boding fears may not be true!) Rejected by your Prince, as he by you! But Ah! What cruel Truths I see In the dark Womb of future days? To what a cursed Throne will you your Saviour raise? How will you crown with Thorns and Infamy? 35.What wounds, what swords, Great Mother, are prepar'd for thee? IV. But with our sufferings Heav'n's at last inclin'd For see a glorious Scene behind! He comes he comes, agen these Eyes shall see, Agen, dear Saviour, welcom thee! The Cloud thy Chariot, and thy Wings the Wind, In Zion shall appear The great deliverer. My stubborn Nation then shall strive no more, But him whom once they peirc'd, adore: 32.34.Now Israels Glory, as their shame before.
He said, when strait to bliss his soul retir'd, * And slumb'ring soft he with a smile expir'd. New wonders still arise as these are past, Like Waves, the first confounded in the last. Each Sex, as well as Age, their Lord confess, A Prophet first, and now a Prophetess. Luke 2.36. Anna, a Matron Sage, and whilst a Wife For spotless Faith renown'd, and holy Life; Old Phanuels Heir, of Asher's fruitful Race Fam'd in her Youth for matchless Mind and Face, Sought by a hundred Woers, nor deny'd, To bless the happiest by the name of Bride: Seven years they liv'd and no Dissension knew; Tho' One at first, yet still more one they grew: Their Thoughts, their Wishes, nay their Souls the same, In nought they differ'd but in Sex and Name: So intimately close the knot was ty'd, That Death it self cou'd hardly them divide: And when th' untimely Grave had him receiv'd, And her of more than her own Life bereav'd, She wonder'd how, and scarce believ'd she liv'd; All thoughts of any second Love defies, And to all worldly Ioy and Pleasure dies; Within the Temple waiting the blest hour, Luke 2.37. Which her might to her much-lov'd Lord restore: Her earthly Frame by Fasts so far refin'd, That little now was left but perfect mind: Oft her pure Soul to Heav'n wou'd take its flight Lost and absorpt in Glory infinite: Retir'd as oft, no Look, no Thought abroad, Nothing she knew besides her self and God; Nay sometimes scarce distinct her self cou'd call; * Abstracted from her self, for God was all. What darling Visions, not to be exprest, Her constant fervent pure Devotions blest! What Beatific Glories warm'd her Breast! What crowds of beautious Seraphs left the Choir, At once, to imitate her and admire! What mystic Truths by them to her reveal'd, To all, but them and Heav'n it self, conceal'd! From these she learns what strikes weak Reason dumb, What tries ev'n Faith, that God shou'd Man become: She learn'd the time, the day, the hour precise, When we approach'd to bring our Sacrifice: What Ioy, what Exultation she express'd, And hail'd her Saviour at the Virgins breast? Nor half content that him her self she h'd found; How gladly spred she the glad News around * To all the Iust, by her and Heav'n approv'd, To all who a Redeemer wish'd and lov'd? Thus much, tho' what remains did more surprize, For Fame reports three Princes great and wise, Matth. 2.1.Were late arriv'd, from near the Suns unprise'; From the fair Fields of happy Araby, * Iudea's strange expected Prince to see; Conducted safely by a wondrous Star Cross all those sandy Worlds, outstretching far Thro' the wide Wilderness, until at last, To Moab's pleasant Plains and Hills they past; Near Edom's Mount to Iordan's doubtful Brim, * 'Twixt Selah and the cloudy Abarim: Crossing the Flood, as it by Gilgal falls, They soon arriv'd at antient Salems Walls; 2.And boldly for the new born King enquire, The hope of Isr'el, and the Worlds desire! Matth 2.3.Proud Herod heard, and trembled at the news, Whose heavy Tyranny the injur'd Iews So long had sighing born; nor they alone, His very Friends beneath his Axes groan, With his own blood he dyes his slipp'ry Throne. * Not all his sordid Flatt'rers now avail'd; Their Hearts, as well as their fierce Tyrants fail'd; Tho' him so late they their Messia hail'd: * Howe'er that Savage Wolf the Fox indu'd, Awkwardly pious seem'd, and strangely good: The Sages to his stately Palace brings, And plac'd 'em in Apartments fit for Kings: Dissembling Hospitable Piety, Aloud he prais'd their Zeal and Industry: Blest be th' unutterable Name! Said he, Who ev'n to Gentile Worlds, so long conceal'd, At last has our great promis'd Prince reveal'd! O might we but the Royal Infant greet, And throw our Crowns and Scepters at his Feet? How much, how infinitely blest we were, If to his Fathers House we him might bear? How happy, might we wait and serve him there? Thus close his Nets the sanguine Tyrant plac'd, (For when our humble Roof the Sages grac'd, They all repeated,) thus did them deceive, So easily will Innocence believe; So firmly on his Royal word they lean'd; Who instantly the Sanhedrim conven'd: Sollicitous he askt that happy place, Which the Messia's glorious birth shou'd grace?Matth. 2.4. If it their antient Sacred Books declare; —As I remember, you, learn'd Sir, was there, * Fair Rama's Lord to wise Gamaliel cry'd, When this propos'd- 'Tis true, the Sage reply'd; That morning in the Sanhedrim I sate, And 'twas by all resolv'd, on the debate, That humble Bethle'm, David's antient seat, Must by his God-like Off-springs birth be great: As thus, inspir'd, the fam'd Morasthite sung, While with his lofty sounds fair Salems Mountains rung.
Micah's Prophesie. LET Salem boast her antient Kings, Micah 2. Salem, which Princely David sings; And Shemir's vain Apostate Town, Her Gods, her strength, her pleasure and renown! Bethl'hem alone's my noble choice, That claims my Lyre and claims my Voice, In that shall Israel's Land and Gentile-Worlds rejoice; Tho mean thou art and humble now, Wide shall thy spreading Glories grow, And all around, like fruitful Iordan, overflow: For if a Kings or Heroes Seat, Must by his Residence be great, All others infinitely this o'erpow'rs, Where Heav'ns high King is born, as well as ours. Already I the Royal Infant see, How long his Rule, how vast his Realms shall be? Thro' boundless Space and Time he Reigns eternally!
—The same, my Friend, says Cephas, did repeat The same to him, the Magi, wise and great. (Tho' that before, and much beside he knew, Which from the Sacred Oracles he drew.) Nor they the humble Bethl'hems Walls disdain'd, Nor long in Herod's glittering Courts remain'd; Thence hasten'd, ev'n by him, that Prince to find, For Isra'ls Scepter and the Worlds design'd; Tho' e'er they went, by strictest bonds enjoyn'd, When him they found they the glad News should send, That he with adoration might attend. This his fair Semblance tho' his black Intent, Matth. 2.8.Was but too plain discover'd by th' event; For they no sooner safely enter'd were Under the Convoy of their first bright Star, Our lowly Roof, the rev'rend Sire goes on, Whither, not long before, our Off'rings done, We from the Temple came— no sooner they 9.Did Gifts at once and Adoration pay To th' Infant King- but by a Vision warn'd, To their own happy Country they return'd; Nor call'd at Salem, as their first intent, But round, by secret winding ways, they went. What said not Herod when the Truth he found? 12.16.The Air how did his fruitless Curses wound, Which all were lost in Wind, or on his Head rebound. But tho' they soon were past his rage and pow'r, The Thunder ended in a bloody Show'r On Mourning Bethl'hem, which at first hung high, And at a distance gather'd in the Skie: 'Twas just descending when an Angel came; 'Twas he who first from scandal and from blame Clear'd the chast Maid, aloud he bids me rise, (I saw concern and pity in his Eyes;) 13. Rise e'er too late and our dear pledg convey, With his unspotted Mother, wide away To Egypts distant Fields; nor thence remove: 'Till he receiv'd Commission from above, As now he Convoy'd out to guard us home. —An hours delay was Death, the Guards were come From bloody Herod, eager to destroy His dreaded Rival in the God-like Boy. Arriv'd already at the City Gate, And only there did for Admittance wait.
The Adoration of the Mag .
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The Flight of Joseph & Mary into Egypt
Starting I rose, for my lov'd Charge affraid, Nor in the Town one precious moment stay'd, Scarce had I time to tell the Sacred Maid, What my concern and this strange hurry meant, But silent thro' the Southern Gate we went; Nor many paces from the Wall had gone, When all the busie Streets with Torches shone, Crossing from House to House, which we espy * From a small Hill, and strait a dismal cry Of Blood and Murther did our Ears affright, With doubled Horror thro' the silent Night. Loud Shrieks we sometimes heard, Matth. 2.18. nor that alone, Oft we distinguish'd some deep dying Groan, These of their barb'rous Foes for Mercy pray'd, These, desperate grown, with fruitless arms invade. How gastly must that Scene of Horror be, Entire, which we did thus by piecemeal see? Here mangled Infants from the Windows fall, And Herod's bloody Banner on the Wall; There Children dasht on Marble pavements lie, There gor'd aloft on Pikes or Halberts die. The Virgin shriek'd with Fear almost opprest, And claspt the Royal Infant to her breast; Nor dar'd we more of the sad sight partake, Trembling lest we our selves a part shou'd make; But we e'er morning, in our speedy Flight, * Had reach'd the Forrest of the Tekoite; Beth-haccerem we shun with cautious fear, For Herod's Garrison we knew was there; And past the Woods, and Siddim's Plain came down —On the third morn, to Sheba's bord'ring Town: —There leaving Palestine, our Course we take, * O'er the vast Sands by Syrbon's waining Lake * And Casius Mount, with Palms and Cedars crown'd, For mighty Pompey's Fate and Tomb renown'd: There entring on proud Mizraims fruitful Soil, * Which asks no Rain, and knows no God but Nile; * Near old Bethshemesh we the River crost, Which both its antient Name and Gods has lost, Now Heliopolis; advancing on To the proud Walls of neighb'ring Babylon; * Nor dare so near our dreaded Foe abide, But still pierce further, and at last reside At Royal Noph, now Memphis, Egypt's pride; (Near those vast Pyramids which wound the Sky, * Whilst at midway the empty Clouds go by; Vain Monuments of Pow'r and Luxury; Huge useless Wonders, Wens on Natures face, The Younger Brothers of the Babel-race;) And there in wish'd obscurity remain'd, By an old Friend with kindness entertain'd. — But the day wears, nor need I now relate What's known so well, proud Herod's dreadful Fate, Vid. Ioseph. Antiq. An end he did, worthy his Crimes, receive: Nor must I say how we did Egypt leave, By the kind Angel warn'd, how a new fear Surpriz'd us, when, our happy Birth-place near, We heard, to our uneasiness and pain, Matth. 2.22.The Tyrant's Son did in Iudaea reign: How by divine Direction guided, we, Still Northward went to distant Galilee; Till to fair Nazareth again we came, Matth. 2.23.That thence the Royal Child might bear his name, As antient Prophets sung— how great his state? * What Angels on his Infancy did wait? How he encreas'd in Age and Piety, How still t' his Holy Mother, and to me, Exact Obedience paid— What Wonders we from those that past presage, From Youth and Childhood meas'ring Manly Age. In ev'ry Virtue, ev'ry State compleat; This only of his Actions I'll repeat, Tho' many more I must in silence pass, Well worthy Marble Piles or Leaves of Brass. Three Lustres scarce compleat, e'er the soft down, * His Nectar dropping Lips began to crown; Luke 2.41, 42.We to the Pasch ascending, with us he Observes with Ioy the glad Solemnity. Which now in festal Songs and Off'rings past, T' our own sweet Nazareth again we hast.
Christ among the Doctors.
But missing him, we both began to fear, Nor tidings cou'd from all our Kindred hear; We search each Troop, Luke 2.44. returning from the Pasch, Zebedee and his Grandsire Heli ask, Ask o'er and o'er, but cou'd no comfort gain. As a fair Hind who wand'ring o'er the Plain, Or some thick Wood, her tender Fawn has lost, So look'd the Virgin, so lamenting crost Each Street and Road, 45. in vain she sought and mourn'd, Nor less when to the Town next morn return'd: Two days, 46. alike, in fruitless search we spent, Two Nights in Tears, and him, as lost, lament: Her Feet ne'er rest by day, by night her Eyes, Which delug'd saw the third sad Morn arise: Humane endeavours vain, to Heav'n she flies, Resolv'd to seek him in the House of Pray'r, And from his Father ask Direction there: Ibid. We sought, and him amidst the Scribes we found, A pleas'd,47. a numerous Audience seated round, His Words admiring, on his Lips they hung, And bless'd each sound of his harmonious Tongue: How far his Sence his tender Age outran! Beyond a Child, he spake beyond a Man! —Heav'ns! was it he? Good Nicodemus cry'd: Then in the Schools, as chanc'd, I did preside, And heard it all; the wond'rous Youth admir'd, Nor thought him less than by high Heav'n inspir'd! So lofty, yet so evident and clear, All his surprizing Thoughts and Notions were Each look, each word, such a peculiar Grace; So modest, and so grave his heav'nly Face, Envy it self, his Foe, cou'd hardly prove; He shar'd at once our Wonder and our Love. If then, with Zeal, the happy Friend rejoyn'd, So justly you admir'd so great a Mind, How wou'd you then, if him you now wou'd see? How Fathers! wou'd you all soon rival me? He now excels himself, as others then, He's fairer far than all the Sons of Men: Mild Mercy mixt with awful Goodness shine All o'er, confessing Love and Pow'r divine: Each Look, each Line, bespeaks immod'rate Grace, And shows his Fathers Image in his Face: —Yet he but injures, who like me commends, The best of Masters and the best of Friends. Ah, had you once, like me, his Goodness prov'd; Were he but known he cou'd not but be lov'd. —A warmth like yours, success can never fail, So strongly you persuade, you must prevail, Wise Nicodemus cries, for your great Friend, Whom I my self desire this Night t' attend, To find if Truth will these Encomiums bear, Or heighthen'd you present his Character. Gladly I claim the word, the Saint reply'd, And for the honour press to be your Guide: They joyn, tho' all the Company divide; When Ioseph first saluted every Guest, And the next morning fix'd to hear the rest. The End of the Second Book.
NOTES ON The LIFE of CHRIST. BOOK II.

* ALL silent stood when Rama's Lord had done.] As I ended the First Book, so I begin the Second, with an Imitation of Virgil's, Conticuere omnes, and Interea Aeneas. By Rama's Lord is meant Ioseph of Arimathea, Vide Notes on the First Book.

* So when our Prince shall Israel's Throne regain, So may I by his side for ever reign.] It's too plain to need any great matter of Proof, that S. Peter especially, and I believe the greatest part or all of the other Disciples, did expect at that time the Temporal Reign of the Messiah. As for S. Peter's Wish here, to reign by his Side, on his Throne, the same with that of Zebedee's Sons afterwards, a Modern Critic tells us, 'twas the Custom for the antient Throne to be made of a great Capacity, able to contain several Persons. As for the Form of the Asseveration, So when our Prince, &c, 'tis not unlike that which Grotius quotes out of their Chetub, Ita videam consolationem Israel, So may I see the Consolation of Israel: which, he says, was an usual Affirmation among the Iews.

Which these, which Fame, which all the World attest.] These, the two other Disciples: Fame, for we read of the Fame of Iesus, Matth. 4.24. Luke 4.14, 37. & 14.1. Herod heard of the Fame of Iesus, and in several other places. All the World here is no more than Iew and Gentile, or all the Roman World, which every one knows was at that time called the 〈 in non-Latin alphabet 〉 . Nor were his Miracles only known to the Syrians, Matth. 4.24. The Phoenicians, Mar. 7.26. and afterwards the Grecians, John 12.20. but to the Romans also, as the Centurion, and probably many others. Vid. plur. infra.

* From whose wise Books his Sacred Name we gain.] See our Learned Mede, on Daniel's Weeks, which he proves must be accomplished about the time of our Saviour's coming, whichsoever of the assigned Epoches we take for their beginning. And 'tis his Observation, that we have the very Name of the Messiah from that Prophet, Dan. 9.25, 26. where he's called Messiah the Prince; and 'tis added, Messiah shall be cut off, but not for himself. See more in Notes on Lib. vii.

* The Period past our Rabbies all declare; And come he is, or we must now despair.] Malachy having foretold, that the Lord should suddenly come to his Temple; the Iews having lost their Legislative power; the Weeks of Daniel being now accomplished; the Baptist also appearing in the Spirit and Power of Elias, and indeed all other Prophecies of the Messiah compleated, and all centring in this very time; it would be but very reasonable to suppose the Rabbies did at that time publickly declare their Expectation of him, tho we had no positive proof for such an Assertion. But yet further, 'tis not only plain from the Evangelists that he was then generally expected by the whole Nation of the Iews, (whence I say Of what all Israel knows) and even the Samaritans, that Woman who was none of the best, nor, 'tis to be presum'd, the wisest among 'em, yet speaking on't as a thing out of Question, the Messiah cometh, 〈 in non-Latin alphabet 〉 , with a present signification; not only this is notorious, but even their great Men express'd themselves freely to the same Sence; thus old Simeon, whom some suppose a great Rabbi amongst them, and Caiaphas, who prophesied very clearly even of the Messiah's Sufferings. And Iosephus confirms the same, plainly acknowledging, that at that time, some great Prince was, by an antient Tradition or Prophecy, expected in the East, which, according to his usual Flattery, he applies to Vespasian. With all which the modern Iews find themselves so press'd, that they have been forc'd to own the time when we know the Messiah did really come, was indeed that appointed for his coming, but 'twas delay'd, they say, for the Sins of the People: 'tis answered, the Promise of the Messiah was absolute, and he was to come to save his People from their Sins, when the World was in a desperate Condition, and, as one of the Rabbies says, "filled with Dogs, Wolves, and Goats instead of Men. Others of 'em say he did then really come, but is not yet declared or revealed, remaining all this while incognito. And a third sort, as I find it quoted by a learned Person from their Bab Berachoth, that the Messiah was really born, and that of poor Parents, and in the time of the latter Temple, but was snatcht away again for the Sins of their Nation; which is true enough, tho not in the sence they intended. Nay I find one of their Rabbies, Sam Marochianus de adventu Messiae, who goes further than any of these, I dread and fear, O Lord, says he, lest that Iesus who was slain by our Fathers, and whom the Christians worship, should be that Righteous one, sold for Silver, according to the Prophet Amos.

24. By that fell Idumean Wolf oppress'd.] Herod the Great, generally suppos'd an Edomite, tho some make him of Askalon.

28. Dissembling Piety our Temple rais'd.] He enlarg'd, adorn'd, and as good as rebuilt the second Temple, as Ioseph. Antiq. lib. 15. cap. 14. which tho some learned Men have denied, as Eckius and Villalpandus, yet one would think Iosephus should best know, having so often officiated in it, and perhaps seen part of it building with his own Eyes; nor does he at all flatter Herod, who was dead many years before, whatever he says of Vespasian. This Temple was in truth a very magnificent Structure, tho, by the leave of our Master Cowley, much inferior to that of Solomon, as shall appear more largely in Notes on Lib. vii. The main body of it was finished by Herod himself in eight Years and an half, employing about a thousand Carriages and eleven thousand Men, but 'twas forty six years before the whole was compleated by the Iews, as they told our Saviour.

31. And makes th' High-Priest himself a Sacrifice.] Iohn Hircanus, who was, if I mistake not, his Father-in-law into the bargain. See Ioseph. Antiq. Lib. 6, & 7.

36. Their Idol Eagle to our Temple brings. Who percht on proud Antonia clapt his Wings.] Antonia was a Castle built by Herod in honour of his Friend Anthony, near the Temple, at the North-West Corner, on an inaccessible Rock fifty Cubits high, and the Castle upon it forty Cubits more; which was four square, with four Towers at the Corners, commanding all the Temple, into which there were also secret Passages from it. See the Description of it Ioseph. Antiq. lib. 6. cap. 7. But not only the Roman Banners, which the Iews lookt upon as Idols, and perhaps they were not mistaken, might offend the Zealots, when waving on the Towers so near their Temple; but Iosephus tells us in his Antiq. lib. 17. cap. 18. that Herod did really erect a Golden Eagle, of an almost inestimable value, on the very Portal of the Temple, which Iudas and Matthias, two brave young Men, and zealous for their Law, were so much offended at, that they got their Friends together, and cut it all to pieces with their Swords and Axes, tho it cost many of their Lives.

38. Judah no more gives Laws.] this seems the most natural Interpretation of the Sceptre's departing from Iudah, that is, the Legislative Power, which till now remain'd with those two Tribes returning from Captivity.

41. Our Substance seiz'd, &c. Which my fierce Country could not tamely bear.] See a large account of the Insurrection of the Galilean Iews against the Romans under Iudas Gaulonitis, (so called from the City Golan in Bashan) on occasion of this Taxation, in Ioseph. Antiq. lib. 18. cap. 1.

71. And brought, of seven Sabbatic years, the last.] Ioseph 'tis probable was a middle-ag'd person at the time of his Marriage. The Sabbatic Year is either the seventh Year, or seven Years, a Week of Years: suppose him then born either in the last year of the first Sabbath, or the very seventh or Sabbatic year, he might be now something above forty.

76. Old Heli's Daughter did the Garland bear.] Heli is said to be the Father of the Blessed Virgin. See Eusebius his Ecclesiastical History, who, from the relation of some Christian Iews, gives one of the clearest Solutions of the difficulties in Genealogies that I've ever seen; tho 'tis true his Scheme is liable to some Objections, and I should be glad to see any that was not.

93. And scarce could Eden's Loss it self lament.] The Harshness of this Thought I've endeavoured to soften by the word scarce, at the beginning of the Verse, and if there needs any more to do it, the Reader is desired to consider that Ioseph speaks here as a Lover, and therefore must be allowed to think more extravagantly than another Person.

94. Tender, not fond, &c.] The Idaeal Character of a good Wife. See the rest below, Yet still, &c.

112. I found her pregnant, now 'twas plain to sight.] This was the best way I could think of to manage so nice a point with that Gravity the Subject requir'd.

141. On whose fair Soul no thought of Ill's imprest.] Not that I think her Immaculate in the Popists sence, but only as to the Opinion Ioseph had entertained concerning her.

148. F ve Courses more through her short Orb had gone.] The Remainder of nine Months must be allowed before, for obvious Reasons.

163. Thus the sweet Rose, &c.] The Thought's too good to be my own, I had it from that of Vida, Rore velut demîssa caput Rosa matutino.

199. Thrice happy oft I call'd and counted her.] In this Thought all Writers that I've yet s en on this Subject, either Prose or Verse, have agreed: for Verse Vida, thus, Illam foelicem tacitè mecum ipsa vocabam, Quam Pater omnipotens tanto cumularet honore. And Sannazarius, I think beyond him here, which he is not often.

— Oculos dejecta modestos Suspirat, Matremque Dei venientis adorat Foelicemque illam, humanâ nec lege creatam Saepe vocat, necdum ipsa suos jam sentit honores.

212. All hail! belov'd of Heav'n, and full of Grace.] Wherein I include both Sences of the 〈 in non-Latin alphabet 〉 .

237. My Faith I not refuse, &c.] I chose to take all the Angel's Discourse, and Virgin's Answer together, which makes 'em more entire, and I think more Poetical than if with many Interruptions and Interrogations.

251. And melt my ravish'd Soul with heavenly Love.] Not unlike Vida's, Visaque praedulci mihi corda liquescere amore.

260. A far greater name than Wife.] That of a Friend.

261. Yet still I bore an undisputed sway.] Undoubtedly the Blessed Virgin was endu'd with all Conjugal as well as Solitary Graces and Virtues, and accordingly from her I here draw the Picture of a good Wife; more defensibly I'm sure than the contrary is often done by the Italian Painters, who from their Wives, and sometimes Mistresses, usually draw their Madonna's, or Pictures of the Blessed Virgin; nay, I'm credibly informed, something very like it was done some few years since in Ireland, where they borrowed the Face of a very lovely Person of Quality to put upon the Virgin, I suppose, that they might have some Excuse for their Idolatry.

264. In our low House, &c.] Vida bestows many Marble Pillars on't, and makes it a famous business, indeed more like the Palace of her Ancestors, than an Habitation for Persons of their low Fortunes; I think th refore my House is better than his, a mean low built thing agreeable to their way of living suppose like one of our Cottages in Lincolnshire.

280.—my Consent — And Company obtain'd.] I think it more probable that her Husband Ioseph went with her, than that she should wander by her self quite cross the Country.

283. Fatal Gilboa.] The Reason of that Epithet is assigned in the next Verse.

286. New Walls of Shemir's antient Town.] Samaria, first nam'd from Shemir, of whom its Ground was bought: long after rebuilt by Herod, and called Sebaste.

288. Near Dothan's Plains.] I am not ignorant that most of ou modern Travellers, especially the Catholicks, make Dothan far enough from Shechem and Samaria; nay they describe it, Relicks and all (the Pitt that Ioseph was put in, and 'tis a wonder they ha'n't a small parcel of his Coat too) about two hours journey from Magdala, some scores of Miles from the true Dothan; which 'tis plain must e near Samaria, for when Iacob sent Ioseph to look for his Brethren, he told him they were at, or near, Shechem; but they were gone thence to Dothan, whither he soon followed and found 'em, which he could not so easily have done, had they driven their Cattle quite over Gilboa and Kishon, almost sixty Miles from Shechem. Thus can Ignorance remove both Plains and Mountains where Faith is too weak to do it.

289. Gerizim's proud Altar.] I say Altar not Temple, because at this time I believe they had no Temple there, what they once had being demolished, in his zeal, by Iohn Hyrcanus, before the Birth of our Saviour: I say, Built in spite, because, as Iosephus tells us, Manasse, the Son-in-law of Tobias, being banish'd from Ierusalem, Nehem. 13.28. fled to the Heathen or Mungrel-Samaritans, and built there an Anti-Temple on Mount Gerizim.

293. And the third Noon.] 'Tis about three days Journey from Nazareth to Ierusalem, as Surius tells us Lib. 2. p. 305. But Zachary's house not being much fu ther they might travel a little faster, and get thither that Night.

296. To Geba Town, our welcome Iourney's end.] Zachary's House, says Fuller, was near to Emmaus, tho in his Map 'tis of the two nearer Geba, and it might indeed be near both, since there's but little distance between 'em.

298. The pleasant Seat of Aged Zachary.] To tell the truth, I built Zachary's House from the very Ground my self, and thought it all pure Fancy, but it luckily happens 'twas exactly such a one as I describe it, as I have since found in my Pilgrim, p. 433. Maison de Sainct Zacharie, &c. The House of St. Zachary is very pleasantly seated on the top of a little Hill. It has a Fountain of delicate Crystal Waters, not far from the Gate which is towards the East.

300. Such as an humble Country-Priest became.] I can't think him any more; or but a sort of Prebendary at the height of his Preferment, by his waiting in his course at the Temple, much as ours do at the Cathedrals.

311. A Cyrstal Stream.] See last Note but one.

327. And ever since as strangely silent been] Vide infra.

329. Thus inspir'd began.] 'Tis probable she had her Son's Name by Inspiration, as Zachary had it revealed, since he could not tell it her, and if he had written it before, she might with that have satisfied their Relations without anew consulting him.

350. "Hail Mary!] I hope there's nothing superstitious in this Poetical Address to the Blessed Virgin, as I'm sure there's no Flattery in that which follows it, nor will either therefore offend any judicious Reader, any more than Hail, bright Cecilia, &c.

472. Indue with purer Forms.] According to the Chymists Fancy, who talk much of curing the Leprosity of baser Metals, in order to their Transmutation.

411. Of those around Tablets and Style demands.] The ancient way of writing, among most Nations; so well known, there's, I think, no need to describe it.

485. Till thrice we saw the Silver Cynthia's Wane.] 'Tis not exprest indeed that the Virgin was present at Elizabeth's Labour, but it seems extreamly probable, for the Angel told her at his Salutation, that 'twas then the sixth Month with her that was called Barren; and afterwards Mary abode with her three Months, when her full time being come, 'tis not likely her Cousin would leave her before she saw her delivered.

444. The Angel nods, as knowing what I meant.] This he might easily do (without being in a proper sence, 〈 in non-Latin alphabet 〉 , which belongs to God only) by Zachary's Action, Face, and other Circumstances.

493. When the Eternal League began.] Eternal, if understood of the Covenant made with the natural Posterity of Abraham for outward Blessings, must only signifie a long time, as it usually does in the Holy Scriptures. If of the spiritual Children of faithful Abraham, it must be taken in its proper sence; either of which will do in the present Case.

523. I see his Orient Light arise.] The Word Orient is taken in our Language (unless I'm out) either for Illustrious or Eastern. I aim therein at an old but a good word which our Translators here make use of, who render the word 〈 in non-Latin alphabet 〉 , the Day-spring, tho it signifieth also the Branch, by which Name our Saviour was often foretold; which Sence of the Word I've also given.

553. Departing Winter's self.] It does not much affect me whether our Saviour's birth were in December, September, March, or whatever Month besides; tho I'm extreamly well satisfied I've one day appointed, whereon to celebrate the Memory of that greatest Blessing that God ever gave to Man.

558. And all the pretty Flowers that dress the Spring.] The End of Winter is the Beginning of the Spring; and for the Flowers at that time growing wild in Palestine, see Eugene Rogier, who liv'd some time in the very Convent of Nazareth, as I find him quoted by Walker, in his Life of Christ p. 79. §. 102. This City of Nazareth, says he, is well called a Flower, for I might affirm, that having run through many Realms, and view'd many Provinces in Asia, Afric, and Europe, I never saw any comparable to this of Nazareth, for the great number of fair and odoriferous Plants and Flowers, which grow wild there throughout all the Seasons of the Year: for from December to April, all the little Hills, Fields and Way-sides are enamell'd with Anemonies, Hyacinths, &c. and Surius to the same sence, and almost in the same words.

563. Then o'er Kedummim's Streams.] Vid. Lib. 1.

572. "A secret Ioy through all my Soul did glide.] From that true, and I think universal Observation of the Poet, Nescio quâ natale solum, &c.

574. "And Rachel's Tomb to th' left began t' appear.] A bad imitation of that in Virgil, Hinc adeo media est nobis via, namque sepulchrum Incipit apparere Bianoris. —

619. This done, I to a well known Cave repair.] Walker's account on't is thus, p. 26. § 27. 'Tis, says he, a place of common receipt on the East side of Bethlehem, without the Town made in a hollow Rock, as is usual for Stables in that Rocky Country, where was a Manger also cut out of the Stone. Surius says, that about Ann. Dom. 326. the Empress Helena built a stately Church over this Cave, which remains to this day, the Cave or Grott it self being under the Quire. The very place where Tradition says the Blessed Virgin was deliver'd, being cover'd with an handsome white Marble, in the middle of which is inlaid a green Iasper, of about a span diameter, round which Iasper is a Circle of Gold, in form of a Sun, with four Rays of several Colours, made of Diamonds, Rubies, Granates, and other precious stones, in the Circle are graven in Capital Characters these Words, HERE WAS BORN JESUS CHRIST OF THE VIRGIN MARY.

624. Whether by Art hew'd in the living Stone.] From Sannazarius, Incertum manibusve hominum geniove potentis Naturae formatum—

638. Faint did the Lamp on neighbouring Edar burn.] The Watch Tower of Edar, in the Fields of Bethlehem, North East from the Town.

652. In her chast Arms th' Eternal Infant lies.] I think 'tis Cowley's thought and words.

668. Lowting low.] One of Spencer's and I think Chaucer's Phrases, signifying no more than a rustic sort of a Bow.

674. Claius, who lately the lewd Town had left.] An innocent pastoral Fable, proper enough, I think, here; some not unlike it being used by Casimir and others on the same occasion. But I am sensible there are some parts of this Description which ha'n't the true Character of Pastoral Poetry: tho for the Greek Names they were common then among the Iews, witness S. Peter himself, and why not Shepherds as well as Fishermen?

718. Old Father Jacob's Travels these relate, &c.] A probable Subject enough for their Songs and Discourses, it being in this very place where he pitcht his Tent, Gen. 35.21, 22.

757. A Cave and homely Stable claim his Birth.] By the word Stable there's more Liberty allowed than if 't had been Manger, the Greek 〈 in non-Latin alphabet 〉 signifying both, answering I think pretty exactly to Praesepe in the Latin, However all Antiquity have agreed that Christ was born in a Cave, not an House, as Grotius proves out of Iustin and others.

787. Each humble Straw indues the Form of Gold.] From that of Vida, —Quaeque Stramina tetra, modo horrebant, nunc aurea cernas.

823. An Heavenly Youth of those who waited there] According to Mr. Mede's Notion, and indeed the belief of all Antiquity, that the Angels are always attending in Holy Places, in which, according to him, consists the Shechinah, or Tokens of God's peculiar Presence.

879. He said, when strait to Bliss his Soul expir'd,

And slumbering soft he with a Smile expir'd.] It's very probable Simeon liv'd not long after this Prophecy, and he could never dye in better Time, than immediately after he had made it. The same Thought almost, exactly in the same dress, I've since met in Vida, Haec ubi, confestim veluti cedentia somno, Lumina demisit, placidâque ibi morte quievit.

910. Abstracted from herself, for God was all.] Three or four of these Lines contain a great part of the so much talk'd of mystical Divinity, which I'm inclin'd to think has neither so much nor so little in't as many have imagined. It seems indeed no more than an affectation of hard Words to express or rather conceal such Truths as are plain and easie; and if the Professors of it would but honestly tell us, that by their super-essential Union of Nothing with Nothing, their Self-annihilation, &c. they only meant [The most profound abasement and humiliation of a pious Mind before the Almighty, abstracted from all outward Objects, most intimately retired into it self, yet not deferring any thing to its own Merits, but exerting the most fervent Acts of Prostration and Adoration,] This would be good sence, and what any good Christian might easily understand.

926. To all the Just, by her and Heav'n approv'd.] See our Mede's notion of the 〈 in non-Latin alphabet 〉 , among his excellent Works.

931. From the fair Fields of happy Araby.] They came from the East, as the Scripture tells us, and Arabia lay that way from the Holy Land. Nor am I much concerned whether they were Kings, a sort of Roytelets, like the Arabian Shecks at present, or Wise Men only, tho I rather incline to the latter, because of their Poverty, since, had they been rich, we can't suppose their Presents would have left the Virgin so poor, that both Ioseph and his Son should still work at their Trades, as we find they did. But let 'em be never so poor, or never so wise, I can scarce believe 'em downright Wisards, as some of the Fathers make 'em.

937. To Jordan's doubtful Brim.] Because it overflows all its Banks in time of Harvest. Iosh. 3.15.

947. With his own Blood he dyes the slippery Throne.] He kill'd his Wife Mariamne, his Brother Pheroras, his three Sons, Alexander, Aristobulus, and Antipater, the last just as he was himself expiring; and indeed if they were like their Father, 'twere pity any of the breed should have been left. Vid. Ios. Antiq. lib. 6. cap. 17. & lib. 7.

950. Tho him so late they their Messiah hail'd.] Eusebius, in his History, gives an account of that Sect among the Iews mentioned in the Evangelists, and called Herodians, who, as he says, flattered Herod the Great with the Title of the Messiah, celebrating a religious annual Feast to his Honour. 'Tis perhaps worth remark, that not one of those, who unjustly usurp'd that incommunicable Title, either in those ages or since, as he, Barcochebas, Iudas, and in our times, David Sabbati-Sevi, and others, but what came to miserable Ends.

975. Rama's Lord.] Ioseph of Arimathea, as before.

1051.—Which we espy—From a small Hill.] If there should be none such found in the Maps of Bethlehem, I hope the Reader will easily pardon it, since the throwing up two or three Mountains is but a small Poetical Miracle.

1070. Had reach'd the Forest of the Tekoite—Beth-Haccerem we shun.] The Forest or Wilderness of Tekoah lies a little South of Bethlehem, in the way to Egypt, and Beth-Haccerem is near it; we read in Ier. 6.1. of both the Places together, Blow the trumpet in Tekoah (which signifies the sound of a Trumpet) set up a sign of fire in Beth-Haccerem, a place I suppose much of the Nature of our Beacons. Now this Beth-Haccerem may either signifie the House of Strong Men, or the House of Rusticks; the former Interpretation I follow, supposing it a strong Garrison, probably in some narrow Pass of that Wilderness.

1076. O'er the vast Sands, by Sirbon's wand'ring Lake.] This Lake had formerly an Inlet into the Sea, which being in time choakt up, it now still grows less and less. 'Tis reckon'd the utmost Eastern Bound.

1077. And Casius Mount— For mighty Pompey's Fate and Tomb renown'd.] Near this was Pompey the Great basely killed, and afterwards buried by a poor Souldier. But the Emperour Adrian in the same place erected a fair Monument.

1080. Which asks no Rain, and owns no God but Nile.] If it be a false Thought let Lucan answer for't, since 'tis his, who thus of Egypt, — Nihil indiga mercis Aut Iovis, in solo tanta est fiducia Nilo.

1081. Near old Bethshemesh we the River crost, Which both its Antient Name and God hath lost.—Now Heliopolis] Its antient Name seems to have been On, hence called Onii by Ptolomey, but by the Iews Bethshemesh, or House of the Sun, near akin to Heliopolis, or the City of the Sun, one of the Cities which, 'twas prophesied, should leave their Idols, and speak the Language of Canaan. To which place many Authors think our Saviour was carried, but I go a little further, as Vida does, and fix him more in the inland Country.

1084. To the proud Walls of neighbouring Babylon.] This Babylon, from whence many think S. Peter wrote his first Epistle (tho Bellarmine will have it Rome, rather than not get him there at all) has been a considerable Place, tho nothing like its Namesake in Chaldaea. It stood just at the Confluence of the Rivers Trajanus and Nilus.

1088. Near those vast Pyramids.] All we can certainly tell the Reader concerning those unwieldy Wonders, is, that they were made for no body knows what, and built by no body knows whom: They stand most of 'em about Memphis, on the West bank of the River.

1106. That thence the Royal Child might bear his Name.] From that S. Matt. 2. ult. He shall be called, (an Hebraism for) He shall be, a Nazarene; but where is this Prophesie? I think both in Isaiah and Zachary, our Saviour being promis'd under the name of Nazarene derived from the Branch 〈 in non-Latin alphabet 〉 Nazar, which signifies the same thing.

1117. Three Lustres scarce compleat.] A Lustre is about four Years, and therefore 3 Lustres I think a more tolerable Periphrasis to express our Saviour's Age, than if I had borrow'd one from Quarles or Reynolds, and said, When the Clock of his Age struck Twelve.

THE ARGUMENT OF THE Third BOOK.

THE Introduction from the Happiness and Pleasure of pious Contemplation and Meditation. Nicodemus and the three Disciples find our Saviour at Gethsemane. His discourse with him concerning several Mysteries of the Christian Faith. Nicodemus departs well satisfied with the Conference; and Gamaliel being indisposed, the meeting and further Relation of the three Disciples is adjourned the next day from Joseph's Garden to Gamaliel's House, where S. John goes on with their Discourse of our Saviour, giving an account of the Baptist's History, his Character, Preaching, Prophesies and Baptism, to which many come, and among the rest our Saviour, who is attested there by the descent of the Holy-Ghost, like a Dove, accompany'd with a Voice from Heaven; at which the People being about to take him by force and make him a King, he retires thence into the Wilderness, as well to escape their Importunity, and prepare for his approaching Work, as by God's permission to be tempted of the Devil. The Description of that part of the Wilderness whither our Saviour went. In the mean while Lucifer, who being alarum'd at the Wonders of our Saviour's Birth, and his appearance now at Jordan, and doubting him to be the true Messiah prophesied of to destroy his Kingdom, had observed him at his Baptism, but frighted thence by the Thunder, fell down into the Lake of Sodom, arises thence at Midnight, and gives the signal to all the Fiends to meet him there; his Speech on the occasion of their meeting, Moloch is for undertaking to destroy our Saviour, but Lucifer forbids him, and himself sets about it: he finds our Saviour, and accosts him in the shape of an old Man almost famished, pressing him with his first Temptation, to work a Miracle, and change Stones into Bread: But our Saviour knowing him through his disguise, rejects his Temptation; Night approaching he attacks him with others raising a Tempest, and several other ways endeavouring to affright him, but without success. The next Morning he accosts him in a glorious Form, tho not denying himself, finding he was discovered, but pretending Love to Mankind, especially to our Saviour, and offering him a Banquet, which he had provided in the midst of a Paradise rais'd in the Wilderness. The Song of two attendant Spirits to invite our Saviour to eat of the Feast, which, on his refusal, vanishes; and the Devil enrag'd changes himself into the Form of a Dragon, and snatching up our Saviour, hurries him away in the Air, and sets him on a Pinacle of the Temple, whence he shews him below, the Priests, the Iews and Gentiles in their three Courts gazing at him, the Roman Garrison taking their Pleasure in the Ampitheatre, and the Castle Antonia unguarded, persuading him to descend in the Flame of the Altar, that the Iews might acknowledg him, and under his conduct redeem their Freedom, which he might more securely do, because God had promis'd to give his Angels charge over him. Our Saviour having answered his Text with another, the Devil once more snatches him up and carries him to the top of Pisgah representing in the Air all the Kingdoms of the World, with their Riches and Glory, shews him the Ishmaelites travelling through the Desarts with Caravans of Gold and Spices: the Kingdoms of Ethiopia, the Isles of the Mediterranean, Italy, Rome, France, Britain: Then back to East beyond Persia, over to China and India, the principal Rarities whereof he describes. And still more East, cross an undiscovered Strait, a new World, whither one of his Attendants was then conducting a Colony of Tartars; offering him his choice of all these, or, if none would satisfie him, to raise him a Throne on Pisgah, and make him King of both those Worlds, if, by way of Homage for them, he'd bow down and adore him. At which blasphemous Proposition, our Saviour instantly commands the Devil to leave him, the time wherein he was permitted to tempt him being now elaps'd, who accordingly vanishes away in a Cloud of Smoke and Fire.

CHRIST with NICODEMUS.
THE LIFE OF CHRIST: AN Heroic Poem. BOOK III. *AND now the Night her peaceful reign began Indulging food to Beasts and rest to Man Psalm 104.20, 23. To all but him, whom love of Truth denies * E'r the day dawn to close his watchful Eyes: Who from the busie Worlds tumultuous Noise Retir'd, at once himself and Heav'n enjoys; Now dives in Mother Natures deepest springs Searching the Causes and the seeds of things: * Now higher soars on Contemplations Wings; Views all the glorious Furniture on high That decks the Almighties Palace in the Sky; Thence the great Maker argu'd, hastens on, Till past our narrow Earths attraction gone, Past ev'n this World, his vigorous Mind can trace * Some Angel thro' th' imaginary space; Thence follows to the Throne, and prostrate there With equal Zeal and Love presents his Pray'r Before th' All-high, loose from all worldly care, All the dull Ioys, we wretched Mortals know And these vexatious hopes and fears below. Go then my Soul! thro' time and matter fly, Beyond the Earth and Air and Sea and Sky! Beyond the place where mortal Seeds are hurl'd, * Beyond the flaming Limits of the World: Long infinite durations measure so As rowling Numbers still themselv's outgo! View Those bright worlds of Ioy which in each other shine! Live well thro' this short world, and they shall all be thine! But first must many a bitter blast be o'r As please high Heav'n; many a fierce Tempest more Our little weather-beaten Bark must find And some perhaps, some few white Days behind: First in this narrow Creek, beneath a Storm Must we our long appointed Task perform: Attend our Lord t' his Cross, bewail him there, And weep upon his sacred Sepulchre; Who in good actions all his Life employ'd And only in his Fathers Service joy'd: By Day he in the Temple pray'd and taught; Still Night arriv'd, a calm retirement sought At sweet Gethsemane, there was he found By Zebedee's two Sons, who Coasting round From Calvary thro' Salem's Northern bound * With Cephas and the trembling Rabbi came John 3.2.Too fearful yet and much concern'd for Fame; Whom mild our Lord receiv'd— With wonted Sweetness and Benignity; Silent a while he gaz'd, intent to see Such Royal Meekness Humble Majesty; (For now the Silver Moon began to shine) Charm'd with his Godlike meen and Form Divine: Then thus. — If my Confession ought avail Great Sir, who in the very Entrance fail; If Rabbi! such as me you e'r receive, Afraid to own those Truths I must believe: Permit me to acknowledg what's your due, Nay all our Sanhedrim must own 'tis true; And did not Int'rest blind 'em wou'd confess With loud Hosanna's they believe no less: That you the wondrous Prophet oft foretold In the Mosaick Oracles of old: Approv'd from Heav'n by many a mighty sign,John 3.2. Your Mission and your Doctrine all-divine: True said our Lord—My Miracles are an Appeal to sence And are to that, Authentic Evidence; 'Gainst all Opposers they the Truth attest, Silence the Tongue, but cannot warm the Breast: A Change far deeper my strict Laws require Of those who not in vain to Heav'n aspire; 'Tis a new Birth, v. 3. a change at once i'th' whole, At once perform'd in Body, mind, and Soul: On these mysterious words the Sage debates, And on their sence a while he besitates: Then thus goes on—Rabbi! of what you say If Sence may not be Judg, sure Reason may; And Reason seems express and clear to me This strange new Birth you urge can never be: To whom our Lord—And Rabbi are you read So meanly then among the mighty Dead? Must others from your Lips Instruction learn, Who not your self these plain first Truths discern? If Reason what Sense offers justly weigh, And o'r it bears an undisputed sway; Why should not Reason to Religion yield As Sence when Reason comes must quit the Field? 'Tis a good humble Guide, but when it soars too high 'Tis reason what seems reason to deny. Shall mans weak knowledg fathom boundless might, Or Limits fix to what is infinite? Or the great Spirit by your low Laws confin'd Act nothing that's beyond a Mortal Mind; Which as it please its favours can convey Unknown to men the Reason, Time, and Way? 16.Go track the Wind and tell me where it goes? From what deep Source its headlong Current flows? Whence into Gulphs 'tis form'd, and how and where It makes such strange Meanders in the Air? How, not a Body, or not so to sight All bodie's yield to its impetuous might? If you're with modest silence forc'd to own Ev'n much of that which strikes the Sense unknown; With more of reason you'll your reason see In Revelation lost and Mystery: Nor darkly this to Saints of old reveal'd Matth. 11.25.Tho' from the wise and prudent now conceal'd; This saw great Iesses Son by heav'n inspir'd, Psal. 51.10.Who a new Heart with ardent Vows desir'd: The Prophet this, who struck with sacred awe Near Chebars streams the wondrous Vision saw: Ezek. 11.9, 18, 21.This ev'n the Gentile World—but that pure Law I now promulge, far nobler Truth contains, Which yet to you and them unknown remains: John 3.12.A God that takes the Form of man to dy; A Son of Man that lives Eternally: A God who Robes of mortal Clay doth wear 13.To Place confin'd — a Man that's ev'ry where: 16, 17. Sent by the Father yet Himself the same; Isaiah 9.6.(The Everlasting Father in his Name,) On this bad world the last Efforts to prove Of undeserv'd, yet unexhausted Love, Lost man to save, and raise to endless Day, Firm Faith in him and holy Works the way. John 3.18, 19, 20.The Sage with his short visit not content Almost a Convert from the Garden went: From what he knew, what was behind he guest, And more impatient grew to hear the rest: Scarce did the Suns impartial beams begin To gild a World of Vanity and Sin, E'r he next morning did Gamaliel see And him agen invites to Calvary; Who, indispos'd of Ioseph had desir'd The Conf'rence, which they all so much admir'd, Might at his house be finish'd, where retir'd, And undisturb'd th' Apostles might relate What yet remain'd of their great Masters fate: Th' Arimathean yields, and when they came With like Facility they grant the same; Who at the house arriv'd and they and he Receiv'd with Chearful Hospitality, His Friends, with a short neat Collation cheerd, Gamaliel thus, the Room and Table cleer'd, To Zebedees, and Iona's son addrest: What yesterday you told us, 'tis confest, The Air of truth and wonder has, nor we Without a groundless Incredulity Can doubt what such high attestation brings, From Heav'n, and Earth, from Shepherds, Angels, Kings: Whose firm foundation equally relies On Faith, and Sense, Wonders, and Prophesies: Since this from what's already past is clear, The rest more earnest we desire to hear! Thus he, thus all who sate attentive there: When th' Elder of the Zebedean pair; If this so much your wonder move, rejoyn'd, What will be left for what remains behind, Which yet far more Deserves?— What by all Israel was at once Discern'd Mat. 3. ult.Or from our Master's sacred Lips we learn'd? His Abstinence, his Tryal, and distress, And dreadful Combat in the Wilderness With mans sworn foe, and heav'ns, who thro' the Air Him to the Temples Roof did fearless bear: But first how he did Heav'ns Commands obey, Baptis'd altho' no crimes to purge away In Jordan's sacred Waves, more pure than they: For now vast Crouds you might at Enon seeJohn 3.23. With the great Son of aged Zachary: Enon and Salim, where rich Iordan falls * Not far remov'd from valiant Bethshan's Walls, * And old ethabara, where ferrying o'r Men first arrive upon the distant shore: Here the great Baptist came, who from a Child, His Life had spent in Iuda's fertile wild, Matt. 3.1. Ten thousand little Villas scattering wide Their fruitful Flocks and Fields on every side: Austere he liv'd, remov'd from all resort Of the proud City or the pompous Court: Here tho' he was to a fair Fortune born The Worlds vain Pleasures soon he learnt to scorn: Such humble Cloathing and mean Food he us'd, As frugal Nature of her self produc'd; Matt. 3.4.His Robes from the rough Camels shoulders torn Such spoils of Beasts by ancient Hero's worn, 2. Kings 1.8.Such great Elijah wore, his Food he found Ready prepar'd on every Tree and Ground; And if by chance on his low Table lay Matt. 3.4.A Honey-Comb, 'twas then a festal day: How little frugal Nature will suffice! How hard to please luxurious Avarice! Thus taught the pamper'd World to conquer Sense Matt. 11.18.Himself a pattern of strict Abstinence: Severe his Life and Garb, his Words the same, From Heav'n he arm'd with Zeal and Thunder came To rouse a stupid World, abroad he went Matt. 3.2.By Iordan's banks and cry'd aloud Repent! Turn, Israel, turn, and cast thy sins away! Repent before the great and dreadful day! Gloomy and dark as Hell's or Egypt's night, Or only seen in Claps of fearful light. This beauteous Vault above no more the same, But like an Oven, hot with deadly flame; Mal. 4.1. 'Tis fed and kindled by th' Almighty's breath Which pleas'd gives life, but angry storms and death: Large flakes of pointed flame wide circling round Shall lick the stubble from the gaping ground: Both Pharisee and Sadducee must go * And bear their Sin in endless worlds of woe: The holy Hyprocrite and Atheist lewd Matt. 23.33. Luke 3.7. But first you Pharisees a viperous brood! * Cou'd you be e'er mistaken? Cou'd you be Misled with your Infallibility? What strange Caprice did you to good incline?Matth. 3. Luke 37. How came you once to shun the Wrath divine? Prest with your Crimes, the Church, the Church, you cry Your meaning Grandure, Wealth, and Policy: Each one a Child of God, all sign'd and seal'd As your Salvation were from Heav'n reveal'd. How long will madly you against the Skies A War maintain, how long believe in Lies? Fly Wretches rather, e'r it be too late! For Refuge fly from swift approaching Fate! You're lost if you a moment longer stay, You're safe if now you turn for now you may, Repentance and an holy Life the way.Matth. 3 8. So you'll among those holy Souls have place Rescu'd and sav'd by Heav'ns peculiar grace From this vast ruin, so your longing Eyes Shall see the Sun of Righteousness arise; Arise to close each Mortal Wound within,Mal. 4.2. To cure the Poison of that Serpent, Sin: High-rais'd he like the Brazen-Serpent brings Num. 21.9. Life and Salvation in his healing Wings: None look but live, recovering gasping breath, And wondrous Strength amidst the pangs of Death. These the true promis'd Canaan shall possess, While others perish in the Wilderness;Numb. 32.24, 25. Heb. 3.17. These shall thro' the wide World triumphing go, And by their blood subdue each hell-born Foe; All Lands their sacred Law shall entertain,Matth. 3.2. And o'r the Nations the Messiah reign: What strange effects among th' admiring Iews His holy Life and Doctrine did produce Is known to all; each crowding Region hears, Purg'd in blest Jordans Waves, but first in tears: * Those who inwild Perea wander'd wide, Near Iabbock's Ford or Arnon's Streams reside; Succoth and Peniel whose ill-natur'd Pride Brave Ierubball reveng'd when Midian fled; And where before his Flocks old Iacob fed:Judges 6.8, 16, 17. Gen. 33: 17. Iabesh where Saul such welcome succours brought, And Gilboa where he successless fought, 1. Sam. last chap. Heav'n and his Foes engag'd, and in th' unequal strife He lost the day, his Sons, his Crown, and Life. All who on either bank of Iordan go, Joshua 3.15.Whose Fields his fruitful Waters overflow: John 1.44.Some from Bethsaida far more distant came, Attracted by the Prophets growing Fame: From strong Tiberias some, and some came down From Tabor's Mount and fam'd Bethulia's Town: These from old Shalem, Thebez, Bezek goe, * From Pisgah these, and these from Iericho; Matt. 3 5.But thousands from the Royal City come And almost empty leave their Native home, You know how much our Elders did esteem The Baptist, know the message sent to him, And honours paid by our learn'd Sanhedrim. John 1.19.Too well Gamaliel with a sigh reply'd, I know that story and the fatal pride With which his Testimony we deny'd: In vain we saw and heard, for I was sent The Truth to try, and still I dread th' event Of our rejecting him; but Sir proceed! He thus—The Baptist now had thousands freed In Iordan's Waves, their Leprosie of Sin First open laid, then wash'd away therein: After the rest our Saviour came, content Matt. 3.13.And pleas'd that such vast crowds before him went! Whom when the Baptist in the stream did see John 1.33.The Divine Spirit soft-whispering this is he; With pious reverence at his Feet he fell And haild the undoubted King of Israel: Nor dar'd attempt to purge what knew no Crime Matt. 3.14.But trembling ask'd to be Baptiz'd of him: Our Saviour mild requires him to permit He all perform'd that wiser Heav'n thought fit; Who came the Law and Gospel to fulfil, To do and suffer all his Fathers Will: He yields at length, unwilling and afraid And what he cou'd not comprehend, obey'd: Nor sooner he who came the World to save
The Baptism of Christ by John the Baptist at Jordan.
Had sanctifi'd fair Jordan's Limpid wave By washing there, The Baptism. no sooner from the stream He reach'd the Bank, when, lo! a Heav'nly beam Shot from the Clouds, which modestly remove Matt. 3.16. To give it way, and lo! a wondrous Dove Almost unsufferable to behold, Silver his Breast, Psal. 68.13. his Neck and Wings of Gold Came softly wafted thro' the yielding Air, And whilst he kneel'd in Extasie and Pray'r Upon our Saviour's sacred Head did rest At once enlighten'd that and warm'd his Breast; With Grace immeasurable did inspire And fill'd him with his own Celestial fire: Agen the Clouds with lambent Lightning broke, And thus th' All-high in awful Thunder spoke. "Th' Eternal Son of God by Miracles approv'd "Glad Mortals here behold! whom from my Breast belov'd, "I, the Eternal Father full of Mercy gave "To rescue sinful Man, and from just vengeance save. All knew the Voice of their Eternal Lord, All heard and knew, and trembled, and ador'd; Prepare to kiss the Son, due honours bring, And o'er his own lov'd Nation hail him King. But ah! for Earthly Thrones he was not born, Here all the Crowns he sought were made of Thorn: Those glitt'ring Toys he cou'd with ease despise, And to the Desart thence the Hero flies, To shun what others often court in vain, Destroy the World and damn themselves to gain: A dreadful Wild there is, outstretching wide * Its spacious skirts by fruitful Edom's side, Impervious to the Suns all-cheering light; There reign black horror and perpetual night: Never disturb'd by one intruding Star To guide the weary wandring Traveller: A dark uncomfortable Vault the whole: And underneath here sooty Currents rowl Of dull Bitumen, there their period make And stagnate in some melancholy Lake. No Flow'rs on the unlucky Rivage grew, No Herb or Tree but the black poys'nous Yew, Rough Cypress for sad herses only made, And heavy Ebon casting deadly shade, With Thunder-blasted Oaks If any where an open Plat was found, Vast Serpents rowl'd along the sandy Ground, Their num'rous Trains; on half-burnt Trunks around Sate Birds obscene, foul Harpyes, Vultures fell, And all the ugly monstrous Forms of Hell; All mischiefs carri'd in their Voice and Face Nor could bode more to that unhappy place. Such was the field of battle, such the stage Where our Great Captain did all Hell engage: Rapt, by the sacred Spirit, he thither flies * Ardent t' achieve the glorious Enterprize: Already he his Rebels strength did know Already grapled the redoubted Foe: Who stung with envy, swoln with foolish pride His mighty Rivals force successless try'd; The sacred Mount of God affecting vain Transfixt he fell with all his blasted Train, To those uncomfortable Regions where For ever reign Confusion and Despair: Whence sometimes sallying out, the burden'd Air They lash with loathsom Wings, and pleas'd disperse Mischeif and Murder round the Universe: With these their Prince himself had broke his Chain And hardly here less absolute did reign Than in his own sad Realms, since that unhappy fall Gen. 3. Rom. 5.12.Which in our luckless Parents lost us all: His Fate he knew, and did disdainful dread That the weak womans seed must bruise his head: Gen. 3.15.This deep he now revolv'd with conscious fear; Concluding his long fated-fall was near: Himself wide ranging round, with peircing eyes He much discern'd, and much his watchful spies: From those at Herod's Court in ambush lay, From those who bask'd in the warm beams of day; Who in lone Woods like lustful Satyrs rove, Or Earthly Fiends that Blood and Murder love: What yet had pass'd he heard, and all reserv'd In his dark mind, but had himself observ'd What at the Temple chanc'd, for always there With deep malicious thoughts, and utmost care He watch'd to catch each loose unguarded Pray'r; Which wandring found, before they reach'd the Throne, He seiz'd as his and thought 'em all his own: Alarm'd with all the Wonders heard and seen He Mary's Son did from his Birth begin As the great promis'd Seed to hate and fear, But more when he from Iordan's banks did hear By a quick subtle Spirit posted there The famous Baptist did to all declare In no dark Types involv'd, express and plain, The near approach of the Messias's reign: Away he posts in person, unespy'd, And mingled with the Crowd on Iordan's side, Who all Baptiz'd, when Jesus was not found He soars aloft and sweeping wide around The fields Triumphant did a while survey, Agen prepar'd to cut his trackless way To Gods high Temple and the sacred Town, Till from his Chariot looking envious down As with a Curse he left 'em, he descry'd The Baptist kneel, the People scatt'ring wide, His dreaded Foe amidst the Waves appear; He trembling saw, and almost dropt for fear; But when he did th' attesting Thunder hear By whose intolerable Terrors driv'n Wielded by Michael's arm of old he fled from Heav'n, No more he cou'd endure But thence precipitate his flight did take Wide swooping down thro' Sodom's Brimstone-lake: So tumbling thro' the Clouds the Vulture flies As at vast distance he the Quarry spies, Struck by the Royal Eagles piercing Eyes: Confus'd and trembling there obscure he lay Nor durst agen ascend, till hated day Forsook the World, and night a covert made To hide his shame in her lov'd conscious shade: Then mounting from the deep with Sulphur crown'd All flaming, cast his glaring Eyes around And gladly wou'd have curst the unhappy ground, But finding 'twas too late, did doubly rave; Then for a Council strait the Signal gave: The Demons croud from ev'ry lonely Grave. Each wretch whom they, possess'd, in triumph led Thro' the polluted Mansions of the dead: The Conclave fills, from Earth and Hell away They hast, proud Belial, Lustful Asmoday: Their Nature in their Looks and Forms exprest, And haughty Moloch taller than the rest: Ev'n more enrag'd than when at first he fell Their Prince appear'd, and something worse than Hell, More deadly, more malicious did surprise His Court, nor dar'd they meet his angry Eyes. None durst accost the wayward Tyrant, none Durst speak or look, but trembled round his Throne, Who thus enrag'd began — And are we grown So tamely good, so worthy more than Hell We dare not bravely once agen rebel? None Councel, none advise, nor act, but yield Without one parting stroke the glorious Field To this young Conqu'ror? Must our Empire fall And he alone possess the spacious Ball? Forbid it Fate and these right Hands, nor we So long in vain have tasted Liberty: He can but thunder, and long since we knew And felt the worst his angry Bolts can do: Shall Man his Slave so oft his Vengeance dare Ev'n while he sues for Peace and offers fair, And we do less, who must of Grace despair? Or will you all forget for what you fell And humbly praise your Conqu'ror ev'n in Hell? Must I forsake and abdicate my Throne And you Heav'ns-Deputy your Saviour own? How else so tame, so silent cou'd you be Nought said or done worthy your selv's or me? Proud Moloch heard, but cou'd no longer bear, Furious he rose, with the same scornful Air That cost him Heav'n— 'Tis well he cries, 'tis well, That he who dares speak thus, is Prince of Hell! Half this, if from an Angel, should have cost His fall from those blest Regions we have lost, Tho' it more deeply sunk me — Are we priz'd No more than basely to be scandaliz'd With feeble Penitence? Can that be born In Hell, which even earthly Tyrants scorn? But time and words are lost, you know we're true Sworn Enemies to Heav'n, and Friends to you: —And to convince you, strait such deeds we'll do As Hell shall env' at once, and spred our fame; For late my self from Iordan's Banks I came, Where I a holy Pharisee possest And left my darling Viper in his Breast: Asmodeus too was there, and all the day, Within a Iolly Saducee he lay: In vain it Thunder'd for we both did stay, And mark'd the Son of God whose haunts we know, Who thence did to the dreadful Desart go Where Israel wander'd; thither I'll pursue, And nothing want besides Commands from you To crush this dreadful Foe? the Woods I'll fire Nor can he scape but must, if man, expire I' th' circling Flames; if these too weak shou'd prove The solid Earth I'd from its Axis move, Its Bowels to the affrighted Center rive And in the Gulph intomb him yet alive; Or Whirlwinds raise, vast Hills and Rocks displace And dash all Pisgah on his mangled Face: He said, and hardly wou'd for Orders stay, Till the grim Prince of Hell obstructs his way, Lifting his Iron-Mace— To me, he cries, Alone belongs this glorious Enterprize: I'll instantly about the great Design Mine be the Glory, as the Danger mine! Heav'n soon shall Mourning wear, all Hell shall joy: Him first I'll tempt to Sin, and then destroy. This said, in hast the sooty Conclave rose, And to the Wild disguis'd their Leader goes: Instruct with wonted guileful Arts, and found Our Saviour lowly prostrate on the Ground: Intent his spotless Pray'r before th' All-high He offers, rapt in holy Extasie; For strength against the dreadful Combat nigh: The Temptation. He ask'd that him we might our pattern make, He ask'd as man, what he as God might take: Soon did the Fiend's vain hopes begin to fail, O'er them that pray he knows he can't prevail; Yet Tempts invisible, and did prepare His keenest Darts, all quench'd with Faith and Pray'r, Or driv'n rebated back, or lost in Air. Oft wou'd his Thoughts disorder by the chain Of former Thoughts, but try'd as oft in vain: And with the same success did on him try False hopes and joys and worldly vanity: Objects within; and those before his face, The solitude and horror of the place: Fruitless they fell and all his Labours mock, As storms of Hail against the solid Rock; Each rude Assault unmov'd our Saviour bore, His mind still fix'd on Heav'n as 'twas before: The Tempter of his heav'nly Arms afraid With caution first attacks him, whilst he pray'd; But when six Sabbaths now he, prostrate laid, Matt. 4.2.The seventh well worn, at length to faint began, And humbly tho' a God confest the man; When this the Enemy insulting spy'd With secret wicked Ioy, he's mine he cry'd! This Son of God I soon shall Triumph o'er With as much ease subdu'd as that before: Luke 3. ult. So much his mortal weakness did despise Almost he'd fallen on without disguise; But soon with deep Serpentine guile represt Those first warm eager thoughts that fill'd his breast: Resolv'd a while incognito to try What strength, or wit, what force and policy He must expect in his new Enemy, E'er open he attack'd him—this to do Round his foul Form thin airy Robes he threw,
Christs Temptati n in the Wilderness
Such as a poor old man might best beseem, And such who e'er had seen had counted him: Lean sallow Checks, hollow'd with cares and age, Dim eyes which did approaching death presage: Mov'd his pale wither'd lips and palsy'd head And to our Saviour thus dissembling said: Hail Son of God by signs from Heav'n approv'd! Great Prophet Hail, by God and men belov'd! Full sixty Springs by Heav'ns peculiar Grace Within the borders of this hideous place * Have I remain'd, as holy Essenes use, Far from the harden'd unbelieving Iews; Long since by Revelation warn'd, I thee Like aged Simeon e'er my death should see; And when of late the mighty Baptist came To Iordan's banks whose wondrous life and fame Fill'd all the Wild, me from my Cell he brought And the Messiah him at first I thought: But soon my heighten'd Expectations fell When him no Sign no glorious Miracle Attested, which the Angel did reveal Shou'd still attend, and be the Saviour's Seal: This Sign to thee on Iordan's banks was giv'n When the bright Dove and wond'rous Voice from Heav'n At once descended, this amidst the Crowd I saw, and had like Simeon hail'd thee loud Hadst thou not by some pow'r to us unseen Swift to this lonely Desart hurry'd been; Whither with longing eyes, that fain wou'd see More near, and weary feet I follow'd thee; But soon lost sight and track, and often crost By diff'rent paths at length my self I lost: Already once since I first wander'd here The silver Moon has fill'd her little year, * And half another now is almost past Since I of any humane Food did tast: On Roots and Leaves and humble Acorns fed I liv'd, nor ask'd the luxury of Bread: With trembling steps oft have I search'd around The Forrest, all but this unhappy Ground, Which sure no humane Foot e'r trac'd before; Oft did I hear within the Lions roar, Oft bones and luckless Carcasses espy Behind some Bush half-torn unburied lie, Of some lost Passenger, and did despair My self to scape or find thee living there. Yet in I prest, if dead just Rites to pay And o'r thy Grave my self lamenting lay: But since my boding fears are yet in vain, Since nothing here that Nature can sustain No Fruits, nor Herbs, nor Leaves, nor Roots are found, Nought friend to Life above or under ground: If thou the promis'd hop'd Messia be A Wonder work, and save thy self and me! I else must perish here, and you no less By these wan Looks and fainting Eyes confess; Nor longer wait, but all thy self appear! Exert the God nor pine unpitied here! These stones, (there stones by chance thick scatter'd lay) With speed command, nor can they but obey Command them strait the Form of bread t' indue! I ask no more, content as well as you With such mean Fare Tho' our Forefathers were with Manna fed I only beg for mens, not Angels bread. To whom our Saviour thus, whose piercing Eyes The Fiend discover'd thro' the Saints disguise: Full well can I discern thy black intent And all that's by so fair a semblance meant: The Serpent in the grass full well I spy, And to thy first Temptation thus reply: The sacred Oracles all anxious care For Food forbid, and thus 'tis written there. Matth 4.4. Deut. 8.3."'Tis not Bread only do's Mans life sustain Nor were the Trees and Herbs all made in vain: The Trees and Herbs did Gods dread Word produce, That these we in extremities might use: These in the neighbouring Woods in plenty grow Tho' here are none, and thither may we go If either needs, nor tempt th' All-high to show A sign where he doth common means afford: Who made the World by his commanding Word; To all things did their proper Natures give, And still preserves those Pow'rs by which we live; Nay the first Cause who all these Causes made Can soon produce th' Effects without their aid: His Word preserves that Soul on him depends, Firm strength divine, and heav'nly Vigour lends, And nourishes to Life that never ends. The Fiend did in imperfect Curses vent His rage, and murm'ring thence reluctant went: Thro' dismal gloomy Shades unseen did glide, And for the next assault himself provide. Whilst the true Son of God no shelter found, But weary cold and hungry on the Ground Sweet sleep in vain he courts, for at his head The Tempter env'ing ev'n his homely bed On some hard Rock, returns with ugly dreams Of Precipices vast and pitchy streams, Of thoughts morose and vain—The man's distrest * With sinless fears, the God repels the rest. Nor sooner frighted sleep did him forsake, And he from short imperfect slumbers wake, When distant gath'ring storms he heard on high, And Infant Thunders mustering round the Sky, Which to that Forrest all their forces led, With hideous crack discharging o'r his head: The Clouds the Signal take: and when a while they lowr'd * "From many a horrid rift abortive powr'd Fierce rain, which did with sheets of flame conspire, Like Egypts dreadful Plague: water with fire In ruin reconcil'd; nor slept the winds * Where them inclos'd their airy Leader binds "Within their stony Caves, but rush'd abroad, And swept with saily wings thro' Heav'ns high-road: * "From the four hinges of the World they ran, "To the vex'd Wilderness, which soon began To feel their mighty rage; there scatt'ring wide * Disrobe the beauteous trees of all their pride And Earth of them, their deep-fang'd roots gave way, And on the ground vast trunks dismember'd lay: The Sky-saluting Pine, and sturdy Oak, Proof against all but Heav'ns-allmighty stroke, Still proof till now — Which had a thousand tempest's rage disdain'd, And there coeval with the World remain'd; In vain they plead their long prescription now: "Loaden with stormy blasts their stiff-necks bow, Now this, now that way sway'd, and all around Like Earthquakes with Convulsions heave the ground; Till fiercer blasts them from the Center tear, And dart like chaff or stubble round the air. Now Hills of Sand came rolling with the wind Death-threat'ning, now the solid Rock behind On which as chanc'd, our Lord his head reclin'd In horrid Clifts by bellowing Earth-quakes rent Part sunk abrupt, part from red Volcans sent Huge glowing stones, which thick as sparks aspire, Tempestuous smoak, and flame and waves of fire: Sharp sleet and driving-rain the while did pow'r Direct against his face a rushing show'r; Now doubly forc'd by the impetuous wind, Now hizzing in th' enraged flames behind: "From the rude storm ill wast thou shrouded then O patient Son of God — Birds, beasts, and men Were now, than thee with better shelter blest; Men houses have, Beasts dens, each bird a nest But thou no place thy weary'd Limbs to rest. Yet only thou unshaken didst remain And hells Artillery was spent in vain; Tho' still the Fiend do's his vain Arts repeat New malice gath'ring from each new defeat: The Flames were quench'd the winds and tempest fell, At his Command, all dark as his own hell: No sounds are heard, or Objects now appear, A gloomy silence reigning every where; A while it reign'd but with more horrid noise Was soon disturb'd, the loud lamenting Voice Of all that mortal breasts can move to fear At distance thro' the trees our Lord did hear: Shrill shreeks for help that still approacht more near: Of Rapes and murders the redoubled cry, (While glitt'ring Swords he thro' the Shades cou'd spy,) Then interrupted groans, such theirs who lie In Lifes weak twilight, gasping thick for breath, And strugling in the Agonies of Death: Or, sculking close behind some Bush or tree He by the gloworms glimm'ring light cou'd see Fierce shaggy Ruffians, hoary Villains they Appear'd, which hunted more for blood than prey: Some their strong steely Iav'lings poise, the rest Their Arrows nick, and level at his breast: The Bow-string twangs, out flies the airy dart, But can no more affright, than pierce his heart; That and the tempters curses lost in wind, As all his other terrors yet behind.Mark 1.13. Gen. 2.19, 20. Each hideous Beast which once to Eden came From the first Adam to receive their name The Fiend produc'd, the second to affright, In the dead mazes of that dreadful night: * All that with Noah hosted, all and more, For Sun-burnt Afric sent her monstrous store; Here from the slimy banks of fertile Nile Came slow, the vast amphibious Crocodile: Who on Cyrene's Sands do's fearless see, And with him bring Serpents as large as he: The false Hyena's face was here discern'd, Ev'n more than what She Apes in flatt'ry learn'd: There the fell Wolf and frightful Panther came, With the stern Ounce whose bloody Eyes shot Flame Across the Grove, the nimble Tyger too; All hideous forms, some false and others true. For many a Fiend with dreadful shape and face, Had mixt themselves among the brutal race; And when the Beasts by Nature fierce and wild Soon at our Saviours sight grew tame and mild; These pusht 'em on, and urg'd with all their pow'r To seize their hated Foe, and him devour: The roaring Herd himself th' Arch-Traytor led, And like a Leopard darted at his head His spotted Form, but when the pow'rs of Hell He found too weak to storm that Cittadel, "Strait into trackless Air dissolv'd he fell: Two other Fiends like fierce Iackalls did bay * And warn'd the kingly Lyon to his prey; He stately stalks along, prepar'd t' engage, And lashes his firm sides with dreadful rage: But when he Iuda's princely Lyon saw, Struck with a fear unknown and wondrous awe, His angry ster he gently pacify'd, And lick'd his hands and couch'd him by his side; Then soon at them he leaps that brought him there Who mock his anger fleeting into air. Fearless our Saviour stood, nor Beasts nor Night Nor those dread Forms which guilty man affright Once mov'd him, tho' dire Spectres now invade, And glide with double horror thro' the shade: With flaming Torches here and Flambos high Erect, a Corps at distance passes by; There shreeking Ghosts glare cross, and face him there, With bloody breasts, fix'd eyes, dishevel'd hair; Last, wicked Spirits in monstrous Forms infest, And shake their fiery Darts against his breast: In vain their number, rage and yells increase, "He sits unmov'd in calm and sinless peace. * Thus past the night till Phosphor's cheerful Ray Warn'd guilty Ghosts and glim'ring stars away; And gently beckons on the rising day: Whilst, e'er the Sun had shown his radiant face Our Lord forsakes th' uncomfortable place Of his so long abode, and as it rose, Hungry and cold to a near Hillock goes, Bending to East, there dropping by the storm His Robes to dry and frozen Limbs to warm: Him did the Tempter impudent, pursue, Resolv'd to attack, tho' well his strength he knew In glorious form accosts him, rob'd in Light, And welcoms from the horrors of the Night, Welcoms with false devoir, on bended knee, And parasitical Humility, From that sad place where they encount'red last, Where he so many tedious hours had past; Nor any longer wou'd himself disown, So oft thro' all his thin disguises known; Yet veils his canker'd spite in semblance fair, What's lost in force, he'd now by fraud repair: Then with feign'd show of pity thus he said; Tho' us Mankind as Enemies upbraid, Them in th' extreams of Life we often aid; By Oracles important Truths decide, And Tables for the poor and old provide: If this, O Son of God! for them we do, What service can be thought too great for you? Tho' lately you, discourt'ous, me deny'd, When your Divinity I wou'd have try'd; Did me so modest a request refuse, Nor Bread, for that alone I ask'd, produce; No Niggard of my Gifts, thou soon shallt see How richly I'll unask'd provide for thee: He said and stampt,—strait from the Ground arise All Trees that cou'd compose a Paradice: The stately Oak, the sailing beauteous Pine, Th' eternal Cedar, fit for Works divine; The shady Chesnut, and the Walnut fair * The Lover-Myrtle, Lotus chast and rare, From sunburnt Affric brought and planted there: * The virtuous Palm, which do's by pressures rise And spite of weight, triumphant mean the Skys: The Cherrys next their blushing Lips incline; The gold cheek'd Quince with looks and smell divine. The silken Peach with noble flavour blest, The Plumb, whose name Armenian fields confest: The juicy Mulberry which fables feign Two Lovers Blood with purple dy did stain: Over their heads up springs the mantling Vine Nor needs its husband Elm whereon to twine; So large the Trunk, so wide the Branches rose They of themselves long leavy Vaults compose: But yet for Ornament did not disdain Woodbines and Eglantine to entertain: This humble, stoops and decks the Arbours side, That gawdier, mounts aloft with decent pride; With the rich clust'ring Grapes so close entwin'd, That Fruit and Flow'rs at once the gath'rers find. A little more remov'd but plain to view In low warm Groves the golden Orange grew: The silver Limons next, and next to these The rich Pomgranate, cross the stormy Seas Well worth the pains, from Punic Carthage brought: * The Ground beneath like a fair Carpet wrought With various Flow'rs, so regular and true The Figures seem'd, and yet so careless too, As Art and Nature both the Landskip drew. Around the place, all neatly border'd, grows Cantic. 2.2.The Lily of the Vale with Sharons Rose: Nard, Camphire, Iassmin, ev'ry fragrant sweet Cantic. 1.12.14. Cantic. 3.14, 15, 16.Which did in God's fair Spouses Garden meet: Here mossy Benches, voluntary rose, Where the sweet Musk and blew-ey'd Vi'let grows; I'th' midst a Table did it self present Loaden with each choice dish that might content An hungry Epicure; a vast wild Boar The middle fill'd, the rest was cover'd o'er With Dishes pil'd, which court smell, tast, and sight, With various show and order exquisite. From distant Regions to the Banquet came Sea, Earth, and Air's Provision, wild and tame, Each Beast of sportive chase, and Fowl of game. "Each Fish that do's in Sea or River dwell Or Pond; or smooth, or arm'd with scale or shell: All that Bethsaida's well-wrought Nets cou'd take * In Air, or Desarts wild, or neighbouring Lake. What crown'd the rest on a neat side-board nigh Vast stores of noble Wines stood sparkling by; Prov. 23.3.In Christal Walls, how dangerous to behold? Or Massy Goblets wrought of Ophirs Gold. Bright Youths and brighter Maids wait cheerful round, Their flowing hair with od'rous Carlands Crown'd, A Charger this, where Golden Fruit did shine Supports; that holds a Flask of generous Wine; All pleas'd with the fair Office they enjoy'd, And look'd as if they wish'd to be employ'd. Two lovely Nymphs Whose Charms what ever's Mortal far excel, Lovely as ever Tempted Man to Hell, At once shot Darts from their false Eyes and Tongue And to their warbling Lutes harmonious sung:
Say, what Songs shall we prepare For both Worlds immortal Heir? How our Ioy our Love express In this Barren Wilderness? Honey from thy Feet did flow, O'er thy Head fair Arbors grow; At thy sight fierce Beasts grew mild, And the barren Desart smil'd. Welcom, welcom, welcom thrice To this happy Paradice! Here no Serpent need you fear, No forbidden Fruit is here. Hark the Amorous Turtles call! Hark! the silver Waters fall! And a gentle spicy breese Whispers thro' the rustling Trees: These, the rugged Tempest o'er, Storms and Whirlwinds heard no more, These the Hero all invite To soft Love and gay Delight. Safe and friendly all appears; We thy gentle Ministers! We this Food before thee plac'd, Nor disdain to sit and tast!
Thus they, back fell each weak rebated Dart, This reach'd our Saviour's Ears, but not his Heart: No dang'rous softness there crept slily in, Not the first Embryo-motion of a Sin: The Tempter their design as vain pursues, Earnest, their Invitation he renews; To whom our Lord—Perish thy gifts with thee! Alike I scorn thy spite and flattery: How kind a Friend thou art to man and me Me, the last Night has shown, man's Off-spring, all Those mischiefs waiting his unhappy Fall: Those Oracles which thou so high dost prise What are they but ambiguous specious Lyes? That Food with which thou dost thy Vassals treat, And make each Wretch his own Damnation Eat, Are either fancy'd Viands, shap'd of Air, As thy lean Hags with such delusive fare Oft feasted but still famish'd, plainly shew; Or else ill-got if solid they, and true: The richest fare thou canst thy Friends afford The stol'n remains of some Luxurious board: Such this, set out with so much pomp and state Nor can thy pow'r one single grain create: * "To whom thus answer'd Satan male-content If all's suspect which freely I present, What follows you by causless Iealousie Deserve—tis Natures voice friendly to be With Friends and dreadful to my Enemy: * And thus I give what you refus'd er'e while "To such as dearly earn'd the far-fetch'd spoil! He said, strait Meat and Table disappear'd, Fowl Harpy's Wings and ugly Talons heard; Each greedy of the Feast a part receiv's And in their room uncleanly Ordure leav's: * Soon then th' Arch-Traytor all himself appear'd; Each monstrous Form that Mortals ever fear'd Successive he puts on, our Lord t' affright; No more a glorious Angel rob'd in Light, Humane no more, a hideous Beak his Nose, His cank'red Breast blew poys'nous scales inclose; A Dragons horrid Train behind him grows, A Dragons Batt-like Wings he did display; And underneath his hands, no hands were they, But pounces fit for such a Bird of prey, In which our Saviour snatcht, he swift did bear, And with him soars sublime thro' yielding Air; As some fierce Hawk whose cruel Talons strook A harmless Dove near Cherith's silver Brook, Then o'er the neighb'ring Fields with his weak prey Wheeling, triumphant, cuts his pathless way: Thus did the Prince of all the Airy host, Who back from distant Paran's desart Coast Hurry's our Lord, so his great Fathers Will, O'er Bozra's Rock and Edom's fruitful Hill, In whose West-bounds to Moserah they come, And Hor, Num. 20.22. renown'd for holy Aaron's Tomb: * Near Sodom's dreadful Lake arriv'd, in hast * Twixt Halak they, and dire Acrabbim past: Kadesh and Zin, to th' left behind they leave, Them Debirs airy Regions next receive; * Now Debir 'tis, once Kiriath-sephir nam'd, For valiant Othniel's dear-bought Conquest fam'd:Judg. 1.12. Empire and Love his Triumphs did divide He humbled first the Canaanitish pride, Then won the charming Achsah for his Bride. Here the miraculous sight— Some learn'd Astronomer the People show'd As o'er the Town, he mark'd their airy road: Men, Matrons, Children, Maids, all run to see With hands and eyes uplift the Prodigie: Short was the sight, they're in a moment gon To Maon, Ziph, and woody Ieshimon; Hebron to th' left, which twice a Crown did grace, And more remov'd, descry that cursed place Which held of old the faithless fore-skin'd Race: Gaza by Bezor's brook, and Gerar fair, Proud Ashdod, Ashkelon, and Ekron, where * While stood Philistia's state, th' Arch-fiend abhorr'd With Temple and with Altars was ador'd;2 Kings 1.2. Who next o'er Libnah's walls his course did steer, * And leaving on the left strong Lachish near, They Tekoa's Wood below and Bethlem spy; * Then shooting swift o'er Saveth's Vale descry Royal Ierusalem, whose Southern bound By sacred Zion's beauteous Turrets crown'd Where pleasant Millo lies outstretch'd, they past * Whose walls by Siloam's gentle Waves are washt; Which thence declining, into Kidron pour By Sol'mon's royal Seat and Ophel's Tow'r; * Not ev'n to curse the Town th' Arch-rebel stay'd, But soon from thence our patient Lord convey'd T' his Fathers house, that spatious Temple, where All Israel wait with Sacrifice and Pray'r: Near Herod's lofty Tow'r he with him fell, * Matt. 4.5.And drops him on the highest Pinacle; On saily Wings then flutt'ring by his side Him, grinning, thus accosts with scornful pride. "There stand, if stand thou canst; thy skill 'twill ask: —Or wou'dst thou undertake a nobler Task: Wou'dst thou th' unquestion'd Son of God be hail'd, (Which much I doubt, since I've so long prevail'd On thy weak mortal frame) below thee see Vast Crowds, who leave their Pray'rs to look at thee! Thee from you Court the vested Priests perceive, * Their morning Sacrifice unfinish'd leave; Whilst from the next, with lifted eyes and hands * Thy own lov'd Israel, gazing on thee stands; And in the Third, thick-kneeling at the Gate * As much amaz'd the humble Gentiles wait; Wou'd Victims pay, struck with religious fear, And think they see some God or Hero here: Now wou'dst thou set thy injur'd Nation free As did of old the valiant Maccabee, Now is the time, the golden moment now; Fate waits thy Will, a greater Hero thou: Vid. Notes on Lib. 2.No more these marks of Idol-bondage bear, But drive you Eagle, proudly perching there Transfix'd with his own Thunder thro' the Air. And see Occasion courts to mighty things Well-worthy thee and thy long Race of Kings: Below thee to the right direct thine eyes, And see Antonia's Tow'r unguarded lies; On th' other side regardless now of War The Roman Youth, unbent, and sporting there In Herod's spatious Amphitheatre: Vid. Joseph Antiqu.
King David the Psalmist.
Or else by Zions Daughters beauty won, Dropping their Arms already they 're undon. Now may'st thou with success thy Title own; Now bravely strike and be for ever known! Thee then if ought the sense of Glory warms, If Incense pleases, adoration charms; Or what moves more, if glad thou wou'dst fullfil What's all thy pleasure, thy great Fathers will; Who made it Fate, declaring long before, Thee Men, Heb. 1.6. thee ev'n his Angels should adore; Plunge hence in sight of all th' admiring Town, And in the Altars flames waft softly down! So shall the wond'ring World due honours bring At once adore the God, and hail the King. Nor canst thou, if true Heir of Earth and Skies, Suspect th' event of this bold Enterprize; For thus, while with his Notes fair Zion rung, To his Harp inspir'd thy great Fore-father sung. Blest is the Man whose sure defence Psal. 91.1. Firm Faith and spotless Innocence! Thrice blest, who compast round with Hosts of Foes Can on the everlasting Arms repose! Nor will that God whom thou thy hope dost make2.3. Refuse to hear thy gasping Cry: Nor will he helpless let thee die; Nor will he thy Protection e'er forsake! See with what hast the blessed Spirits above11. At his Commands fly circling round, And make thy Dwelling sacred ground! See with what hast they to thy succour move! With what officious Care and tender Love! These, above, soft-hov'ring o'er, These behind, and these before, Thy glorious Guard de Cor? Thee these gentle Spirits shall bear Unhurt thro' yielding Air, On their soft Wings, and set thee lightly down Least thou sho'dst crush thy foot on some relentless stone. He said and stopt,—with meekness in his Eyes Temper'd severe, thus short our Lord replies: As plain tis Writ. Deut. 6.16.When murm'ring Israel went thro' Paran's Coasts, Matt. 4.7."Thou shalt not Tempt thy God, the Lord of Hosts, To whom the Fiend, tho' oft his force he'd try'd Repuls'd, thus impudent, agen reply'd: Less firmness cou'd I not expect to find In one who owns such an exalted mind: These petty Crowns with Iustice you disdain Who over all the World deserve to reign, Come with me then one airy Journey more, And see what Gifts I've yet reserv'd in store! Nor sooner had he thus dissembling said But snatching swift he thence our Lord convey'd O'er lofty Olivet, who soon below Enshemesh sees, and beauteous Iericho; * Thence lay their trackless road directly on, Josh. 15.6. Gilgal to th' left, and ancient Bohan's stone To'th' right they leave, and thence as swift proceed O'er Iordan's stream, nor ford not ferry need; Which past sublime, they on its Eastern side Josh. 22.24.The ruins of Ed's doubtful Altar spy'd, * Josh. 3.16.Near Adam and Zaretans ancient Town, Not far from whence he sets our Saviour down On Pisgah mount, whence long before he knew Some courteous Angel did to Moses shew Canaans blest Land on Jordan's either side, Deut. 34.2. Whilst wrapt in Clowds, the sly Seducer pry'd And learn'd the wond'rous Art, the skill he learn'd By which far distant Objects are discern'd; Yet to th' Invention adds, Experience gain'd By time, part truly shown, tho' more was feign'd: With Mimic skill did aptly first prepare Figures exactly wrought of pliant Air; Then gave 'em Form, with Colours gilt the whole, * And where they needed fill'd with secret Soul. Towns, Cities, Kingdoms, Bird, and Beast, and Man All fitly rang'd, the Tempter thus began: Well have we speeded by my Care and Skill O'er field and sedgy brook, and dale and hill; * Conducted with no injury but fear To Moab's plains and this fair station here: Whence cast thine eyes around and see what e'er The World can boast of excellent or fair Matt. 4.8. Of great or good! what e'er thou see'st is mine, And at an easie rate shall all be thine. West bending to the South, beneath thee, see The Desart and the happy Araby! Those Trains of Men and Beasts which strike thine Eyes Rich-loaden Caravans of Gold and Spice; * Which Ishmael's wealthy Off-spring far awayGen. 37.25. Thro' those vast Sands from Persia's Gulf convey To Zoan's fertile fields, and thence disperse * The wealthy Traffick of the Universe: Still more to South vast Lubim's Desarts see! Nor there a Kingdom will I offer thee; * Tho' proud of Golden Sands and Groves of Spice * They their parch'd Country think a Paradice: From those wide Worlds let thy lost eye retire And see if ought there is can please thee nigher! To the great Western Ocean turn thine eyes, Where many a beauteous Island scatter'd lies Crete, Cyprus, Rhodes—but thou shalt these despise; * Ev'n fair Trinacria too thou shalt disdain Whose three sharp Points defie the roaring Main: To North of which behold you lovely Plain * Washt by the sounding Sea on either side * Which thro' the midst a Ledge of Hills divide! See to the South, not far within the Land * Near a fair Stream a Royal City stand; On seven small pleasant Hills divinely built! A thousand lofty Turrets richly gilt She boasting shows, and climing over all On that steep Rock, the glitt'ring Capitol: 'Tis Rome the Mistress of the World you see, Which pleas'd shall bend its haughty Neck to thee: * Eternal Rome, which thee her Lord shall own * And raise thee to the Purple and the Throne: Or wou'dst thou aim at something worthier praise; By thine own arms a mighty Empire raise; Over you clowdy mountains with me go Whose Tops all horrid with eternal snow; And see that lovely Plain outstretcht below! 'Twixt where Garumna's waters gently creep, * And rapid Rhene runs foaming to the deep; * Wash'd by the Brittish and Ligustick Seas; And by yon mighty Hills, (the Pyrenees From old Tradition them the Natives call,) Fenc'd to the South,— The fam'd Transalpine Gaul! The people daring, curious, active, brave, Yet will be slaves themselves while others they enslave: * Their diff'rent Tribes thou by my help mayst gain, * Unite 'em all and in Lutetia reign: Nor this fair chance refuse till 'tis too late, For if aright I scann'd the rolls of Fate Here shall in after-days a Prince arise Who tho' thy Name he bears will thee despise, And aid the banners of thine Enemies: Nor will like thee my proffer'd help disdain, But gladly by my Arts and Arms will reign: I'll make him Great, whoever dares rebel, Great as my self, enthron'd and crown'd in Hell. Or wou'dst thou chuse a less luxuriant Soil See in the Oceany on fair Western Isle, Whose three sharp points th' insulting Waves divide! * See with what beauteous Rivers 'tis supply'd! How rich the happy Fields thro' where they glide! Well knew the old Phenicians that bless'd place: * Enur'd to Pain, there lives an hardy race; Daring as Virtues self, for conquest made; "Peace but their Recreation, War their Trade. Jealous of Liberty they chains refuse, Fair Death before inglorious Life they chuse; Force cannot bend, but kindness may improve, And mildly melt their gen'rous warmth to Love: From one they love they never can retire, But wade thro' Seas of blood and Walls of Fire: These may thy Goodness and thy Wisdom charm, Thy heav'nly Eloquence their rage disarm: Polish the rugged mass, their Gold refine, And make 't in its own native Lustre shine; The gentle Arts of Peace implanting there, Well worthy thy best Industry and Care. Or woud'st thou rather them by Force obtain, By Laws unbridled, absolutely reign, As likes thee best thou shall the Scepter gain: Tho' that must cost us blood— See gath'ring there Upon the Gallic side a hovering War * Refug'd Androgeus to the Throne to bear! Of Horse and Foot the dusty-squadrons move, Their skill they try, and Piles and Iavelins prove: Charge, and retreat, and wheel and charge agen: * Huge weighty Cataphracts, and Iron men With other Troops commix'd, whose arms more light, To change fair Albions cliffs to red from white: If they go there, they must expect to fight! * For cross the Morine Seas (nor Sail nor Oar * Our passage needs,) on the Rutupian shore Near Dubris point cov'ring the blacken'd strand See there a thousand Chariots plough the Sand! Ten thousand Warriers trebled, mustring near, Each arm'd with Dart and Sword and knotty Spear. Heark with what eager Shouts they rend the Skies In hope to grapple soon their Enemies! Yon milk-white-Steed, now stately trots around, Now paws the Sand and beats the ecchoing Ground; Proud of its weight, its Riders Glory shares, The great, the brave Cassibelan it bears. What diff'rent Int'rests he together ties: What Worlds he arms 'gainst Britains Enemies! * Soul of the League and Head of the Allies. Tho' Rome's proud Gen'ral's all the VVorld esteem None ev'r coud think, or speak, or act like him; In Counsel cool, in Action brave and warm, * Pallas his Head directs, and Mars his Arm: Pursues unweary'd what he undertakes, Ev'n of ill-Fortune just advantage makes? Yet that he's Great he hardly seems to know, Altho', except himself, all think him so. Ev'n I must praise him, yet if thou to me, I'll make him bend and homage pay to thee. Thus have I offer'd what the world can boast Of Rich or Great upon the Western Coast: But ah! how little have I yet reveal'd, To what's behind the wealthier East conceal'd. Nor will I, in the passage, ask thy Eyes For Dammesek, that earthly Paradise; * Nor stay thee long by fair Euphrates side, * Tho' there the Roman and the Parthian pride This instant friendly meet, in you small Isle * And Herod both attempts to reconcile: Brave Artaban is he who highest there Is plac'd— Observe his great, his warlike air! Sprung from the old Arsacidae * Much less will we in those wide regions stay Where mighty Indus headlong cuts its way, Thro' whose vast Currents Alexander hurl'd * Some Desarts won, and thought h' had all the World: Still further on to' utmost Eastern bound Direct thine Eye— "Where no more World is found: Wide Fields, rich Towns, tall Groves, fair Rivers see, Here, Son of God, 's a Country worthy thee? No Histories as yet its Name have shown, To Rome alike, and fabling Greece unknown. * 'Tis China call'd, unnumber'd Millions there, Who live so well, th' almost deserve thy care: Pious and good, mild and ingenuous they, One King, one God, those spacious realms obey. * There Arts and Arms in such perfection be, * As this cold Western World did never see: You River which against the Temple glides * And thence exact in two vast streams divides. That Bridge, prodigious, hanging in the air, That more prodigious Wall outstretching there; Wild Magogs's wand'ring off-spring to restrain, Tho' oft it tries to curb their rage in vain, All these th' effect of industry and pain, All mortal works, altho' they hardly less Than some divine Artificer confess. * There reigns a peaceful Prince, who, did he see Thy Virtue, gladly wou'd submit to thee, And hold his Kingdom as thy Deputy. More woud'st thou yet? from my exhaustless store I've shown thee all this World, but yet have more: Yet farther Worlds. For still more Northward see Bending to East, what num'rous Droves there be Marching in haste, a potent Colony * For a new World; from those I'll Subjects raise Which shall be mine to long succeeding days: * See that small Strait already cover'd o'r, Already have they reach'd the happy Shore, One of my menial Spirits walks before: * First strikes that mighty Islands Western strand, And safe conducts 'em to their destin'd Land: Look not with partial Eyes, and you'll confess Canaan itself 's to this a Wilderness: A beauteous Face of Nature yet unseen, The Flow'rs still fresh, the Trees are ever green; Trees ever since the Worlds Creation, grown, Delicious Fruits of Tasts and Names unknown! You'd Eshcol's Grapes despise, if these I'd bring: * No Winter there, there reigns eternal Spring: Hither, lest me my Subjects shou'd disown At your approach, you all and I have none; This chosen few I hither did convey Where I'll enjoy an undisputed sway. This promis'd Land I frankly gave, nor I Am always envious, nor do always lye: Nor from my Slaves large Tribute ask, content With homage paid, and just acknowledgment: Me Prince o'th' airy Host thy Father made,Ephes. 2.2. Whom ever since have Spirits and Storms obey'd God of this World by him himself I'm stil'd, And,2 Cor. 4.4, like a God, I'm placable and mild To those adore me— No uneasie task! Yet this is all for all the World I ask; Nay take both Worlds— here I'll erect thy Throne, From East to West sway this vast Globe alone! This only shall the fair Condition be From us, as God, accept it on thy knee, And as we're Heav'ns, be thou our Deputy! Unmov'd, our Lord till then the Tempter bore, But when he thus blasphem'd, wou'd hear no more. He lets thro his weak humane Nature shine, As Sol thro' Clouds, one Ray of the Divine: With this he drove the wicked Tempter thence, When thus he'd said— Blasphemer get thee hence! Thy time's elaps'd — Too much I heard before, But now thy arrogance will bear no more: Matth. 4.10.'Tis writ— "The Lord thy God alone adore! That God whose Vengeance thou woud'st scape in vain, Who black Blasphemers dooms to endless Pain. Enrag'd, confus'd, defeated, cursing fell, Gnawing his Tongue, the baffl'd Prince of Hell: Such Looks and Words he cou'd longer bear, His short-liv'd World's dissolv'd and lost in Air; And down he sinks blaspheming in despair: Did thence to th' howling Wilderness retire, Ibid. v. 11.Born in a dusky Globe of Smoak and Fire. The End of the Third Book.
Notes on the Third Book.

4. E'Re the day dawn to close his watchful Eyes.] See this Thought infinitely better manag'd by Milton, on Melancholy, in his Miscellanies.

9. Till past our narrow Earths attraction gon.] Alluding to the commonly receiv'd notion of the Earths magnetical force within its own Atmosphere.

14. Past e'en this World.] All the visible Frame or System of the Creation.

23. Beyond the place where mortal Deeds are burl'd.] From Lucretius.

43. From Calvary thro' Salem's Northern bound.] This was their way to Gethsemane, going round by the Tower of Hananiah, the Gate of Ephraim, the old Gate, the Fish-Gate, and at the North-East corner, the Gate of Benjamin, and so cross the Valley to Gethsemane.

158. From our Masters sacred Lips we learn'd.] I think, as 'tis already said in the Preface, it's at least full as probable that St. Peter, St. Iohn, or St. Iames should know all these minute particular Passages, as that the Poet shou'd, especially when we not only suppose, but know that they were all Inspir'd, one of 'em committing most of these things himself to Writing, another dictating to St. Mark when he did the same.

169. Not far remov'd from valiant Bethshan's Walls.] A Garrison of the Philistins, which it seems they kept a long time in the very heart of Israel; against whose Walls, not far from Mount Gilboa they hung in Triumph the Bones of Saul and Ionathan, till the men of Iabesh-Gilead in requital for their Eyes, ventured their Lives to fetch 'em thence and give 'em an handsom Burial.

170. And old Bethabara.] Bethabara, or Betharaba, as 'tis also Written, signifies no more than the House of Passage, or the Ferry-house: 'Twas situated on the Eastern side of Iordan. There's another place of that Name, and probably for the same Reason, near the fall of that River into the Dead Sea: But this where St. Iohn the Baptist and our Saviour were chiefly Conversant, must be the more Northerly of the two, because of Euon and Salim near it.

173. His Life had spent in Juda's fertile Wild.] There are warm disputes concerning this Wilderness of Iuda, whether properly and strictly so call'd, with nothing in't besides Beasts and Trees, whom the Papists wou'd fain have us believe he endeavour'd at first to Edifie for want of better Auditors: (the Reason, I suppose, why St. Anthony and other of their Legendary-miracle-mongers have since done the same, Preaching to Hogs, Fishes, or whatever was next to 'em) Or whether it were only a part of the Country call'd the Wild, or Wilderness, as our Wild of Kent, (Wild, Weald, and Wold, being, I fancy, the same thing in old English) notwithstanding the Name; as well Inhabited as any other part of the Country, which is the Opinion generally embrac'd by our Protestant Writers: I take the middle way, describing it a rustick sort of a place, but not without any rational Inhabitants. Nay, it had a great many, since several Cities are described in't by the sacred Writers, (tho' those might only be Villages) and the Rabbies going much farther. The Account they give of their Montanum Regale, which Lightfoot thinks the same with the Hill-Country of Iudea, where Zachary liv'd, and that with the Wilderness of Iudea, being as follows. Montanum Iudaeae &c. The Hill Country, or if you will Highlands of Iudea, are call'd by the Iews the Royal Highlands, and in Psalm 75.6. The Mountains of the Wilderness, and yet in these Highlands there are ten thousand Cities, in their Taanith, Fol. 69. And agen Seah Hierusalem excedit Seah deserti, & tamen in eo sunt Myrias Urbium.

201. But like an Oven, hot with deadly flame.] This and what follows, is the substance of 4. Mal. Behold the day comes that shall burn as an Oven; and I think the Interpretation I give of all the Proud, and all that do Wickedly; that 'tis to be understood of the Pharisees and Sadducees, is at least probable.

223. Life and Salvation in his healing Wings.] Methinks that passage of the Sun of Righteousness arising with healing under his Wings, seems to allude to the Brazen Serpent, a Type of Christ, which was lifted up in the Wilderness, and on which whosoever look'd, after they were bitten by the Serpents, immediately recover'd.

245. Those who in wild Perea wander'd wide.] Of this Perea, thus Fuller, Lib. 1. p. 37. Perea, says he, "is a Country containing all the Land once belonging to Reuben, Gad and Manasse, on the East of Iordan.

260. From ancient Shalem.] Some think this place is that Country whereof Melchizedeck was King, and the same with Salem, tho' others different from both.

291. Had sanctifi'd fair Jordan's Limpid Waves.] According to that in our Form of Baptism, Who, by the Baptism of thy Son Iesus Christ in the River of Iordan, didst sanctifie Water to the mystical washing away of Sin. Meaning only setting apart, or consecrating the Element for that Sacramental Use.

321. Its spatious Skirts by fruitful Edom's side.] I grant it's probable, that our Saviour went not so far as this Wild of Paran, stiled, in Holy Scriptures, the great and howling Wilderness; containing in it many others, as Etham, Sin, Sinai, Kadesh, and, as it seems, on the very Edge of it, that of Iudah; through all which the Israelites so long wandered. I say, 'tis probable enough our Saviour might be carried to some Desart nearer Iordan; but neither in fixing him here is there any absurdity, since we suppose it done by a supernatural Power: nor is he there at greater distance than in Milton's Paradise Regain'd, who chuses the Wilderness of Iudaea, as the Seat of his Temptation; whereas I go more West, on the Borders of Edom, the Reason of which a skilful Reader will find before the End of this Book.

244. Rapt by the Sacred Spirit he thither flies.] It must be the Holy Spirit, for it could not be his own, since 'tis an odd and hardly proper Expression, to say, a Man leads himself any where: nor could it be the Wicked Spirit, or the Tempter, who did indeed afterwards hurry him about, because 'tis said, after he had been there forty days and forty nights, nay, after he was an hungry, not till the End of that time, then 'tis said, in St. Matt. 4.3. that the Tempter came, not return'd, to him.

350. The sacred Mount of God, affecting-vain.] Vid. Milton's Paradise Lost, that Verse being turn'd in his Mould, as well as supposing his Notion.

392. To God's high Temple, and the Sacred Town.] Ierusalem is called the Holy City, St. Matth. 4.5.

470. Who thence did to the dreadful Desart goe,—Where Israel wander'd.] Vide supra.

515. But when five Sabbaths now, He, prostrate laid,—The sixth well worn.] Sabbath for Week is common among the Sacred Writers. Six Sabbaths would have been six Weeks, or forty two days, but he fasting but forty, the sixth was not compleat.

521. With as much ease subdu'd as that before.] Adam, who is called the Son of God, St. Luke 3. ult. because immediately produced by him, without any natural Parent.

565. And half another now is almost past.] Twenty eight Days to a proper Lunar Month, and twelve more are almost half another.

617. His Word preserves the Soul on him depends.] I have, I think, included all those Sences, wherein Interpreters take those Words.

631. The Man's distrest,—With sinless Fears.] It lengthens not my Hero's Character, to suppose something of Concern or Fear impress'd on his Fancy, when sleeping, since he is always represented intrepid and firm while awake, even in the greatest Dangers; and even here 'tis added, The God repell'd the rest.

639. From many an horrid rift abortive Power.] I believe I need not tell the Reader, I here begin to make bold with Mr. Milton, about twenty of whose Lines I've wrought into my Storm, for a very good reason, because they're extremely fine, and I could not get near so good of my own. However I've own'd and mark'd every one of 'em, nay even each half Verse for which I have been beholden to him.

643. Where, them enclos'd, their Airy Leader binds.] Tho we have no Aeolus to introduce into a Christian Poem; yet there's what will do as well, the Prince of the Power of the Air; who, no doubt, by God's permission, has Winds and Storms at his Command.

646. From the four Hinges of the World they ran.] 'Tis Milton's Thought, and a very beautiful Variation for the four Cardinal Points.

649. Disrobe the beauteous Trees of all their Pride.] There might be Trees in other parts of the Wilderness, tho I describe none just where our Saviour remain'd, besides a few blasted Oaks and Yews. Thus at Elim, one of the Stations of Israel coming out of Egypt, we read of threescore and ten Palm trees, and twelve Wells of Water, Exod. 15. ult.

656. And there, co-aeval with the World, remain'd.] So 'tis story'd of the Hercynian Oaks, and I know no reason why I mayn't make these of equal standing.

663. Now Hills of Sand came rolling with the Wind.] 'Tis usual in those Countries, for vast Storms, or rather Hurricanes of Sand to arise, and being driven with the Wind, overthrow, stifle and bury Passengers, whose Caravans, and sometimes make Mummy of whole Armies, as 'tis reported of that of Cambyses in the Libyan Desarts. See Thevenot, in his Description of Egypt.

711. All that with Noah hosted, all and more.] The Truth and Ground of which see in the next Verse, the old Saw, even yet holding good, as modern Travellers tell us, Africa semper aliquid apportat novi.

715. Who on Cyrene's Sands doth fearless see, And with him brings Serpents as large as he.] Cyrene is a dreadful Desart Country, to the North west of Egypt, against the greater Syrtis, now a part of Barda; where, as modern Geographers tell us, is a City, to this day, called Corena. 'Tis inhabited with little else but such vast Serpents as Europeans can scarce believe ever were in Nature; and so indeed is almost all Afric, some of 'em so big, that Eye witnesses tell us, it's common, when any of those dreadful Creatures are killed, to find a whole Sheep or Calf in their Bellies. See Ludolphus of Ethiopia, and Vansleb of Egypt.

734. Two other Fiends, like fierce Jackals did bay, And warn'd the Kingly Lion to his Prey.] These Creatures are very frequent in those Countries, and indeed, where ever the Lion is, being a sort of a Setting-Dog to that Royal Beast. The Pilgrim says, he met with many of them in his Journey from Sidon (now Seyde) to Damascus. He describes 'em somewhat less and more white than Foxes, keeping themselves all day in the Craggs of the Mountains, and coming down at night to seek their Prey and demand Contributions from the neighbouring Villages.

755. He sits unmov'd in calm and sinless Peace.] A Verse of Milton's.

795. Lotus chast and rare,— From Sun-burnt Afric brought.] Chast, see Ovid; Rare, because far fetch'd; namely, from that part of Afric, where the Lo •• phagi (Lotus-Eaters) inhabit, North of the Psylli, and West of Cyrene.

819. From Punic-Carthage brought.] Whence it takes its Name.

841. All that Bethsaida's well-wrought Nets could take, In Air, or Desarts wild, or neighb'ring Lake.] Bethsaida is generally interpreted, an House of Hunting, at first, probably, only a Place of Pleasure, a sort of a Lodge in the Desart, or Forest, adjoining. Fuller is for another Etymology, and tells us, the word 〈 in non-Latin alphabet 〉 signifies Fishing as well as Hunting; whence, he thinks, it rather took its Name, by reason of the neighbouring Lake. Both which Opinions are here reconciled, since, probably, 'twas a place of general Divertisement, both Hunting, Fishing, and Fowling.

904. Nor can thy Power one single Grain create.] Proper Creation, or the Production of something out of nothing, can be alone the Act of infinite Power, which no wonder that we can't comprehend, unless we were our selves Infinite.

909. — 'Tis Nature's Voice, friendly to be With Friends, and dreadful to my Enemy.] I suppose few but know whose Notion that is; nor am I very sollicitous whether or no Satan takes it amiss, that I should make him one of the Hobbists, tho they've gone yet farther, and would fain make him nothing at all.

915. And in their room uncleanly Ordure leaves.] From that of Virgil, when the Harp es had snatch'd away the Feast of Phineus,—Foedissima Ventris—Proluvies, and Vestigia foeda relinquunt.

939. 'Twixt Halak they, and dire Acrabbim pass'd.] There is a place just at the South-West Corner of the Dead-Sea, called Mahaleh-Acrabbim, see Iosh. 15.3 in English, the crawling up of Serpents; probably, from many of them coming up to that forlorn Place from the adjoining Wilderness, near which the Iews were plagued with fiery Serpents. Opposite to which stands Mount Halak, vid. Iosh. 11.17. between which two Places, I suppose Satan took his airy Journey.

942. Now Debir 'tis, once Kirjath-Sephir nam'd, For Valiant Othniel's dear-bought Conquest fam'd.] This Debir, which signifies an Oratory, called also Kirjath-Sephir, or the City of a Book, is thought to have been a Canaanitish University. 'Tis situated in the Tribe of Iudah, South of Hebron, not far from the Plain of Mamre. The History of its Conquest by Othniel, vid. Iudg. 1.12.

954. Hebron to th' Left, which twice a Crown did grace.] 'Twas one of the Canaanitish Royal Cities, Iosh. 10.37. and the Place where David was first crowned King of Iudah, remaining there seven Years, 2 Sam. 2, 3, 4. and 5.5.

959. Th' Arch-fiend abhor'd,— With Temple and with Altars was ador'd.] See 2 Kings 1, 2. where we read of the Oracle of Baal-zebub, the God of Ekron; the same undoubtedly with Beelzebub in the New Testament.

962. And leaving on the left strong Lachish near.] This City was besieged by Sennacherib, but we don't read that he took it, nay, it's said he departed from it, 2 Kings 19.8. and 'twas one of the last which held out against Nebuchadnezzar, Ier. 34.7.

964. Then shooting swift o'er Saveh's Vale.] This Valley of Saveh is a little South of Ierusalem; 'tis mentioned twice, and, I think, no more, in the Holy Scriptures, once by its proper Name, Gen. 14.17. as the place where the King of Sodom met Abraham, and Melchisedeck came forth and gave him Bread and Wine. The second only by a Periphrasis called the King's Dale, 2 Sam. 18.18. as 'tis also in the former place.

967. Where pleasant Millo lies.] Millo, which signifies a Filling, because built in the void Space between Sion and Ierusalem, was begun by King David, 2 Sam. 5.9. and finished under Solomon, Ieroboam being Overseer of the Work, 1 Kings 11.27.

970. By Solomon's Royal Seat, and Ophel's Tower.] Solomon had three Palaces, or Houses, in Ierusalem; one, the House of the Forest of Lebanon, 2 Kings 7.2. like our St. Iame's, or the Elector's Palace at Dresden. The second, the House of Pharaoh's Daughter, 1 Kings 7.8. And the third, his own Dwelling-House, which was thirteen Years in Building, 1 Kings 7.1. Which last is generally placed, in the Maps of Ierusalem, near the Banks of Siloam, opposite to Millo. The Tower of Ophel is placed a little Easterly of this Palace, near the Fall of Siloam into Kidron.

975. Near Herod's Lofty Tower.] The old Tower in Solomon's Temple was of the Nature of a Porch, and very magnificent, as 'tis describ'd 1 Kings 6.3. and 2 Chron. 3.4. From both which we learn, 'twas twenty Cubits long, ten broad, and an hundred and twenty high (sacred Cubits), and consequently, the Temple it self reaching but to thirty Cubits, this must be four times the height on't, and Herod's was not inferiour. I say near this Tower, rather than upon it, because 'twas too great a Height to see distinctly what was done below. I suppose it might be on some of those stately Galleries Iosephus mentions. See more Lib. vii.

985. Thee from yon Court the vested Priests perceive.] The Altar whereon the Sacrifices were offered, was not within the covered part of the Temple, for what should they have done there with the Smoak of so vast a number of Sacrifices, but sub dio, in the open Air, in a Court; Incense only being offered within the Temple. Into which Court the Priests only came, as into the second none but Jews with their Sacrifices, whence they were taken in by the Priests, and the third was the outward Court, or that of the Gentiles.

1006. In Herod's spatious Ampitheatre.] Of which see a noble Description, Ios. Antiq. lib. 15. cap. 11.

1061. Eushemesh sees, and beauteous Jericho] Eushemesh sounds in our Language, the Fountain of the Sun; perhaps from some medicinal Waters hereabouts, as our Bath, formerly Aquae Solis. Beauteous Jericho, the situation of it was pleasant, said the Inhabitants to the Prophet; and Fuller and Surius describe it in the same manner, the Fields about it, as the latter says, being covered with Orange-trees, Limon-trees. Palm-trees, and others, intermingled every where with those Flowers, called the Roses of Iericho.

1067. The Ruines of Ed's doubtful Altar spy'd.] Doubtful, because Geographers can't agree on which side of Iordan to place it.

1072. Canaan's blest Land, on Jordan's either side.] Vid. Deut. 34.1, 2. All the Land of Gilead unto Dan, all Naphthali, Ephraim, Manasseh and Iudah.

1080. Then gave 'em Form, with Colours gilt the whole.] First Figure, then Form, according to the old Notion, Forma est Figura cum Colore.

1086. Conducted with no Injury but Fear.] Not that I suppose our Saviour was really affrighted; but, as Mr. Cowley says in a like case, 'tis hardly proper to make a Speech for the Devil without some Lies in't.

1096. Which Ishmael's wealthy Off-spring far away.] The Ishmaelites were some of the first Land Merchants, as the Phoenicians the first by Sea. Vid. Gen. 37.25.

1099. To Zoan's fertile Fields, and thence disperse Their wealthy Traffick through the Universe.] This way all rich Persian Silks, &c. were formerly carried over Land, till a Passage was found out by Sea, in our own Age.

1102. Tho proud of Golden Sands, and Groves of Spice, &c.] The finest Dust-Gold being brought from the Coasts of Affric; and several Regions in't which take their very Names from Spices, as Myrrhifera, Cinnamomifera.

1103. They their parch'd Country think a Paradise.] This is literally true; for the Abyssines will not be persuaded but the old Paradise was seated in their Country; and there have been European Authors who have reckoned it under the Line.

1109. Ev'n fair Trinacria too thou shalt disdain.] An old Name for Sicily; the reason of which is in the next Verse.

1112. Wash'd by the sounding Sea on either side.] The upper and lower Seas, as they sometimes call 'em, Adria to the North, and the Sicilian, Sardinian, &c. to the South.

1113. Which through the midst a Ledg of Hills divide.] The Appenines, which run long-ways through the greatest part of Italy.

1115. Near a fair Stream a Royal City stands.] I hardly tell the Reader, I mean Rome, on the Banks of the Tibur.

1122. Eternal Rome.] So they affected to call it, Urbs aeterna; and 'twas almost a piece of Laese-Majesty to cut it shorter, or believe any otherwise of the City or Empire, whence St. Paul speaks so cautiously concerning it, 2 Thess. 2.

1123. And raise thee to the Purple.] The Royal Insignia were of this Colour, with the Romans; and 'twas therefore Treason for any to affect it besides the Emperour.

1126. Over you cloudy Mountains with me goe.] The Alps, where Snow is said to lie unmelted in some Places all the Year round.

1129. 'Twixt where Garumna's Waters gently creep, And rapid Rhene runs foaming to the Deep.] Garumna, now the Garoune in Aquitain; it rises not far from Tolouse and Montpelier, whence running cross the Country, it falls, by Bourdeaux, into our Ocean. 'Tis true, this River is not the utmost Southern Boundary of France, Gascoign lying between that and Spain, nor do I affirm it; but I make that the Pyrenees afterward. However this was the last considerable River on that side the Country, and running cross it too, as before. As for the Rhine, which I call the Rhene to be nearer its Antique Latin-Name, I know it reaches too far on the other side, beyond the Limits of modern France. (tho truly not far, as they have stretch'd it) including Brabant, proper Flanders, &c. but 'tis reckoned by ancient Geographers the Boundary of Belgic Gaul, which was one part of the Transalpine, lying between the Rivers Sein, Rhine, and the Ocean, the other three parts being called the Celtic, Aquitanic, and Narbonensis.

1135. The People daring, curious, active, brave.] This Character Caesar gives 'em, and a great part of Europe have found, to their Sorrow, that they still retain it.

1137. Their different Tribes thou by my help may'st gain.] They were formerly divided into as many small Septs or Cantons as England or Ireland, as the Atrebatii, the Celts, Veneti, and twenty others.

1142. Who, tho thy Name he bears.] The Most Christian King.

1153. Well knew the old Phoenicians that blest Place.] It's generally believed, by our modern Criticks, that the British Islands were the famous Cassiterides, as Bochart endeavours to prove from the Name; and yet any that read Dionysius would be of another Mind for methinks he seems to distinguish 'em one from the other, for after he has said, 〈 in non-Latin alphabet 〉 , which he makes over-against the Promontorium Sacrum, and inhabited by the Iberians, he goes on, and says expresly in the next Verse, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , speaking of the two British Isles as distinct from the Cassiterides, or Tin-Islands. Indeed, would the situation bear it, Mr. Cambden's Conjecture would stand fair, that the Antients meant the Isles of Scilly; and indeed these 〈 in non-Latin alphabet 〉 may relate to 〈 in non-Latin alphabet 〉 as well as 〈 in non-Latin alphabet 〉 , and then 'tis a clear case; for what can they be but those of Scilly, since he calls them all British Isles? However, it's no wonder that not only Dionysius, but most of the Greeks besides, give a very lame account of these parts, since the Phoenicians were so careful to conceal those matters, and their Trading hither, that Strabo tells us of a Phoenician Master of a Ship, who knock'd his Vessel o'th' head upon the Rocks, rather than he'd fall into the hands of the Romans, as he was returning from his Voyage into our Seas.

1156. How three sharp points th' insulting Waves divide.] The three Capes or Angels of Britain (whence some derive the Name of Anglia) that near Dover, the Lands-End, and Cathness; the same, if I mistake not, with the Darvezum, Bolerium, and Orcas or Tarvidum of the Antients.

1174. Refug'd Androgeus to the Throne to bear.] Some call him Androgeus, others Mandubracius, a British Prince, who fled to Caesar for Succour, and assisted him against Cassibelan and his Native Country. I'm not ignorant that these things really happened some years before I represent them; but not to plead Precedent, or excuse my own Error by that of Virgil, (and indeed of most other Poets, who are seldom mortified with Anachronisms in their Works) I rather chuse to throw it all upon the Devil, who having Shapes enough new made, might adapt them to what History he pleas'd, and endeavour to impose on our Saviour in History as well as in Geography.

1178. Huge weighty Cataphracts and Iron Men.] See those Cataphracts exactly describ'd in Heliodorus's Ethiopian History.

1182. Cross the Morine Seas.] So the Straight was called between England and France; hence that of Grotius in his Cynaegeticon, Hinc freta si Morinûm; adding soon after, Atque ipsos libeat penetrate Britannos.

1183. Rutupian Shore.] The Rutupium of the Antients, is supposed the same with our Richborough.

1196. Soul of the League, and head of the Allies.] Cassibelan was Generalissimo of all the British Forces. See Caesar's Commentaries.

1200. Pallas his Head directs, and Mars his Arm.] I've been pretty sparing of Heathen Gods throughout the whole Poem, (which Mr. Milton does not observe, tho even his Faults are beautiful) and now I here mention two of 'em; I put 'em into the mouth of such an one as I am not to answer for what he says.

1212. For Dammesek, that earthly Paradise.] So Dammesek, or Damascus, or Damas, (for by all those Names 'tis called, besides Chams by the Arabians) is described by all that have seen it. The Arabians fancy the Sun has another sort of a benign Influence on this Town than any other, whence the Name they give it. Satan calls it an Earthly Paradise, and so a good Friend of his once thought it, I mean Mahomet, who was so afraid of being bewitched and softened with the Pleasures thereof, and render'd unfit for the great Projects he had in his head, that he refus'd to enter it when very near it.

1214. The Roman and the Parthian Pride, &c.] See Ioseph. Antiq. lib. 8. cap. 5. where you have the entertaining Relation of this Royal Congress between Vitellius, Herod the Tetrarch, and Artaban King of Parthia, in a small Isle of the Euphrates.

1222. Where mighty Indus cuts his headlong way, Through whose vast Currents Alexander hurl'd, &c.] Quintus Curtius, describing this Expedition of Alexander, says, He first pass'd the Choaspes, then the Cophetes, next the Indus, &c.

1224. To Rome alike, and fabling Greece unknown, — 'Tis China call'd.] That the Romans had no knowledge of this Country, I think, all grants and our modern Geographers believe that Ptolomey knew it little better; for tho he talks of Sinarum regio, yet by his description, it should be rather Si m than C ina.

1233. One King, one God, those spatious Realms obey.] So their authentick Chronicles tell us; and that they sell not to Polytheism till the sixty fifth year of our Saviour. See Martinius.

1234. Their Arts and Arms in such perfection.] Particularly Printing and Guns, which the Europeans found amongst 'em.

1236. You River, which against the Temple glides.] The Yellow River, of which see the Description and Cut in Magaillan.

1240. Wide Magog's wand'ring Offspring to restrain.) The Scythians, or Tartars, bridled by the Wall of China.

1401. There reigns a peaceful Prince.] As Augustus reign'd at Rome, and the Temple of Ianus was shut when our Saviour was born; so 'tis remarkable, that in China all things were quiet, and the Emperor chang'd his own Name for another that signifies Pacificus.

1408. A Potent Colony—In a new World.] According to our Mede's Notion, that the Americans were carried over by the Devil, at this time.

1411. See that small Strait, already covered o'er.] The Straights of Anian, which the Devil might find out, tho no Mortal can do it.

1414. First strikes that mighty Island's Western Strand.] 'Tis so far East that it must be West. Consult the Globe.

1423. No Winter there, there reigns eternal Spring.] The Devil must have leave to make the best of his own Country, tho some parts of America are really very pleasant.

THE ARGUMENT OF THE Fourth BOOK.

OVR Saviour having now foil'd the Enemy, the Angels, who had all the while hovered over and been Spectators of the Combat, descend with a Banquet, and sing a Song of Triumph on his Victory, which ended, they wait him back to Jordan. The Baptist's further Testimony concerning him. Our Lord, departing thence, enters on his Ministerial Office; and ascending the Mount of the Beatitudes, chuses his Twelve Apostles, and then preaches that famous Sermon, containing the chief Heads of his Religion. Which he begins with an Enquiry after Happiness, removing the commonly received Notions about it, and fixing it rather in their Contraries. After which he repeats the Ten Commandments; assuring his Auditors he came not to destroy but to fulfil them; and instructs in Alms, Fasting, Prayer, and other Duties, giving 'em a particular Form to assist their Devotion, and concludes his Discourse with a lively Parable of two Houses, one built on the Rock, the other on the Sand. The Sermon finished, our Lord descends from the Mountain, and preaches in Galilee; working his first Miracle at Cana; and at Naim, not far from it, restoring the Widow's Son to Life. In the mean while the Baptist continued preaching Repentance, and acquiring a great Veneration among the People, and even from Herod himself, at that time Tetrarch of Galilee, who reforms from all his Vices but his unlawful Love to Herodias. The manner of his falling in Love with her; his Courtship, and, at length, accomplishing his Desires under the pretence of Platonic Love and an innocent Friendship. Their Familiarity continuing so long, till it grew publick; which St. John hearing of, comes to Court, and boldly reproves the King. At which Herodias being enrag'd, gets him imprisoned in Machaerus, and some time after beheaded; he having first prophesied of the Invasion of Galilee, and the Discomfiture of Herod's Army; which soon after come to pass. Aretas, the King of Arabia, being enrag'd at the Injury done to his Daughter, whom Herod had formerly married; and entring his Country with an Army, which Herod prepares to encounter; but his Forces forsake him, and he loses the Day. All which our Saviour having advice of, and of the Rage of Herod upon these Losses, retires, with his Disciples, into the Desarts of Bethsaida.

S PHILIPPVS
THE LIFE OF CHRIST: AN Heroic Poem. Book IV. * 'TIS pleasant, when the rugged Storm is o'er, To see the Waves expiring on the Shore: Like some new World, at distance to behold The Silver Hills all Flame with heav'nly Gold: The chiding Winds all hush'd, the Sky look fair, The Fields in Smiles new clad, Sea, Earth and Air A diff'rent Face put on, a diff'rent Dress, And Mother Nature's self her Ioys express: So shin'd the Son of God, whose Love to Man, His Conquests in His Suff'rings thus began; Opprest with weight he still more pow'rful rose, And, when he pleas'd, shook off th' infernal Foes; Who, when they his unequal Might assay'd, In vain so many a furious Onset made, Slunk desp'rate back to their own conscious Shade: Nor long remov'd, e'er brighter Guards were there, Wafted, Triumphant thro the yielding Air. Hymning their Head, the heav'nly Host descend, Who did before their needless Aid suspend, And hov'ring high the VVars event attend: Nor unconcern'd Spectators, had they staid, But each in their own glitt'ring Arms array'd; Indignant, saw the Fiend our Lord assail, And o'er what Mortal was, so far prevail: Saw the foul Spirit him mild and patient bear, From place to place wide hurry'd in the Air; Unfir'd, their dreadful Bolts cou'd hardly keep, Oft had they sunk the Rebel to the Deep, And Thunder-nail'd him there— Oft had their ancient Valour on him shown, Had they receiv'd Commission from the Throne; Nor durst beyond their Line one step proceed, Nor did our Lord th' officious Kindness need; Nor did their Royal Aid and Love refuse, In Triumph, which in VVar he wou'd not use; Tho' all the while he knew and mark'd 'em there, And beckons now away; thro' yielding Air They instantaneous glide, as Thoughts can fly, Untrack'd, from East to West, from Earth to Sky: Mama, Ambrosial-food, before him lay'd, And VVine in beauteous Eden newly made; Who tasts of these will regal Boards despise; Such Angels, such the bless'd in Paradise: No dregs they leave, nor earthly rellish know, Nor ever tempt to these vain Ioys below; But Hope, and Peace, and heav'nly Love inspire, And warm the Soul with pure immortal Fire: While these our Lord upon the verdant ground Refresh'd, his shining Train kept Guard around: Some chearful wait, ith' Air some hov'ring hung; And thus his mighty Deeds in mighty Numbers Sung. Hail, Son of God! announc'd, confest, approv'd! * Saviour of Man, and Head of Angels hail! Thee thus ador'd we sing; thus cast our Crowns, With trembling aw, at thy triumphant Feet: Before all Worlds, who, from the Mount of God, When Lucifer had half dis-peopled Heav'n, "Ledst forth th' embattel'd Seraphim to fight; Met at the Head of his rebellious War, Didst seize th' Arch-Traitor, all his Bands disperse, And crush 'em underneath thy flaming Wheels. We saw 'em from the top of Heav'ns high-Wall, We saw 'em tumbl' abrupt, and Chaos wide, Struck with a dreadful Flash of unknown Light, Shrink back its sooty Waves, and inward roll To find a new Abyss; till wheeling down, Like falling Stars, th' Exile Spirits of Heav'n On its black Bosom hiss'd, thick sprinkled o'er With scatter'd Drops of dying sulph'rous Flame: They, deep confin'd, thou, O Eternal Word, Didst will this beauteous VVorld from the dark Void: High Hills, rich Dales, sweet Springs, Sea, Earth and Sky, And those Eternal Lamps which flame above To light the Lord of the Creation, Man; The best, the last Essay of Wit divine; Whose Godlike Form thou didst with Soul inspire, Thee not unapt to Know and Love, design'd To fill those Seats th' Apostate Angels lost, And plac'd him happy in sweet Paradise: Envious th' Arch-Fiend beheld, his Iron Teeth, Vexatious, gnash'd with rage and rancour fell, That Man shou'd Lord it o'er so fair a VVorld: Shot up thro' Chaos and the frighted Deep, On dang'rous Expedition bent, t' explore His Rival's Force; then grapple and subdue, And Captive drag t' his own Eternal Night; Who, ah! too far prevail'd; nor cou'd weak Man, The Woman and the Fiend, when leagu'd, resist: He eat,Rom. 8.22. he fell; the sick Creation groan'd, And symphathiz'd with their lost Master's Fate: We sighing saw the ruins of the World; So wide the Breach we knew no Remedy; Nor all our Wisdom Methods cou'd invent, T' attone thy justly anger'd Father's Wrath, Punish th' Arch-Fiend accurst, and Man restore: Till in deep Consult of th' Eternal Three, Thou didst stand forth and chuse the mighty Task; The weight of heav'nly Vengeance chuse to bear; Which feeble Mortals wou'd have crush'd to Hell: Revel. 12.3.The old Red-Dragon met, O spotless Dove! By thy unequal Arms is doom'd to fall, Tho' thou no Thunder in the Fight wilt use, But naked Virtue, and pure Innocence. Thou the chast Womans-Seed, O Virgin-born! Gen. 3.15.The mighty Serpent's vainly-threatning Head Shalt crush beyond retrieve; while Spirits enrag'd, And Life at once, and yellow Venom flow From his wide Mouth, that open Sepulchre: In long volum'nous Folds outstretch'd he lies, The Wonder and the Burden of the Earth: Hell's Principality thou shalt destroy, And stoln Dominion here; while Thunderstruck, And hurl'd headlong the grinning Fiends forsake Their Temples and fallacious Oracles: What tho' their Malice, desp'rate, may prevail, Permitted, o'er thy frail Humanity? The God's still safe, and smiles at their weak rage; While they their own Confusion only gain. Hell's Masterpiece is Ill from Good to draw, The Art of Heav'n Good from the worst of Ill: Thy Death the Life of Man, a Ransom paid, To thy just Father's Wrath for the lost World: Which from his Bosom thou in mortal Clay Didst come, first to instruct, and then to save. Thy Triumphs here begin, O Son of God! The Tempter foil'd with all his boasted Arts: He no uxorious Adam found in thee, No vain-consenting Eve — Salvation, Pow'r, And Strength and Might, and Thanks, and Praise, and Love, We thus ascribe to thee, O spotless Lamb! Thus Allelujah! Allelujah sing. Here ending, they their Lord triumphant bore, To Iordan's reedy Banks, not long before Bless'd with his sacred Feet, where lately he, Baptiz'd by the great Son of Zachary, All Righteousness fulfill'd — The Crowd, who mourn'd His Loss, surpriz'd with Ioy when he return'd. Nor sooner him agen the Baptist spy'd, When loud, 'tis he! Extatic all, he cry'd: See Israel, see the Lamb of God, John 5.19. design'd To purge your Sins, your heavy Chains unbind! Him his great Father from the Clouds confest, And I, th' attesting Dove my self attest: He,John 1.20, 28. the Messiah, freely I disclaim, That next to our unutterable Name! Me, tho unworthy, did high Heav'n prefer, E'er his approach, to be his Harbinger; That Israel him might with due Honours meet, Unworthy e'en to kneel and kiss his Feet: Tho' after-born, John 1.27. existing long before; Shou'd we thro vast Eternal Ages soar, Ibid. His Birth we cannot reach— He still must Live, while I to Dust descend; His Kingdom and his Glory know no end.John 3.30. He said, agen our Lord himself withdrew, Tho' closely followed by a faithful few: Who learn'd what Arts to use, what Methods take, Others as happy as themselves to make: Envious of none; more Rivals they desir'd, Each Day, each Hour their Master more admir'd. Thro' Galilee's wide Coast soon spread his Name, His Auditors encreasing with his Fame: Thick rolling Crowds promiscuous far and near, Attend, the way to Life and Bliss to hear: For ev'ry Ill mirac'lous Ease they find, All Maladies of Body and of Mind. An easie Hill there is,Matth. 5.1. whence looking down * Tiberias here, there fair Bethsaida's Town, At equal distance seen; our Saviour there, Did first entire his Father's Will declare. Well pleas'd, around the plenteous Harvest saw; And further still t' advance the Sacred Law, Twice six did from his constant Foll'wers chuse, Who might the same thro' the vast Globe diffuse. 1 Cor. 1.26.The Noble, Great and Learn'd he did not take, Poor Fishers most, who on the neighb'ring Lake, In honest Industry their Lives had spent, Equally Ignorant and Innocent: * Barjonas first, still eager to engage In the fair Cause, and first in Zeal and Age; * Firm as a Rock, he bold our Lord confest, John 1.42.Thence Cephas nam'd, by him who knows him best. His Brother Andrew, of unspotted Fame, The next, both from Bethsaida's Villa came: Thence Philip, who Nathanael did invite, John 1.Approv'd an undissembling Isra'lite: Matthew, who freely did the VVorld forsake, Matth. 9.9. Fair Seat, and gainful Office on the Lake, Near proud Capernaum: the lesser Iames, Who justly honourable Kinred claims, With our Lov'd Lord; Simon, whom Cana names, His Brother Iude — All three did Mary bear To Cleophas: next Iude our Treasurer; Iscariot from his Birth-place styl'd; and he, Whom his glad Mother in her Arms did see Thomas, Greek Didymus, both in English, a Twin.But half a Birth — We, more than all the rest of that high Grace, Unworthy, fill the last and humblest place: Zebedee's Sons, o'th' Galilean Race. This past, to us he his bless'd Law reveal'd, Matth. 11.25.Which from the Wise and Prudent is conceal'd: What Noble Paradoxes did he teach? Above what humane VVisdom e'er cou'd reach; As much beneath his Worth is our Esteem; Sure never Man e'er spake, or liv'd like him! He all false Eloquence, all Colours he Of Grecian, or of Roman Sophistry Disdain'd; nor Popularly low he bow'd, Matth. 7. v. ult. To beg, or steal Applauses from the Crowd: His Truths in their own native Beauty shine,
St. ANDREAS.
St. THOMAS.
St. IACOBVS MINOR.
St. BARTHOLOMAEVS.
St. SIMON.
St. MATTHIAS.
Chris ' Sermon 〈…〉
Deliver'd with Authority divine: They pierc'd the secret Soul where e'r they came, And warm'd each conscious Breast with heav'nly Flame: * Hear Fathers part of what he then express'd! And, O that you from him wou'd learn the rest!
Our Saviour's Sermon of the Beatitudes, Matth. V. MIstaken men! He cries, who still complain, * Still search for happiness, but search in vain, For when you dream you've found it, false as fair It cheats your clasping arms with empty air. * There are who think their Bliss fast lockt they hold, If their strong Chests are fill'd with Ophirs gold: Blessed are the poor in spirit, for theirs is the Kingdom of Heaven, v. 3. Base vulgar drossie minds, with more alloy Then is that captive wealth they might enjoy; Which Thieves may steal, which Rust or Fire destroy; True happiness is always in our pow'r, Beyond the reach of one unlucky hour To rend away, 'tis for its self desir'd, While Riches are for something else admir'd, Pleasure or Ease, nor therefore can they be The solid Basis of Felicity. Woe, Luke 6.24. woe, eternal woe and pain are near To those who only place their Treasure here. Sooner may happiness be found with them Whom for their Poverty the World contemn; Who, when my Honour and their Conscience call With generous unconcern'dness part with all: If Providence a larger stock affords, Its Gifts enjoy as Stewards, not as Lords: These, rich in Faith, to Heav'n directly tend, Heirs of a Kingdom that shall never end. * Unwary youth which seldom chuses right, Hurry'd by their unbridl'd appetite Rush hot and furious after vain delight Blessed are they that mourn, for they shall be comforted, v. 4. And false delusive Bliss— No they'll not stay Tho' Heav'n call'd back, and Hell were in their way. And can a cheating short-liv'd vitious Ioy, Which ev'n one moments thinking can destroy, Nay that it self.— Say, can it ever be A reas'ning Creatures true felicity? Ah foolish Boy! Ah whither wilt thou run? Why in such headlong hast to be undone? Thy mirth is madness; e'r too late return! And learn how blest are those who truly mourn; Who mourn their Sins while Life's swift sand do's last, And dear irrevocable moments past: O what a change! when those whom now they see Luke 6.25.Spend all their days in thoughtless jollity Shall howl in quenchless Flames; while such as here Oft wet their Cheeks with a repentant Tear, Oft heave with pious Sighs their working Breast, Of him, whom long unseen they lov'd, possest In Abrahams bosom find eternal rest. * Others, as vain, attempt their Names to raise, Blessed are the meek, for they shall inherit the Earth, v. 5.Their Lives employ'd in eager chase of praise: Honour, that gawdy Nothing, they pursue, For this in Blood their guilty Hands embrew: For this unhinge the World, and when 'tis done By all their long Fatigues what have they won? What gains, what Trophies but a Blast of Breath, Which seldom lives, tho' lov'd, beyond their Death? He then who here his Happiness wou'd find As soon may grasp the Air, or track the Wind: The gaudy Fly as soon as hatcht is flown, 'Tis in anothers pow'r and not our own: True Magnanimity my Laws impart, But fix it in a meek and humble heart: What lies so low can no rough Tempest fear, But unconcern'd, above, the Thunder hear: Impenetrably soft's a lowly mind Where wrongs glide off and can no Entrance find; Not kindling into rage when e'r we see The least appearance of an Injury; Or suff'ring in ill Language wrath t' aspire, Matt. 5.22.Lest Angers flames be purg'd with hotter Fire. Deut. 32.35. Rom. 12.19.If wrong'd, all private base Returns decline; Your Wrath repress, Vengeance is only mine; 'Tis a false Liberty that leaves you free Loving your Friend to hate your Enemy:Matt. 5.43. My Followers must to nobler things aspire, My Laws exalt the humane Nature higher Than e'er before; if mine your selves you'd prove Bless them that curse, and those that hate you love! Pray for their Lives who would not let you live! As you your selves forgiveness hope,Matt. 6.15. forgive! This makes you likest God, and all divine, Whose fruitful Rain does fall,Matt. 5.45, 48. whose Sun-beams shine On good and bad promiscuous; thus you'll be As far as suits with weak Humanity Above the World, and perfect ev'n as he: Thus wait and you'll at last the Conquest gain; When the meek Soul shall over Nations reign. Psal. 37.11. * How few who any true Concern will show For ought but these vain perishing Goods below! Blessed are they that hunger and thirst after Righteousness, for they shall be fill'd. v. 6. To guard this Life mistaken Man contends, But little for that Life which never ends: How much of Toyl, how much of fruitless pain No more than six small feet of Earth to gain? How hard for those in this who happy are For t'other World to take sufficient care? If that neglected, they refuse to know That Benefactor who did all bestow; Full fed,Deut. 32.15 refuse their stubborn Necks to yield, Loose and unyoak'd fly wanton round the field; Feasted themselves,Luke 6 25. and 16, 20, 21. despise and scorn the poor, While Lazarus lies starving at their door; The day, the dreadful day they soon shall see When they in Torments, he in Bliss shall be: One drop of Water then they'll ask in vain, To cool their panting Tongues in endless pain:24. But blest are those, such all who wou'd be mine, Who thirst and hunger after Food divine, Whom Heav'nly thoughts and meditations fill, Whose meat and drink's to do my Father's will, John 4.34. This their first Care, and firmly can repose On him who all their wants and sorrows knows, Be then your care for a good Life exprest,Matt. 6.33. Nor doubt but God will care for all the rest. Why these distracted Thoughts?Matth. 6.25. Why thus Dismay'd? Wants he or Pow'r or Love to send thee Aid? If more he gives, will lesser be deny'd? If Life, he'll Food; if Food, he'll Cloaths provide. All his Creation of his Love partake, Nor will he ruine what himself did make. 26.Behold the feather'd Nations of the Air Which sing in yonder Trees—how full, how fair, They neither sow nor reap, nor plant nor plough, Yet God provides their Food on every bush and bough: And will He not for you? Who did inspire Your breasts with part of his own Heav'nly fire. Besides, such anxious thoughts but vex the mind, 27.Which thence can neither Ease nor Comfort find: 28.Nor more for Rayment care! tho forc'd to go Beneath your Quality, mean, scorn'd and low: What's not your Crime, no longer vainly grieve, You spite of clamorous Sense must still believe. Look on those lovely Lilies how they grow Thoughtless and free in yonder Vale below! For all those Robes they neither toil nor care, Nor spin the Web at home, nor fetch't from far; Yet Solomon himself, tho' cover'd o'er With Gold and Purple from rich Sidon's shore, Compar'd to these, had mean and homely shown; His all but borrow'd Glories, theirs their own. 30.He then who thus the fading Herb supplies, Which flourishes to day, to morrow dies, Will he forget his Word and prove untrue? Has he less kindness, or less care for you? Injustice and Revenge the World divide, Mistaken Censure, Cruelty and Pride: Blessed are the merciful, for they shall obtain mercy. v. 7. Blest is the man himself who truly knows, And Mercy, which he hopes, to others shows; Whose Ioy, the miserable to relieve, Who tasts the mighty Pleasure to forgive: Justly severe when he himself surveys, As candid when he others Actions weighs: Born for the World and not himself alone, He always makes anothers Case his own. Observe that Golden Rule of Equity, Thy Neighbour treat as thou'dst have him treat thee!Matt. 7.12 How vain the Glosses foolish men devise! Blessed are the pure in heart, for they shall see God. v. 8. How do they blend eternal Truth with Lies! * Traditions teach you, if your Body's pure, Your Mind's your own, and from all stain secure: Whatever fond Pretences these invent I ask the Heart, nor am with less content: That must be purg'd from Sin, and all divine, Holy and pure, a Temple fit t' enshrine The sacred Dove, who never yet did rest In muddy Soil or a polluted Breast;Gen. 8.9. Gross Acts in vain you shun, unless you're free From th' heart's and eye's and hand's Adultery: Part with that guilty hand, that wand'ring eye, Or soon they they'll gangreen all, and you must die: Call then the Wand'rers home!29, 30. your Self command! And make strict Covenants with the eye and hand! Job 31.1. Each secret Glance that glows with lawless fire, And kindles in the Soul a loose desire; Each trembling touch of a forbidden hand By which the sparks into a flame are fann'd, All these avoid, in vain you these wou'd hide From him who them in their dark Causes spy'd Long e'er they were—If him in Bliss you'd find Rather than sin, be ever lame or blind! While those who thus their Appetites deny, Half-Martyrs for forgotten Chastity, Bravely repelling every poyson'd Dart, Holy and pure, alike in eyes and heart; Who thus their eyes, who thus their hearts employ The Beatific Vision shall enjoy; Which e'n while wandring here shall on 'em shine, In this dark World their Souls still more refine, And fill with Heav'nly Love and Ioy Divine. How many, Blessed are the peace-makers, for they shall be called the Children of God. v. 9. not content with mortal Fame, * Are eager for an Hero's sounding name! Poor Apotheosis! the God must die And worse, among the Fiends in Torments lie: But happy those who peaceful Triumphs gain! 'Tis the best Empire o'er our selves to reign. O blest Employment! theirs: O happy state! Who Peace twixt God and Man negotiate! Who where they come my peaceful Law disperse, Bear these glad Tidings round the Universe: Ah! wou'd they practise but as these advise How soon the World wou'd be a Paradise? They must not there expect so calm a Fate; Peace will, tho' strange, breed War, and Love breed Hate; Murder and Blood my miscall'd Followers stain, Discord and Spite, and wild Confusion reign: Hell-born Ambition will invade the Skies, And tow'ring Pride and griping Avarice; Parties and Sects my seamless Garment rend, The Cause their Interest, tho' they mine pretend: Who dare but speak of Peace, they'll stop their breath, Twixt different Parties ground, or starv'd to death; As base betrayers of their Cause revil'd, Vid. Hind and Panther Luke 26.22.And Sons of Breadth by lewd Apostates stil'd, But tho' cast out, and under-foot they're trod, I'll give 'em better Names—they're Sons of God. Blessed are they which are persecuted for righteousnes sake. v. 10. Blessed are ye when men shall revile you and persecute you, &c.However others widely then mistake, And of their Reputations Idols make, Even those, when I require, you must despise, And unto mine, your Honour sacrifice! In Curses let the World their Malice show, And all their Leaden Thunders at you throw! Let 'em, (the kindest thing they e'er can do) As false Apostles, separate from you! Out of their Synagogues and Councils hurl'd As Hereticks, and Troublers of the World; Or as by Priest-craft sly, and juggling skill You'd fain bring men to Heav'n against their Will. 13.If you like Salt, a cleansing Virtue show, And credit Piety where e'er you go; If you still Light the World, who when they see Your spotless Life, know what they ought to be; If evil they, ungrate, for good, return, And you in more than lambent flames wou'd burn; Now doubly blest if Innocent you are, If causless all for me you meekly bear: Patience too mean a Virtue is,12. your Choice Be something nobler here! Exult! Rejoice! To Heav'n direct your Songs, your Hymns, your Pray'r! A double Crown of Glory waits you there; You first, Triumphant, from the Dust shall rise, And with me ever reign in Paradise: Nor think, whatever Spite and Envy say, I come to show to Heav'n a nearer way Matt. 5.17: Than by Good Faith and Life, t' annul or break One Word my Father did from Sinai speak: I came not to destroy, but to fullfil, To do and suffer my great Father's Will: Each type and shadow now compleat shall be, Hither they tend, and center all in me. What Laws of moral Obligation are, Eternal Truth, your pleasure be't and care To keep inviolate, they'll still prevail, Nor pass away tho' the Creation fail: By God's own Hand they were to Moses given, * When thus he them had Thunder'd down from Heav'n.
Exod. XX. The Ten Commandments. JEhova speaks, attend with awful Love and Fear! From Egypts Bondage sav'd, O rescu'd Israel, hear! I. With me let no false Gods thy Love and Praise divide, * Nor from Heav'ns piercing Eye such Treason hope to hide! II. * By no Resemblance vain the Godhead dare t' express, Who'll down to Grandchild Ages plague such Wickedness. III. No hallow'd thing let thy bold Sacrilege profane! Nor take thy mighty Makers sacred Name in vain. IV. Six parts of Time when freely I indulge to thee, Neither forget nor grudg to pay a seventh to me. V. If thou long Life dost hope, and many a happy day, Thy Parent and thy Prince in all that's just obey. VI. Dy not thy furious Hand in Murders guilty Red: Gen. 9.6.For he that sheds Mans blood, by Man his blood be shed! VII. Against thy Neighbour's Honour harbor no design, Prov. 6.34.As thou his heavy Vengeance wou'dst avoid and mine! VIII. Shun Thefts base sordid Sin, and mean unlawful gain, And for thy own provide with honest sweat and pain. IX. What's false ne'er speak, much less in Courts thy self forswear, But know a greater Iudg looks down and Ey's thee there! X. Each Sin in Thought abhor, and not in Act alone * Nor seek thy Neighbour's Goods, contented with thy own!
Let these claim all your thoughts exactest care. To these add Fasting, Matth. 6. Alms, and fervent Pray'r. If you desire your Fasts successful prove Fear'd Ills t' avert, or what you feel remove, Not like those Hypocrites distort your Face Who make an ugly Look a mark of Grace: Who with rough Robes and Sack-cloth raze their skin 16. Or cut with Whips, or lance it deeper in, And mortifie themselves, but not their Sin. Your Alms dispense as Stars shoot silent Light Untrack'd and large thro' the dark Realms of Night. In all let no vain Ostentation be. To your good Deeds, no witness ask but me. They shall not pass without a kind regard But at the last Great-Day I'll them reward. Discreet, Matth. 25.35, &c. yet warm and zealous be your Pray'r And still and silent as the Angels are. Matth. 6.5. Since you a Form for your Direction need Thus let your faithful Vows to Heav'n proceed.
The Lords Prayer. O Father of the World! whose Throne on high Is plac'd in Light above the Crystal Sky, 9: Let all thy works thee their great Lord proclaim, And with loud praises hymn thy sacred Name! * Let thy dear Son his promis'd Empire gain, And over all th' obedient Nations reign! Let Sin's and Hell's proud Kingdom soon decay, And Earth as well as Heav'n their Lord obey! For our frail Bodies needful food assign, * But chiefly feast our Souls with Food divine. O thou on whose free Grace and Love we live Forgive our Sins as others we forgive! Save from the Tempter those who trust in Thee, O Save at once from Sin and Misery! Thy glorious Might no Time or Place restrain, Thou dost, O God! to endless Ages reign!
Thus to the King of Heav'n devoutly pray, Nor that enough, you must his Laws obey; Else him in Glory ne'r expect to see Nor with vain idle Faith depend on me! Matth. 7.21.If not your Lord, I can't your Saviour be. Who then themselves my true Disciples show, Not only know, but practise what they know; Them to wise Master-builders I'll compare 24.Who in the solid Rock with sweat and care Their firm Foundations lay, the Floods arise And meet new Floods thick pou'ring from the Skies: Th' impetuous Winds from stony Caves enlarg'd With all their dusty Squadrons on 'em charg'd, The House still stands, each vain assault can mock, Nor can they move it, till they move the Rock: But those who with cold Notions are content * Christians alone in Name and Complement; To foolish Builders them I must compare 26.Who on th' unfaithful Sand their Houses rear: Already, heark! the whistling storm is nigh! See the black Tempest pouring from the Sky! Waves ride on Waves and push each other on! From the loose Earth the false Foundation's gone; The foolish House falls with the mould'ring Shore, And sinks i'th' vast Abyss to rise no more. He said — Still his pleas'd Auditors attend, All thought too soon he his Discourse did end. Which past, he did from the bless'd Mount descend To Cana, whence the other Simon nam'd, 'Mongst Galilean Zealots widely fam'd: There, whilst he at a Nuptial-Feast did dine When Wine they want, he VVaters turns to Wine. Nor far from thence, by pleasant Naims VValls The mournful VVidows Son to Life recalls. Mean while the Baptist did to Virtue press His Voice, loud-sounding in the VVilderness: Censor of Vice, unblemish'd as severe, And as he none did fear, he none wou'd spare: Ev'n Life it self by far too dear he thought If with bare silence or mean Flatt'ry bought: This honest Freedom and plain roughness pleas'd; Nor rarely wrought a Cure on Minds diseas'd:
T •• Water made Wine at Cana of Galilee.
Arm'd with Elijah's spirit and holy fire To his Acquaintance Royal Names aspire; Virtues they wou'd not follow, forc'd t' admire! Among the rest so often Herod went And heard,Mark 6.20. he grew almost a Penitent; With all besides one darling Vice did part, That kept its hold, still festering in his heart: Dishonourable Love, a lawless Flame, Unnat'ral Crime, 17, 18. which Incests fouler name Disgrac'd; the Cause HERODIAS, fair, but vain, * Whose Lord did in poor Trachonitis reign, And wild Iturea, Luke 3.2. Vid. Joseph Antiqu. from whose petty Court Where only bordering Arabs did resort Not long before Herod invites her down To fair Tiberias, Vid. Lib. 1. his own stately Town: Until his Brother from the Wars return'd, Who, while she him at home half Widdow'd, mourn'd * Thro' stony Fields, and Woods of fatal Yew, Did Bands of roving Ishmaelites pursue: Arriv'd, her Beauties all the Court surprize, Her Brother most, who feasts his wand'ring Eyes On her forbidden Face, thence soon takes fire, His careless Breast soon glows with loose desire: All Arts on her weak Sex, prevail he try'd, Flatters her Vanity, and feeds her Pride: Now do's he stately Masks and Balls provide, With Musicks melting Charms, and now apply The powerful Bait of Courtly Luxury: Her in his Royal Barge wou'd sometimes take, And splendid treat, upon the neighb'ring Lake; Now her convey to proud Caperna'ms Walls See Lib. 1. Where, thro' broad Arches Iordan headlong falls: To ancient Cinn'roth, See Lib. 1st. or Bethsaida fair To hunt or walk in lonely Desarts there; Oft wou'd he gaze, and with a sudden sigh As often—Ah! too happy Philip! cry! Why shou'd his envious ragged Walls confine A Treasure ought in Cesar's Court to shine? Are these the richest Robes he can provide For such a Queen? This all Iturea's pride? Trample 'em sordid in the dust, and see If ought Tiberias has more worthy Thee! Then, costly Babylonian Robes he brings, * And Tyrian Silks, that cloath and ransom Kings: All honour'd to be touch'd by her fair hand, Who Salem and Sebaste might command; In both his Royal Palaces did stand; The worst of both to Philip's she'd prefer * And both were hers, tho' both unworthy her. These Presents she receives, and more than these Without a Frown, — Sure 'twas no sin to please! With well-known Art repell'd, yet did invite, —And wishes she his bounty cou'd requite. But soon recalls that Wish—she had forgot That Herod was her Brother—Think me not, He trembling cries, my Gratitude to show, I'd gladly give my Crown I were not so — —Or if I am— "Friendship so pure as mine, who can reprove? "Minds have no Sexes 'tis your Mind I love: Platonic all, her Honour he'll prefer T' his Life and Love, nor wrong his Queen or her. He'd only ask a wish, an hand, an eye: Favours for which 'twas worth the while to dye, And swears in these eternal Secrecy. —What bounds has lawless Love? Soon headlong hence They sunk to Sin, and thence to Impudence: Bewitch'd with wicked Ioy and stupid grown No measures kept: To all the Court 'tis known, Last to his Queen, whom he'll no longer own; Whose Father long his peaceful Scepter sway'd At fair Damascus, Zobah him obey'd, * Him Aram's fields, and those wild Troops which stray'd Thro' Geshur's Realm, for Pastures ever green * Renown'd, and the wide wand'ring Hagarene: * To him enrag'd with loud Complaints she fled Against the Rival of her Crown and Bed; Her and her faithless Lord with mortal Hate She prosecutes, and urges on their Fate; Whilst her old Father, youthful Anger warms Who for Revenge his fierce Arabians arms. Herods lewd Court's all silent, or approve With wicked flattery their Princes love; Till to the Baptist brought by babbling Fame, Whom Zeal to injur'd Virtue did inflame; Inspir'd with that, he from the Desarts came; Thence to the Court his steps directly bent, The opening Crowd bow'd lowly as he went; He past the Guards; struck with religious fear None durst oppose his way; approaching near Thro' every Gate and Antichamber past Preventing his own Fame, arriv'd at last To the retir'd Alcove; he thither prest, Sees the false Charmer negligently drest, Sees the luxurious King lean loosly on her Breast. Fierce Herod rose at the unwonted Noise, And hasty asks with a death-threat'ning Voice And Eyes all flame, what bold Intruder he Who dar'd invade his Princes privacy, And rush on certain Fate? — Nay rather tell How dares a bold Adulterer rush on Hell, 18. The Baptist firm replies. — No sooner saw The guilty King, but struck with trembling awe Silent he stood confus'd, his Queen the same, With anger pale by turns, and red with shame: So strange a pow'r undaunted Virtue brings, Daring e'en Beauties self and conquering Kings: Hard was the struggle. — Now his nobler Part, His Reason rul'd, and from his Royal Heart Drew sighs of Penitence, Abortive sighs; Nor sooner were his Tempters charming Eyes Bent on him, but agen he doubtful stood; Which that curst Spirit, eternal Foe to Good Perceiving, found 'twas time himself t' engage, Inspiring Him with Lust, and Her with Rage: Silent the King, thus haughty Herodias said — Bold Priest — this Insolence shall cost thy Head, Is't not enough, hast thou not cheated well Who can'st the Vulgar scare with Tales of Hell? Let them drudge on, dull Virtues Laws obey, But Princes find to Heav'n an easier way. Guards, drag him hence, and him t' his Fate convey. The King arose, with the vex'd Fair debates And her imperious Sentence mitigates: His ent'ring Guards the Pris'ner bids secure 17.And him in strong Macherus walls immure: Fain each brave Warrior wou'd himself excuse, And had they dar'd, th' ungrateful Task refuse; Fain, for the fearless Pris'ner intercede, Who looks secure of Fate, and bids 'em lead. Where e'er commanded by the Tyrant, they With much regret and slowly, at last obey. Nor after long, as chanc'd, the festal day Of Herod's Birth arriv'd, at regal Bords, 21.As Custom call'd, his Captains and his Lords And all his High Estates invited Dine: The splendid Feast well o'er, in generous Wine Concluded, Royal Musick finish'd all, "Treating their noble Fancies at a Ball: One Daughter, e'er from him Herodias fled Had blest the injur'd Tetrarch's nuptial Bed; Too plain in her the World her Mother spies, The same fair Face and false deluding Eyes; Like her, of Slaves she had a mighty band, And cou'd like her, Smiles, Tears and Oaths command; Like her, sweet Poyson from her Eyes and Tongue Distill'd; she like an Angel mov'd and sung. Some soft Arabian Tune the Musick play, 22.She at the signal glides as soft away; Her feet as nimbly as their fingers move, From all that saw, she Wonder, forc'd or Love. The King extravagantly pleas'd, and proud As she her self to hear th' applauses loud So justly on her thrown from every side, 23.Ask, by th' unutterable Name, he cry'd, Ask what thou wilt, nor shall thou be deny'd, Tho' half my Kingdom were the mighty Boon. Instructed by her Mother, but too soon She claims his Royal Word, Nor ought, she said, 24.25.Ought wou'd sh' accept, besides the Baptist's Head. He struck the Board—Rather than that shou'd fall26. Take, cruel Maid! not only half but all My Realms, he cry'd; If you'll my Words release, And leave the Holy Man to die in peace! Inexorable wicked still she stood, Nothing cou'd quench her Thirsty, but guiltless Blood. The Council diff'rent suffrages divide, Some Love engag'd, fair Murdress! on thy side; Some pure Revenge — He at the Court did rail; Some hers, because they thought she wou'd prevail. A generous few there were, who tho' he'd sworn, His Oath unlawful thought, but over-born Are lost i'th Crowd— The King himself gives way, And bids his Guards the Damsels word obey. Scarce with long search they found a Villain, who Was black enough the horrid work to do; Whom from the Dungeon when the Baptist spy'd, Warn'd he that moment must for Death provide, Long since that bus'ness is dispatch'd he cry'd, That I was mortal born, I ever knew; And since this Debt's from all to Nature due, The sooner paid the better, gladly I In Gods fair Cause, and injur'd Virtue's die: Nor if o'th' Edg of Life our Souls can see Within the Realms of dark Futurity, Shall long my guiltless blood unpunisht be. I see th' Arabians from their Quivers pour O'r Galilee a dusky deadly show'r; I see— The ugly Headsman will afford No longer time, his unrelenting Sword Soon stop'd his breath, an easie way it found; And Blood and Life at once gush'd from the ghastly wound. His Head they to the Feast in triumph bear,27, 28. With joy receiv'd by false Herodias there; Who, lest they should delude her Cruelty, Wipes his man bloody Face, and cries 'Tis he! Now saucy Censures at thy betters fling! Now, if thou canst, preach on, and scorn a King! Short-liv'd her wicked Ioys base triumphs were, For in the midst a panting Messenger With dust all cover'd, Terror and surprize And hast and danger in his Face and Eyes, Thro' the thick Circle pale and bloodless springs, And from the Borders dismal Tidings brings; That Aretas with his Arabian bands Passage obtain'd thro' wrong'd Iturea's Lands, Jordan's small streams had near Cesarea pass'd, And all the higher Galilee laid wast With Fire and Sword; to whom strong Abel's Town Their Gates had open'd, marching Conq'ror down Thro' old Zaanaims Grove to Kedesh near, Which with high Ramah, struck with panic fear Prepar'd to yield — Tho' Guilt in Herod's Eyes Fear in his Face, to Arms, To Arms, he cries? With speed the bold Invader meet, before He march too far, his Troops shall rove no more! His Forces then from proud Sebaste draws, And strong Macherus, which th' Arabian aws Wide-wandring thro' Baara's distant Vale; * From Carmel's Mount and Hermon's fruitful Dale: With his own Troops his pow'rful Treasure brings Vid. Ioseph. Antiq.Of Ishmael's Race, Auxiliary Kings From Jordan's Eastern side, and now cou'd boast Had Heav'n stood still, a formidable Host: Ev'n Heav'n it self to bribe t' his side he'll try By unbecoming aukward Piety; By mighty Gifts he to the Temple sent, And more than all — he promis'd he'd repent. In hast a Corier to the Prison sends, 29.The Baptist's body to his mourning Friends He bids be strait deliver'd, him t' inter; And he with Tears wou'd wash his Sepulchre: Thro' the thin Vizard all with ease perceiv'd, His penitence, nor Earth, nor Heav'n believ'd; Loaden with Curses to the Field he went But more with guiltless blood — You know th' event! His swift Retreat, his num'rous Army broke, The Day and Honour lost without a stroke. All this did babbling Fame t' our Lord convey Who with his Twelve at rich Caperna'm lay, While the great Baptist his Disciples mourn'd, Till Herod, furious to the Court return'd; Then with wise Caution, no unworthy Fear, Seeks a more safe Retreat in Desarts, near Bethsaida's wealthy Villa, where before * He did, in Heav'nly Wisdoms sacred Lore, Instruct his Auditors—Thither he went With his lov'd few, and the calm Moments spent, In thoughts of that great Work to which design'd, And all the wond'rous Things were yet behind.
The End of the Fourth Book.
NOTES ON The LIFE of CHRIST. BOOK IV.

1. 'TIS pleasant when the rugged Storm is o'er.] The Hint was taken from that of Lucretius,Suave mari magno turbantibus aequora ventis, &c. And tho my Thought want of the Finess of his, I think it has also less Ill-nature.

52. Hail, Son of God! announc'd, confest, approv'd!] I was so well pleas'd with the Song of the Angels in Milton, on the same occasion, that I had a desire to try what I could do in that sort of Verse tho I have but one Precedent of introducing Blank Verse into a Poem compos'd of Rhimes, and that is in the famous Art of Poetry, done by a Person of Quality in our own Language, and how I've succeeded in't must be left to the Reader.

111. Hell's Principality thou shalt destroy.] So Mr. Mede interprets the Seed of the Woman's Bruising the Serpent's head; where he adds a pretty Observation of a certain Author, That there's not only a certain Impression of Fear on the Serpent, at the sight of a Man, which makes him run away, unless forc'd to fight for his Life, which he does with a particular Care of his Head; but which is more remarkable, that a naked Man frights him much more than one that's cloath'd, as if he still retain'd some Idaea of his first Enemy.

167. An easie Hill there is, whence looking down, Tiberias here, there Fair Bethsaida's Town, &c.] Some place this Mount of the Beatitudes between Tiberias and Bethsaida: others East of Bethsaida, nearer Capernaum. Tradition agrees with the former Opinion, the People of the Country shewing to this day a little Hill thereabouts, which they call Our Lord's Table; and which the Pilgrim, who saw it, says, is neither very large nor very high. And this Opinion I chuse to follow.

178. Equally ignorant and innocent.] Undoubtedly our Saviour might have chosen his Apostles all learned Men; but he had great and wise Ends to the contrary, namely, to humble the Pride of Man, and convince him that neither Birth, Learning, nor any other external Advantage, are so acceptable to him as Vertue and Innocence. And besides, to obviate such Objections as he well knew would, in after Ages, be made against his Religion; since 'twas an impossible thing for such simple and illiterate Men, as his Apostles, to compose so excellent a System both of speculative and moral Truths; nor could they have them any where but from Heaven.

185. Thence Philip, who Nathanael did invite.] It's generally thought Bartholomew and Nathanael were the same; there's little to be said for't, and nothing against it. However Nathanael had the more treatable Sound, for which Reason I rather chose it.

187. Matthew, who freely did the World forsake.] Levi and Matthew the Publicans, are generally thought the same.

189.—The lesser James—Who justly honourable Kindred claims—With our lov'd Lord.] He's called Iames the Less, as is conjectured, from his Stature; and the Brother of our Lord, Gal. 1.19. because his Kinsman after the Jewish Idiom.

214. Hear Fathers, part of what he then exprest.] I can't say I've wrought in every particular Passage of this best of Sermons, as 'tis left us entire in fifth, sixth, and seventh of S. Matthew, and some Fragments in others of the Evangelists, being a compleat Summary of our Saviour's Law, at least, as far as practical Truths. But I think I've not omitted many things remarkable in my Paraphrase upon it, endeavouring to give, as near as possible, the utmost and largest Import of every Expression in the particular Beatitudes; under each of which I've rank'd what seem'd reducible to it in the following Verses and Chapters, adding the contrary Woes, from St. Luke's Gospel.

217. Still search for Happiness.] 'Tis obvious to observe, as Grotius and others upon the Place, that our Saviour begins his Discipline with the Search after true Happiness; going higher than any Philosopher ever did before him, not fixing it in any wordly Enjoyments, Pleasure, Riches, Honour, &c. but rather in a Contempt or Indifference for them; nay even in the Want of them, in Poverty, Infamy, &c. if God's Providence think such Circumstances best for us; all which trifling Inconveniences, he asserts were so far from being Impediments to a good Man's felicity, that he carries his Followers even beyond the Indolence of the Stoics, bidding 'em exult and rejoice under 'em, on consideration of the divine support in this Life, and eternal Retribution in a better; and this he asserts in several Paradoxes directly opposite to the generally receiv'd Sentiments concerning Happiness.

220. There are who think their Bliss fast lock'd, they hold, &c.] The most generally receiv'd Notion of Happiness is, that it consists in Riches, the contrary to which is prov'd, both from the Baseness of such an Opinion, and by applying several Properties of the Summum Bonum, none of which agree with 'em: Certainty, the 〈 in non-Latin alphabet 〉 or having it in our own Power: Durableness and Desireableness for themselves and no other further good. 'Tis therefore rather fix'd in Poverty; the sence of which none has given better and closer than our own incomparable Hammond, who thus in his Paraphrase, Blessed are they, that, how high soever their condition is in this World, are yet in Mind, Affection and Conversation, humble and lowly; and when they are in worldly Poverty, bear it willingly, and not only of necessity: for to such belongs a Kingdom, &c.

241. Unwary Youth, which seldom chuses right, Rush hot and furious after vain delight.] The next common Mistake concerning true Happiness, is of those who place it in worldly Pleasure; which our Saviour obviates in his second Paradox and Beatitude, Blessed are those that mourn, for the meaning of which Mourning, vid Grot. in loc.

263. Others, as vain, attempt their Names to raise, Their Lives employ'd in eager chase of Praise.] A third sort of Men expect their Happiness from worldly Fame, Honour, Praise, or things of that nature. These, if I mistake not, our Saviour opposes in his third Beatitude, Blessed are the meek. I know Grotius thinks the 〈 in non-Latin alphabet 〉 , the meek here mentioned, are opposed 〈 in non-Latin alphabet 〉 , as he says they are in Aristotle, to the Passionate and Angry: Others, that such are meant by them as are not covetous of Revenge, but by the Sweetness and Temper of their Minds endeavour to oblige all Men. And accordingly, De Dieu, that they are here opposed to the Proud, and signifie no more than the Humble. However, if Meekness and Humility be here required, and the contrary Vices Pride and Revenge forbidden, the Causes and Effects of those Vices must be also included, and what can those be but an immoderate Desire of Fame, Praise, Glory, &c. Under which Head I've wrought in most of the Precepts in the following Verses, relating to Meekness. That of not calling our Brother Racha, (I think much of the same Import with our English Sirrah) in v. 283.

Nor suffering in ill Language, &c.] An Elevation of the Christian Doctrine, as Dr. Hammond observes, far beyond the Heathen Theology; Homer introducing one of his Goddesses, nay Minerva her self, who should have had more Wisdom, encouraging Achilles to rail heartily at Agamemnon, tho he was not to strike him, 〈 in non-Latin alphabet 〉 .

302. How few who any true concern will show, For ought but these vain perishing Goods below.] After removing these three former mistaken Notions of Happiness, our Saviour proceeds to establish a better, Blessed are they that hunger and thirst after Righteousness, &c. Who, as Spanheim explains it, being conscious of their own want of Righteousness, do most earnestly desire it. Iustice or Righteousness here mentioned, being, according to Grotius, A general, or Cardinal Vertue, implying all the rest, namely, whatsoever is grateful or acceptable to Almighty God. They shall be filled, they shall obtain what they pursue, says Hammond, and be satisfied in it. To this Beatitude is opposed the contrary Woe in S. Luke, Woe to you that are full, for you shall hunger. In the former Hunger and Thirst, Grotius and others think, is included, such a Desire after Piety and Vertue, as makes Men willingly or patiently undergo Hunger, Thirst, and all other Inconveniences, in order to obtain them. And under this Head I've inserted several of our Saviour's Lessons concerning Resignation and Contentment.

360. Blest is the Man, himself who truly knows, And Mercy, which he hopes, to others shows.] The Fifth Beatitude, Blessed are the merciful; which consists, as Walker explains it, in shewing all Mercy and Compassion to our Neighbours in their Necessities; further explained ver. 44. and in chap. vi. 12, 14 and vii. 1, 12, &c.

372. Traditions teach you, if your Bodies pure, &c.] The Sixth Beatitude, Blessed are the pure in heart, for they shall see God. They, says Hammond, who defile not the Eye of their Soul, with worldly or fleshly Lusts: and as another, who do not only subdue evil Deeds but evil Desires. In opposition to the false Glosses of the Pharisees; who, it seems, taught their Followers, that if they abstain'd from outward Acts, they might think what Ill they pleas'd: and it's plain, Iosephus, who was a Pharisee, was of this Mind: and David Kimchi not only defends it, but wrests Scripture to that End. Now the Blessing promis'd to those who are thus pure in heart, by our Saviour, is, that they shall see God; not only by knowing his Will here, but in the Enjoyment of the Beatifical Vision, to all Eternity: as Spanheim, Br gensis, and Walker, tho I think the Old Man, last named, goes a little too far, when he says, "Looking even upon a Man's own Wife, 〈 in non-Latin alphabet 〉 , is a breach of this Purity of Heart, and will exclude out of Heaven.

404. Are eager for an Hero's sounding Name.] The Seventh Beatitude is, Blessed are the Peacemakers; "which is plac'd, says one, in the Zeal on all occasions of "making and preserving Peace. First, negotiating the Peace of all men with God, which was the Apostles Employment. And Secondly, procuring by all means, the Peace of Men among themselves: for this reason putting up Affronts, and suffering Injuries. This Character and Employment, should, without doubt, belong eminently to the Governours and Doctors of the Church, who ought especially to be the 〈 in non-Latin alphabet 〉 , the Light of the World, and Salt of the Earth, and to teach Men to keep God's Commands; but this not excluding private Christians. The Reward of these Peacemakers is, they shall be called [shall be] the Sons of God: like to God, says Hammond, as Children to a Parent; being already, as the Apostle says, Partakers of the Divine Nature: true Heroes or Sons of God; which Title was vainly affected by the great Men among the Heathen, and sought, not by Peace, but by War and Bloodshed.

453. You first triumphant from the Dust shall rise.] There was a Notion, as Dr. Hammond, Dr. Sherlock, and others observe, generally received by the Primitive Christians, that the Martyrs, nay, some extended it as far as the Confessors and eminent Saints, should, immediately on their deaths, enjoy the Beatifick Vision. But there was another Point also generally among 'em, concerning the same Persons, that they should rise before the rest of the Dead in the Day of Iudgment: whence that Suffrage in their antient Liturgies, ut partem haberet in Resurrectione prima, for a part in the first Resurrection.

468. When thus he them had thundred down from Heav'n.] The Commandments were first spoken, and so are properly the Decalogue, or Ten-Words, after which they were written in the 2 Tables, first by God, and then by Moses; Deut. 5.22. I know not whether I ought to make any Apology for inserting here all the Commandments, which our Saviour does not; but considering he mentions them all in general, nay several in particular here, and most of the rest in other places; considering these things I say, there needs no great Poetical Licence for my bringing them in all together.

472. Nor from Heav'ns piercing Eye such Treason hope to hide.] Wherein I have given the sence of those words 〈 in non-Latin alphabet 〉 , or before me in this Command.

473. By no resemblance vain, &c.] By the word resemblance I endeavour to express the force of the Hebrew 〈 in non-Latin alphabet 〉 and the Greek 〈 in non-Latin alphabet 〉 , which is so comprehensive, that all the Image-Worshippers in the World can never get clear on't; and there is no way of answering it, but by setting their Index Expurgatorius to work upon't, and razing it quite out of the Commands: Nor need we wonder they do so with the Words of good Men, when they begun with those of God himself.

474. No hallow'd Thing let thy bold Sacrilege profane.] The best Commentators conclude, that Sacrilege is forbidden in this Command; or the Violation of all holy Persons, Places, and Things, as well as the Tremendous Name of God, by a false or vain Attestation of it.

480. Thy Parent and thy Prince, &c.] That Political and Ecclesiastical Parents, as well as Natural, our Governours in Church and State, are here included, as well as our Fathers and Mothers, I think all assert, who have written upon this Command: And 'tis observed, the Promise annexed to it, is repeated in the New Testament by the Apostle, as assuring the followers of Jesus, that the Obligation was not ceas'd either on Gods part of ours: And I really believe that Blessing of long Life, on Obedience, seldom fails: I speak particularly as to Natural Parents. As well as all the rest, even Temporal Blessings, with which Providence does (according to the Observation of considering men) almost constantly favour the Piety of Obedient Children; whilst on the contrary the Impious Undutiful seldom or never scapes in this Life some Exemplary Severity from the Impatience of the Divine Justice.

489. Each Sin in Thought abhor.] This seems to be one of those additional Explanations (if I may be permitted to use such a Phrase) which our Saviour made of the Old Law, contrary to the Doctrine of the Pharisees before mentioned.

508. Since you a Form for your Direction need.] The Apostles did need a Form, otherwise they'd never have ask'd it, ["Lord, teach us to pray] or at least our Saviour wou'd not have given it, who does nothing in Vain. For it's true enough, that those who are wiser or better than the Apostles, may do without it. That our Saviour gave the very words to his Disciples, and requir'd them to make use of 'em in that very Form, Mr. Mede proves, I think unanswerably, in his excellent Works. Further, what Grotius affirms of this Prayer is very remarkable; "That the Form was not so much conceiv'd in Christ's own Words, as compiled by him out of what was most laudable, out of the Old Euchologies or Liturgies of the Iews; so far was he from any Affectation of unnecessary Novelty: Adding a curious Collection of all the particular Petitions, and most of the very words of that Prayer, from those old Forms of theirs. Nor sure, can any think the Rabbies wou'd since have inserted 'em, had they not been there before. The Collection he gives is to this effect; Our Father which art in Heaven, hallowed be thy Name, O Lord our God, and thy memory Glorifi'd, both in Earth below and Heaven above; (out of Sepher Zephillim, Lusitan. p. 115.) Thy Kingdom reign over us both now and for ever, (Sepher Hammustar. 49.1.) Forgive and pardon them that trespass against me, (Com. in Brike Avoth. 24.) Lead us not into the hand of Temptation, but deliver us from Evil; (Sepher Hammustar. 9.12.) For thine is the Kingdom, and there shall reign gloriously for ever and ever. Amen. (Id. Ib.) And the same Observation has been made by our Lightfoot, Gregory, and others.

514. Let thy dear Son his promis'd Empire gain.] To explain this, take a remarkable passage out of a Latin Catechism printed here in England in King Edwards time, for the Use of the Protestants. On the Explanation of this Petition, Thy Kingdom come, (the Author goes on in this manner); Adhue enim, &c. For yet we see not all things put under Christ. We see not how the Stone should be cut out of the Mountain without Hands which broke in pieces and reduced to nothing the Image described by Daniel. How Christ, who is the true Rock, should obtain and possess the Empire of the whole World, which is granted him by the Father, nor is Antichrist yet destroyed. Whence we yet desire and pray, that these things may in due time come to pass.

519. But chiefly feast our Souls with food Divine.] Tho they must have an excellent Art at Wiredrawing Consequences, who can prove Transubstantiation out of those words, even supposing 〈 in non-Latin alphabet 〉 here should signifie Supersubstantial; yet all grant, that under this humble Form, wherein we expresly beg for Bread only, are included all Necessaries for Soul and Body, the chief of which, our Saviour himself, or his blessed Assistance and Presence by his Holy Spirit, which was ignorantly desired by those who said, Lord evermore give us this Bread. [Christians alone in Name.] Indeed they were not then Christians so much as in Name, being first so called at Antioch, as the sacred Writings tell us. However 'tis but a common Prolepsis, like Virgil's Lavina Littora.

578. Whose Lord did in poor Trachonitis Reign—And wild Iturea.] Herod the Great, as Ioseph. De Bell. Iud. Lib. 1. in his last Will appointed Archelaus King in his room, Antipas Tetrarch, and Philip Lord of Trachonitis: Which Testament of his was thus altered by Augustus, (Ioseph, Lib. 2. Cap. 4.) Archelaus had half the Kingdom, with the Title of Ethnarch; his Dominion containing, Iudaea, Samaria, and Idumea: Herod Antipas was Tetrarch of Galilee; his Brother Philip of Batamea, Trachonitis, and Auranitis; the yearly Incom of all together, as Iosephus tells us, coming but to an Hundred Talents.

585. Thro' stony Fields and Woods of fatal yew, Did Bands of roving Ishmaelites pursue.] Strabo gives an account of the wild and savage Temper of these Itureans, calling them by no better a Name than 〈 in non-Latin alphabet 〉 , either Rogues or Vipers, and describing those Parts full of Caves, Woods, and inaccessible Mountains, so infested with Robbers, that the Romans were forced to keep constant Guards there, for the security of the Country. They were, it seems, excellent Archers both in Iturea and Trachonitis; the Bows of the first being famous as far as Rome; whence that of Virgil,—I ureos taxi torquentur in arcus. And Iosephus tells us, that Gratus the Roman General conquered the Thieves that wasted Iudaea, by the help of the Bowmen of Trachon. Bell. Iud. Lib. 2. Cap. 8. He also gives a pleasant account of this poor Prince Philip, That he used to have his Seat of Iustice carryed about with him wherever he went; tho he gives him withal such a Character as he cou'd not his wealthier Brother: For he says, he was a just and honest Man.

610. Then costly Babylonian Robes he brings.] These were accounted the richest wearing among the Eastern Nations, generally appropriated to Royal Persons; as Fuller in his Description of the Iewish Garments. Hence Achan coveted the Babylonish Garment at the taking of Iericho.

614. Who Salem and Sebaste might command.] Herod had several noble Palaces, that at Ierusalem near the Temple, another at Sebaste or Samaria. Joseph. Ant. Iud. Lib. 15. Cap. 11.

639. —At fair Damascus, Zobah him obey'd,—him Arams Fields, &c.] One Aretas, we are sure, was King of Damascus not long after our Saviours time, who is mentioned in the Acts of the Apostles. That one of the same Name (who was Herods Father-in-Law,) was King of one of the Arabia's, Iosephus tells us; and that his Daughter fled from Herod to her Father, about the matter of Herodias; for which reason the Old angry King entred his Territories, and gave him Battle, wherein Herod was worsted, his Army forsaking him; which, the same Author adds, the People look'd on as a Judgment on him, for his cruelty against the Baptist. All this is Fact; and I have, to mend the story, clapt two Kings into one, or given one a little larger Kingdom than the Map will allow him; 'tis now of no great Concern, nor I believe will any of the Princes thereabouts be angry at the lessening their Borders.

693. And him in strong Machaerus Walls immure.] Some say S. Iohn was Beheaded in Machaerus, others in Sebaste. Iosephus seems to be for the former, in his Antiquities, Lib. 1. Cap. 10. Concerning which, honest Ludolfus tells a right wonderful Story; That Herodias caus'd S. Iohn's Head to be brought to Ierusalem, and cautiously Buryed there, near the Palace of Herod, being afraid lest the Prophet should rise again, if his Head and Body shou'd have been bury'd together All the Questions, how this Passage came to be known, which cou'd come out by no less than 〈◊〉 Inspiration? and for it seems it 〈◊〉 for he goes on, "This Head was afterwards found by the Monks, to whom the Blessed Baptist appear'd, and reveal'd the place where they had bury'd it.

724. Tho half my Kingdom were the mighty Boon.] So those poor Proselytes affected to Talk, apeing the Magnificence of the old Eastern Kings. And because Ahasuerus thus complimented Hester, Herod must say the same to the Daughter of Herodias, tho his whole Kingdom, I suppose hardly as large as one of the others, Twelve Hundred and Seven and Twenty Provinces; his whole Ann al Revenue, as Ioseph •• tells us, amounting but to 200 Talents.

776. —Strong Abel's Town.] Abel-Bethmaacha was a strong Town near the North Borders of Galilee, into which Sheba threw himself when pursu'd by David's Army.

786. Wide wandring thro' Baaras distant Vale.] Iosephus says, Herod kept a strong Garrison in Machaerus to bridle the Arabians; just against which was the famous Valley of Baaras, for the Wonders of which, that Historian has been so much Talk'd of.

812. Bethsaida's wealthy Villa.] 'Tis sometimes called a Village, at others a Town or City, tho if only a Village, large enough, according to Iosephus, who says, every Village in Galilee, even the least of them, contained 15000 Inhabitants; (but sure there must be some mistake in the number). This Bethsaida he says, was for the pleasantness of it, erected into a City, and called Iulias: But let it be then what it wou'd, our Saviour's woe is now accomplish'd against it, and 'tis reduced to its first Original, a Lodg in the Wilderness; nothing thereof now remaining, as Travellers tell us, besides 7 or 8 scatter'd Cottages, which scarce deserve the Name of Houses.

THE ARGUMENT OF THE Fifth BOOK.

THE Apostle proceeds and relates the Miracle of the Loaves, at which the Multitude surpriz'd, would again have forc'd our Saviour to accept of the Kingdom; but he retires from them, and continues all Night praying in one of the Proseuchae or Oratories of the Iews, having sent his Disciples cross the Lake towards Capernaum; whom he overtakes, walking on the Sea, before it was Day; the Disciples being affrighted, till knowing his Voice, St. Peter leaves the Ship and goes towards him, who, when ready to sink, supports him, and entring the Ship, they immediately land between Bethsaida and Capernaum; to the latter of which our Saviour goes with his Disciples, being followed by the Multitude, more for Interest than Devotion. His Sermon to them, in the Synagogue, on that Subject, and Discourse concerning eating his Flesh and drinking his Blood, at which, the Iews being offended, many of his Followers forsake him; and upon his Apostles Protestation of Fidelity, he prophesies that one of them should betray him. He cures the Son of Chuza, Herod's Steward, when desperately ill of a Fever, on which he himself, who had before been an Herodian, became his Follower, with all his House. The Miracle of the Centurion's Servant, Simon's Wife's-Mother, and the Paralytick, at Capernaum; and that on Blind Bartimaeus, at Jericho. Going up to Jerusalem, he cures one that was born Blind, curses the Fig-tree; the first time purges the Temple of Buyers and Sellers, and cures the infirm Man, at the Pool of Bethesda. The Apostle next recites several of his Parables, that of the wicked Judg, and importunate Widow, the cruel Servant, the rich Miser, the Pharisee and Publican, and, more at large, that of the Prodigal Son; which newly finished, Chuza, who was an Acquaintant of Gamaliel's being in Town against the Passover, comes to his House, brings his Friend the Centurion with him; where finding St. John and the other Disciples, whom he had formerly seen in Galilee, he desires a fuller account of the Mysteries of the Christian Faith, and the Person of our Saviour. This the beloved Disciple agrees to give him. Whose Preparations for it conclude the Fifth Book.

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THE LIFE OF CHRIST: AN Heroic Poem. BOOK V. THUS far, attent, and pleas'd the Fathers hear, Nor any signs of weariness appear; Tho' half the day was past, and Sol had driv'n His flaming Coursers to the top of Heav'n: Th' Apostle paus'd, his Hearers cou'd not stay But urge him on, impatient of delay; What yet behind more earnest press to tell, Nay not t' omit one Word or Miracle: Who thus proceeds — Nor long our Lord conceal'd Lay there, e'en more by his Retreat reveal'd; As the Suns Face is with more Eyes survey'd, When veil'd in an Eclipses dusky shade: Where he himself and his lov'd Twelve repos'd Some Shepherds to the neighb'ring Towns disclos'd, * They flock by Thousands and the Saviour found, As him the Twelve, they them encompass round: Where on an easie Hillock rais'd he taught, At once instructs, and cures who e'er were brought: * With him the Multitude unweary'd stay Till length'ning shadows show'd declining day. Matt. 14.16. Luke 9.13. John 6.When the Disciples hasten'd them away From the wild Desart, where with Hunger prest And Travel tir'd, they'd neither Food nor Rest: Compassionate our Saviour casts his Eyes Amidst th' expecting Crowd, and thus replies: And shall we so unhospitably use Our Guests? a short Refreshment them refuse? Whom if the Night and Hunger joyn'd oppress, They'll faint and perish in the Wilderness? Rather let's all our own small Stores impart, Presented with a cheerful face and heart. When frugal Philip and wise Andrew cry'd, Whence shall we Bread for such vast Crowds provide? Five Loaves our stock, to which we chanc'd to take Two Fishes, lately angling on the Lake. Give what you have out of your narrow store Our Lord, rejoyns, nor I, nor Heav'n ask more: Be't yours t' invite and place the Company, Dispose of them, and leave the rest to me. This with his wonted Majesty he said, And they with faith and wonder mixt obey'd: Five Thousand Souls tho' we unreckon'd pass The weaker Sex and Age, upon the Grass, Which plenteous flourish'd there, discumbent laid For their great Benefactor's bounty staid: Whom whilst half-fainting him intent they ey'd, We in a hundred different Troops divide: * Then in those glorious Hands the Food he takes By which what e'er he please, what e'er he please he makes; * His hands and eyes at once to Heav'n he rais'd From whence all good, and the great Giver prais'd: Then blest, and brake, and gave — A strange surprise Seiz'd all, nor cou'd we trust our hands or eyes Till tast assisted — we from him receive And to th' astonish'd Crowd around us give * Both Fish and Bread, a welcom humble Treat, * Each wond'ring Guest with Thanks and Praises Eat: Still unexhausted our miraculous store, Till all the Company suffic'd give o'er; When, as he bids, what still amaz'd us more, Gathering the broken reliques of the Feast, We saw the Wonder like the Loaves increas'd: Twelve empty Baskets in the Vessel lay Wherein we Fish from place to place convey: * For these t' our Mates on Shipboard left we call, And with the wond'rous Fragments fill'd 'em all: Loud shouts the People gave which shook the Ground, Tabor and Carmel's distant hills resound: In grateful Songs spread the soft Sex his Fame, "And teach their stamm'ring Babes to lisp his Name: The Men in frequent knots together crowd, First whisp'ring, murm'ring then, then speak aloud: The Heathen Yoke why shou'd they longer wear, Proud Herod and th' insulting Romans bear, When Heav'n had sent 'em a Deliverer; Who all their Wounds cou'd cure, their Wants supply, Nay e'en their Lives restore, if in his Cause they die? Greater than Moses's self, by him foretold, And all the holy Messengers of old: That Greatness whence he learnt a Crown to scorn Declares he for a Crown was only born: We've Force enough, a greater Army we * Than joyn'd at Modin the brave Maccabee: No longer his injurious modesty Let's suffer thus to hide his worth in vain, And thus defraud all Israel of his reign. First for Tiberias under him we'll go, Samaria next our Princes pow'r shall know; And next Ierusalem, where stronger grown, We'll fix him on his Father David's Throne: Wrought to the height they Palms and Garments bring, Hail promis'd Prince they cry'd, hail Israel's King! Their dang'rous kindness quickly drives him thence, Against a Crown, Flight's only his defence: Of this far more than all his Foes, affraid; By hast'ning night at once, and the thick shade Favour'd, he scap'd, and did himself convey T' a place remote where oft he us'd to pray; * Wall'd on the sides, as custom is, to yield A shelter from wild Beasts that range the field: Wide ope' to Heav'n, unless by chance 'twas found With pleasant Trees, like some fair Arbor crown'd, By pious Industry thick planted round: Here stay'd alone, till night began to wear, * In Meditation, holy Hymns and Pray'r: Mean while the chosen Twelve at his Command Directly steer for rich Capern'um's Land, Where with Bethsaida's pleasant Coasts 'tis joyn'd. Long had we rov'd and beat it in the Wind, But yet with all our labour made no way; And now shrill Cocks foretold th' approach of day * Which glad we heard, tho' yet no beam of light; All Sea-marks hid in the tempestuous night: Still wrought the Waves, the Bark so rudely tost, Our Lord not there, we gave our selves for lost: The Mast came close by th' Board, the Helm was gone; An useless hulk we lay, and sloated on, As the Waves pleas'd, 'twas vain we thought to strive, Nor cou'd two Glasses more expect to live: * Some Rafts, and Boards provide, some ready stand To quit the Ship and try to reach the Land; Then of each other our last farewel take; —When sudden, thus concern'd, Barjonas spake; Or my Eyes fail me, Mates! or on the Lake Something approaching to the Ship I see: We look'd, and all in the same thoughts agree. Forward it mov'd, in humane Form appear'd, Till with us close came up; anew we fear'd Some danger worse than death — still nearer view'd Some horrid Spectre 'tis, we all conclude; Which when we at the very Poop perceive, We with loud Shreeks prepare the Ship to leave; While crowding to the Stern in hast we fled Distinct th' Apperance spoke, and thus it said: — "Courage my Friends! me still at need you'll find! "'Tis I my self — Give these vain fears to th' Wind. The dear lov'd Voice we heard twixt hope and fear, Yet hardly durst believe our help so near: When Cephas thus, if Lord thy Voice it be Agen let's hear, and bid me come to thee! Agen he spake, whilst rapt in Ioy we stand, And mild, invites him with his Voice and Hand! Away he springs on the wide watry field, Solid as Rocks the Waves refus'd to yield: With daring feet thro' paths unknown he goes, And rises as the rolling Surges rose: But when he saw the surly Ocean frown, The hollow hanging Waves look lowring down, He in a dreadful Vale, the Seas and Night Conjoyn'd to intercept our Saviour's sight; The Storm more fierce, the Winds obstruct his race, And dash the twisted foam against his Face; Surpriz'd with fear he felt the slipp'ry Wave Sink underneath, and cry'd — O Master save! He heard, and did his want of Faith upbraid: He heard and sav'd, but asks him, Why affraid? Whence he so soon cou'd so forgetful prove, And whether he distrusts his Pow'r or Love? Then to the Ship receiv'd— We knew him all, and all our Lord adore, And the next moment safely reach'd the shore: * Nor long upon the sounding Beach we walk'd And of the various fears and dangers talk'd That dreadful night escap'd, e'er welcom day * Did o'er sweet Hermon's Hill its beams display: To meet the Sun on a warm sandy Bed Fronting to East our Nets and Cloaths we spread; These quickly dry'd, thence to Capernaum went, To whose fair walls his steps our Saviour bent: But e'er we reach'd the Town, as back we threw Our wand'ring Eyes the pleasant Lake to view, John 6.23.We saw the Western side thick cover'd o'r With Ships and Men, we saw the cluster'd shore Grow thinner by degrees, till black no more Its Face appear'd, but a fair prospect yields; Here ragged Rocks and Sands, there verdant Fields; Whilst the green Sea as late the crouded strand Is blacken'd o'r like some well-wooded Land: So when their way a flight of Locusts takes From Lubims wild and Chelonidian Lakes; * While Mizraim's Sons their sacred Ox implore And trembling see the Plague wide hov'ring o'r; So when the Westwind clears their reedy Shore, * Their Fields do's of their straggling Squadrons sweep, Precipitating in the Arabian deep; * So looks the Gulph, when they a period find * To their long Voy'ge, and driven by the VVind Almost from Shore to Shore, their Bodies spred, Changing the Sea to black which once was red: So lookt the Lake, when from the distant side Under a gentle Gale their Oars they ply'd, The Wind ver'd round to VVest, at once they sweep With equal numerous strokes the angry deep; At once their secret liquid way they find, And leave alike long closing paths behind; At once their Vessels cut the yielding Sand, John 6.24.They at Chorazin or Caperna'm land: Where soon surpriz'd, our Lord again they found, For well they knew he cou'd not coast it round By Land thro' fair Bethsaida's bending Shore, Nor Boat, with winged Sail, or Fin-like Oar To waft him cross, his own put off before. 25. Solicitous they ask him, when and how He thither came; who with a steddy brow Thus answers them severe, "If I shou'd tell This would no more than the last Miracle Convince your unbelief—Too well I see 26.You rather seek the wond'rous Loaves than me: Fond Men! employ not thus your fruitless pain The miscall'd Goods of this false VVorld to gain! Why so much toil and care for per'shing meat, And why no more for what th' Immortals eat?7, 2. With this I all my faithful Foll'wers cheer, To scatter this my Father sent me here, And seal's with Miracles; this you'll receive If you his words obey, and mine believe. The indocil Croud more VVonders still desire, New Signs from Heav'n, yet more august and higher: Nothing but Manna pleases, that they fain Wou'd tast, Num. 11.6. their stiff-neck'd Fathers did disdain: * For Angels Food they long, to gratifie Their curious, yet their lazy Luxury: How gladly he had their Messia been T' have sav'd 'em from their work, tho' not their Sin! For this the Empire of the World to gain That they in solid sloth might ever reign: Not so our Lord, who Labour recommends, And but th' industrious, none esteems his Friends: Nor wou'd more Wonders work, lest if they grow Too cheap and mean, they shou'd no more be so: But tells 'em,John 6.32. 'twas not Moses did bestow That Manna, which they did from Heav'n receive, Nor was ev'n that the best that Heav'n cou'd give: Its choicest Fare had Virtues far more high, Virtues which those who tast can never die. That Bread they fain wou'd have, That Bread am I, Rejoins our Lord,33, 35. tho' not as you desire; I not the Body, but the Mind inspire With Strength Celestial, Vigour all Divine, To do my Fathers Will, 38. and his is mine: Whom thus I'll guard till Life's sad Scene be o'r, Nor shall they ever thirst or hunger more: Who e'r my Father sends,37. by the sure Sign * Of a good Faith and Life distinguish'd mine; These with his Grace and Holy Spirit endu', (Man's bad is all his own, Heav'ns all his good;) These I'll receive, none e'r repell'd shall be, Who leave the World and Sin and come to me: Yes, those who to my sacred Laws incline, And keep sincere, for only those are mine; Nor Earths weak force, nor Hells infernal bands 39.Shall snatch or wrest from my tenacious hands: Them will I guard and keep in secret there Until the last great Day, then with me bear To judg the World unjust and doom to pain, 40.Then by my side in endless Glory reign. These new uncommon Truths still more amuse, More harden still th' already harden'd Iews: Him for low Birth and high pretence they scorn, What—Was he not a Galilean born In little Naz'reth? Know we not, they cry His humble Parents, can he them deny? Ioseph the Carpenter — H' has oft workt here; * His Mother Mary — his Relations near 43. On either side—How can it ever be? Did these too come from Heav'n as well as he? Our Saviour thus—if this you not receive How will ye yet far stranger Truths believe? Murmur no more in vain — Agen, I say, 'Tis I, I only am to Heav'n the way; My Flesh such Bread, who tasts it never dies: 57, 53.My Body an unblemish'd Sacrifice To my great Fathers pleasure I resign, My Blood effus'd at large, the only Wine Can cheer your Souls; unless you these obtain Your hope of Immortality 's in vain. John 3.13.Seems this so strange that I from Heav'n came down Stript from my Robes of Light and starry Crown? John 6.61, 62.What Admiration wou'd possess you then If thro' the Air you see me mount agen? If Angels you my Ministers shou'd find Acts 1.911.A Cloud my Chariot, and my Wings the Wind? O hard of heart! Yet won't you understand What I reveal, nor do what I command? Your gross, your carnal minds immers'd in Love Of this low World, unfit for that above-: John 6.63.A hidden secret Sense my words imply, Those who believe my words shall never die. Nor this can their false prejudice prevent Murm'ring, the giddy Croud from Jesus went; Reprov'd and disappointed leave the Shore In shoals as thick as they arriv'd before:66. Almost alone himself our Lord did find And none besides his chosen Twelve behind; Then with a sigh which not from Pride did flow But Pity, mildly asks—Will you too go? When servent Cephas thus, who scarce cou'd bear So hard a thought—To whom dear Lord, or where? Thou, endless Life on those who thee implore Bestow'st, and is there any can give more? We know thou must the true Messiah be, Our Hopes, our Souls, are all repos'd on thee. Agen with Sighs he did his sorrow show, More you, he says, than you your selves I know: * Your Folly, and your Frailty I survey, Your deepest thoughts as light and clear as day: 70, 71. I know the wretch who will his Lord betray; One of the Twelve I from the World did chuse T' obey my Father, thence my Life I lose: * Soon will he with base Slanders me accuse, Soon will the Fiend himself, a dreadful Guest Seise for his own his avaritious breast. We all with just concern and horror hear, Each ey'd the next, but for himself did fear: * Why shou'd I strive to mention what in thought I scarce cou'd track, each mighty VVonder wrought, While in Caperna'ms fruitful Coasts he stay'd? What crowds of Fiends his dread Commands obey'd? What crowds of Men by Physicks feebler aid Left desp'rate, by their Friends and selves giv'n o'r, His healing touch or pow'rful Word restore? With these, as oft as he occasion saw, His perfect Doctrine mix'd and sacred Law: Sometimes unveil'd relates, and sometimes tells In moving Schemes and lively Parables: Now do's some antient Prophesie explain, And blames the hardness of their hearts in vain: Then a false gloss from some true Text remove, And teach the People what to hate and love. All must not pass untold and some express'd, You'll easier form a Notion of the rest. As chanc'd, (with us 'twas Chance, with him Design) Where at the Feast he Water chang'd to Wine Returning from the Pasch a while we stay'd Nor there we long our Residence had made E'r thither posting from Capern'um came A rich and pow'rful Lord, Chuza his Name;John 4.36. Herod's high Steward he, and did beside O'r all the upper Galilee preside, Who when Youth spurr'd to pleasure and excess Himself did of th' Herodian Sect profess * Worse ev'n than Sadduces, tho' near the same; Virtue they only thought an empty Name; All Good and Bad designing Statesmens Rules, And Heav'n and Hell but Tales to frighten fools: What wonder then, if madly they employ Their thoughtless hours in lewd voluptuous Ioy? If each some new delight each day contrives And to their Genius sacrifice their Lives? Among the rest too long young Chuza staid In the luxurious Court, too long betray'd By Vices wiles, and Pleasures flatt'ring Charms, Who claspt him close in their soft treach'rous Arms. Till riper years the dang'rous Cheat reveal'd And Judgment shew'd what Passion had conceal'd: To Business now, e'r 'twas too late, grown wise, Once his Aversion, he himself applies: One secret Cause which with success did move To such a happy Chance was virtuous Love: The bright Ioanna she that caus'd his Flame, Who ev'n in such a Court preserv'd her Fame: Almost her looks with Virtue them inspir'd Her Mind and Lovely Form alike admir'd: Of a just stature and Majestic meen, With sweetness, in the great, but rarely seen: She like an Angel look'd, and liv'd, and sung; Virtue that fill'd her Breast inspir'd her tongue: Her oft with transport had young Chuza ey'd, Well-born and Fair, without one spark of pride: He saw and lov'd, and won her for his Bride; With wise Susanna then, whose pious care Had form'd her tender Mind, did soon prepare His Treasure from the dang'rous Court to bear: So her desire; and sought a blest retreat At his Hereditary Country Seat, Near fair Capern'ums Walls; nor long they went, E'er Heav'n a joyful Heir to Chuza sent; Who now beneath a Feavers mortal rage, One Lustre hardly past of his short Age, Lay struggling, all sad signs of death appear T' his Parents, frighted, both half dead with fear; Whilst his sad Mother weeping o'er him stood, With quick uneven stroaks the poison'd blood Did thro' his throbbing Veins small Flood-gates roll, And beat a march to the departing Soul: Black his chapt Tongue, earthy his Breath and short, Unnatural motions his quick Eyes distort; Little Convulsions in each part appear, He catches swift at every Object near. When Art was pos'd, and him they yielded lost, They heard that thro' the Galilean Coast * Our Lord was seen returning, who they knew By his Allmighty Word cou'd all things do: Away the Father posts, more swift than death, For Cana, or for lofty Nazareth; And vow'd, if he his Son restor'd receive, He'd the next hour with all his house believe. * When near small Iephthael's streams our Lord he found, Quitting 'his Chariot, prostrate on the Ground He lowly adores, and begs, if not too late, T' reverse his only Son's untimely Fate. * Our Lord who knew, tho' far remov'd, his Vow, Who best knows when to help, and where, and how, Resolv'd his Patience and his Faith to try, He'd his Request nor grant, nor yet deny: But turning to the Crowd his radiant Face His Followers thus accosts — O harden'd Race! How far shall Infidelity proceed? How long will you these signs and wonders need? How long shall stubborn Sense 'gainst Faith rebell? Why will you not be sav'd without a Miracle? Th' impatient Father cou'd no longer stay But interrupts — "The Case bears no delay: Tho' to the Town we back like Iehu drive We hardly now shall find the Child alive: To whom our Saviour this kind Answer gives Disturb thy self and me no more — He lives! With Faith and Joy his Chariot he ascends And back his course to rich Capern'um bends, The officious Servants meet him at the Gate With the glad News — Tho' their glad News too late: What he well knew, they all in Transport tell His Son was on the sudden strangely well; He, whom giv'n o'er as lost, they lately mourn'd, His health, nay e'en his strength agen return'd: Careful he asks, exact, the time, the hour When first they did observe the Feavers power Abated — He the easie Question soon Resolvs, 'twas when the Sun was past his Noon, The Day before, — 'Twas then, he Ravish'd, cries, Lifting to Heav'n his grateful Hands and Eyes, Precisely then the mighty Prophets Word Declar'd my Son was from the Grave restor'd! Beauteous Ioanna heard with Tears of Ioy, And in her hand she led the smiling Boy; Him safe and well to his pleas'd Father shows, About his neck his little arms he throws, And welcom'd home, with pretty folly said — What e'er the Servants told, he was not dead! Lab'ring with Thanks the noble Chuza now T' his Family declares his sacred Vow: All freely grant he cou'd perform no less, And Iesus the Messia all confess! Nor long e'er thither with our Lord we went, Whose Fame did his Arrival still prevent. The news of his approach was soon aloud Proclaim'd, the doors, the streets, the roads they crowd With half dead Patients, by his Touch restor'd Or Look, or Word, they kneel'd and him ador'd: A brave Centurion there among the rest By Proxy humbly his desire exprest; Whose Word, the Roman Garrison that lay * To bridle hot Capern'um's Youth, obey; The Cause, a Servant he from Rome had brought, Whom justly dear for his deserts he thought Whom many a painful day he faithful found, And many a night spent on the frozen Ground: Full Thirty hard Campaigns he had endur'd, To Southern Heats, and Pontick Snows inur'd: But when his Fiftith Winter now did wear, His Age feels what his Youth with ease cou'd bear: Afflictive Cramps his stubborn Sinews bend, Which stronger in a deadly Palsey end: Helpless he more than half a carcass lay; A lump of cold disanimated Clay. All his right-side, his left but little less, And only his strong Vitals Life confess: Vast Sums in vain for his recovery spent, What Nature cou'd produce or Art invent His Master try'd, first to the Bathes he sent, * Near where Calirrhoe's Sov'raign Waters fall By Lasha's Brook, and strong Macheru's Wall: When these no alteration on him make, Him next the King's Physicians undertake; A tedious Course prescribe his health to gain, But they too find their boasted Art 's in vain: No humane help did now untry'd remain, His generous Master did his Fate deplore, And kindly sigh'd that he cou'd do no more: A Servant whom such Faith and Love commend He justly thought a less familiar Friend; "Valiant and true, he him had often try'd, "No danger ever made him leave his side; "Nor gold cou'd tempt his Secrets to betray, "Nor knew he his own Worth too well t' obey: When now all humane Remedies were vain He seeks Divine, for only those remain: * "With ill-directed Pray'rs devoutly made To his own Aesculapius flies for Aid; * Vows he'd a Cock and greater Presents give T' enrich his Fane, if his lov'd Servant live: 2 Kings 18.27.But the poor Marble Idol was not near, Or else too busie, or too dull to hear; His Vow's in vain, his Servant desp'rate grew, When some who of our Lord's Arrival knew Came panting in, the welcom News to bear, Persuading him to seek for Succor there: He rose and vow'd, if him our Lord wou'd hear He all his helpless Gods wou'd strait cashier: Not Mars himself shou'd stay — Long since his Mind, Tho' weak, had been to Truths blest Laws inclin'd: 4.5.He lov'd our Nation, their Devotion prais'd, And a fair Synagogue his noble Bounty rais'd: Thus fix'd, his Servant, he'd have fain convey'd Abroad, and at the Feet of Iesus laid, But 'twas too late, he's gasping thick for Breath, And struggling in the agonies of Death: Yet durst he not himself to Iesus go, His Thoughts were of himself too mean and low; But ah! he rightly did not Iesus know: None for their Merits e'er did with him stay, None for Humility he turns away: Iairus for him, and other Friends implore * That he his much lov'd Servant wou'd restore: He yields, and kindly to the house repair'd, Of whose approach when the Centurion heard, No, 'tis too much he cries — It must not be! Too much to go one single step for me. Tho' he e'en a lost Gentile not disdain, Unworthy him those Walls to entertain! All I desire he'd do, which well he may, Since Hand-maid Nature must her Lord obey, (As me my Soldiers under Discipline, Observant of each beck and secret sign, Nay hardly dare in Thought my Will controul;) 7.Is, that he'd speak the Word and make him whole. Pleas'd with his noble Faith our Lord looks round, 9.The like in his own Israel never found, Aloud professing, nor were they alone Design'd Assessors on th' Almighty Throne:
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Who fear and serve him with a perfect mind In every Nation shou'd acceptance find; And while lost Israel's Sons expect in vain, In bliss with all the holy Patriarchs reign. But Faith like this what is there can withstand? 'Twill e'en Omnipotence it self command: Bid the brave Man return, his grant is seal'd, And e'en this moment his lov'd Servant heal'd: — He said, 'tis done, he ease and strength receives, His Master, he, and all the house believes. In vain I all his Wonders wou'd relate, How many rescu'd from the brink of Fate: How with a Touch he Simon's Mother rais'd:Luke 4.39.5, 18.8, 55. How him the joyful Paralytic prais'd: How, Iairus! thy Daughter he restor'd; Tho' dead she heard, tho' dead obey'd his Word. What Virtues e'en his sacred Robes diffus'd;Matt. 9.20. How by th' ungrateful Nazarites abus'dLuke 4.29. He vanish'd thro' the crowd, they beat the Air, Nor ever since his Presence blest 'em there. What wond'rous Truths he did the Woman tellJoh. 4.5. &c. In curst Samaria's Fields by Iacob's Well: How many long of their dear sight bereav'd, Earthly and Heav'nly Light at once receiv'd: This all Bethsaida's wond'ring confines know, And this thy Gates, delightful Iericho! E'en yet old Bartimeus lives,Mark 10.46. who there Did many a doleful year in darkness wear; To which yet still a heavier plague was joyn'd, He's miserably poor, e'en worse than blind: * His head with reverend baldness doubly bare, Expos'd to all th' Inclemencies oth' Air, To heat and cold — Methinks I see him there! Or in the Gate I see him begging lie, * Or at the lovely Balsom-Gardens nigh: Once as it chanc'd our Master passing by Vast multitudes attending, he admir'd The Cause, and earnest what it meant enquir'd, For he their noise and trampling feet cou'd hear, And well he knew some mighty Concourse near: Nor sooner to the Blind was Iesus nam'd * But he with Faith and holy Hope enflam'd, (For oft he heard what Miracles he'd done) Exclaims — O mercy! mercy! David's Son! Some bid be still! some cry to take him thence, Nor let him with his loud Impertinence Disturb our Lord, nor will he yet give o'er, But cries more loud and earnest than before, Great Son of David! let me mercy find! O shew thy wonted pity on the Blind! —None e'er deny'd or sad from Jesus part, His earnest Pray'rs soon reach'd his ears and heart, And till he's call'd he wou'd no further go; Soon did th' old man the joyful Tidings know * From those about him, soon he cheerful rose, Ibid. 50.Away his Staff and ragged Garment throws; His Garment left it might impeach his speed, His Staff, which he shou'd now no longer need: Away he runs, nor for a guide wou'd stay, Following the Voice, oft stumbling in the way, Of whom when near arriv'd, our Lord inquir'd What Boon with such loud outcries he desir'd? 51.Lord! thou canst do't, he with large Tears replies, And thou alone, restore me my dear eyes! 52.—'Tis thy victorious Faith directs thee right, Well pleas'd our Lord rejoyns, — Receive thy sight! 'Tis said, 'tis done, a thick and churlish skin * Which stop'd the windows of his Soul within, Flew off, nor did he ought this painful find, Like Cobwebs loo e, unravel'd with the Wind, He saw, his Saviour with loud Thanks did meet, Embrac'd his knees, and prostrate kiss'd his feet. Nor need I, Fathers! wast the day to tell Those Wonders all the City know so well: Matt. 21.19.The blasted Fig-tree, which you yet may see Without the Walls, i'th' way to Bethany, John 9. per t t Him who at Silo'm's streams receiv'd his sight, Nor ever saw, till then, the cheerful light; * Where, after their exactest scrutiny, No fraud the angry Sanhedrim cou'd see.
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Him who so long at fam'd Bethesda lay,John 5.2. Beyond the Angels Cure, sent heal'd away By' our Saviour's pow'rful Word, whom harden'd still For that good work the Iews attempt to kill:16. Too well, says Ioseph, I their Envy know, At him whom height of Virtue makes their Foe: Much I rememb'ring learnt from what he taught, Witness of many a mighty Action wrought; But few have scap'd me here; my self I saw With what just anger and majestick awe He did his Father's House the Temple cleanse, And chas'd the Sacrilegious Merchants thence. I saw too,John 2.14, 15, 16. John 3.4. when our captious Elders brought Th' Adultress in the very Action caught; * Whence them he self-condemn'd and blushing sent, And clear'd the fair convicted Penitent. But of this Miracle I only knew By Fame, and glad wou'd learn the Truth from you. John 5.2. 'Twas at the famous Pool, well known to all Ierusalem, that Heav'nly Hospital Where every injur'd Sense a Cure may find, The Deaf, the Blasted, Palsy'd, Lame and Blind; * Here, says the Apostle, at the Sun's first rise, While they present the Morning-Sacrifice, * You know from Heav'n some courteous Angel brings Unfailing Cures beneath his healing Wings 4. To such as to the Water first descend, You know too him who did so long attend, Who Blasted in his tender Youth, had stay'd * Almost six weeks of years expecting Aid:5. In vain expecting, weak and Bed-rid laid, Whence others, readier, still stept in before, Till disappointed oft, he hop'd no more; His only Comfort now was in Despair, With speed to end his Life and Torments there: Our Saviour saw, and asks, his Faith to try, If for his pain he wish'd a remedy? Yes, Death, said he, with unconcern'd neglect, Nor any other ease must I expect: The rich crowd in, and meet a speedy Cure, 7.Tho' e'en an Angel will not help the poor: But that will I, our Saviour, kind, replies, 8.And bids him in his Fathers Name Arise! Arise and Walk, and thence his Couch convey! His blasted Limbs their Makers Word obey; 9. Vigorous and strong he in a moment grows, His Blood thro' its forgotten channels flows; All o'er himself he views, but do's so strange T' himself appear, he scarce believes the change. Such Acts, such Crimes as these, if Crimes they be Have made our Sanhedrim his Enemy: Ibid. True, on the Sabbath he this Wonder wrought, And has against their vain Traditions taught, But sure those Works for which him Heav'n did send To this bad World, can never Heav'n offend. All Holy Works of Charity confest, Nor do's from them e'en his great Father rest; Nor do's he old Traditions blame but where Matt. 23.2, 3.With Laws divine they clash or interfere! For never man so meek, so good, so kind; All Love himself, all Love b' his Laws enjoyn'd: Compassion, Alms, Forgiveness oft he prest, And a good Life, true Faith's unfailing Test, * These the fair Terms on which he Pardon gave, "He came his People from their sins to save. This did he oft his crowding Audience tell, Now plain, now in some lively Parable, As ancient Seers us'd — And, but I fear * Already I've too long detain'd you here, Some of the Cheif, I, Fathers! wou'd recite, Equally yielding profit and delight: Almost they're angry at so short a stay; All, all, they ask, impatient of delay. Th' Apostle thus — Then gladly I'll relate The Prodigals Return, the Misers Fate: The Lord who with his Servant did contend, His Cruelty, and just tho' dreadful end; The Widdow and the Iudge did God nor Man Regard, the Pharisee and Publican: To prove we ought repeated Pray'rs to make At Gods high Throne, Luke 18.1. and no denyal take This Parable did our lov'd Lord declare, — A Iudge there was,2. no matter when or where: * Neither on Honour he or Conscience stood, Grown fat with Bribes, and Orphans Tears, and Blood: A Widdow near him h' had long since bereft Of her lov'd Lord, and poor and friendless left: Whom a vexatious Neighbour us'd to wrong, No help she had besides her Tears and Tongue; No Oyly Advocate her Gold cou'd bribe To espouse her Cause, no subtle smooth Tongu'd Scribe: What shou'd she do, worse mischief to prevent? E'en to the wicked Iudge himself she went; And with loud Outcries close besieg'd his door, With long Petitions begs he'd help the poor! There did she everlasting Centry keep, Nor wou'd in quiet let him eat or sleep: In vain 's she threat'n'd Lash, as much in vain His Servants drag her thence, she comes again: If in his Robes he to the Bench repair, Or pays a Visit, or but takes the Air 'Tis still the same, she haunts him every where. Attends him like his shade, go where he will, And worries him with Iustice, Iustice still! He grievs, he rages, fumes and swears in vain Sweats, stamps, and rails, she still comes on again. What's to be done, when he by chance got breath! Was ever Iudge before thus talk'd to death, T' himself he cries — Altho' I neither care4. For Man, nor God himself, much less for her, Her for my own sake I must right, 5. or she, As many I have done, will murder me: Good Woman say — What is't that you require? She ask'd, he gave her all her hearts desire; Punish'd her Foe, and then, and not before She rais'd her siege and left his Lordships door. The moral easie is, and plain in view; If Importunity so much can do E'en with the worst of men, if that can sway The Great, and all but Gold it self outweigh; If here so strong, it will not less avail In Heav'ns high-Court, nor there of answer fail: Nor that th' Almighty Iudge above can e'r As those below be tyr'd with mortal Pray •• ; But tho he's always prone and free to give, Man is not fit the Blessing to receive Till his unweary'd Faith to Heav'n aspire, And help with ardent humble Vows desire. 7.Then will he aid, for he can aid alone Rev. 6.9.Those injur'd Souls who under th' Altar groan; Justice aloud their guiltless Blood demands; Close by th' All-high full charg'd his Thunder stands: "Vengeance has lead'n feet, but iron hands. Rom. 12.19. Vengeance is Gods, his Wisdom us secures It cannot but be just; be mercy yours! If you'd of Heav'n no such requital have Matth. 18.24.As that bad Servant whom his Lord forgave. We beg to hear 't, which thus he did relate. A Lord of mighty Wealth, and vast Estate Ten thousand Talents to his Servant lent, * Which either he in Luxury mispent, Or lost by negligence — As on a day His Lord by chance did his Accounts survey And found he neither Int'rest wou'd pay, Nor Principal, he strait the whole demands, Nor longer will he trust it in his Hands; Speechless and pale th' insolvent Servant stands; Trembling with Guilt and Fear; his Lord displeas'd Gives order, he and all his House be seiz'd: Low at his Feet the miserable fell And a short respite begs— His all he'd sell All his Estate, and his Friends bounty try, Rather than in abhorr'd confinement die: Nor his Petition unsuccessful prove His Words, and Tears his gen'rous Master move. Nor wou'd he seize his House, nor him enslave, 27.But frankly all the mighty Sum forgave: Thence went th' ungrate, his Fellow-servant met, A hundred Pence was all his trifling Debt: 28. Yet grasps him by the Throat, with furious Hands, And every mite immediately demands: Trembling and pale he at his Feet did fall, Begs but a little Time he'd pay him all.29. Ev'n that deny'd he's into th' Dungeon thrown: Whose Fate when to his Fellow-servants known,30. Themselves concern'd lest they his Fate shou'd share, They to their Lord th' unpleasing Tidings bear, For him, enrag'd, he the next moment sent, And thus, arriv'd, did his just anger vent. —O worst of Wickeds! 32. cruel and ungrate! Did I forgive so vast a Sum so late And is 't so soon forgot? such pity shewn To thee Distress'd, 33. hast thou for others none? Guards! without Pity drag him hence, and bear, Repriev'd no more,34. to th' Executioner. Slav'ry 's too little now; him scourge and bind That owns so much a worse than servile Mind: So justly will my heavenly Father do,35. So will severely be reveng'd on you, Unless you, as becomes my Foll'wers, live; And from the heart your Brother you forgive. Why can you not this Worlds vain Goods contemn? Why are they Lords of you while you of them? On those if all the happiness depend You must expect the cheated Misers end: Luke 12.16. Who scarce himself his countless Treasures knew, Scarce ever all his own Demeans did view; On ev'ry side cou'd lose his wilder'd Eye; Scarce o'r one half a panting Kite cou'd fly, But short of midway rest.— His Bags, his Chests so full, they both ran o'r, His Barns so full, long since they'd hold no more, High close-pil'd Stacks, besides his Granaries In ev'ry corner of his yard he sees. Let the poor curse! he hopes 'twill be more dear, Nor will one handful sell till the next year: Press'd with thick clay, and sunk in worldly care, He none for his neglected Soul can spare: Or fondly thinks, he that might always please With sordid VVealth, or dull voluptuous Ease: For this considers deep what course to take, Resolves new Houses and new Barns to make: 18.Pull down, says he, those Hovels rais'd before; Here's not half-room for my increasing store, And add me twenty Bays of building more! 19.Let's treat the moments kindly while they stay! I'll ev'n enjoy my self, and live to day: Sure I've enough, nor need a Famine fear, Enough for many a long voluptuous year! — He said, when the same hour his Fate is seal'd, 20.Which in loud Thunder thus the All-high reveal'd: Ah fool, who fondly dost thy self deceive! Nor one day more is thine lost wretch! to live! Another cheerful Sun thou ne'r shalt see, This very Night the Fiends shall seize on thee: Then whose shall all thy boasted Treasures be? Hence for your Souls be studious whilst you may; Heb. 3.13. Intend their safety while 'tis call'd to Day! They'll ask your utmost diligence and care To root out Vice, and plant each Virtue there: And all this done, to save the Heav'n-born Soul Luke 17.10.An humble modesty must crown the whole: Pride's the most dang'rous, and the last mistake, Of Saints as well as Angels, Fiends 'twill make: The best you do needs an attoning Friend; Despise not others, nor your selves commend, To fix this Truth more deeply, yet attend And hear a Parable!— Two Men there were Who to the Temple went one morn to Pray'r, Luke 18.10.A Pharisee and Publican; the first Who t'other scorn'd, the proudest and the worst: What dost thou here, he cries, thy Pray'r's in vain: Touch not my holy Robes—Stand off profane; With stately steps then to the Altar goes, And thus, erect, tells Heav'n how much it ws: 11.—O Israels God! aloud I praise thy Name For such a Life as Envy cannot blame: That there shou'd such a Gulph, such Diff'rence be Betwixt th' ungodly carnal World and me: That no man e'r I've wrong'd by Force or guile, Or ever did my Neighbor's Bed defile: Unblameable my Life by God or Man; Not like that reprobated Publican! Each week I set apart two days as thine,12. * Which almost equal makes thy Time and mine. Nor am of those whose wicked boast 'twou'd be Of rightful Tithes to wrong thy Priests and thee; If ought from thence they gain, triumphing more Than all their less belov'd Lay-Cheats before: Not the least Herb which in thy Garden grows, Not the least Gain which from my Labor flows, Nought Tithe-free made by Custom or Design: E'r I dare ever touch the other Nine I separate the sacred Tenth as thine. Thus he, with Voice articulate and clear, Then round him looks in hopes that some did hear: While thus i'th' outer Court the Publican 31. With Voice and Eyes submiss to Heav'n began. O searcher of all Hearts who know'st me best! I'm an unworthy Sinner, 'tis confest: Father of mercy! Mercy I implore For Sins are past, and Grace to Sin no more! This humble self-condemning Penitent Answer'd and pardon'd from the Temple went: The Pharisee returns as he came in,14. Or more confirm'd in Vanity and Sin. These he, and many more; but most of all That of the poor returning Prodigal Deep fix'd I still retain — And were not Day well wasted—Wast no more Gamaliel says, more earnest than before To hear the rest, while Nicodemus cries Those only wast the Day who lost in Vice The sliding Hours profusely misemploy In short-liv'd pleasures and voluptuous Ioy: Who while the sliding Hours fly swift away Fondly themselves beguile, and not the Day: But who like us their happy moments past 'Tis they, they onl' of Life have a true tast, They use their Time, which others only wast. But pray proceed, those Parables recite Which mix Instruction with so much Delight. Slip not one word or passage careless o'r, Believe we long to hear it all and more. Then thus the younger Son of Zebedee: Since yet I find I shall not tedious be At large I'll every Circumstance relate, In the young Prodigal's strange happy Fate: Luke 15.11.A good old Sire there was, whom Age and Cares Had blest with Wealth and crown'd with silver Hairs: Two Sons he had, his ages Prop and Pride Who at his Death must all his Wealth divide: The Elder grave and "careful of the main, Enur'd to earn his Bread with sweat and pain; Not so the younger, whom profuse and vain * His careful Father long with anxious mind To lewdness and ill Courses found inclin'd: He hated Work, but if a Wake or Fair In many a Mile, he'd never fail b'ing there: Above his business he, too great and wise; Did long the sordid Country Dirt despise: What car'd he tho' th' Old man did chide and frown, So he for a few Days but saw the Town? Oft he flew out, and prodigally spent His own allowance and his Fathers rent; In vain he, prudent, every Method tries, To make him quit each darling dang'rous Vice; Oft begs with delug'd Cheeks and flowing Eyes, He wou'd from what must prove his ruin, part; What wou'd he gain to break a Fathers heart? Inexorably lewd he stops his Ears Against his Words, or laughs at what he hears: And thus ungracious answers— If he fears To see his ruine, 12. give him but his share He'd strait be gone, nor longer cause his care. With Hopes he might in time grow wise agen, If trav'ling far he manners saw and men, The Father grants his wish, his Portion gives Lib'ral and large, which he o'rjoy'd receives; To this his Mother adds (her darling, He,) Gold, which before the Sun did never see, But rusting close remain'd for many Years; With these both give their Blessings and their Tears; Tho' neither did he, Graceless, much regard, But thought th' old Folks, that trouble might have spar'd: To bid 'em both Farewel, he scarce cou'd stay, But to some forein Region speeds away:13. Thither arriv'd, rich, young, prophane and gay, Resolves to tast what e'er the World can give, And to the height of lawless Pleasure live: In Masks and Balls, in Gaming, Treats and Plays, In Mirth and Wine, he spent his thoughtless Days; Wit, Beauty, Musick, all the World can boast, Their Forces joyn, and they're a pow'rful Host, To Charm him theirs.—How did he now despise His old, his doating Fathers grave advice! His Brother, who still drudg'd for sordid Pelf! And how applaud his wise and happy self! Thus liv'd he till his Bags, exhaustless thought At first, to their low desp'rate Ebb were brought: And worse, when thence the last slow Drop h' had drain'd, O'er all those Realms a dreadful Famine reign'd:14. His Trencher-Friends now no Relief afford, But drive him from their Houses and their Board: One only who more Kindness had profess'd, * And whom h' had more oblig'd than all the rest, Him entertains, first by himself did seat, Soon after bids him with his Servants eat; Till by degrees he lower did proceed, And sends him to the Fields his Swine to feed: 15. With them he lives, like them, or worse he fares, For his allowance narr'wer far than theirs: On Acorns they, or Wildings richly dine, * He sighing sits, and envy's e'en the Swine; Tho' Hunger gnaws,16. he wisely did refuse To steal from them, lest he his Place shou'd lose: In this sad Posture when himself he found, Cold, naked, hungry, fainting on the Ground; Pleasures false mists from his deluded Eyes Remov'd,17. he views himself, and inward — Sighs; Recalls to mind how vast the Gulf, between What now he was, and what he once had been: How oft his Fathers Plenty he despis'd, When to his Lust his Wealth he sacrific'd: Then thus, his long despairing Silence broke, With trickling Tears, and deep-fetch'd Sighs, he spoke: — Ah Wretch! who didst thy Fathers House despise! Ah hapless Youth! unwary and unwise! Whilst here for Want, I perish in despair, And only think of Plenty reigning there: Nor dare I from his Table ought desire; 17, 18, 19.That Bread which those partake, who serve for hire My utmost Wish, and thither gladly, I Wou'd now return tho' at his Feet to die; At least if mine have strength enough, I'll try To bear me on — With much of Pain he rose, And by short Iournies, homeward feebly goes; Of his unhop'd return his Father hears, Up starts the rev'rend Sire with joyful Tears; 20.And do's far off in hast to meet him go, Love wings his Feet, his Age no longer slow: See how they meet! How tenderly embrace! What different Passions reign in eithers Face! Here, with Compassion mixt, is painted fair, Ibid. Ingenuous Love, Ingenuous Shame dwells there. Surpriz'd he shou'd such kind Reception meet, The Son falls trembling at his Fathers Feet: 21.Where thus— O Father! If you not disclaim That long abus'd, that dear, tho' injur'd Name; If 'tis not yet too late my Crimes to grieve, If either Heav'n or You can yet forgive: Tho I to a Sons Honour may'nt aspire, That Title lost, O let me serve for Hire! So may I oft enjoy the envy'd Grace, E'en tho' he Frown, to see a Fathers Face: Nothing to this, o'erjoy'd, th' old Man replies, Or if he speaks, 'tis only with his Eyes: Nothing to him, but to his Servants there, Gives Order they his Festal Robes prepare; Which brought, he in the richest and the best, With his own Hands, did his lov'd Son invest: With this his Signet from his Finger gave, A mark of Honour, he no more a Slave: * Then bids a plenteous Feast that Night prepare, * And call his Friends, 23. so just a Ioy to share: They crowding came, and the blest Moments spent, In temp'rate Ioy, 24. and harmless Merriment; In Songs which Heav'n it self did erst inspire, 25. And Seraphs sing to David's royal Lyre: * In modest Dances, Ibid. no Dishonour thought, When th' Ark of God to beauteous Zion brought. The sober Glass with sparkling Gaza crown'd, * Grateful to God and Man, walks slow and cheerful round: * Mean while the Elder of the Sons, who now, Night hasting on, came sweating from the Plough, Much wonder'd when, the House approaching near, He Light did see, and Songs and Musick hear; Ibid. The Cause inquir'd,26. a Servant thus replies, With hast at once, and pleasure in his Eyes; Your Brother whom so long as lost, we mourn'd, In distant Lands, 27. this Evening is return'd: For his arrival all this Ioy's exprest, And only you are wanting at the Feast; Where, with impatience you 've expected been — — Enrag'd the Brother, 28 wou'd not enter in: The Guests disturb'd, began to quit their Seats, The Father comes, and mildly him intreats: Still resolute and fierce without he stay'd, And thus displeas'd did th' old Sire upbraid: — How many a Year, 29. still stupidly content, Have I in your unthankful Service spent? Slavishly dutiful I've with you stay'd, Nor ever yet displeas'd or disobey'd; Yet never cou'd I yet presented be, With one small Kid t' oblige my Friends and me: But when your hopeful Son, 30. your Darling's come From Stews and Brothels, stript and naked home; For him has all this Feast and Rev'ling been: Give me my Portion too! — I'll not come in. — Agen the Father mildly thus replies,31. Son! Why this Anger in your Words and Eyes? Thou know'st I only thee my Heir design, Wait a few Days, and all th' Estate is thine! Why art thou Angry then, and Discontent, At this small part upon thy Brother spent? Why shou'd we not Rejoyce, when since his Birth, There never yet has been such cause of Mirth? Whom giv'n for dead, we strangely see revive, * Lost and despair'd, again receive alive. Scarce he the lively Parable did end, When Chuza came, our Saviour's grateful Friend, And wise Gamaliel's both, whose welcom Guest, He often was at the great Paschal-Feast: Enters with him the brave Centurion too, Luke 7.5.Their Benefactor all our Nation knew: The first Endearments past, when looking round, Th' Apostles well-known Faces, Chuza found: More pleas'd, he each Embrac'd, and tells 'em he, Hop'd not to meet so much good Company: I know, he adds, your blest Employment still, Is to perform and teach your Master's Will: I interrupted your Discourse, I fear, Which none, than me, with greater Ioy wou'd hear: So much my self to that great Man I owe, You'll highly Oblige me if his Truths you'll show, Something I know, but more I wish to know: Forgive me that I call'd him Man before! For sure his Godlike Actions speak him more; Around his Face mild Rays of Goodness Shine, His Life and Laws confess him All-divine. Say, you who happy in his Bosom lie, If ought of this tremendous Mystery, Ought, which from Vulgar Ears, is yet conceal'd, May be to us, your Trust still safe, reveal'd? Yes, Sir, the Son of Zebedee reply'd; We from the harden'd Crowd some Truths must hide, * Till more prepar'd to hear 'em; but to you Rank'd by our Lord among the favour'd few, And these good Men, who tho' they much discern, From our low Converse, not disdain to learn; I'll speak, permitted, what from him I heard, What he in Closet-Privacy declar'd; What in my Breast th' unerring Spirit seals, And by my acted Tongue to you reveals. He said—But O! how vast a Change they spy? What awful Grandeur sparkled in his Eye? So Truth wou'd look, cou'd she a Body take, And as like Truth he look'd, like Truth he spake: Greater he seem'd, and something more than Man; And thus our Saviour's happy Friend began. The End of the Fifth Book.
NOTES ON The LIFE of CHRIST. BOOK V.

14. SOme Shepherds to the neighb'ring Towns disclos'd.] As probable a way of his being known as any.

18. At once instructs and cures.] So says Beda, Quoscunque in corpore salvabat, eos pariter & in anima reformabat, He reform'd their Souls as well as heal'd their Bodies.

20. Till lengthening Shadows shew'd declining Day.] From Virgils — Majoresque cadunt de montibus umbrae.

25. And thus replies.] 'Tis a common Scheme of Speech both in the Evangelists and other holy Writers, to introduce Persons replying or answering, where there's at most only an involv'd Question going before. So S. Matth. 11.25. Iesus answered and said, I thank thee O Father, &c. tho we read of no preceding Question or Compellation; an usual Hebraism, as Maldonate on the places, the Word 〈 in non-Latin alphabet 〉 signifying not only answering a Question, but also beginning or continuing a Speech.

47. We in an hundred different Troops divide.] St. Luke 9.15. They sat down by fifties in a Company; an hundred of which fifties there are in five thousand.

49. By which what e're be please, what e'er he please he makes.] I don't think changing Substance, to be so great a Wonder as would shock my Faith, had our Saviour ever declar'd he had actually done it in the Blessed Sacrament; because we've not only an example of that Nature in Sacred Story, in Moses's Rod, but, if I mistake not, Instances on't every day in that Proteus-Matter. Had our Saviour therefore been pleas'd to have chang'd the Bread into real corporeal Flesh, undoubtedly he might have done it, (as God, in the former Instance, chang'd Wood into that Substance.) But still, as a great Man of our Church observes, here's the Miracle, that after the Change, the thing's still the same that ever 'twas. At which rate our Saviour might as well have persuaded the People here, that a Miracle had been wrought, the Loaves multiplied, and their Hunger satisfied without giving 'em one mouthful; alas, their gross Senses were not to be believ'd, this being all Spiritual Food. Ludolfus here, has a very odd Allegory, Mysticè, says he, per quintos Panes quinti libri Mosis intelliguntur, per duas Pisces Prophetae & Psalmi. By the five Loaves are mystically understood the five Books of Moses, by the two Fishes, the Prophets and Psalms.

61. Bids us collect the Reliques of the Feast.] Grotius in loc. observes, That this was more than Moses did in the Manna, or Elias in the Barrel of Meal. But Heinsius, That our Lord did this, according to the use of the Jews, whose Custom 'twas to reserve their Fragments for the Poor: whence that of Rabbi Eleazar, soever eats without leaving any Fragments must not expect a Blessing. Tho indeed this was expresly forbidden in the Manna, where nothing was to be left till the Morning, and all had enough for that Day. And it might be enjoined by Elijah, tho not recorded; nor is it very much difference whether our Saviour gave or followed a good Example.

63. Twelve empty Baskets in the Vessel lay, Wherein we Fish from place to place convey.] There are two different Words us'd for what we render Baskets, 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , the former in the Miracle of the five thousand, the latter of the four thousand. The 〈 in non-Latin alphabet 〉 , were so famous among the Jews, that their Nation was distinguished by them, as Grotius and others: so Iuvenal,— Quorum Cophinus Foenoque Supellex, whose Basket and Hay were all their Houshold-stuff, and —Cophino Foeneque relicto. The Word being changed from Greek to Latin, and perhaps further, into our English Coffin. These twelve Baskets then seem to be the proper Goods of the twelve Apostles, serving 'em either for the conveyance of Fish, or as a kind of Sea Chests, to hold all their Necessaries. The 〈 in non-Latin alphabet 〉 , Dr. Hammond thinks, were a larger sort of 〈 in non-Latin alphabet 〉 , since one of 'em was big enough to hold a Man, S. Paul being let down from Damascus, 〈 in non-Latin alphabet 〉 , in a Basket, we render it, Act. 9.26. our Word not noting a limited Capacity, but only the kind of the Vessel.

83. A greater Army we,—Than join'd at Modin the brave Maccabee.] Ioseph. Antiq. lib. 12. cap. 8. says, those who join'd Matthias were no more at first than the Inhabitants of the small Village of Modin, and even when his Son Iudas came against the Army of Antiochus, under Gorgias and Nicanor, consisting of forty thousand Foot and seven thousand Horse, he had no more than three thousand Men, and those raw and badly arm'd. Cap. 11. of the same Book.

98. A place remote, where oft he us'd to pray, Wall'd on the sides as Custom is.—] I take that passage in S. Luke 6.12. where 'tis said our Lord continued all Night in Prayer to God 〈 in non-Latin alphabet 〉 , to relate to the Place even more immediately than the Action, according to the Notion of Drusius, Dr. Hammond, Mr. Mede, and other learned Men, who think this 〈 in non-Latin alphabet 〉 , ought to be translated, in the Proseucha, Prayer-house, or Oratory of God. The Fashion of which Oratories Mr. Mede describes from Epiphanius, after whom I have copied. His Conjecture he makes more probable by Philo's 〈 in non-Latin alphabet 〉 , the Alexandrians cutting down the Trees of the Jewish Proseucha's or Oratories: and the same is probable from that Comparison of David, I am like a green Olive-tree in the House of my God.

104. Here stay'd alone till Night began to wear.] The 〈 in non-Latin alphabet 〉 or fourth Watch of the Night, among the Jews, was undoubtedly near day; but the Phrase 〈 in non-Latin alphabet 〉 is here us'd, S. Matth. 14.23. When the Evening was come he was there alone. 24. But the Ship was tossed. 25. And in the fourth Watch of the night, &c. Now the same word 〈 in non-Latin alphabet 〉 is used v. 15. When it was Evening. Dr. Hammond thus reconciles these Places, That the Word 〈 in non-Latin alphabet 〉 , is taken in different Sences, sometimes for the precise Evening or Sun set, at others Synecdochically for the whole Night, as Morning for the Day. So in Moses, the Evening and the Morning were the first Day, a natural Day of twenty four Hours. Thus, in the first place, 'tis to be taken for the precise Evening or Sun-set, in the latter for the whole Night: to which might be added, (if any thing can be after Dr. Hammond) that the second 〈 in non-Latin alphabet 〉 may be at a great distance from 〈 in non-Latin alphabet 〉 , see v. 23. "When the Evening was come, our Saviour was alone in the Mountain Praying; which must take up some time, as it did, we know, whole Nights together: then v. 24. The Ship was in the Sea, and not till 25. In the fourth Watch of the night Iesus went unto them, &c.

111. And now shrill Cocks foretold th' Approach of Day.] Either some they had a Ship board, or, if not so well laid in, from the neighb'ring Shores, since it appears on comparing the Evangelists, that the other Side, to which our Saviour ordered 'em to row, was only cross a small Arm or Creek of that small Sea, compare St. Matth. 14.22. with St. Mark 6.45.

120. Nor could two Glasses more expect to live.] Some may object, I make the Disciples better Seamen than they really were, and introduce 'em talking more Ship-shape, as the Sailors call it; but the same Objection lies fuller against Virgil, whose amphibious Heroes are as good at Sea as at Land Service, being grown excellent Seamen as soon as ever put a Ship-board; whereas my Sailors were bred to it, probably from their very Cradles: nay they might have Glasses too: for we read of the fourth Watch of the Night, and how should they know one Watch from t'other, had they not Glasses to distinguish 'em, in the same manner with our modern Navigators.

162. The sounding Beach.] I took the Epithet of sounding, partly from Homer's 〈 in non-Latin alphabet 〉 , tho indeed he uses it of the Sea, not the Beach; partly from Observation, the Sea or Shore, which you please, making a great Noise when the Pebbles are roll'd or trail'd along by the Motion of the Water, especially in a Storm.

165. O'er sweet Hermon.] Hermon was East of Iordan and the Sea of Galilee, Deut. 4.47, 48. They possessed their land (of Sihon and Og) on this side Iordan (the Wilderness side, where this Book must therefore be written) toward the Sun-rising, from Aroer, which is by the Bank of the River Arnon, even unto Mount Sion, (70. the Mount of Sihon) which is Hermon.

180. So when their way a Flight of Locusts takes From Lubim's wild and Chelonidian Lakes; While Mizraim's Sons their sacred Ox implore, And trembling see the Plague wide hov'ring o'er, &c.] All Authors who write of Africa, observe, that those Desarts produce vast Armies of these destructive Creatures, a People there called the 〈 in non-Latin alphabet 〉 , or Locust-Eaters, taking their Names from making Reprizals upon 'em, and devouring them, because they have left 'em nothing else to eat. See the Scholiast on Dionysius, v. 559, 560. Diodorus, Strabo, and several of the Antients, (as Ludolfus since) and others quoted by Bochart, Lib. 4. Cap. 3. give us their Description and History; that learned Man deriving one of their Arabian Names, Alhabsan, from Habyssinia, a part of Afric, which they seldom fail to visit, being brought thither, by Winds, from those vast sandy Tracts of Ground that lie South and West, in which are the Chelonidian Fenns, Chelonides Paludes, in the Geographer, by a continual Stream discharging themselves into the Niger. Now the same South or West Winds which brought them from the Wilderness, might carry 'em on to Egypt; Bochart being of Opinion, the Egyptian Locusts came from this Country: tho I rather believe they took not so long a Journey, being born from the Happy Arabia, East of Egypt, and where enough of 'em are often found to supply all their Neighbours, the Arabians being but too well acquainted with them, and their Writers giving a more particular description of them than any others. It may not be unpleasant to instance but in one, because of his odd Easterly-way of Expression, who complains of their molesting 'em at their very Tables; he is quoted by Bochart, in his Locusta, in these Words, Said Algesen the Son of Aly, we were sitting at the Table, I and my Brother Mahumed the Son of Alchanaphia, and the Sons of my Uncle Abdalla, and Kethem, and Alphidal, the Sons of Alibas, and a Locust t upon the Table in the middle of us, &c. However tho Bochart's Conjecture mayn't here hold, because 'tis said 'twas a 〈 in non-Latin alphabet 〉 , an East-Wind that brought these Locusts, for which reason they must rather come from Arabia which lies East, than Ethiopia which is South from Egypt; yet they may be, and are frequently carry'd thither from Abyssinia, by those South and West Winds, which often bring 'em from the Cape, or the Desarts of Mount Atlas. For that Expression, The Plague wide hovering.] 'Tis agreeable to what Historians deliver of the vast flights of these Locusts, which sometimes obscure the Sun, and darken large Tracts of Ground, two of their Names, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , being deriv'd, by Bochart, from such Roots as imply Veiling and Darkness; further affirming out of Cadamastus, that they sometimes reach for twelve Miles together. And Surius says, That even in Poland, Anno 1541. a Cloud of 'em appear'd two Miles in length, and hindred the Light of the Sun from all that Tract of Ground, over which they flew.

383. So when the West-wind clears their Reedy Shore, &c.] Exod. 10.19. The Lord turn'd a mighty strong West Wind, which took away the Locusts, and cast them into the Red Sea. I call it Reedy Shore, because that Sea is stil'd in the Hebrew, Iam Zuph, the reedy, sedgy, or flaggy Sea; from the Multitude of Flags and Weeds which grow in it, as well as on its Bank; Tho never so many ill Weeds there, says Fuller after his way, as when the Egyptians were drown'd in it.

185. Precipitating in th' Arabian Deep.] The Red-Sea, of which see more Lib. 6. is also called by Dionysius and others, 〈 in non-Latin alphabet 〉 , the Arabian Gulf, (now Mare de Mecca) from its washing the Shores of Arabia. This is the usual end of those Creatures, as Pl ny, S. Ierome, and others; I'll only instance in Sigebert, even in our own Countrey, who tells us in his Chronicle. That after a parcel of these Tartarian Travellers had made a stragling Visit into Europe, and put all France under Contribution (or rather Military Execution) they were at last all carried away by a Blast of Wind, and drown'd in the British Ocean, in such vast numbers, that being thrown up again on the Shores, their putrified Bodies infected the Air, and brought a terrible Pestilence, which destroyed an incredible number of Men.

191. Under a gentle Gale their Oars they ply'd — The Wind veer'd round to West.] The Gale must be gentle, otherwise they could not have us'd their Oars. It must be to West, or somewhere in that point, for their convenient and speedy Passage over to the East or North East side of the Lake, to Chorazin and Capernaum, whither our Saviour went after his Landing, it being the Place of his usual Abode, vid. St. Iohn 6.24. Tho they might well be surpriz'd to find him there so soon in the Morning, knowing his Disciples went away without him, it being at least fourteen or fifteen Miles from the Mountain of Miracles, supposing it to be South of Bethsaida, where 'tis generally plac'd, round to Capernaum; the Sea being, according to Iosephus, fourteen or fifteen Miles long, and six or seven broad, and this Journey containing about half the Length, and all the Breadth of it, besides the Loss of Way by Creeks and Turnings. I say Chorazin and Capernaum, because they lie near together, being joined together by a Bridge, in Fuller's Maps, like Southwark and London; both of which Places, according to our Saviour's Prophecy, now lie buried in Dust and Ruines; the Pilgrim, who saw 'em, telling us, that even Capernaum it self is now nothing but three or four little Fishing-Cabins near the Lake.

221. For Angels Food they long.] It seems the Jews desired our Lord to give 'em Manna, which they tacitly beg, St. Iohn 6.31. and more plainly v. 34.

263. Joseph the Carpenter has oft work'd here.] I know the Word 〈 in non-Latin alphabet 〉 , as well as Faber in the Latin, has a larger signification than our English Carpenter, and some of the Fathers were of Opinion, that Ioseph was Faber-Ferrarius, a Blacksmith, as he's called in the Hebrew Gospel of St. Matthew; but the greater stream of Writers goes the other way, supposing him a Carpenter: thus Iustin-Martyr, who affirms that our Lord himself did make Ploughs and Yokes, and indeed he is called 〈 in non-Latin alphabet 〉 , St. Mark 6.3. and therefore, it may be presumed, actually wrought at his Father's Trade. And to the same purpose the famous Answer of the Christian to the scoffing Heathen. As for Ioseph's working at Capernaum, I confess 'tis my own Addition, tho probable enough; for if he were a Good Workman, as I know not why I may n't suppose him, he might be sent for from Nazareth thither, not above some twelve Miles distant.

264. His Mother Mary, his Relations near.] These Relations of our Lord, call'd his Brethren in Holy-Writ, according to the Jewish way of speech, seem to be no more but his Cousin-Germans, or Sons of his Mother's Sister; for she that's called the Mother of Iames and Ioses, St. Mark 15. ult. and 16.1. is stiled Mary the Wife of Cleophas and Iesus's Mother's Sister, St. Iohn 19.25. For which reasons there's no need of taking the famous 〈 in non-Latin alphabet 〉 , in that same sence with Helvidius and his Followers: not but that I think full as bad Arguments are made use of, even by some of the Fathers, and by Walker, and other Moderns, to prove the perpetual Virginity. To instance in that Ezek. 44.2. This Gate shall be shut, it shall not be opened, &c. tho they might as well have prov'd it from Gideon's Fleece, or the Bush in Horeb, both of which Vida makes Types of the Blessed Virgin, Haec Virgo est rubus ille, &c. and it's a wonder none of her zealous Idolizers ha'nt all this while found out that Text in the following Ezek. 46.3. to enforce her Adoration, The People of the land shall worship at the door of this Gate before the Lord; the same East-Gate, as appears on comparing the places. This, I say, might, in my judgment, be as properly and decently urg'd for her worship, as the other for the purpose to which 'tis brought. The best on't is, this Matter of Fact can be no Article of Faith, either of one side or t'other, since nothing's said on't in Scripture. For which reason it should seem 'twas only a piece of Monkish Zeal that made Helvidius's mistaken Opinion a downright Heresie: an Extremity those ill natur'd Hermits were driven upon out of an abundant Caution for their darling Doctrine of Abstinence in those matters, in which many of 'em seem more than half-Gnosticks, or Priscillianists, if not akin to those mad Hereticks, the Valesii and Severiani, of whom Eusebius, Eccl. Hist. lib. 4. cap. 27. and Epiphanius, Heres. 58.

287. An hidden secret Sence my Words imply.] S Iohn 6.63. It is the Spirit that quickneth, the Words that I speak unto you they are Spirit, &c.

289. Nor this can their false Prejudice prevent.] It seems plain, that the Jews understood our Saviour's Words, I am the Bread of life, in a gross, carnal, literal Sence, ounding to Transubstantiation; which Mistake our Saviour endeavours to rectifie, but they continued obstinate, and would not give him leave to understand his own Words.

307. I know the Wretch who will his Lord betray.] v. 64. Iesus knew from the beginning who should betray him. This being a wonderful Instance of his Humiliation and Submission to the Divine Will, that in obedience unto it, he chose such a Person for one of his Family, as he knew from the very first wou'd prove a Traitor.

310. Soon will he with base Slanders me accuse,— Soon will the Fiend, &c.] I take the Word 〈 in non-Latin alphabet 〉 here, one of you, namely Iudas, is a Devil, in the largest sence, as 'tis used in the Sacred Writings, answerable to the Hebrew, 〈 in non-Latin alphabet 〉 , which signifies, as Dr. Hammond, and Grotius, among other things, an Adversary in Foro, a Delator, an Informer, an Accuser, especially a false Accuser; so here, 〈 in non-Latin alphabet 〉 , says one, is as much as qui deferet me apud Principes, One that will accuse me to the Elders. But I understand it in a yet stronger Sence. He is a Devil, that is, our Saviour saw he was already given up to the Power of the Evil Spirit, who would, at the last Supper, enter into him, tempting him to betray his Master; and indeed, without some such Diabolical Instigator, 'tis hard to suppose any thing humane could be capable of such a piece of Villany.

315. What in Thought — I scarce could track, each mighty Wonder wrought.] Agreeable to St. Iohn's Hyperbole, St. Iohn 21.25. And many other things did Iesus, which if they should be written every one, I suppose the World would not be able to contain the Books that should be written.

337. A rich and powerful Lord, Chuza his Name.] Lightfoot, Walker, and others, think that the Nobleman, St. Iohn 4.46. whose Son was sick at Capernaum, was no other than that Chuza the Husband of Ioanna, who ministred to our Saviour and his Apostles, St. Luke 8.3. which Opinion I follow, for reasons, which will be plain in Lib. vi.

370. He saw, and lov'd, and won her for his Bride.] The Courtship, I confess, should, in decency, have taken up more time; but that I've greater Business on my hands, and must therefore omit that Formality.

391. That through the Galilean Coasts,— Our Lord was seen returning.] St. Iohn 4.43. After two days, he departed thence, (from the Coasts of Samaria) and went into Galilee.

398. When near small Jiphthael's Streams, our Lord he'd ound.] A Brook of that name in Galilee, the same, I think, with Shihor-Libanus.

453. To bridle hot Capernaum's Youth.] The Centurion being fixed in this place, there seems little doubt, but that 'twas a Station of the Romans, of whom there was need enough in that factious Country of Galilee, whereof Capernaum was one of the most considerable Places, if not the Metropolis.

472. Near where Callirrhoe's Streams, &c.] Iosephus describes these Waters, both in his Antiq. lib. 8. cap. 17. and in Bell. Iud. lib. 7. cap. 25. He says, They arise about Machaerus, from two Springs of contrary Natures, one hot and sweet, the other cold and bitter; which meeting together, have many excellent Virtues, giving Help, both by drinking and bathing, for several Diseases: tho Herod the Great try'd 'em in vain, by the Advice of his Physicians, they being like to kill instead of curing him. These Waters are so plentiful, that they not only run off, but make a fair Current, or River, on whose Banks, stood the antient City Lasha, afterwards Callirrhoe, whence the Baths themselves are named, being stiled by Iosephus, the Baths of Callirhoe, as our Tunbridge-Waters take their Name from the Town, tho 'tis some Miles distant from them.

488. With ill directed Prayers, devoutly made.] From Cowley's, With good and pious Prayers directed ill.

490. Vows he'd a Cock.] A noted Sacrifice to Aesculapius; I suppose, because while a Mortal Quack, the Good Women us'd to present him with a Pullet or Cockrill, now and then for a Fee.

492. But the poor Marble Idol, &c.] Aesculapius his first Seat was at Epidaurus, thence, in a great Plague, his Godship was sent for to Rome, or the Devil in his stead, for Ovid says, a great Serpent appear'd in the Ship that was sent to fetch him thither. But above all their foolish Gods, I wonder what good Wife first deified the Son of this Aesculapius, I mean Machaon, who, it seems, got a Lift among the Stars for nothing less than inventing the most excellent Art of Toothdrawing.

513. Jairus for him and other Friends implore.] St. Luke 7. the Centurion sent the Elders of the Jews; the Rulers of their Synagogues were chosen out of these Elders; one of these Rulers was Iairus, with whom undoubtedly the Centurion was intimate, since he himself had built the Jews a Synagogue.

565. Or at the lovely Balsom Gardens nigh.] For which the Iews quarrelled with the Romans, vid. Ioseph.

584. Soon did th' Old Man the joyful Tidings know.] In the History thus, Be of good comfort, for behold he calls thee.

597. A thick and churlish Skin.] I suppose it a sort of a Catarract.

608. Nor ever saw, till then, the chearful Light.] He was born Blind, and therefore his Cure such a Miracle, as Grotius observes, as was unanswerable, after all the Cavils of the Jews.

625. Whence them he self-condemn'd and blushing sent.] St. Iohn 8.9. being convicted by their own Conscience they went out, &c.

629. 'Twas at the famous Pool, well known to all— Jerusalem.] 'Tis hardly to be supposed so remarkable a thing could be unknown to any about Ierusalem, any more than that St. Iohn, who was an Eye-witness of all, would invent such a Story, had it not been true; especially when the Circumstance related not to the Honour of his Master: our Lightfoot, I think, gives the most probable Reason for the Silence of the Iewish Writers in this matter; namely, That the wonderful Virtue of these Waters, might be reckon'd as a sign of the Messiah's Coming; Miracles being expected as a Token of his Reign, for which Reason, he thinks, the Rabbies never mention it.

635. You know from Heav'n some courteous Angel brings.] That 'twas a real Angel, not the Priest's Boy, which wrought these Miracles, Grotius brings these following Arguments, 1. 'Twas done at a certain set time. 2. All Diseases were cured 3. The Waters were first to be moved, whereas in natural Cures they must be calm. As for the first and last of these Arguments, the odd Hypothesis which a very excellent Person stumbled upon, in relation to this matter, absolutely precludes them; but the second, I think, is unanswerable; he endeavours indeed to avoid it, explaining all Diseases by some, the Word whatsoever there denoting, as he thinks, a limited Universality, referring to the Diseases after-mentioned, the Blind, Halt, Wither'd, &c. But neither will this do, for tho there may be a kind of a Virtue, in the Remedies he mentions, against Lameness, I believe 'tis a new discovery that they're good against Blindness too.

668. Nor does he old Traditions blame, but where, &c.] He bids his Disciples, Whatever the Pharisees commanded, that to observe and do; that is, undoubtedly, in Cases indifferent, since he was very severe against 'em, as in the business of Corban, where they made God's Word of none effect by their own Traditions.

673. And a good Life, true Faith's unfailing Test.] From that of our Saviour, Ye are my Friends, if ye do whatever I command you.

677. Now in some lively Parable— As antient Seers us'd.] Those who would know the difference between the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 of the Antients, wherein consisted all their Wisdom; and the parts of the 〈 in non-Latin alphabet 〉 , the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , may consult Grotius on St. Matt. 13. These Parables, Apologues. Similitudes, or Fables, were much used by the Eastern Nations, especially the Syrians, and those of Palestine; who, as St. Ierome observes, seem to have a particular Genius for them.

694. Neither on Honour he, or Conscience stood.] The same with, He feared not God, nor regarded Man.

750. Ten thousand Talents to his Servant lent.] Which, unless I'm out in my Calculation, supposing the Talent but Silver, is, three Millions seven hundred and fifty Thousand Pound.

843. Touch not my Holy Robes.] His Fringes and Phylacteries, and some wore a huge Flapping Hat besides.

855. Which almost equal makes thy time and mine.] The Jews fasted Mondays and Thursdays; from a Tradition among them, as Drusius has it, that Moses went up to Mount Sinai on a Monday, and came down on a Thursday.

905. Not so the Younger, who profuse and vain.] Grotius justly observes, that among all our Saviour's Parables, this seems to be the most excellent, adorn'd with the finest Colours, and full of the liveliest Passions, appositum, says he, in Iuniore ponitur Exemplum depravati Ingenii, Youth having generally less Wisdom and more Passion than other Ages.

Ibid. Not so the Younger, who profuse and vain.] By Profuse I would express the 〈 in non-Latin alphabet 〉 , living prodigally, lewdly, vainly, or naughtily, nequiter, which Grotius thinks exactly hits the Greek 〈 in non-Latin alphabet 〉 , after which, v. 14. 'tis said, He began to be in Want, 〈 in non-Latin alphabet 〉 , which, methinks, from the notation of the Word, should be translated to run behind hand, or run out, as we usually say.

1004. One only who more Kindness had profess'd.] I confess, I thought this might have been some good Substantial Citizen, of his former Acquaintance; but Ludolsus, on those Words Civi se adjunxit, ( 〈 in non-Latin alphabet 〉 , was a sort of a Hanger on) tells us, by this Citizen was meant the Devil, the Inhabitant of the Kingdom of Darkness, and the Shadow of Death.

1008. And sends him to the Fields, his Swine to feed.] Quo nullum vilius Ministerium, says Bochart de Porcis. Who also tells us, out of Donatus, that there were three sorts of Pastors among the Antients, Bubulci, our Cowherds, from whence the Bucolies, now the name for all Pastoral; the Opiliones, our proper Shepherds, the chiefest Subjects of our English Pastoral; tho I think least of the Greek; the Caprarii, or Goatherds, famous with the Grecians. But of Swinherds there's no mention, either in Theocritus or Virgil; tho what's greater, Grandsire Homer has made Eumaeus immor who was Swinherd to Ulysses, vid. Odyss. lib. 22.

1111. On Acorns they or Wildings.] There's much dispute what's meant by these 〈 in non-Latin alphabet 〉 , which we render Husks, the Latin Siliquas. Some think 'em the Shells or Husks of Beans, Pease, or such Pulse, which pleases not Bochart, because he says, out of Theophrastus, those are not called 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 . Others make them the Fruit of the Caroub, or Wild Fig-tree. But leaving the Learned to agree among themselves, I take a new way of my own, feeding 'em with Acorns and Crabs, as probable in it self as either of the other.

1061. A mark of Honour, he no more a Slave.] A Ring was a mark of Liberty and Ingenuity with the Romans, and Wealth and Honour in the Eastern Nations, vid. Gen. 41.42. and St. Iames 2.2.

1062. Then bids a noble Feast, that Night provide.] The 〈 in non-Latin alphabet 〉 , the fatted Calf, may be put, in the 〈 in non-Latin alphabet 〉 of this Parable, for all sorts of Dainties, in the 〈 in non-Latin alphabet 〉 , Maldonat says, all Interpreters agree that our Saviour is thereby intended.

1067. And Seraphs sing to David's Royal Lyre.] David's Psalms were sung in the Temple, where the Angels were present.

1070. The Sober Glass, with sparkling Gaza crown'd.] We are not to suppose they made a Dry-Feast; but that when they had Musick and Dancing, they had a Glass of Wine, too; which sure was innocent, if a sober one: as honest Theognis says bluntly, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 .

1071. Grateful to God and Man.] To God in Sacrifices, Iudg. 9.13. and Num. 28.14.

1075. He Lights did see.] Coming from work, it must be now the Evening, and Lights in the House, tho, I suppose, not like our Illuminations.

Ibid. And Songs and Musick heard] We read, Musick and Dancing, in the Original, 〈 in non-Latin alphabet 〉 . Camero, exultantem Coetum, or concinentis Coetus Carmina.

1108. Whom given for dead.] Those are called 〈 in non-Latin alphabet 〉 , dead, in the Holy Scriptures, who are lost in Vice, or dead in Trespasses and Sins. So Philo defines the Death of the Soul, the Destruction of Vertue; and Pythagoras, as Hammond on the Place, was wont to erect Cenotaphs, or empty Tombs, for those that left him.

1136. We from the hardned Crowd some Truths must hide.] Iesus spake in Parables for the Hardness of their Hearts. vid. Hammond on St. Matt. 8. Not. b.

THE ARGUMENT OF THE Sixth BOOK.

ST. John, in a Pindarique Ode, asserts the Divinity and Eternity of our Saviour, as be has done in his Gospel and Epistles; describing the Trinity in the greatest part of the three first Stanza's; the Creation of the World by the Son in the fourth; the Fall and Restitution in the fifth and sixth; Proving our Saviour's Existence before his Birth, by his appearing to, and conversing with, the Patriarchs in humane Form, in the seventh; and like an Angel with the Israelites in the eighth; further, in the ninth, proving him to be God by Isaiah's Vision and Prophecy; and that he, some way or other, enlightens all Men, in the tenth; as he is the Divine Word, and Eternal Essential Reason.

The Centurion appears surpriz'd at his Discourse, thinking he had been deeply read in the Platonic Philosophy, the Sibyls, &c. and wondring to find so much Learning among the Jews, whereas they were represented, both by Grecian and Roman Historians, as a mean and ignorant People. Gamaliel sets him right, and tells him, that tho 'twas true, what the Disciples knew, was miraculous; yet the Jews, not only had all parts of Philosophy amongst them, but that they were also the first Learned Men in the World, and both the Grecian and Roman Antiquities originally came from them. Of which the Roman appearing very diffident, Gamaliel instances more particularly, and proves the Heathens had their very Gods, their History and Poetry, and other Learning from the Eastern Nations, as they from the Jews; beginning his Discourse on that Subject with a Disquisition concerning the first Rise of Idolatry, and ending it with Praises of the Antient Poetry, which Linus and Orpheus first brought from Phoenicia into Greece; adding, that even as far down as their own Ovid, their Poets borrowed their Matter from the Hebrew Prophecies and Histories. The Centurion owns himself convinc'd with the Reasonableness of his Assertions, and Clearness of his Evidence, only thinks he is too severe against all the World besides his own Nation, on the account of their Image-Worship; which, tho himself had left, he had yet more Charity for those that us'd it, pleading, the very Images were not worship'd, but the supreme God by them, and urging all the common Shifts, made use of on that Topick. All which Gamaliel answers, and closes his Argument with the second Command, wheren all such Worship was expresly, and unanswerably condemn'd. The Roman rejoins, that it's not fair to bring Scripture against them, when they themselves wo'nt abide by it, as the perfect and only Rule of Faith and Life, the Pharisees not only equalling their Traditions with it, but exalting 'em against it. To this Gamaliel replies, He'll dispute no further on that Head, but if they desired to hear what could be said in defence of Traditions, he had a Pupil eager enough for 'em, and learn'd above his Age, and, if twere possible to be done, able to defend them, and whom he'd call in for that Purpose. On their agreeing to his Proposal, and St. James's undertaking to manage the Dispute, Paul of Tarsus enters, warmly urging the Common Arguments for Tradition and Infallibility, against the Scriptures, and Iudgment of Discretion or Private Reason, which St. James answers, and withal prophesies, that he himself shall become as strenuous a Defender, as now he was a forward Opposer of the Christian Faith. After he has left the Room in a Rage, Chuza, being pleas'd with the Discourses he has already heard, and finding some of the Sadducces Opinions and Arguments, which he could not yet well answer, desires Liberty to propose them, in order to his intire satisfaction in those Matters: and, Leave obtain'd, produces their received Tenets and Arguments against immaterial Substances, the Resurrection, and future Punishments and Rewards; to which Joseph of Arimathea and Gamaliel return him satisfactory Answers. After which St. Peter subjoins other Proofs, taken from our Saviour's Miracles and Discourses, and that they had not only heard him assert there were Evil Spirits, but had seen him cast them out; concluding with the Parable of Dives and Lazarus. Which ended, the Company breaks up, and the three Disciples return to our Saviour.

St. IOANNES.
THE LIFE OF CHRIST: AN Heroic Poem. BOOK VI. I. LOE! th' Eternal Word I sing,John 1. Whose great Spirit my Breast inspire! Whilst I touch the sounding string, Tune, some Angel! Tune my Lyre! Rise, my Eagle-Soul! arise! Mount and mean thy Native Skies, And view th' eternal Sun with thy ambitious Eyes! (If once direct his Glories on me shin'd, How gladly wou'd I be for ever Blind?) Let thy first bold Essay be, What wou'd employ Eternity, To sing the Father of the World and Thee: —In the beginning of his endless now, Before this beauteous World was made, Before the Earths Foundations laid, Before th' officious Angels round his Throne did bow; He was, he ever is, we know not how. No mean Succession his Duration knows, * That Spring of Being neither ebbs nor flows: No Point can mortal Thought assign, In his interminable Line, Nor our short Compass meet the Circle All-divine. II. Whatever was, was God, e'er Time or Place; * Endless Duration he, and boundless Space: Fill'd with himself, whereever Thought can pierce He fill'd, himself alone the Universe. One undissolv'd, nor ceases to be One,* Tho' with him ever reigns th' eternal Son. In his eternal Mind conceiv'd, Not to be argu'd, but believ'd. * Down goes my Reason, if it dares Rebel, As the ambitious Angels sunk to Hell. Ineffable the way, for who Th' Almighty to Perfection ever knew? But he himself has said it, and it must be true. The Fathers Image he, as great, as bright, Cloth'd in the same unsufferable Light; More closely joyn'd, more intimately one With his great Father, than the Light and Sun. * Equal in Goodness, and in Might, True God of God, and Light of Light: Him, with the Father we adore; There is no After, or Before. * Equal in their Existence have they been, Nor ever did the Son begin; No room for one short Moment, or bold Thought between. III. The Father lov'd the Son, the Spirit came From their conspiring mutual Flame, From both proceeding, yet with both the same. Equal to th' Father and th' eternal Word, The eternal God, th' eternal Lord, With equal Reverence his Great Name ador'd. One God, for what's supreme can be but one: * Three more then Names, the Father, Spirit and Son. Triad and Monad both, where Faith may find What strikes Philosophy and Nature blind, * Three Great self-conscious Persons, One self-conscious Mind. Who made the World is God, and he Who made all Time must needs Eternal be. * This by the Spirit did the Son, The Fathers Will by both was done, * As was resolv'd i'th' Consult of the great Three-One; High on his Throne with dazling Glory crown'd Sate the Algood, Alwise, And with his piercing Eyes Surveys wide fields of nothing round, Privations airy Realms, and Wast profound. To his lov'd Son ay-reigning by his side With equal Glory dignify'd, Let's make a World he cry'd! * Those fair Idea's be express'd Retain'd in our Almighty Breast. This, mild, no sooner said His ready Son, his lov'd Commands obey'd. IV. And first the Heav'ns he builtGen. 1. Not those above we see So gaily deckt in glitt'ring Bravery, * With Luna's silver Waves and Sol's fierce beauties gilt. Far more refin'd, far more remov'd than they, Their Light wou'd soon put out Sol's twinkling Ray, Their Light is Gods high Throne, scatt'ring eternal day. The Angels next he made * In Love and Flame array'd The new-born Angels, chearfully adore Their Maker and their Lord unseen before: Job 38.7.Their new-born Voice and Lyre they try In sweet Celestial Poessy, In lofty Hymns, and Heav'nly Harmony. The Refuse of their World did ours compose Which yet's so beautiful and bright Each scatter'd spark of Heav'nly Light Falling from thence some Sun or Planet grows. But first on the dark Void the gentle Spirit descends, First, Matter wills, then Form to Matter lends, * First different Somethings makes, then makes those Somethings Friends. No longer with wild Ferment now they strove, O'er Matters Waves the gentle Spirit did move, And all around was Light, and all around was Love. * V. After the glorious Orbs above were made And Earth and Sea and Air were fram'd, The Alhigh with Pleasure all his Works survey'd, And Man the King of all his Works he nam'd: But ah! how short his reign! How soon by God who plac'd him on the Throne When Lawless he and Arbitrary grown, By God who had the Pow'r alone * Dethron'd again. Ill Councellors his Fall, he did receive Into his Cabinet the Devil and Eve. Th' Alhigh as much as what's Divine can grieve Resents his Fate, and fain wou'd save Both him and that fair World he for his Palace gave, But first he must his Iustice show Before he Mercy cou'd bestow. If any, asks, wou'd satisfie * His Wrath, that Adam might not dye? Archangels trembl'd, no bright Warriors there To undertake the vast adventure dare: Rather all Earth and Heav'n they'd chuse to bear Than the Creator's Wrath, sad Notes they sing; Each Cherub seems to flag his beauteous Wing; Those gentle Spirits signs of pity gave, And mourn'd the loss of man they cou'd not save. VI. When forth th' Eternal Son undaunted stood; (How vast, how infinite his Love? How deeply him did our sad Ruins move?) The dang'rous Enterprize to prove, To God to reconcile us by his Blood. A Body he did for himself prepare, To save the World by suffering there. Nor like an Angels, form'd of air Which when their Work on Earth is done Is the next moment into Atoms flown, But true and solid like our own, In all but Sin, like man—With goodness mild On his lov'd Son the Father smil'd, Accepts his offer and declares For him the guilty World he spares. Whilst th' accursed Spirits below Trembling fear a greater Blow: While the gentle Spirits above, Who Mankind protect and love, The Great Redeemer's Glory raise In lofty Notes of Godlike praise. VII. 'Twas he who oft in humane Form attir'd Stoop'd to our VVorld below. As he our better State wou'd know, Or Company desir'd. Now shorter he, now longer Visits made, And once in Royal Robes array'd, At sacred Salem stay'd. To him their Gifts obedient Nations bring At once a wondrous Prophet, Priest and King. He, frequent, with the Holy Patriarchs walkt, With him they eat, with him they talkt? At hospitable Father Abraham's Feast He, with two menial Angels, once a Guest, Where the old Sire his kindness did requite When coming faint and weary from the Fight, He him t' his frugal Board did call: There Abraham saw his Day and did rejoyce, * To Heav'n he rais'd his grateful Eye and Voyce, And gave him Tithes of All. VIII. 'Twas he who did the wand'ring Iacob guide; * 'Twas he, who met by Iabbock's side That valiant Shepherd try'd; His more than holy boldness did dislike, And him with gentle Lameness strike. Gen. 32.25.'Twas he to whom the expiring Father pray'd, When on his Grandsons head his Hands he laid, And begs he them as well as him wou'd aid. This uncreated Angel he * Whom Moses in the Bush did see When it with Lambent Lightning flam'd, What Angel else those Titles durst have claim'd, * In every sacred Page Adonai nam'd. Him Royal Esay saw, whose lofty Vein * Excels bold Pindar's Dithyrambic strain, Him saw and lov'd, and learnt his Will Isaiah 6.Whose Glory did the Temple fill, Officious Seraphs waited round And Holy! Holy! Holy! sound. And when with Sacred Fire they touch'd his Tongue Almost as loud as them he thus their Master sung. IX. Isai. 9.6, &c."Sad Israel! Weep no more! "Dry those vain Tears, those Sighs give o'r! "Thy God will thee encrease, and thee restore! "He comes, he comes! Welcome as the sweet Morn "That follows tedious Night the lovely Boy is born, * "The lovely Boy, in whose auspicious Face "Already opens each Majestie Grace. "With Virtues equal to so vast a care. "Unmov'd the Frame of Heav'n and Earth he'll bear. "But who, alas! who can proclaim "All his high-Titles, and his awful Name? "Proclaim his Titles far abroad? "Stupendous Wisdom! O all pow'rful God! "Eternal Father! for he's one "With his Eternal Son. "O Salems Prince! with speed thy Empire gain; "And o'r the peaceful Nations ever reign X. —Tho' us, who from the Word a difference boast He with more large effusions do's inspire, Not the poor Gentiles are entirely lost, Their Reason is a spark of his Celestial Fire: His Beams, than Sol himself more strong and fair * Enlight'ning all, and every where. They Life and Light at once impart, Thro' Error's scattering mists like Thunder dart Direct the Head, and warm the Heart; Altho' alas! to most they useless be, Who, stupid, close their Eyes, and will not see; Useless to those who in the Twilight stay When Revelation brings the Day, Too short, too dim to those to Heav'n the VVay: Yet still there were a wiser few Improv'd and practis'd what they knew, Devout and pious, chast and just, * And did in their unknown Creator trust; These shall acceptance find where e'er they live; Who well improve their narrow store, Kind Heaven will soon indulge 'em more, And greater Talents give. That faint, that glimm'ring Light Which pierces thro' the Clowds, and shines in spight Of Errors and of Vices Night, If follow'd close will to such Beams convey Such orient Lustre, so Divine a Ray As shall encrease to perfect, and eternal Day, That this is God, the Argument stands fair. It can do all things, and is every where, Or God himself, or at the least must be Some Emanation of the Deity. The VVord Divine, tho' not b' his own receiv'd Expected by the Fathers and believ'd. In the Messia this must center'd be, And if conjoyn'd the Baptist, Heav'n, and we Can ought of Faith deserve, our Lord is He. Surpriz'd a while were all the Audience by, Poeta loquitur. With such mysterious Truths, august and high, Beyond the reach of narrow Natures Rules, Or Roman Eloquence, or Grecian Schools: Tho' something not unlike in Greece which you Vid. infra. From ancient sacred Hebrew Fountains drew Your pleasant Walks divinest Plato knew: Hence the vain Heathen World, and vainer Tribe Of Atheistick Fools to thee ascribe Many a noble Truth and Mystery, More ancient than the Grecian Name, or Thee, From all the blinded VVorld before conceal'd, And only to the chosen Iews reveal'd, Nay ev'n by them kept secret, and alone To the few wise and good amongst 'em known, To all his Follw'ers by our Saviour shewn, Hence even the learned Doctors they outdo, Who wonder'd whence such wond'rous things they knew: So those who here — But freer than the rest Thus the Centurion his surprize exprest. — That you're good men is easily discern'd, But I confess I never thought you learn'd: And are the Grecian Arts too hither spred? * For I perceive, Sir! you have Plato read! * Nay e'en our Virgil or I guess amiss, For many strokes of yours resemble his. * Our Sybils too, who mingling false with true I nought believ'd till 'twas confirm'd by you. I find our Roman Writers, to be free, Unjustly brand you with Barbarity. To whom Gamaliel thus reply'd, and smil'd: Learning which is at Greece and Rome a Child Has been so long amongst the Hebrews known, 'Tis at full Age, if not decrepid grown. Egypt from us, from us the Grecians drew Their Arts, and as their own they lent 'em you, Who borrow all you think of us you know * From fabling Greece, and falser Manetho, Who by Abuses cunningly provide Their ancient Thefts from all the World to hide. What have they that's not ours, had all their due, 'Twere easie to convince you this is true. That who the Iews as barbarous contemn, Have borrow'd all from us, we none from them, Their very Gods, their ancient History, Their Shipping, and their boasted Poetry. Letters and Laws — Half this if you cou'd prove Replies the Roman, you'd my wonder move, Till then, excuse my Smiles, for Truth to tell Yet, Doctor! I'm a very Infidel. I ask no favour, no Opponent fear Replies the Sage — Lend an impartial Ear And first their Gods, with which when wand'ring wide Phenicia all the Heathen Word supply'd. To us their Gods Phenice and Egypt owe, We only their true Origin can show. * Their ancient mighty Iao was the same With our conceal'd, unutterable Name, Their false Iove from our true — Adonai came. And he to whom you did a Temple rear, * Was only the Phenician Thunderer. Tho' skulking in as many different shapes As when employ'd below in Thefts and Rapes. Now Hammon him from ancient Cham you call, Now Belus name him from our injur'd Baal; * Your Iuno has the same Original Howe'er disguis'd as when she once did rove O'er all the Earth in quest of wand'ring Iove. Whether by Sydon nam'd, Baaltis she, * Belisama, or fair Astarte be: Where is not great Astarte known? the same Th' Egyptians Isis, you Diana name, * Whom when your Matrons fruitful pangs invade They loud invoking cry, Lucina aid! * Now Berecynthia, Mother of the Gods, * A Huntress she in Ida's sacred Woods; Rhea the same, the same with both the Moon, * Whose beauteous silver Rays make Night pale noon. Thus track 'em to the Spring and still you're poor, Your Gods but few amidst the your boasted store, In vain you one poor Idol oft divide, He's still the same however multiply'd; The same in vain 's in different figures thrown, All our Three hundred Ioves in less than one, * From Phenice first he round the World did rove, Old Saturn, Moloch, Phaebus, all but Iove. Roundly you all assert, but Sir, I fear The Roman urg'd, we little proof shall hear. Sol, Saturn, Iove — You young and old confound, In Errors endless Circle wand'ring round. Astarte, Isis, Iuno — How the same? What likeness in their Worship or their Name? How from Phenicians we, and they from you Divide their Gods? and if th' Assertion 's true How you'll avoid the shame of Idols too. To your Objections freely I'll reply, And doubt not but I them shall satisfie Rejoyns Gamaliel — You must with me bear While first the rise of Idols I declare. When Man forgot his God, he soon began Himself t' adore, and make a God of Man: With Gods true Knowledge all good Arts beside In a few Centuries decay'd and dy'd: The wicked World grew barbarous agen, * As e'r the Flood, and montrous Beasts and men Rang'd o'er the Plains, the strong the weaker awe, Love then was only Lust, and Force was Law: Among the rest some few bright Spirits arose Who shield the Weak, and Force with Force oppose; Incense as well as Praise the Vulgar bring, Nor was't enough to make a Heroe, King; But of their Benefactors they devise Prodigious Tales, and numerous grateful Lies: A Centaur then who e'r a Horse bestrod, And he that kill'd a Bear was made a God. Of some departed Father, Friend, or Lord They first an Image form'd, and then ador'd; While others, who above the rest cou'd boast Their skill and knowledge of the heavenly Host, How all things by the Suns kind Influence grow, * And Seas, as Luna bids them, ebb and flow; What friendly Influences fill the Skies, When o'er th' Horizon the sweet Pleiads rise,Job. * Or mighty Mazzeroth, thro' silent Night Scatters profuse his Donatives of Light; These scorn'd their Adoration there to give From whence they cou'd no Benefits receive, While to the glorious Bodies plac'd above * Which some thought living, for they saw 'em move; Which chearful Heat and Light to all dispense, * And as they dream, some secret Influence, Which as they pleas'd, unblest or happy make, To these, by a too incident mistake To humane Minds, they think they all things ow, Which from the first Great Cause of Causes flow: These they adore, not him did them create, Their kindly properties they celebrate. Hence came the ancient Mythologic Tribe, Who secret venerable Names ascribe To what they worship'd, tho' as Time roll'd on, The Reason of the name perhaps unknown, Yet Footsteps of our Language still remain In spite of Time and Ign'rance so plain, They their first Origin wou'd hide in vain. Sometimes their Heroes they, and Stars wou'd join, And both to' oblige, they make 'em both Divine: At others, they import, afraid, and loth To disoblige 'em, Gods of foreign growth: Fish, Fowl and Beasts and Man their Gods they call, Nay to make all things sure, the Fiends and all. * They'd need some kind of Pantheon now provide So much at last the Race is multiply'd Which neither they nor we can marshal right, For Truth is one, but Error infinite: How e'r we've yet some, glimm'ring Tracks of Light, Some marks in most, which not unlikely show From whence at first they came, where e'r they go. Most of Phenician growth and Language be, The same we not in fruitful Egypt see, First founded on our Tongue, or History. Of Iove, if more there need, I'll prov't agen, Father by you esteem'd of Gods and Men, Now him Baalsamen, the Phenicians call Great Lord of Heav'n, now Eliun, Belus, Baal. * 'Tis plain they only mean the Sun, by all. Moloch and Belus is with them the same, * Saturn with both, the diff'rence but in name * These one Inscription oft together ties, * Alike their Form, alike their Sacrifice. * To both the Nations their Boetylia raise, * And both far more for Fear, then Love they praise. * Agen, that Isis, Io, Iuno, are The same, your own best VVriters oft declare. * The same their way of Life, all giv'n to rove, * And all, (but one indeed,) the Wife of Iove. * All horn'd alike their Images we see, * Whence Iove himself too in the mode must be, For Isis, e'er to Libyan Wasts he fled With her own double Crown adorn'd his Head. * But what's more plain than that so odd a Dress In Hieroglyphicks did the Moon express? * Tho' something further too was their intent, Their sacred Oxe did Ioseph represent; * Him then t' a Star they join'd, and long before Your Rome was Rome, his Crest their Idols wore E'en their Astronomy by us was taught, * By Father Abraham first from Chaldee brought, * Whether from Seth's eternal Pillars learn'd, Or by Traditions glimm'ring Light discern'd. * To them the use of Letters long unknown, * Their boasted Hermes ours, and not their own, Nay e'en the old Chaldeans sacred Fire, Which Delphos, you, and all the World admire, Your Vesta, Persia's Mitra, are but one, The same with Moloch, Ammon, and the Sun. With as much ease I shall convince you soon Astarte's Iuno, Isis, and the Moon: Th' Egyptian Isis, Queen of Heav'n you name * Your Iuno, our Astarte is the same, * And all the Moon, in Venus all agen You find, great Mother she of Gods and Men. See then whence your Divinities do flow! Or Sun and Moon above, or Men below. Your Vulgar e'en their Images implore, And the less stupid sacred Blocks adore; From place to place where e'er they trav'ling come Officious, carry, or they'd stay'd at home; For whatsoever their false Priests declare That Gods meet Gods, fierce-justling in the Air, Further than them their Votaries did bear, They never stirr'd — Thus came Astarte o'er * To Cyprus first, from the Sidonian shore, Cypria, and Paphia call'd, and thence went on * From Isle to Isle, and past Icaria gone * At Samos touch'd, where they her Temple rais'd, * And by the Grecian Name of Iuno prais'd: Whence Men the neighb'ring Land Ionia stile And Samos bears the name of Iuno's Isle: * Nor far remov'd other Erythians live, To whom the neighb'ring Goddess Name did give, Fair Erycina call'd, when wafted o'er By Cytheron to rich Trinacria's shore, * Melita past, thence her the Tyrians bore. By her old Name to those new Walls they found * Your Rival Carthage — West to utmost ground They next proceed, where no more World is found; To Gades, and the rich Tertessian strand Arriv'd, and fierce Geryon's fertile Land Whom their brave Captain slew in manful Fight, And seizes his rich Isle by Conquest's right; It's Name it changes, as it chang'd its Lord Erythia call'd, from Venus there ador'd * Now Aphrodisia it the Ancient's stile, * Astarta now, now Iuno's sacred Isle. * Nay, thro' Herculean straits ne'er past before * To that new World without their Gods they bore, * Whose fair white Rocks oppose the Celtic shore * Where Cesar late, for Life, not Honour fought, * And at so dear a price their Conquest bought, Bel and Astarte known and worshipp'd there, * And Taramis, the dreaded Thunderer. * If back agen to East you turn your Eye In the Red Sea a little Isle you'll spy Which Erythra, the name pronouncing false * The Fabling Grecian for Erythia calls: To Venus here a Fane the Tyrians found, And gave her the whole Isle as sacred Ground. From her Astarte term'd — Still further on * Past e'en the Ethiopian Floods they're gone, There early and undrest surpriz'd the Sun: Where he retir'd, least Mortals shou'd behold, By Heav'nly Art turns the blest Earth to Gold. * Where Gomer's Land thrusts out its double head * To West of Ganges-Gulf, e'en there they spred Their Idols praise, tho' by a different Name, Colias, is Venus call'd, tho' still the same. * Next more to East, threat'ning the Seas and Skies, Outstretch'd the Corean Promontory lies; * Near where a Town the Natives Cory stile, In Taproban, that ancient Indian Isle; Which easily, I think may be believ'd From Chora, Iuno's Name, their own receiv'd: * Nor more than her has Iove himself stood still, First born to Crete, and then to Ida's Hill. Now you at fam'd Olympus him might view; Then wand'ring with the Corybantic Crew The Thracian Samos him did entertain, * Where he did with the sad Cabiri reign Thus far we're then advanc'd, and you I've shown That Isis, Iuno, Venus are but one; As Moloch, Saturn, Hammon, and the Sun, That those choice Gods were from Phenicia born From utmost West, to utmost rising-morn: What yet remains as easie 'tis to clear, That they'd their very Names and Language here As Greece and you from them, and yet that we Cannot be blam'd for their Idolatry, Beelsamen, Ashteroth, Baaltis, Baal Howe'er since chang'd from their Original, Must at the first be own'd pure Hebrew all. Some Names of God, which the vain Mimic Tribe Of Idol-slaves to their false Gods ascribe; (Those which so high an Honour cannot boast At least claim Kindred with the Heav'nly Host:) If hard enough, they well contented be, For then there's something in't of mystery: Like our unutterable Name 'twill show, Tho' not their Priests themselves the meaning know. From Hebrew Histories ill-understood, They sometimes borrow; hence with humane Blood Barbarous, Heav'ns angry King they strive t' attone, With Virtue and with Mercy pleas'd alone. * Hence Moloch's cruel Food at ancient Tyre Where precious Victims fed their sacred Fire, * Thence did the Saváge Rites to Carthage come, And thence, if I'm not missinform'd, to Rome; Where oft your bravest Youth devoted dies, Or them, to save the Herd you sacrifice. * The same curst Offerings are in Albion made When of their dreadful Painted Foes affraid. From Isaac all, whose Fathers Faith to try His Friend his Son requir'd, but wou'd not let him dye. Ill Apes of what they think from us they learn, Or by Traditions glimm'ring Beams discern Those two great Lights our Books describe, which sway * By their successive motion night and day; Hence to those Lights the stupid Gentiles pray, Now several Hero's they in one comprize, To ancient Truths new Dreams and Tales devise, And oft they know not whom they Idolize; Now mighty Nimrod they their Bacchus make, Then our great Moses for the same mistake; * Who sometimes must the fam'd Taautes be, The German and Egyptian Mercury. That Letters did from us, and Learning flow The Elements themselves, consulted, show. From us — Had yours their Order, Names, and Pow'rs, * Their very Form not much estrang'd from ours. Cadmus who taught the Grecians first to write, * What was he but a Coward Cadmonite? Who long in Rocks and Holes was skulking laid, Of God's and Ioshua's vengeful Sword afraid, Whence their old stories, mingling false with true, Make him at last a Serpent's Form indue: * Nor only this, the Letters Colour too Where large and great, their Origin confess, Their rise in glorious Tyrian stains express. Those Letters first to the Phenicians came * From Grandsire Sem, and Father Abraham, Whose mighty Pray'rs, nor less prevailing Hand Incredible! with his small faithful Band Gen. 14.15.From four invading Kings set free their grateful Land: Then, Arts and Piety amongst 'em brought, Which Abraham Sem, Sem holy Noah taught; Whose story learnt, like his they Vessels wrought, * And coasting, travers'd many a distant shore, E'er Rome was Rome, or Grecia handled Oar. This he whose Birth-place Samos boasts well knew, * Whom Fame of Hebrew Knowledge hither drew, Nor thought his Blood too dear a price, to learn Those sacred Truths which only we discern; These once obtain'd, the precious Treasure bore To Croton's Walls, and your Calabrian shore, * This learn'd Hermippus owns, who with delight And diligence his Masters Life did write; This Plato's self had done, whose piercing Eyes Unveil'd beheld our deepest mysteries, * Had that great man but been as just as wise. His One and Many he from us receiv'd, And our mysterious Triad he believ'd: * His Psyche, Logos, En what can they be But Elohims great undivided Three? Who e'er his Works with curious Eyes survey'd, Wou'd there perceive a VVorld of Nothing made, By the first Cause; the Angels, and the Fall, And strokes of our great Moses in them all. * Whom the first Legislator you must own, The Founder he of written Laws alone. Nor was this useful Art by him conceal'd, By God to him, by him to us reveal'd, * Before Troy's VVar, as from our Books appears, By many rolling Centuries of years. Hence Grecian Lawgivers their Pandects drew, Who when they of so rich a Treasure knew * Did to our neighb'ring Isles from Greece retire, And steal some sparks of our Celestial Fire. * To us the Attic Laws, esteem'd so wise, * To them your old Twelve Tables owe their Rise. For Poetry, which you your selves confess * An Heav'nly Art, and we believe no less; Long e'er 'twas ape'd in Greece, we had it here, And can assign the Century, the Year, When our best Authors flourish'd, yet we show Their VVorks, which true and genuine all we know, Within our sacred Archives kept with care, * Each Line, each Word, each Letter number'd there. Then Poetry was pure, a Vestal then, The Acts of God she sung, and Godlike men; By the Great sacred Spirit himself inspir'd, And not by Wine, or Gain, or Passion fir'd: Poet and Prophet then indeed the same, Their Inspiration, not an empty Name. Past, future, present at one glance they see, Gen. 49. Fathers their Children blest in Poetry. When righteous Heav'n some monstrous Tyrants crimes Exod. 15.Aveng'd, his Fall they sung in sacred Rhimes; How on the Clouds great El'him conq'ring rod, And all the ancient glorious VVars of God; Nor did such Godlike men forget to praise Whom for those arduous Works he pleas'd to raise; Good Princes, which by suffering bad, we know The best good thing Heav'n can on man bestow; For Love they praise, nor sordid Hopes of gain, Reward enough to share their peaceful reign. To wicked Nations they just Plagues foretel, But promise to the virtuous All things well; And Heav'n with Signs attests their Oracle. This saw th' Arch-Fiend, and better to beguile The Nations, strove to ape the sacred Style. * But ill at first succeeded the design, His Priests invoking him, and all the nine With much of pain wrung out one doggrel Line. * Rough and deform'd with ease their Author known Ev'n Envies self wou'd think 'em Satan's own. Ah! had he such a Poet still remain'd He ne'r had thus the cheated World enchain'd: Some Renegadoes to his side he drew, Who something of our sacred Learning knew; Old Linus, first enticing cross the Seas * The Master of the Tyrian Hercules; Fam'd Orpheus next, whose hot unnat'ral blood * Stain'd the wild Thracian Fields, and Hebrus flood; His Priests and Poets they, his rites attend, File his rough Verse, his frightful Style they mend; And that they might not him ungrateful call He to requite 'em, made 'em Laureats all. Aided by them his Idol-worship spred, And all the World ador'd the Stars or Dead: Yet all by Rote they sung, the Prince of Night Yet had not taught his Votaries to write: Nor he himself, who next succeeded these The Grecian Bard, old Melesigenes His Works e'er saw to written Rolls consign'd Worse than the Sibyls, wand'ring in the Wind, * But leaning on a Staff, (the Bard was blind) T' his Harp he sung, his Follow'rs do the same, Thence Rhapsodies his scatter'd fragments name. But to whatever distant Fields they've gone Our Siloam first supply'd their Helicon. Something of the first Tast there still remains Tho' ting'd with passing thro' such various Veins. * Hence his fam'd Chaos, drew th' Ascraean Sage, And many a God that fills his antic Page. Hence ev'n your Ovid his, and if y' admire Whence we our Learning; we more justly' enquire, Whence he the Old World's Flood, the New's last fated Fire. He said, and paus'd — The Roman,— I must own Far more than I cou'd e'er believe you've shown, Evincing clear to an impartial View That all the VVorld has been at School with you; And there's some Reason for the Nations Pride, Whom we unjust, as barbarous deride, Far more our selves — But might I Sir, be free, For those Iv'e left, I've yet some Charity; And in my Judgment, you Idolatry Unjustly on 'em charge; for Images * They only make the Properties t' express Of that Great Iove who fills the Thund'rers Throne, Whom King of Heav'n and Earth we all must own. Nor scarce the stupid Vulgars selves believe Those Images relief or aid can give, Only design'd to fix the Thoughts and Eye, And since at once we scarce can mount so high Or apprehend Heav'ns boundless Majesty, What fits frail Mortals shorter steps they take, The Mediums these of their Devotions make: This better still t' attain, for this beside They all their Train of lesser Ioves provide; In these their weakness, and their Makers' State Consult, betwixt 'em both they mediate, For since when here, they Mortals ne'r did fail, Much more the Heroes will, when Gods, prevail, If this the Vulgar Gods, much rather then The mighty Mother both of Gods and men, The glorious Queen of Heav'n that reigns above, The pow'rful Mother of our mortal Iove. * Isis her self, who may her Son command, And stop the Thunder in his lifted Hand. The fairest Plea that is, or e'er can be Reply'd the Sage, for their Idolatry You've now produc'd, and if I that confute I've then for ever silenc'd this Dispute. For what you've urg'd, and oft has been before, That they the very Image don't adore, I must dissent, since evident we see In numerous Instances the contrary. From these all good they ask, all bad they fear, These they from conquer'd Cities with them bear; * They to the very Image lift their Eyes, To that pay Incense, Pray'rs and Sacrifice, If then their Incense, Vows, and Trust, and Pray'r Not proper Acts of Adoration are, We fain wou'd know what 'tis they such believe? What have they more to Iove himself to give? Besides, if them they Mediums only made, Why should not all alike Devotion aid? Why glutted this with Pray'r and Sacrifice, While that forsaken and neglected lies? Where foul and old he's sour and wayward grown, Half starv'd to Death sits gloomy on his Throne. Whilst o'er his mouth their Nets the Spiders spred, And Owls and Bats perch on his Godships head. Why they the great Diana magnifie That dropt from Heav'n— Unless her Priests do lye? Acts 19.35.To all her Sister Idols her prefer, Tho' as well made substantial Blocks as her? Those whom they chuse for greater Ease and State Betwixt their Iove and them to mediate, Whom they their Demy-Gods or Heroes call Were now the worst of men, now none at all, * Meer fabled Names; now Death's and Hell's sad Lord In Satyr's or in humane Form ador'd. * But grant 'em Good, yet wou'd it, think you, be A Testimony of your Loyalty To snatch your Prince's Scepter from his Hand, And contrary to his express Command That and his Crown to some great Courtier brings, And seated on his Throne, salute him King? Agen, if we this baffled Plea shou'd take That Stocks and Men they only Mediums make; E'en this, if God himself a Iudge may be, Reason or God, is still Idolatry. For Reason's self declares, the Deity A Spirit unbodied, boundless, simple, pure, And thence can no base Mimic Form endure. This e'en your ancient Law-givers confess, * Old Numa's Temple knew no Images. Our sacred Books in every Page declare God's Glory he with others scorns to share. All Images forbid in that Command Spoke by th' Almighty's Voice writ by th' Almighty's Hand, So plain exprest, 'twill no excuse admit, No vain perverse Essay of humane Wit. Nor yet, replies the Roman, must I yield, Once more I'll charge before I quit the Field. No solid Reason e'er I yet cou'd see Why that Command you urge confin'd must be To such a Sense, since God by whom 'twas writ More largely seems himself t' Interpret it: Did not that Moses whom you all admire When God he met in Sinai's smoak and fire, Observe his Laws, and his Direction take, * By that, exact, your moving Temple make. And did not he, as your own Books declare, Place glorious Forms with Wings extended there? Besides, if you a final end of strife, A Rule exact and sure, of Faith and Life, Those sacred Books affirm, the World contemn, How comes it you your selves appeal from them! * Your Corban you'd unwillingly decide By that, but take Tradition as your Guide. The Rabbi thus — The Cherubin we own, By which the Form of God was never shown, But of those bright Attendants round his Throne, These there by his express Command were wrought, Tho' of their Worship yet we never thought. Not visible, how can they Idols be, Or Images ador'd we never see? Vid. Joseph. contra Appion. None e'en o'th' Priests themselves might enter there None but great Aaron's Mitred Successor, And he himself no more but once a year. For what you further argue, to be free, Other Opponents you must seek than me: Corban for Corban's self must plead, I fear, But if their usual Arguments you'd hear, A Youth there is at ancient Tarsus bred, Of Hebrew Race, whose Father lately dead Him to my Charge committed, deeply read In all that Rome or Athens yet have known, * In boasted Grecian, Learning, and our own; Deeply in all our Principles imbu'd, Altho' too hot his Zeal, too warm his Blood: In him, or I mistake, if you're inclin'd His Force to try — You'll no contemptible Opponent find. Gladly, rejoyns the Roman, wou'd I hear Their utmost strength, but since my own I fear, Least a good Cause, and this I'm sure is so * Disgrace by an ill Champion undergo, The Argument I gladly wou'd transmit To these good men, who oft have handl'd it: Oft have they heard, with Eloquence Divine This Topic manag'd by their Lord and mine: (For since for me such mighty Works h' has shown, 'Twere base, if I his Service shou'd disown:) Whom both at Feasts, and Synagogues I've heard As of Traditions he his Sense declar'd, And e'en your Sect who teach 'em, nothing spar'd. The fair Proposal, Iames, desir'd by all Accepts, when speedy, at Gamaliel's call His Pupil enters, who no sooner knows The Cause, but glad his Art and Zeal he shows; Thus, eager, all Opponents did prevent, Full of himself, and the lov'd Argument. Still were those wholsom Laws our Fathers made In force, nor thus despis'd, and disobey'd; Who their Traditions break, condemn'd, t' expire * 'Midst show'rs of stones, or sheets of deadly fire, That wou'd the curst Transgressors best confute, For ever silence the abhorr'd Dispute: * But since our ancient Discipline is broke, Our shoulders worn beneath the Conqu'rers yoke, With Reason's Sword we now content must be; With that alone extirpate Heresie: * Whose Patrons, sacred Oral Truths deny, And to the Scriptures still for shelter fly: * "For Heresies have all the same pretence, "And quote the Scripture in their own defence: Thus I demonstrate then from Reason's School * The Word is neither clear, nor perfect Rule. Not clear — It can't the doubtful Sense declare "When Piles meet Piles, contending in the Air, "Squadrons of Texts drawn out on either side, How shall the controverted Truth be try'd, Without a last Appeal to some unfailing Guide? And where shou'd that, search all the World around, But in th' High Priest and Sanhendrim be found? Nor perfect is the Word, since much is lost Of what the ancient Hebrew Church cou'd boast; And Moses self did to the Guides commit Many a sacred Truth that ne'er was writ: Those Cabala, the Fathers did receive, To the great Synagogue and Ezra leave As they to us, these all Disputes decide, By these the doubtful Word it self is try'd, They our unerring Rule, the Church our Guide. "Thus ev'ry Age do's one another move "And trusts no farther than the next above, "Our good old Doctors always took this way, "Each asks but what he heard his Father say, All doom'd to Death who dar'd their Sentence disobey. Thus he, with zealous Fury in his eyes, To whom thus, temperate, the Saint replies. With those who are to your sage Sect inclin'd, Beyond gross Sense and Reason too refin'd, The surest way to see is to be blind; That thus, their eyes subdu'd, and mortify'd, They, with Tradition's broken Reed supply'd, May grope about for some unerring Guide. That Criminal must have a desperate Cause Whose only Plea 's t' object against the Laws: The Statute's clear, but those it won't acquit May well use all their skill to darken it. Cast by plain Texts, you to your selves appeal, By your own Votes declar'd infallible. Reason and Scripture both alike cry down, * Since they defend not you, you them disown. You urge not Reason, you, but its pretence, Not Scripture, but false Glosses drawn from thence, Reject — But is it not the same if you, Must the sole Iudges be of false and true? Reason you plead, if you it seems t' acquit, But if condemn'd, its Vote you won't admit. But still, if private Reason you pretend Must be the Iudge, Disputes will never end: Were this suppos'd, you cou'd but thence infer That men must still be men, and still may err. Nor shall they that, if they with Minds prepar'd A higher Guide than Reason's self regard, Attending, free from Prejudice and Sin The Word without, th' unfailing Spirit within. Still you complain the Scriptures are not clear, And you the Spirits must try before you hear: Your meaning is, you fairly both reject, For both Tradition and the Church erect: But what can easier be to understand Than Gods own Word, his own express Command? Or what's more plain than that on no pretence Deut. 13.32. Psal. 119.You ought must add, or ought diminish thence? That his blest Law all perfect is, and pure, Nor can Tradition's base Alloy endure. Perfect as well as clear, approv'd and try'd, In every part of Life a Rule and Guide. In Faith and Life the Scriptures both avail, Nor can you give one Instance where they fail. The justest Notions they, of God, impart, And teach to serve him with a humble heart, Describe the terms of Happiness, and more That wond'rous Prince who shall the World restore, * That Christ, that true Messia we adore: By whom, if ought from Ages past conceal'd, The Fathers Will's entirely now reveal'd. If then some Books are lost, (which if they are, Where's the High Priests and Elders boasted Care?) This not affects the rest, since still we find A clear and perfect Rule is left behind. Much of the Cabala, so highly priz'd * Are Trifles by the Learned World despis'd; * Your Sephiroth are Truths i'th' Scriptures plain, But darken'd whilst you them unfold in vain. Ezra and the great Synagogue you boast, Whose Doctrine both and Piety you've lost: Much younger those Traditions you embrace Beside the Word; for them in vain you'd trace * One step beyond the Hasmonaean race. Fallacious all those Arguments you use, And for Infallibility produce: Tho' manag'd they with all your Art and Care They still against plain Fact expresly bear; For tho' High Priest and Sanhedrim you say Can without Error shew to Heav'n the way. 'Tis plain to Sense, you this unjustly boast, Themselves in Error oft, or Vices lost, * Sometimes th' High Priests, as you must own, embrace Th' abhorr'd Opinions of curst Sadoc's Race; * The Elders too, as sacred Writ averrs Have Israel's God deny'd, and turn'd Idolaters: And can two crooked Lines compose one right? Two Finites ever make an Infinite? But what the Fathers told, you must believe, Since such good men nor cou'd, nor wou'd deceive, Since every Age do's on the other move, "And trusts no farther than the next above: — But the blind Heathen take the self same way, "Each asks but what he heard his Father say, He errs, they follow, and stupidly obey. While those no false or dangerous steps shall make Who Reason's and the Words safe conduct take; Which them, if from their paths they never stray, To our great Prophet will at last convey, Whose Divine Spirit shall with resistless might Soon fill the dazled World with Heav'nly Light: Gentile and Iew shall his blest Law receive, Vain Idols, and as vain Traditions leave; E'en you your self—Unless amiss I see In the unerring Glass of Prophesie, You, who so fiercely now our Law oppose, And think us Gods at once, and Cesar's Foes, Struck to the Earth by a kind dazling flame, Your Conqueror shall to Gentile Worlds proclaim, And round the spacious Globe shall spread the Christian Name. He said, th' young Disputant shot furious thence Too weak, and much enrag'd to make defence. When Chuza thus — You so successful prove In this, my doubts I hope you'll too remove: From a loose Court to Sadok's Sect inclin'd, * Some Notions I imbib'd which yet disturb my mind, These in their usual Words I'll urge, nor fear * To find a just and candid Answer here. You know that Sect all future Life decry, All Immaterial Substances deny: A Spirit they'll not believe, unless they see, What they've no Notion of can never be, No pains for th' ill, or joys for those live well; They laugh, as idle Tales, at Heav'n and Hell. Those distant hopes and fears alike despise, Impossible to them the dead shou'd rise; Much less, shou'd they an after-state receive, Cou'd ought therein of endless pains believe, Since finite Sin is disproportion'd quite, They think to Punishment that 's infinite
St. PAVLVS.
And hard, for Thoughts or wand'ring or impure, We shou'd t' eternal Ages, pains endure. This is the sum of what they Reas'ning call, The rest Scu rility, and Nonsense all: Thus, modest he objects, thus calm and wise, He who of antient Rama nam'd, replies That immaterial Substance cannot be, Because some can't conceive't, and none can see, VVith ease is answer'd— Brutish Atheists own They can't conceive a God, but is there none? Ask the received Sense of all Mankind! Is there no Sun because the Beetle's blind? * Their Breath, the Air, their Thoughts they cannot see, Yet still they Breathing, Thinking Creatures be. That God's a Substance 'tis confess'd by all, VVhom, but Blasphemers, none material call: * Matter's extended, passive, finite own'd; If God be such, he's from his Heav'n dethron'd, Equal with that vile Man of Dust he made, Nay lower yet, and nearer Nothing laid. He must have Parts, Mutation must prevail O'er his weak Frame, "and what may change may fail. Angelic minds who ever reign above, Ay hymning the Great Spring of Ioy and Love; These are all Spirits, for they, tho' young and fair They seem to Men, drest in light robes of Air; Their business done their short-liv'd Bodies leave, Their elemented Form the Winds receive. Loose from dull matters Laws no longer stay, But the next moment think themselves away; Preventing ev'n th' amaz'd Spectators Eyes, From East to VVest, from Earth to Paradise; And from the Altar oft to Heav'n aspire In Clouds of curling Smoak, and Globes of Fire. Can you such Pow'rs as these in Matter find? Can ought do this, unless 'tis perfect Mind? There is a Spirit in Man, th' Almighty's Breath; Something Divine, that must survive his Death. Who can with patience think he all must die, And in dark Nothing's Chaos floating lie, Who wou'd not rather with a blest Eternity? If Man, as Sadoc dreams, all matter were, How cou'd he apprehend, compound, infer? How Universals form, Reflect, or Will, And on those Acts make new Reflections still? How Sciences invent, or Arts devise, And ev'n by Folly and Mistakes grow wise? How everlasting Poems, Works divine, Which to compose both Earth and Heav'n must join; How these produce, how weave each Notion there, And give each stubborn Thought its Turn and Air? As soon wild Atoms into Whirlpools hurld Might make this beauteous Poem of the VVorld. A heap of Letters in a Mirror seen As soon might form great Maro's Works therein. If all were Matter, Sadoc argues well, Wou'd no Hereafter be, no Heav'n or Hell? All wou'd be Fate, and Man as justly then Might punish Stones, as God cou'd punish Men. But shan't the Judge of all Men justly do? Shall not eternal Truth it self be true? That here things equally he don't dispense, Ev'n Sadoc's Sons must own, who argue thence Against his Iustice and his Providence: Tho' we more fairly a future World conclude To plague th' Unjust, and recompence the Good; Which by th' inspir'd of old in every Age Was fair inscrib'd on many a sacred Page; Tho' far more legibly than all the rest, Dan. 12.2, 3.By him of Heav'n and Earth belov'd; exprest. Nor this last Refuge to th' unjust remains, This glimm'ring Hope, that Time shall end their pains: As soon the Fiends may break their Iron Chains, As wretched Souls from the ad Prisons rise, From those eternal Shades, regain the lightsom Skies. Habits of Vice are Hell, that World of Woe, They needs must with 'em bear, where e'er they go: The loss of Heav'n is Hell, who banish'd thence, Their pain of Loss equals their pain of Sense; And cou'd they to that blissful Place repair, Yet what, ah! what cou'd vicious Souls do there? Who Life and Death propos'd, the latter chuse, And a fair Option granted, Heav'n refuse. Thus he — When Chuza — Easily we learn Those Truths we might from Natures self discern, And you my Faith with small reluctance, gain T' unmatter'd Minds, and endless Ioy and Pain: But that which shocks Philosophy and Sense, And crosses all our Notions drawn from thence, Is your assertion that the dead shall rise, Our mouldring dust agen enjoy the Skies; Those Seeds of things thro' Air and Water tost, Thro' Earth and Fire, Bodies in Bodies lost; That these shall be in their old Form rejoyn'd, Each Atom shall its brother Atom find: If then there's ought your sacred Books contain, If ought in Reasons School can this explain, The useful Knowledge candidly impart, And ever more command a grateful Heart. Gamaliel thus — Who erring minds regain, Their Pleasure richly do's reward their Pain; And Reasons self no worse success secures * In those so well prepar'd for Truth as yours. Not that from Nature you clear proofs can see Of what's a supernat'ral Mystery. But first we'll prove 't, tho' from the World conceal'd, By Gods unerring Spirit to us reveal'd, Then to our Faith the aid of Reason bring, And prove no Contradiction in the Thing. * The Law, the Prophets, and the Psalms contain, This Truth the Sadducee denies in vain. When Fate the Souls and Body's link unties * The Spirit says, Man rather sleeps then dies. Express great Esay writes the Dead shall rise;Isa. 26.19. When the last Trump the joyous news shall bring, That those who dwell in Dust shall rise and sing. Tho' this seems strange to our short sights who dwell In mortal Clay, with God 'tis possible. His Pow'r can do what Nature's never can, And reproduce the same numeric Man; From various things that Body can restore Which his dread Word from Nothing made before. Those Seeds of things too fine for humane Sight, Tho' granted numerous, can't be infinite; But were they, the Almighty is the same, And knows 'em all who calls the Stars by Name; Each Atom can 't his proper place return, And raise a Phaenix from a dusty Urn. Tho' shou'd he different parts of matter take, With the same Soul he the same Man wou'd make: The Soul's the Form, by this dull matter lives, And th' individuating Seal it gives; That still survives, for what can that destroy? The Bodies Harbinger in Pain or Ioy. While Body's still in Flux, still loose it flies, Ev'n join'd to Soul, each Day 'tis born and dies, * And when Fate calls, it thence divided, must Scatter in Air or moulder into Dust. He said and paus'd, all pleas'd with what he spoke, When zealous Cephas thus his silence broke. Well have you reason'd, Fathers! and as well For Truth have urg'd Truths sacred Oracle; Yet Reason some evade by Sophistry, Some Scriptures wrest, but none can Sense deny. To this our Lord by Miracles appeals, In all those Truths which he from Heav'n reveals By Miracles him his Great Father seals; Which thousands can as well as we attest, By Friends admir'd, by Enemies confest: Who can by his own Pow'r both Worlds command, And raise the Dead by his dread Voice or Hand; Whom Heav'n and Earth obey, all must believe, His Testimony all the World receive. But never Man like him these Truths e'er taught, He Immortality to Light has brought; That Heav'n the Good with endless Ioy shall gain, The wicked mourn in Hell with endless Pain. As little, immaterial Substance, we Can doubt, so much we've heard, so much we see. Legions of Fiends we see our Lord obey, VVho spightful him confess, and hast away; *
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Whether to their own dark Abyss confin'd, Or them he in the howling Desart bind; Whether before they haunt some lonely Tomb, Or bolder into Towns and Cities come, And strike afflicted Mortals blind or dumb. This have Capernaum's VValls with wonder seen, * This from his Hills th' affrighted Gadarene, Where to their Saviour they their Swine preferr'd, Where Beasts and Fiends obscene in Legions herd. Were our Eyes false, we've stronger Evidence, And proof ev'n more infallible than Sense. These Truths did Truth it self to us reveal, Or plain, or in some lively Parable: One I among the rest remember yet, And think I hardly ever can forget; Still are, methinks the Scene's before my Eyes The pains of Hell, the joys of Paradise; And were not Day well wasted — Wast no more Gamaliel says, more earnest than before To hear the whole: while Nicodemus cries, Those only wast the Day who, lost in Vice, The sliding Hours profusely misemploy In shortliv'd Pleasures and voluptuous Ioy, VVho while the sliding Hours fly swift away, Fondly themselves beguile, and not the Day: But who like us their happy Sands have past, 'Tis they, and they alone, Life truly tast, They use their Time which others only wast. But pray proceed, slip not one passage o'er, Believe we long to hear it all and more. He thus — I'll every circumstance relate; Thus was the Poor-Rich-Mans tremendous Fate, —See his luxurious Body cover'd o'er With Royal Purple, fetch'd from Tyre's proud shore. * The softest Linnen next his tender skin Richly perfum'd, (and need) to hide within A lothsom Load of Vanity and Sin: Arabia's choicest Odors, purchas'd thence With the exactest Care and vast Expence Rich Nard, Amomum, sacred Frankincense: All these profusely smoaking fill'd the Air, As if the Land of Spices had been there, Where nothing else they burn; the choisest Fare * His Tables load, the panting Servants come Half crush'd with their pil'd weight into the room: Those Birds with which wise Heav'n our Fathers fed, And thought the fittest meat with Angels bread, * As coarser Fare, despis'd, he'd scarce afford A room at th' end of his luxurious Board: The beauteous Fowl by distant Phasis bred, * Almost as richly as their Master fed; Both fatted for destruction, scarce he'd deign To tast, almost untouch'd born off again; And cou'd the fancy'd Phenix self been caught, The Dish he at a Kingdom's price had bought. While in a stately Gallery hard by, Adorn'd with Babylonian Tapistry His Honours Musick sate, and as they bring Each Course, anew they sweep the sounding string; At once to charm his Conscience and his Cares, Lull his loose Soul with melting Lydian Airs, Or soft Anacreon's Words from Greece they bring, Which Eunuchs bought from Rome or Egypt sing; No Words e'er better chosen to excite His sated, yet his furious Appetite, And urge to lawless Loves, and vain Delight; Thus on his yielding Couch reclin'd he lay, Thus he, Luxurious, past the scorching Day Till cooler Evening come, he bids prepare His stately Chariot — He must take the Air: At his broad Gates arriv'd he casts his Eye And sees a miserable Object lie With sores all cover'd — Strait with cruel Pride He turns his Head and haughty Eyes aside, Then frowning, thus t' his crouching Servants near Take hence this Dirt he cries, what makes he here? Drag him to th' Dunghil, that's the fittest place; Let him rot there, and not these Walks disgrace: Too soon they obey, and spurning bid him rise And get him thence — He lifts his fainting eyes, With much of Pain he lifts his heavy head, Which soon fell down agen, and sighing said With a low Voice — What hurt or injury Will 't be, if here you let me faint and die; Tho' while I might have liv'd, you'd not afford, 'Twas all I ask'd, the Fragments of your Board Which e'en the Dogs had left — The Wretch dares prate, Replies the Lord — Here trail him from the Gate! They did, across the more relenting Stones, Scarce cou'd he speak, but just expiring groans; The kinder Hounds, who as it chanc'd were there, Soon scented him, where half expos'd and bare, His fest'ring nauseous Sores infect the Air; Scarcely one part from head to foot was sound, One frightful Ulcer he, all o'er a Wound: Around him the poor Curs with pity wait, And as they cou'd seem'd to bemoan his Fate; They of their Masters cruelty complain; With heads thrown up they deeply howl — In vain The Huntsman rates 'em off, they ne'er the more * Will from him stir, but gently lick'd his Sore. Some Ease he found e'en in the pangs of death, Tho' whence he knew not; with his parting Breath, Too late's your Aid, who e'er you be, he cry'd, Requite you Heav'n! — With all his strength he try'd, A little rais'd his Head, then sunk and dy'd! — His active Spirit no sooner wing'd away From her untenantable house of Clay, But strait fair Angels from the Clouds descend, And thitherward their Course directly bend; His shiv'ring Soul wide wand'ring in the Air, On their warm Purple Wings to bliss they bear; Safe to the Realms of endless Peace convey'd, And in great Abraham's bosom softly laid; There all the glorious Orders round him shine, * "And calm the Relicks of his Grief with Hymns Divine. When now Sol's Beams almost had left the Air, Back did the Miserably-rich repair; Who near his house, the lifeless Carcass there Did at first glance a little startled see, But soon himself recalls — What is't to me, If he be dead, he did insulting cry? That Wretch had nothing else to do but die. For me, I better can my time employ, And many an unexhausted Year of Joy: Shou'd Fate and Death be sawcy and pretend To rush into my presence e'er I for 'em send; Rich Cordials soon shou'd make 'em quit their hold, I'd bribe 'em thence with show'rs of liquid Gold, — Now let 'em keep their distance — When I'm old, With Virtue and the Palsey bedrid lie, Return, I may have leisure then to die. — He said, and a new Banquet bids prepare, Rich Syrian Unguents crown his flowing Hair; Resolv'd that Night in all the Ioys to live That Wit or Wine, or flatt'ring Vice cou'd give; A few choice Friends, as great, as lewd as he, Sate round, t' augment and share his Iollity; At length the Tables clear'd, the Banquet o'er, Profusely plentiful as that before, He a huge golden Goblet rais'd on high, And swears to all their Healths he'd drink it dry, Then brought t' his head, when on the sudden, fall, His lips scarce touch'd, he, Goblet, Wine and all; The Servants shreeking overturn the Board, And run to th' aid of their expiring Lord; Rich Cordials fetch'd, they force 'em down in vain, His hand upon his heart, there, there his Pain; Death-struck, he fell, hard comes his rattling breath, His jolly Face now pale and cold as Death; Atheist no more, believes a God too late, Trembling with Horror of approaching Fate: All Arts in vain, with wild distorted eyes He desp'rate in their arms reluctant dies; So soon his Carcass, black and horrid grown Corrupts, it longer cou'd be born by none; But as the time permitted, they Inter With State, in his Parental Sepulchre; * Proud Hatchments o'er, perhaps some praise him too For twenty Virtues that he never knew; Their Flatt'ries help him not, nor reach him, where His Soul, by th' ugly Daemons of the Air Is seiz'd their own, their Mark they on him found, Which in firm Adamantine Fetters bound, To Aetna's Gulf, or further on, they bear To the sad Northern World thro' mirksom Air, O'er utmost Thule, thence thro' Hecla steep, * Sink with him down headlong to the boundless Deep. Amidst the dreadful Pains of that sad State, Which for all those who now despise 'em, wait; Where long he Tortur'd lay, he lifts his Eyes Unto the now almost forgotten Skies; The Earth to him, Diaphanous as Air, With ease look'd thro', for Souls see every where; Beyond Heav'ns mighty Gulf he saw as well, Tho' vast as that, from th' under-World to Hell; * Within whose shining Borders soon he found Sweet Paradise, that blest, that happy Ground Where Father Abraham sits, the Patriarchs round, And holy Souls, ay reign in boundless Light, Expecting greater Bliss than Infinite; * Among the rest when Lazarus he spy'd, With a loud lamentable Voice he cry'd, O Father Abraham! Tho' so far from thee Remov'd, O Father hear, and pity me! To live in yon blest Realms I must despair, What wou'd, alas! my guilty Soul do there? All the small Boon I ask, O that I might Obtain 't! Is but less Pain than infinite; Since I in this dire Place must ever dwell, O give but a more tolerable Hell! If this too much, one Moments respite give, What 's that t' a Wretch must here for ever live? Still less than that, yet let me, let me gain Some small alleviation of my Pain: The happy Lazarus! — O what a Change, (But sure the Blest above knew no Revenge,) Betwixt his Fate and mine! Let him descend, And with one drop of Water me befriend, Tortur'd in quenchless Flames e'er since I fell, And Thirst, next Guilt, the greatest Plague of Hell. Ah miscall'd Son, Abraham severe replies, With unrelenting Iustice in his Eyes, The time of Mercy's now for ever o'er, No more thy Friend, thy Father now no more: Then, then thou shou'dst have su'd, when long in vain GOD did a Pardon offer, you disdain; Nay dar'd, ungrate, his Providence arraign: E'en from his Goodness, wou'd no God believe, Because he suffer'd such a Wretch to live: * Then thou in Wealth and Opulence didst flow; Two are too much, thou hadst one Heav'n below, Where Lazarus his Hell; now all things weigh'd In his just Ballance, Retribution's made; He lives in endless Ioy, who then did mourn; Thou in unpity'd Flames must ever burn. Besides, th' interminable Gulf's so wide, That do's 'twixt your sad Realms and ours divide; Yours cannot hope a Change, nor ours can fear, You must be ever there, we always here. If then my Pain I must uneas'd deplore, O let it not (but can it?) e'er be more, The hopeless Wretch returns; for even here In Hell it self I've something worse to fear: I' th' lightsom World above I call to mind, I yet have Five dear Brethren left behind; Them my false Rhet'ric did too oft entice, My bad Example them inclin'd to Vice: I fear lest their Damnation mine enhance, Their added Sums my vast Account advance: If he so long a Iourney must not go, Or make a Visit to our Worlds of Woe; At least half-way let Lazarus descend, Rowze 'em from Vice, and warn of my sad End; This, this wou'd strike their Souls with pious Fear, Sure they'd the Dead, tho' not the Living hear. Nor e'en can that be granted, Abraham says, If they neglect Lifes fix'd and stated ways, What the great Moses their Forefathers told, Thunder'd from Heav'n, what all th' Inspir'd of old; If they the Law and Prophets not receive, Nor wou'd they the returning Dead believe. —He said, the Fiends about their Pris'ner came, And sink him deep in liquid Worlds of Flame; While Lazarus forgets those Miseries, By which he thinks too cheap his Crown he buys, And learns triumphant Hymns in Paradise. The Apostle breaths, the Story all commend; Hence Fathers! See, reply'd our Saviour's Friend, Our Master came not, as the envious say, The Sanction of our Laws to take away, Or mighty Moses teach to disobey; Perpetual Doctor of the Churches, where His Truths of moral Obligation are, Nay even those who sit in Mose's Chair, He bids obey in all that's just and right, Suffer or do, nor must his Servants fight. Gamaliel thus—Since you so much have shown, I've now far other Thoughts, I frankly own, Of your great Masters Doctrine, than before, And must th' Iniquity o'th' Age deplore That him rejects, our Rulers Spite and Hate The Cause, he worthy a far better Fate. But chance what may, avert my boding Fear, Kind Heav'n! You ever shall be welcom here. And now the Sun behind the Mountains fell, Gilding, with parting Beams, fair Siloam's Well; * The Guests arise, Gamaliel with 'em rose, Since they'll no longer stay, he forward goes, Conducts 'em to the Gate, and parting there, Back the Disciples to our Lord repair.
The End of the Sixth Book.
NOTES ON The LIFE of CHRIST. BOOK VI.

1. LO! Th' Eternal Word I sing, &c.] I chose Pindaric here, being most suitable to the Loftiness of the Subject: And for my Excuse in using it, desire no better than Mr. Cowley's Example. For the Matter of the Ode, it includes, for the main, little more than what's express'd or hinted in the First Chap. and other places of St. Iohn's Gospel.

5. Rise my Eagle-Soul! Arise.] That Epithet may be more proper to St. Iohn, because he's generally thought represented by the Eagle, among the four living Creatures in the Revelation; which is accordingly pictur'd near him.

18. No mean Succession his Duration knows.] I am not ignorant that our famous Parker, and the Men of New Notions, are generally of another mind. But this has not only been the Opinion of all Antiquity, who thought Succession disagreeable to the Nature of God, but of the best and most Learned of the Moderns in our own Nation. See Bishop of Worcester's Sermon on the Mysteries of the Christian Faith; Mr. Bently, and others; and among Poets, Mr. Cowley, Nothing is there to come, and nothing past, But an Eternal Now does always last.

23. Whatever was, was God, e'er Time or Place.] From Vida's: Qui quid erat Deus illud erat.

27. One, undissolv'd.] The nearest word I could find to undivide.

30. Not to be argu'd, but believ'd.] As to the Modus, I mean, the Manner of the Eternal Generation; as I explain it in the following Verse,—ineffable the way, &c.

39. —more intimately one With his great Father, than the Light and Sun.] This usually is given as an Illustration of the Trinity, and particularly the Procession of the Son from the Father; tho it must come short, or else it would not be a Similitude, but the same thing. All that is pretended to be proved by such Instances as these, being that such things are no Contradiction in Nature.

43. There is no after or before.] From that in the Athanasian Creed. In this Trinity none is before or after an other; that is, all the Divine Persons were coexistent from all Eternity, and do now equally partake of the Divine Essence and Perfections.

46. No room for one short Moment, or bold Thought between.] The Arrians, who had much more to say for their Heresie than their modern Kindred, did grant, in some of their Confessions of Faith, that the Son was from all Eternity by such an Emanation from the Father, as that whereby the Light proceeds from the Sun, but yet contended for a Moments difference between their Existence; the Son receiving his, as they think, from the Father; whereby they unavoidably fell into the same Absurdity which other Pretenders to Reason since have done: That I mean of a made God, or a subordinate Supreme. To which, if they can, let 'em find one that's equal in the whole Athanasian Creed.

47. The Father lov'd the Son, &c.] Thus some endeavour to solve, or rather illustrate the Doctrine of the Divine Processions.

54. Three more than Names, the Father, Spirit, and Son.] 'Twas the Heresie of Sabellius, that the three Persons in the Trinity were only three Names for one Person, as well as one Essence. Which some have charged on Dr. Cudworth, tho, I think, with more ill Nature than Iustice. Nor seems there need of many Arguments to con ute it. Names can't act. Names are not distinguish'd by Personal Pronouns; one Name can't send or satisfie, or attest another: But there are in the Divine Essence different Agents, different Actions being attributed unto it, and those who perform 'em are distinguish'd by different Personal Pronouns in the Sacred Scripture. Of the Father and Son there's no doubt: Of the Holy Spirit 'tis said, He shall teach you all things. The Father is said to send, the Son to be sent, the Holy Spirit to witness. Therefore they are more than Names, and I think Persons is the plainest Word we have whereby to express them.

57. —one self-conscious Mind.] With all Submission and Respect to that Reverend Person, who, if I mistake not his meaning, asserts three distinct Minds in the undivided Trinity, I must acknowledg I can't be of his Opinion for those short Reasons; if three holy Minds, then three Holy Ghosts: But says the Creed, One Holy Ghost, not three Holy Ghosts. Again, if three Minds, then I see not how to avoid three individual Essences, as much as of three Men: Therefore not one individual Essence, tho this all Catholick Christians acknowledg.

60. This by the Spirit did the Son.] Gen. 1. The Spirit of God moved upon the Face of the Waters: Which could not be a Wind, the Earth not being yet made to send out any Exhalation, or so much as any Air to be mov'd, without one of which, Wind could not be produced.

62. As was resolv'd i'th' Consult of the great Three-One.] That our Church thinks all the Trinity consulted or agreed together in the Creation of the World, and understands that Expression, Gen. 1.26. Let us make man; in that Sense, appears, I think, plain enough from her ordering that Chapter to be read on Trinity-Sunday.

71. Those fair Idea's be express'd, &c.] According to that Notion so much talk'd of by some, of an Ideal World; tho thus much is certain, that the infinite Mind, had before all Time, and therefore from Eternity, fore-seen and decreed, what were then only possible Essences, should be in Time reduced into Existence or actual Being.

78. With Luna's Silver-Waves, &c.] Alluding to the new Notion of Light; that 'tis perform'd by repeated Undulations.

82. The Angels next he made.] So in Coloss. 16. By him were all things created in Heaven and Earth, Thrones, Dominions, Principalities, Powers: And in the Old Testament, The Morning-Stars sang together, and all the Sons of God shouted for Joy, when the Son, the eternal, essential Wisdom of God, as the Fathers interpret it, laid the Foundation of the Earth; and if he made the Angels, he could not be himself an Angel in a proper Sense, tho he's call'd by Accommodation or Comparison, the Angel of the Covenant; and by Iacob the Angel that preserv'd him from all Evil. Of which see more below.

92. Falling from thence, some Sun or Planet grows.] Alluding to Galileo's Notion, "That every Globe of the Universe was created at a distance from the Place wherein it was to move, and thence let fall to the place of its designed Residence.

94. First, Matter wills, then Form to Matter lends; First different Somethings makes, &c.] Matter, the Heaven and the Earth, Gen. 1.1. which must relate to the Matter of them only, the whole being at first 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , inform and void, till 'twas in three Revolutions of the first created Light, and three more of the Sun, reduced into that beautiful and lovely Order, which denominates it a World; all the jarring Elements being separated and disposed into their proper Places.

98. And all around was Light, &c.] Gen. 1.3. God said let there be light, and there was light; immediatly after the Spirit's moving upon the Face of the Waters.

106. By God, who had the Pow'r alone.] This certainly held then, whatever some may think it does since.

115. If any asks, can satisfie—His Wrath.] This Thought has been labour'd at by some of the greatest Genius's the World has e'er produced, Milton, Dryden, and others, after whom I should scarce have dared to attempt it, had it not been almost necessary to the Subject.

131. Nor like an Angel's, only form'd of Air.] Twas the Opinion of some wild Hereticks in former Ages, that our Saviour's Blessed Body was only fantastical not real; whom 'tis not worth the while to confute.

150. And once in Royal Robes array'd,—At sacred Salem slay'd.] Many Learned Men have been of Opinion that Melchizedeck was our Saviour, who, as well might appear like a Man as an Angel; and as well stay some time as just appear. They think that 'tis a harsh Interpretation of 〈 in non-Latin alphabet 〉 , without Father without Mother: to say, that it only meant his Father and Mother were not known, or not recorded, especially considering what follows, that he had neither beginning of Days nor end of Life; for further Christ is said in the Psalmist to be Sacerdos in aeternum, a Priest for ever, after the Order of Melchisedeck: Whence it should seem that he himself was a Priest for ever, eternal, and therefore no other than the Son of God; as it seems implyed in the Apostle's Words, of whom 'tis witnessed that he liveth, Heb. 7.8. made after the Power of an endless Life, v. 18. as in the third, without Descent, 〈 in non-Latin alphabet 〉 . (Who shall declare his Generation?) And, he abideth a Priest continually. And when that's objected, made like to the Son of God, therefore not the same; they answer, that he may be the same with him, tho said to be like him, and produce that Instance where Christ is said to be 〈 in non-Latin alphabet 〉 , Philip. 2. Made in the likeness of men: and yet more plainly and unexceptionably, Revel. 1.13. One like unto the Son of man: Whom yet all here grant to be Christ. Other strong Probabilities might be added, but these I think are sufficient to defend my making use of that Opinion.

157. He, with two menial Angels, once a Guest.] Gen. 18.1. The Lord appeared to him; as Cap. 17. The Lord appeared to Abraham, and said, I am the Almighty God; which could not be an Angel, could not be the Father, must be the Son. v. 22. God went up from Abraham; therefore must have taken a bodily Shape, which the Father ne'er did. And in the following Chap. when the two Men, or two Angels, went to destroy Sodom, they tell Lot, The Lord had sent them to destroy it; that Lord whom they left talking with Abraham: And that Passage, The Lord rained Fire and Brimstone on Sodom and Gomorrha from the Lord out of Heaven; the very Arrians understood of the Father and the Son; as we find in some of their Confessions of Faith in Eusebius.

161. Then Abraham saw his Day, and did rejoyce.] A not improbable Sense of our Saviour's Words, Iohn 8.56.

164. 'Twas he who did the wandring Jacob guide, — 'Twas he whom met by Jabbok's side, &c.] That the Angel who deliver'd Jacob from all Evil, and whom he prayed to bless his Grand-Children, was the uncreated Angel, our Blessed Saviour, has been the Sense of Antiquity, as Petavius observes, tho he seems not willing to believe it, lest the Church of Rome should thereby lose one main Argument for worshipping Angels. But without him we are sure he was God: For Gen. 48.15. The God of Abraham and Isaac which fed him all his Life long, is call'd, v. 16. the Angel that redeem'd him, &c. tho no doubt but 'twas the same who redeem'd and fed him. Again, Exod. 3.2. The Angel of the Lord appeared in a flame of fire out of the midst of the Bush: But v. 4. God called to him out of the midst of the Bush: And v. 6. I am the God of Abraham, Isaac, and Jacob. The same also who wrestled with Iacob at Peniel, Gen. 32. who tho call'd a Man, v. 24. because appearing in the Form of Man, yet was really God, v. 28. As a Prince hast thou power with God: And so it seems Iacob himself thought; for he call'd the Place Peniel; for, says he, I have seen God face to face.

175. What Angel else those Titles durst have claim'd?— In every sacred Page Adonai nam'd.] 'Tis not proper to make a Iew pronounce the Name Iehova, which was, I suppose, long before this esteemed unutterable, for which was used Adonai or Elohim. Now that the Angel which went before Israel, which appeared often to the Patriarchs, was call'd Iehova, is plain in twenty Instances: See Exod. 23.20. Behold I will send an Angel before thee: And 21. My Name is in him: Now the Name by which God revealed himself to Moses and the Children of Israel, when he brought them out of Egypt, was Iehova: Exod. 6.3. By my Name Jehova was I not called: And say to the Children of Israel, I am hath sent me unto thee. But God will not give his Glory, Isai. 42.8. His incommunicable Attributes, and essential Glory to any other Being: Therefore whoever has this Glory, must be God; and this God the Son, whom the Iews tempted in the Wilderness, as the Apostle says, 1 Cor. 10.9. and of whom all the Fathers interpret it: Nay, the very Iews themselves do the same, as I find in the Notes on Grotius de Verit. Relig. Christian. p. 368. Out of Moses Ben Nachmen, as quoted by Masius; Iste Angelus, &c. That Angel, if we might speak the very Truth, is the Angel the Redeemer, of whom it is written, my Name is in him. The Angel who said to Iacob, I am the God of Bethel: He of whom 'tis said, God called to Moses out of the midst of the Bush. He's called an Angel, because he governs the World: For 'tis writ, Iehova brought us out of Egypt. And again, he sent his Angel, and brought us out of Egypt. Again it is written, The Angel of his Presence (of his Face) saved them, to wit, that Angel who is the Presence or Face of God; and of whom 'tis said, My Face or Presence shall go with thee, and I will give thee rest. Lastly, that Angel of whom the Prophet, The Lord whom you seek, shall suddenly come to his Temple; the Angel of the Covenant whom you desire. Again, The Face or Presence of God signifies God, as all Interpreters agree; but none can understand this, unless he's acquainted with the Mysteries of the Law.

177. Royal Isaia him.] He's generally reckon'd of Noble, or Royal Off-Spring. The Glory he saw in the Temple when the Seraphim cry'd Holy, Holy, Holy, Isai. 6. was the Glory of our Blessed Saviour: For so says this Evangelist in his Life, Iohn 12.41. These things said Isaia, when he saw his Glory and spake of him.

190. The lovely Boy, in whose auspicious Face.] This is borrow'd from Mr. Dryden's Translation of Virgil's Sicelides Musae.

207. Their Reason is a Spark of his celestial Fire.] God the Son, who made Man, and breathed into him the Breath of Life, gave him also Soul and Reason, forming him in this, as well as Piety, after his own Image, who is the eternal 〈 in non-Latin alphabet 〉 , or first Essential Reason.

251. And only to the chosen Jews reveal'd.] Vid. Ioseph's Speech, in Lib. VIII.

262. For you, Sir, I perceive, have Plato read] As the Heathen said of St. Iohn, when he read the beginning of his Gospel.

275. Who borrow all you think of us you know, — From Fabling Greece and falser Manetho.] See this prov'd at large by Iosephus against Appion.

295. Their ancient mighty Jäo was the same, &c.] This Iäo, or as St. Ierom, Iaho, was very famous among the most ancient of the Heathens: Him the Devils themselves were forc'd to acknowledg to be the true Supreme God. So the Oracle of Apollo Clarius, 〈 in non-Latin alphabet 〉 . He was the same with Iehova, and as well as Iove, deflected from it. That this was the God of the Iews, we learn from Diodorus, who speaks as much of 'em as most of the Heathen Writers. Moses, says he, inscrib'd his Laws to the God Iäo: And Sanchoniathon tells us, he received much of his History from the Priest of the God Iäo, by which Name, as Irenaeus tells us, the Gnostics, who affected Antiquity, were us'd to call God.

298. And him to whom you did a Temple rear,—Was only the Phenician Thunderer ] The Saxon Thor, and Scythian Taramis are concluded by learned Men to be the same, both signifying Iupiter the Thunderer; the Name of the latter, as Bochart thinks, deriv'd from a Root, which both in the British and Phenician Language signifies to thunder. And to the same God did Augustus erect a Temple, I suppose after some great Thunder, that probably which Horace alludes to, in his Coelo tonantem credidimus Iovem.

302. Now Hammon him from ancient Cham you call, Now Belus name him from our injur'd Baal.] There can't be a more natural or easie Derivation of Iupiter Hammon, than from Cham or Ham as we write it. And that Belus is the same with Baal, and Baal with Iupiter, and yet a true name of God, Hos. 2.16. I think all learned men are agreed. See more below, where also of Belisama, Astarte, Isis, &c.

312. Lucina aid;— Old. Berecynthia Mother of the Gods, &c.] Lucina is the same with the Moon. Berecynthia seems a compound from "Hgn which is either Venus or Iuno, and Cynthia the Moon, both the same with Rhea, so call'd from 〈 in non-Latin alphabet 〉 , fluo, from an obvious reason. Berecynthia was Mother of the Gods, So Isis, Cybele, Rhea.

322. All your three hundred Joves.] A fair Company of them, for so many Varro reckons, tho most of them different Names for the same Person, nay often only Fable at the bottom.

354. Of some departed Father, Friend or Lord They first an Image made, and then ador'd.] This has been look'd upon both by Antients and Moderns as the first rise of Idolatry, generally thought to have been begun by the Worshippers of Belus, though this the Egyptians were probably guilty of as soon as any others, because they had not only the Images of their Relations and Friends, but their very Bodies, as they have to this day preserv'd amongst them; and when they are reduced to straits did really often get help from 'em, by pawning their Father or Grandfather to the rich; whom they thought it a great piece of Impiety not to redeem again as soon as able.

359. And Seas, as Luna bids 'em, ebb and flow.] I'm not concernd, whether 'tis the Moon's Influence, the Motion of the Earth, or whatever other Cause, to which the Flux and Reflux of the Seas are owing; 'tis enough that what I assign has been believ'd as most probable by Antiquity, which Mr. Cowley follows in his "Undisturb'd by Moons, &c.

362. Or mighty Mazzaroth.] I confess I can give no better Reason for calling him mighty, than because he has a very hard Name: But what's the true meaning on't, after all the Guesses of the Critic, perhaps he only knows who calls all the Stars by their Names, however Gamaliel might then know what it was.

367. Which some thought living, for they saw 'em move.] They believ'd 'em intelligent Beings, says Mr. Bently out of More Nevochim; and the same appears from Plato, Diodorus, especially Eusebius, Demonstr. Evang. Lib. 1. Cap. 6. 〈 in non-Latin alphabet 〉 . The Egyptians and Phenicians first worship'd the Sun, Moon and Stars, as Gods.

388. Nay, to make all things sure, the Fiends and all.] Which Porphyry fairly acknowledges, owning that Belzebub and Serapis were the same.

402. Lord of Heaven.] Beelsamen signifies no more, as Belisama, Queen of Heaven, two Idols of the Phenicians the same with Iupiter and Iuno.

404. Moloch and Belus is with these the same.] Moloch signifies King, or Lord; Belus, or Baal is much of the same Signification. That Iupiter is the same with Belus I think few question. That the Sun had the same name appears from the Grecian 〈 in non-Latin alphabet 〉 , derived of the Phenician Eliun, of whom Sanchoniathon; and we learn from Damasc. in Phot. that the Phenicians confound Hel and Bel, as our British learn'd to do from them, the Father of our Cassibelaunus (rather Cassibelinus) being call'd in some of our old Writers Hel or Heli, in others Bel. And in Gruter's Inscriptions we find one at Aquileia, Apollini Beleno; and the Herb Apollinaris was called by the ancient Gauls, Belinuntia; to which add that Macrobius in Saturn, ult. affirms Iupiter and the Sun to be the same.

405. Saturn with both.] Thallus, an old Historian commended by Lactantius, Tertullian and Minutius, mentions Belus and Chronus as the same 〈 in non-Latin alphabet 〉 some, says he, pay divine Honours to Chronus, and name him Baal, or Bel, the Romans call him Saturn, and some say that Linus first introduc'd his Worship. So Apollinaris in Catena on Psalm 106.28. 〈 in non-Latin alphabet 〉 . The Grecians call Baal Bel, who they say is the same with Time or Saturn. Scaliger thinks this Baalpeor, 〈 in non-Latin alphabet 〉 , Taramis the Thunderer, Vossius the Sun, S. Ierom Priapus; and I suppose are all three in the right.

406. The same Inscription both, &c.] That famous one 〈 in non-Latin alphabet 〉 mention'd in Bochart.

407. Alike their Form, alike their Sacrifice.] Their Form, a King with a Scepter in his hand; their Sacrifice humane, as is notorious, both to Saturn, Baal, and Moloch.

408. To both the Nations their Baetylia raise.] These were very ancient Idols, Name and Thing, as the learned conjecture, corrupted from Bethel, where Iacob anointed a Pillar and dedicated it to God, whence the Phenicians his neighbours might do the same to their Idols. These Baetylia were dedicated to Saturn, Iupiter and others, being found formerly in great numbers near Mount Libanus, particularly at Heliopolis, the City of Hel, or Bel the Son of Iupiter; as Photius from Damascius, which latter says he saw one of them himself sustain'd and moving in the air, sometimes bigger sometimes less. That they had some Motion and a sort of Life we learn from Sanchoniathon, who calls these 〈 in non-Latin alphabet 〉 , Their Form was different, sometimes like a Pillar; whence Cowley: 'Baal's spired Stone to dust was ground. Which I suppose was the proper 〈 in non-Latin alphabet 〉 , which the Iews were so often forbidden to make: at others round and white, like an exact Globe. This Stone is also called Abaddir, as Gale from Priscian, whence perhaps the Devil's name Abaddon in the Revelations; all of them I'm inclin'd to believe the same with that Iupiter Lapis or Terminus of the Romans, whom Lactantius mentions, who was so stubborn he'd not yield an Inch to Iupiter Latialis himself, but kept his ground in the Capitol, when all the other Gods were afraid of the Thunderer.

409. That Isis, Io, angry Juno are The same your own best Writers oft declare.] Euripides as quoted by Bochart says, the Phenicians and Thebans thought Isis the same with the common Mother. Herodotus in Euterpe, as I find him quoted in Gale, says, the Image of Isis was of the same Form with the Grecian Io. Now further, that Isis was Iuno is plain, because Plutarch says in Crassus that the Hieropolitan Goddess, who was this Isis, is also called 〈 in non-Latin alphabet 〉 or Iuno. And the same Isis is called by Iulian in his Oration, De matre Deorum, 〈 in non-Latin alphabet 〉 , &c. `Mother of the Gods, and Wife of Iove; and again, 〈 in non-Latin alphabet 〉 , which could agree to none but Iuno.

411. The same their way of Life.] See Herodotus, who describes Isis as 〈 in non-Latin alphabet 〉 , running to and fro on the Earth. So Plutarch, Apuleius, Sanchoniathon, Lucian and others; and the same is true of Io, and Iuno rambling after her Iupiter.

413. And all— The Wife of Iove.] Of Isis 'tis prov'd, of Iuno not doubted, nor can it be of Io, if the same with Iuno, as she was by Ovid's leave, only a Contraction of it, tho he only makes her a Concubine of Iupiter.

414. All horn'd alike.] So says Herodotus of Isis and Io, 〈 in non-Latin alphabet 〉 , therefore true of Iuno. See more below in Astarte.

416. Hence Isis, ere to Libyan Wasts he fled,—With her own double Crown, &c.] Libyan Wast where the Temple of Ammon is describ'd by Dionysius, 〈 in non-Latin alphabet 〉 Where the Scholiast thus; 〈 in non-Latin alphabet 〉 . That Herodotus says, that this Image of Iupiter had Horns like a Ram, whence the Fable of Iupiter's turning himself into a Ram when he fled from the Giants into Egypt; and some think Asteroth or Astarte was worshipped in the form of a Sheep, as we learn from the Rabbies.

421. Their sacred Ox did Joseph represent.] So Vossius, and most other learned Men; which is made more probable by the Etymology of Serapis, which signifies as some think Ox Father. Ioseph was, as he himself says, a Father to Pharaoh. The Ox, a laborious Creature, is the Emblem of Plenty and Industry: Further, the Image of Serapis had a Bushel on its head, as Suidas describes it, in memory of his providing Corn for the people: And Sandford tells us, that Minutius the Prefect of Provisions at Rome was honoured with the Statue of a golden Ox for much the same reason.

425. By Father Ab am first from Chaldee brought.] That the Chaldeans were the most ancient Philosophers there is but little doubt, any more than that Abraham was a Chaldean. Philo ascribes the invention of Letters to Abraham, tho Eupolemus, Artapan and others to Moses. Abraham might teach them to the Phenicians, as they, we know, did by Cadmus to the Grecians, and Moses to the Egyptians; who tho they might teach him their own Learning, there's no necessity they should teach him his Letters. But that the Egyptians learned 'em from a Stranger, their own Writers acknowledg, and we find in Plato.

426. Whether from Seth's eternal Pillars learn'd.] As Iosephus asserts, and speaks of one of them as remaining in Syria to his time; which one would think he'd scarce have done, had there been no foundation for such a thing: nor is there any Contradiction or Absurdity in it.

429. Their boasted Hermes ours and not their own.] Hermes is said to have invented Letters, or at least brought 'em into Egypt. This Moses is concluded to have done, therefore he must be that Hermes

430. Nay even the old Chaldeans sacred Fire, Which Delphos, you, and all the World admire, Your Vesta, Persia's Mitra, are but one The same with Moloch, Ammon and the Sun.] The old Chaldeans were the first who worshipped the Fire, which some attribute to Nimrod; this 'tis thought was done at Ur, which the vulgar render Fire. The same sacred Fire or Symbol of the Sun was also ador'd at Delphos, and almost every where else, especially by the Romans, under the name or Vesta; the Persians worship'd it under the name of Mitra, and at other times they call'd it Amanus, why not from Ammon? who had also his sacred Fire perpetually preserved, of which see Plutarch in his discourse of Oracles.

436. The Egyptian Isis, Queen of Heav'n, you name Your Juno, our Astarte is the same, And both the Moon, in Venus all agen Agree, great Mother she of Gods and Men.] Iulian begins his Prayer thus to Isis, the same as he thinks with Dea, Rhea, and Demeter or Ceres, 〈 in non-Latin alphabet 〉 O thou Mother of Gods and Men! and just after, 〈 in non-Latin alphabet 〉 , 'Partner of the Throne of Iove. That Iuno is Queen of Heaven among the Heathens, is granted. That Astarte is the same with Iuno, and both with the Moon, will appear from the Description we have of her in Sanchoniathon and others. She wore upon her own head, says he, that of a Bull, just as Iuno is before describ'd, representing a Crescent or Half-moon. She's agreed to be the same with Ashteroth the Goddess of the Sidonians, whom the Iews worship'd in Samuel's time, and Solomon afterward. The same with that 〈 in non-Latin alphabet 〉 in the Acts, which has so puzzl'd Interpreters, of whom the Writer of Tobit quoted by Mr. Cowley, 〈 in non-Latin alphabet 〉 , `they sacrificed to Baal the Heifer; the same with Baaltis, or Belis, or Belisama, which last signifies exactly the Queen, as Beelsamen the King, of Heaven; by whom the Moon is thought to be intended, and call'd by that Title in the holy Scriptures. That this Astarte is the Moon further appears from Lucian's Dea Syria, 〈 in non-Latin alphabet 〉 , 'I esteem Astarte to be the Moon. Further, that Iuno, and Venus, and the Moon are all one is Vossius's Opinion. It has been already prov'd of Iuno and the Moon, and is as clear of Venus from that forementioned passage of Plutarch, where he says, the Hieropolitan Goddess was call'd by some Iuno, by others Venus, and by others the Goddess which takes care of the Principles and Seeds of things. I have only to prove that Astarte is Venus, which Tully expresly affirms De natura Deorum: "Venus Syria Tyroque concepta, quae Astarte vocatur. And yet more plainly, the Isle Erythia near Spain, which as Bochart says was called Ashtoreth or Astarta by the Phenicians, was also nam'd by some 〈 in non-Latin alphabet 〉 , by others 〈 in non-Latin alphabet 〉 , the Isle of Venus and Iuno. This Venus had also many other names; the Assyrians, as Herodotus, call'd Venus Mylitta, the Arabians Alytta, (from a Composition of both which, with a small Variation, might the Island Melita or Malta be named, where was formerly a temple of Venus, as Cytheron, Erythia, and other places for the same Reason) the Persians as before Mitra, as learned Men have conjectured, from the Persian Meliter, which signifies great, whence the Greek 〈 in non-Latin alphabet 〉 , the Latin Mater, from the Doric, and our English Mother. But why may not this Mitra as well come from Mitzraim the Sun, as Vossius thinks, and accordingly some call this Idol the Sun, Venus, or whatever 'twas, Mitra, or Mithra, as Suidas; others Mesra or Mizra as Philo; nor is't any wonder it should be reckoned both Masculine and Feminine, since such was the Statue of ancient Venus, such, 'tis thought, Priapus, and the Deus Lunus, and so Astarte or Astartus. Nay the same God or Goddess was still worshipp'd by the Arabians in Mahomet's time, who in his Alchoran thus upbraids them with their Idolatry, Surat. 51. Have you not seen Allath, and Alloza, and Menath; which Alloth seems the same with the Alytta of Herodotus, only an Arabick Termination for a Greek. Beidar in his Commentary on the place says, they were all three one Image, bearing the resemblance of every living Creature, (as some think the Pantheon) and yet like a Woman. Iso-bar-ali, cited by Hottinger says, 'twas the Star of the God Remphan, S. Ierom tells us this Star was Lucifer, which in his time the Arabians worship'd; and Lucifer in the Morning is Venus in the Evening. This Menath seems to be the same with Mercury, worship'd in those parts as some have thought by the name of Meni, and who according to Beidar's Description was the same with Venus, an Hermaphrodite in the most proper sence of the Words.

450. To Cyprus first from the Sidonian shore.] It appears that the Worship of Venus came from Sidon and the Phenicians to the rest of the World, because they were the first who ador'd her, near whose shoar is the Isle of Cyprus, where she had an ancient Temple, and whence she bore the name of Cypria. See Pausonias in Atticis, who thus speaking of the Temple of Venus Urania, She was worshipped first, says he, by the Assyrians, then by the Cyprians, Paphians and Phenicians of Palestine, whence the Inhabitants of Citheron learnt to adore her.

452. Past Icaria gone.] a small Island in the Aegean Sea, Samos, as Bochart thinks, a Colony of the Phenicians.

453. At Samos toucht, where they her Temple rais'd, And by the Grecian Name of Juno prais'd.] Iuno had a famous Temple at Samos, which Virgil celebrates. Vossius thinks Iupiter was deriv'd from Iah 〈 in non-Latin alphabet 〉 , and Ianus from the same Iah, and that in the same manner was formed Iana, as from thence Iuno; which words among the antient Romans were the same, the a and u being frequently chang'd, as Calamus into Culmus; and o, as in Dido, being the Greek Termination.

457. Nor far from thence other Erythian.] A Family of the Erythraei are placed hereabouts, by Dionysius, and others. Why I call them Erythians, not Erythraeans, see below.

461. Melita past.] Where was a famous Temple of hers, as before; and indeed she left Temples and took Names at most of the considerable Islands and Ports of the Seas. Whence she's call'd Cypria, Paphia, Cytheraea, Erycina, Melitaea, &c.

462. By her old Name.] That of Iuno most solemnly ador'd at Carthage, which gave Virgil a very neat occasion for most of his Machines in his Aeneis.

465. To Gades and the rich Tartessian Strand.] Tartessus was famous in all antient Stories and Writers, tho now the place it self where it stood is hardly known. Some think it the same with the Tarshish whither Solomon's Ships went, which is not improbable, from the vast quantities of Gold and Silver formerly found there; Baetica Hispania being also formerly call'd Tarsis. Thucydides says, the Phenicians built this Tartessus.

476. To that new World without.] Britain, which was call'd, when first known to the Romans, alter orbis; and is describ'd as such by Agrippa in his Speech to the Iews, which Iosephus gives us, with which none doubt but the Phenicians were acquainted.

477. Where Cesar late for Life, &c.] So say the British Historians, and he himself owns little less.

479. Bel and Astarte known and worship'd there.] That Bel or Baal was known, and his worship introduc'd here in Britain by the Phenicians, seems probable from the frequent Footsteps of the Name amongst us. Bel, as before, is recorded in our History as the Father of Cassibelan; our Belinus is also famous. Our Cuno-belin and others; to which add the Names of Billingsgate, Billing-borough, &c. Nay, Camden's Inscription mentions the God Belinus here in Britain. That Bel or Baal was the same with Hammon or Iupiter has been already proved, as also with Moloch or Saturn a Phenician Idol. Now we have the Name of Hammon in our Portus Hammonis, or Portsmouth; and Ham-ooze in Plymouth, and several other Places. We had an Idol whose very Shape and manner of Worship was proper unto their Baal or Moloch. Of which See Sams's Britannia, where he has a Cut of that huge wicker Idol, in whose Body the old Britains us'd to inclose the Child that was to be sacrific'd. That Astarte was known here Bochart thinks, and endeavours to prove it by the word Aestar, which he derives from the name of that Goddess, and by a passage in the Roman Historians; who tell us, when Queen Boadicia was joyning Battel, she cry'd out, O Adraste help; which he believes was the same with Astarte. And why mayn't it be lawful to guess on, and derive the Name of the Startpoint in Cornwal from the same Goddess? Tho more sure we are, that we have another of her Name without the alteration of one Letter, here on the British shores, and that's Belisama; for we find Belisamae aestuarium between the Rivers Deva and Sabrina, now Dee and Severn, in Ptolemy's first Table of Europe. Nay further, what if we should find both their Names Bel and Astarte in one word, and that's Belerium, now S. Burien in Cornwall; deriv'd not improbably from Bel and Ery, Venus, or Iuno, or Astarte; as in Erythia, Erycina, and twenty other instances, the Phenicians being desirous to perpetuate the Name and Honour both of their Gods and Goddesses together, exactly answerable to that proper Name Bele-astartus, whom we find in the List of their Kings. See more in the next Note.

483. Which Erythra.] There's hardly any thing of this nature has bred more Controversie among the Criticks, than the Erythrean Sea, of which they give many different Etymologies, tho I think most agree that 'tis so call'd from the Isle Erythra, where one King Erythrus was buried, tho who or what he was, or when he liv'd they tell us not, some making him Esau, others they know not whom: all which difficulty vanishes, if we read Erythia instead of Erythra, and give the same name to this Island in the Arabian Gulf with that which is either near the Gades, or the same with them. This is made probable by a passage of Solinus concerning that in the Straits mouth: Erythia, says he, which some also call Erythraea, This Erythia may answer almost exactly to the famous Venus Urania, if we deriv'd it from Ery, which, as before, signifies Iuno or Venus from the Chaldee 〈 in non-Latin alphabet 〉 Here, libera; and 〈 in non-Latin alphabet 〉 , divina; or Hesiod's old 〈 in non-Latin alphabet 〉 , whom he makes the Mother of the Gods. Which is still rendred more probable by what Bochart tells us of another Island call'd Astarte in the Arabian Gulf, which seems no other than this Erythia.

491. By heavenly Art turns the blest Earth to Gold.] The aurea Chersonesus, or Golden Island of Dionysius.

492. Where Gomer's land thrusts out its double Head.] Now Cape Comorri, which some think derived from Gomer.

495. Colias is Venus call'd.] A Place hereabouts is term'd by Dionysius 〈 in non-Latin alphabet 〉 , not altogether unlike Calecut, which is in our Maps in the same part of Asia with that in the old, which Colias is a name of Venus.

497. The Corean Promontory lies,—Near where a Town.] Cape Cory, and the Town Talycory near it in Zeilan, by some thought the old Taprobane. Both probably from Chora the name of Iuno.

503. First born to Crete, and then to Ida's Hill, Then wandring with the Corybantic Crew, &c.] All known Stories of Iupiter.

506. The Thracian Samos.] To distinguish it from the other already mention'd where Iuno was worship'd.

507. The sad Cabiri.] Samothracian Gods, as Bochart thinks, of Phenician Original. They were four, as the Scholiast on Apollon. Argonaut. Axieros, Axiokersa, Axiokersos, and Casmilus; that is, as he interprets it, Ceres, Proserpine, Pluto, and Mercury.

532. Thence Moloch's cruel food at antient Tyre, Thence did those savage rites, &c.] The Tyrians sacrificing children is notorious in History, as the Carthaginians from them. The Romans also had humane Sacrifices in the Boaria, and the Greeks the same as Plutarch tells us.

538. The same curst Offerings are in Albion made.] See this describ'd by Tacitus, of the Druids in the Isle of Anglesey, in a very lively manner.

544. Those two great Lights.] This is generally thought by some to have been the original of Zabaism, or the worship of the heavenly Bodies, represented as has been said by the eternal Fire among most Nations, and which has yet some Votaries in the East, both in Persia and the Indies.

550. Now mighty Nimrod they their Bacchus make, — Then our great Moses.] See this prov'd by Gale, Vossius and others, in almost twenty particulars, all of which can't be Fancy. Bacchus pass'd the Red Sea, made water flow out of the Rock, gave Laws in two Tables, is describ'd as Bicornis, turn'd his Rod into a Serpent, struck his Enemies with darkness, first directed in the worship of the Gods. Bacchus Bochart derives from Bar-Chus, the Son of Chus, as Nimrod was, He's call'd Nebrodes, the Greek Name of Nimrod Zagreus a Hunter, as Nimrod famous for his Wars and Expedition into India, so Nimrod, all of which could not be by accident.

552. Who sometimes must the fam'd Taautus be.] This Taautus, Mercury or Hermes, Teutates, Thouth, Theoth, or by whatever names he's call'd, seems to have much of the story of Moses in those Fragments we have left concerning him; 'tis the Opinion of the Theorist, that they are the same; Moses, says he, was both the Taautus and Hermes of the Egyptians.

556. From us had yours their Orders, Names and Powers.] See this demonstrated by the learned Scaliger, none could think the order of the Letters natural, nor could so many Languages accidentally hit on the same Order.

563. A Serpents Form indue.] So Ovid and others describe him, the true meaning of which seems to be, that he and his Wife fled, lurk'd in holes and Caves, when driven away by Ioshua.

567. These Letters first, &c.] Vid. supra.

574. Like his, they Vessels wrought.] 'Tis granted by Heathen Authors, that the Tyrians were the first Navigators, as in that of Tibullus; Prima ratem ventis credere docta Tyrus. And 'tis not improbable that they learnt the Art from the Model which Noah left the World.

577. This he whose Birthplace Samos boasts well knew.] Pythagoras, who went to the Iews as well as the Egyptians and Chaldeans to learn Philosophy, and Hermippus says as much of him who was his Scholar, and writ his Life. He was circumcis'd that he might be permitted the Knowledge of the Iewish Religion; after which he went to Croton in Italy.

587. Had that great man, &c.] Plato it's undeniable had many of his Notions from the Iews, tho he cares not to own it, naming 'em Barbarians, Egyptians, &c.

588. His own and many, &c.] Either 'tis a natural Truth, or was left by Tradition, or he had it from the Iews: neither of the two first I doubt can be prov'd, the last therefore must be granted. That he believ'd a Trinity, and had it from others; so says Plotinus, as I find him quoted in Dr. Cudworth's intellectual System, p. 546. Where he says, the 〈 in non-Latin alphabet 〉 . Tagathon or Hen, Nous or Logos, and Psyche, were not Plato's Inventions, but far more ancient: 〈 in non-Latin alphabet 〉 That these Doctrines are not new or of Yesterday, but very anciently deliver'd, tho obscurely. The Discourses now extant being but Explications upon 'em, appears from Plato's own Writings; Parmenides before him, having insisted on them. Thus Theodoret out of Porphyry, that God himself bears witness, that the Phenicians and Hebrews have found the way that leads to the Knowledg of the Gods, tho the Grecians have wandred from it.

595. Whom the first Legislator.] So Iosephus says, and proves against Appion: And Diodorus expresly affirms the same.

599. Before Troy's Wars.] Vid. Ioseph. ubi supra. And Thallus the Historian tells us, he was 930 Years elder.

603. Did to our neighb'ring Isles.] Both Minos and Lycurgus, and others of the Grecian Legislators retir'd into Crete for the composing of their Laws; where, as Serranus thinks, they had 'em from the Iews.

605. To us the Attick Laws.] So Grotius affirms in his De Veritat. which is made more clear by Petit. de Legib. Attic.

608. An Heavenly Art.] So it has been always thought; not taught, but inspir'd.

622. Fathers their Children bless'd in Poetry.] Iacob his Twelve Sons.

637. The Sacred Stile.] Which was then Verse.

640. With much of Pain wrung out some Doggrel Lines.] Alluding to those old blundering Verses ascrib'd to the Oracles.

647. Old Linus first enticing cross the Seas.] Linus was certainly a Phenician, as well as Hercules, who was his Scholar, tho a very unlucky one; for he knock'd his old Master's Brains out. Thallus says, 'twas this Linus who first brought the Worship of Saturn into Greece, a Phenician God, as has been often proved, and the same with Moloch.

649. Fam'd Orpheus.] Orpheus was the Auditor of Linus, being, as Tatianus contra Gentes, Hercules his Contemporary. Iustin Martyr says he was the first Author of Polytheism; and accordingly Diodor. Siculus, who gives the best Account of these sort of Antiquities of any of the Heathen, "That he first brought into Greece the Mysteries of Bacchus, Hades, &c.

663. Leaning on a Staff.] I think Gamaliels Conjecture has at least as fair a Face of Probability, as those of our Modern Critics, as to the Etymology of the 〈 in non-Latin alphabet 〉 of Homer.

667. Our Siloam first supply'd your Helicon.] The Rabbies have a Story, that whoever drunk of the Water of Siloam, were fill'd with a Prophetical Spirit. The same the Heathen fancy'd of their Helicon. Tho I have a further Intention here, namely, that their Poets borrow'd most of their Fancies and Ornaments from the Hebrew Writings, as I have before observ'd.

670. Ascrean Sage.] Old Hesiod.

685. The Properties t' express,—Of that great Jove, &c.] Thus had Celsus and the cunning Heathens learn'd at last to plead for their Idolatry.

700. Much more the Heroes must, when Gods prevail.] Thus Iulian, in his Oration already cited, of Hercules, 〈 in non-Latin alphabet 〉 , &c. After he is now gone to his Father, he can with more ease take care of Humane Affairs, than he could while here upon Earth.

701. Much rather then, — The spotless Parent both of Gods and Men.] I would not willingly hear an honest Heathen abus'd, nor let more be said by 'em than they really own. See almost the same Words which I use, in Iulian's Oration; 〈 in non-Latin alphabet 〉 "Much rather to the Mother of the Gods: And 〈 in non-Latin alphabet 〉 . where he repeats his Ave to her with a great deal of Devotion, asking all good Fortune here, and that she'd receive his Soul hereafter.

716. They from conquer'd Cities with 'em bear.] A notorious Custom of the Romans; and, I suppose, from the Story of the Palladium, the Tyrians, and others of also all the Heathens.

738. Now the worst of Men, now none at all.] None could be worse than the best of their Gods, Saturn and Iupiter, and many of them only fabled Persons that had never a Being; as Longinus, and others among their Successors.

740. In Satyrs, or in humane Form ador'd.] 'Tis observable the Devil has but little chang'd Fashions since he first endeavour'd to cheat or fright Mankind. He was then horned and cloven footed, as Pan, the Satyrs, Taurus, Apis, &c. and in the same Shape, Story says, he usually still appears.

755. Old Numa's Temples knew no Images.] So says Varro, and that it was a long time before they were introduced at Rome.

771. Moving Temple.] So Iosephus calls the Ark.

778. Your Corban.] Some think this Corban, so famous among the Iews, especially the Pharisees, signifi'd a solemn Oath or Imprecation, whereby they oblig'd themselves to do or not to do a thing. Origen, and others of the ancient Writers, as Dr. Hammond on the 15th. of St. Matthew, think it signifies a Gift consecrated to God, a pretended devoting all their Substance to pious Uses, which by their Law or Custom, freed 'em from helping even their Father and Mother. Which Consecration, or Devoting, might be done with an Oath, and then both Senses agree.

797. In all that Rome or Athens.] We can't suppose but that he had read the famous Latin, as well as Greek Authors.

808. This I'm sure is so.] Opposing Tradition.

826. 'Midst Show'rs of Stones, and Sheets of deadly Fire.] The Punishments inflicted by their Laws against false Prophets and Hereticks, Deut. 17.12. Tho the Romans did not care to put 'em in execution; as we may see from Pilate, Felix, and others.

833. Whose Patrons, sacred Oral Truths deny.] 'Twas notorious that the Pharisees made the Word of God of no effect by their Traditions. So says the Talmud; Plus est in Verbis Scribarum quam in Verbis Legis; and Verba Scribarum amabiliora sunt verbis Prophetarum. There's more in the Words of the Scribes than in the Words of the Law; and the Words of the Scribes are more amiable than the Words of the Prophets, and yet higher, Egredienti à studio Talmudico ad studium Biblicum non erit Pax: There's no Peace to him who goes from the Study of the Talmud to the Study of the Bible. Christ spoke against Traditions, and commands to search the Scriptures. The Pharisees cry up Traditions, and forbid the Scriptures to be read. Whether are to be obey'd?

835. For Heretics, &c.] I must doubly ask Pardon here, both for borrowing these Verses, and making thus use of 'em; which I did, because they express the Doctrine and Plea of the Pharisees as closely and fully as 'tis possible to be done; and had the Hind and Panther been writ in his time, would undoubtedly have read it, and might have quoted it too, as well as he does Menander.

838. The Word is neither clear, nor perfect Rule.] So said the Pharisees. Hence their Cabala, or Lex non scripta, containing Traditions, to supply what they pretended imperfect, and Glosses, to illustrate what was not clear; both of which they themselves would have the keeping of, and what Work they made with 'em, we may not only find in the Evangelists, but even in their own Writers. Si dixerint Doctores dextram esse sinistram, audi: Says Grotius out of their Works; If our Doctors says your Right Hand is your Left, you must believe 'em.

916. Trifles by the Learned World despis'd.] Great part of them Anagrammatic Fooleries.

917. Your Sephiroth are Truths in Scripture plain.] Many of these Sephiroth the Rabbies describe in God; among the rest, there is the Amen, the Alpha and Omega, the Light, the Spirit, which must relate to the Blessed Trinity, being the very Expressions by which the Holy Scriptures denote unto us the Father, Son, and Holy Ghost; and accordingly the Rabbies say, that Many Sephiroth do not hinder the Unity of God.

923. One step beyond the Hasmonaean Race.] They pretended Antiquity to authorize their unlawful Impositions, and call'd 'em, "The Traditions of the Fathers. Epiphanius says, The great things the Pharisees pretended to more than others, and made Vows to perform 'em, were these following, Virginity, constant Prayers, Discipline of the Body, and Abstinence from Meat and Sleep. They pretended from Ezra, but could prove no further than from the Times of Ionathan the High Priest; which tho Iosephus calls à Temporibus antiquissimis, was but about 〈◊〉 Years before.

932. Sometimes the High-Priests, as you must own.] See Iosephus, and Acts 5.17. 〈◊〉 High-Priest, and all they that were with him, which were of the Sect of the S •• ducees.

964. A loose Court, to Zadoks Sect inclin'd.] The Court of Herod. Some make the Herodians and Sadducees all one; there might indeed be some difference between 'em, tho 'tis hard to say which was worst; and many of their Opinions were the same.

992. Their Breath.] This holds in that Country, tho not in ours.

1089. The Law, the Prophets, and the Psalms contain.] Thus a learned Rabbi being ask'd how he prov'd the Resurrection from the Sacred Writings; answer'd, "From the Law, the Prophets, and the Psalms.

1092. The Spirit says, Man rather sleeps than dies.] That Expression is often us'd in Holy Scripture, even in the Old Testament, Deut. 31.16. 1 King. 1.12. Iob 7.21. and that with an Exclusion to Annihilation; for Daniel 12.2. Those that sleep in the Dust shall awake.

1115. Even joyn'd to Soul, each day 'tis born and dies.] That is, as to particular individuated Matter, by the addition of new Particles and avolation of the old.

1142. Spiteful him confess.] It's not likely the Devils confess'd our Saviour out of any Good Will, but rather, as it should seem, on purpose to disgrace his Doctrine and Person; for which reason he forbad 'em to do it.

1143. Whether to their own dark Abyss confin'd.] Dr. Hammond thinks, that when the Devils besought our Saviour that he'd not send 'em out into the Deep, it relates to their own Abyss of Hell; and that 'tis equivalent to that other Phrase, "Not tormenting 'em before their time.

1177. The softest Linnen.] Ludolfus is very angry with Dives for wearing this fine Linnen, which he says he did, Propter mollitiem carnis: But if that had been all his Fault, methinks they should have let him gone no further than Purgatory: For tho there are a sort of Men in the World, who may find I know not what Merit and Super-erogation in scrubbing their Carcasses with Hair-Cloth, and being more nasty than their Neighbours, yet one would think, wearing clean Linnen, tho it happen'd to be fine too, should be only a Venial Sin.

1185. Where nothing else they burn.] One of the Arabia's, where they have such Plenty of Spices, and Want of other Fuel, that Geographers say, they make use of 'em for their common Firing.

1189. The fittest Meat with Angels Bread.] Because the Israelites eat 'em with Manna.

1192. The beautious Fowl.] The Pheasant, which still keeps its Name, tho it has fetch'd it a great way off.

1243. Lick'd his Sore.] Ludolfus here has a very odd Allegory in his Prayer at the end of this Parable, Veniant Canes Doctores tui, ut lingant Vulnera peccatorum meorum!

1258. Calm the Reliques.] A Line of Mr. Norris.

1307. O'er utmost Thule.] By this famous Ultima Thule, I think there's little doubt but Island is intended in antient Writers, especially the Poets who have often occasion for it. Thus Dionysius having been before speaking of the Isles of Britain, he says, 'tis in the Ocean beyond 'em, and that you need a good Ship to carry you to it: 〈 in non-Latin alphabet 〉 . He gives yet, if I mistake not, another Mark of it, particularly of this Hecla, a burning Mountain there, which Tradition makes one of the Vents of Hell 〈 in non-Latin alphabet 〉 which the Translator thinks relates to the Length of Days, translating 〈 in non-Latin alphabet 〉 by Lumen. But it seems at least as probable, that by this Fire pour'd out Night and Day in this Island, the Author might intend this Mount Hecla, which is famous for incessantly casting out Smoak and Flames.

1316. Tho vast as that.] So the Poet.

1314. Thirst, next Guilt.] Undoubtedly a terrible Pain, since set to express what's infinite.

1407. With parting Beams.] Siloam lies West of Ierusalem.

THE ARGUMENT OF THE Seventh BOOK.

OVR Saviour and his Disciples come early to the Temple, the Musick whereof is described, and the several Instruments the Iews made use of in their Sacred Service. The Morning Anthem. The Buyers and Sellers in the Temple, and our Saviour's driving 'em thence, pursuing 'em to Solomon's Porch, which is described, with the Valley of Kidron, and the Precipice between Mount Moriah and Olivet. In the mean while his Disciples survey the Buildings of the Temple, the Gates, the Courts, the Pillars, and the Golden Vine, and finding our Saviour, with Admiration shew them to him, and discourse of them; who prophesies the Destruction of all those stately Buildings; which he more at large describes, on their Desire, as ascending thence, and looking back on the City and Temple from the Mount of Olives; mentioning also the Rise of a False Christ, or Antichrist, in the World; and, on their still desiring to know more of these Matters, foreshews the Opposition his Followers should first meet with by the Roman Empire, under the Ten Persecutions; when Constantine should conquer the Heathens under his Banner, and embrace the Christian Religion. After which, on the Degeneracy of the Church, Mahometanism arises in the Eastern, and Popery in the Western World, the latter followed and check'd by the Reformation, and at last destroyed by Christ's second Coming. Which he goes on to describe, and exhorts 'em to be always ready for it, the precise Hour not known, first by Parables that of the ten Virgins, and of the Lord and his Servants. Then by a plain Relation of the manner and Pomp of the last Judgment. The Conflagration of the World. The Sentence of the Just and Unjust, and their eternal Bliss and Misery. The Book concluding with a Prayer of the Author, being a Paraphrase on that Part of the Litany, In all Time of our Tribulation, in all Time of our Wealth, in the Hour of Death, and in the Day of Judgment, Libera nos.

THE LIFE OF CHRIST: AN Heroic Poem. BOOK VII. AND now the Sun, gilding the Earth and Skies, Did over lofty Olivet arise; Gently he rose, as him some sacred Awe Had seiz'd, when first the Temple Roofs he saw; Saw thro' the Shades, nor durst directly see, * Lest that shou'd dazle him, as mortal he: Scarce cou'd his own reflected Image bear, From the vast Golden Mirrour flaming there: Earlier than he his watchful Maker rose, As early to his Fathers House he goes With his lov'd Twelve, when those within unfold The mighty Gates, heavy with loads of Gold: * Twice Ten robustous Servants there attend, * Who to the Work their Shoulders panting lend: The Gentiles, and the Womens Court they pass To the Third Gate, of rich Corinthian Brass; * Next Israel's Court they enter, prostrate there, T' attone high Heav'n with pious Hymns and Pray'r, In decent ranks the Vested Priests begin, * Loud answer'd by the full-mouth'd Quire within: Musick's soft Notes, and loud Majestick sound; From the gilt Roofs and vaulted Courts rebound, And distant Zion-hill beats back the sacred Sound: Nature and Art in the blest Service joyn, Voices and tuneful Instruments combine; The Consort first sweet Aijeleth begun, * And welcom'd to the World the cheerful Sun; Next the Creator's Praises they recite On Alamoth, chast Virgins best delight; * Grave Ionath, soft Mahalah mixt with these, * And melting Harps that never fail'd to please: * Shrill Cornets, clanging Trumpets, apt t' inspire, With holy Raptures, or with Martial Fire; The Anthem this, once sung to David's royal Lyre.
PSALM 135. Hallelujah! * LOfty Hallelujahs sing To th' Alwise, th' Almighty King! Him with Hearts and Voices raise! Him, ye his blest Servants, Praise! Ye who ever stand to bless, In the Beauty of Holiness! In his House, with Glory crown'd, Or the sacred Courts around, Him, the Spring of Life and Light, Boundless Goodness, boundless Might! Him, and his great Name record! The Service is its own reward. * You, O Isra'l's Sons rejoice! Your Father's God's peculiar Choice! Great and high! What Idol dare With the Lord of Hosts compare? His Pow'r no other Limits knows, But what his Goodness will impose: * Heav'n, Earth and Sea his Orders keep; Close he seals the Aged Deep. See his Clouds make black the Skies, Lightnings glare, and Storms arise; And freed from their dark stony Cave, Hark, th' impetuous Whirlwinds rave! To Zoan's Fields, with Blood o'erflown, Too well his Signs and Wonders known; Known by their First-born too well, First they, and then their Fathers fell. He pow'rful Nations did subdue; Monsters quell'd, and Tyrants slew: Sihon, by th' Amorite obey'd, And mighty Og, who Bashan sway'd. In vain proud Can'ans Kings combine, Their weak Arms in vain they joyn; The sooner all they Captive stand, To Israel, God dispos'd their Land. * Still, O God! Thou art the same, Still we sing thy glorious Name; Our glad Hymns thy Iustice raise, And thy pard'ning Goodness praise. Not so the Gods by Mortals made, To whom vain Vows and Incense paid; In vain for their Advice they come, Mouths they have, but still are dumb. Lifeless Eyes, which see no more Than those Stocks who them adore; Nor their Ears the sound can take, Which their lost Devotions make. Tho' they lean their Nostrils down, If they 've no Incense, they'll not Frown; Such are they, and such are those, Who on them their Hopes repose. You, O Israel, who alone, The great God of Gods have known; You, who guard his holy Place, Mitred Aaron's sacred Race! You, who from great Levi spring, His illustrious Praises sing! You too ought to do the same, Each good Man that hear his Name. At once let all our Vows aspire! Let our glad Voices fill the Quire; Him bless who do's at Salem dwell, The Saviour of his Israel! Hallelujah!
Exod. 30.7, 8.Mean while, rich Incense feeds the sacred Fire, * And odorif'rous Clouds to Heav'n aspire; Next on the Brazen-Altar bleeding lies Exod. 29.39, 40.A Milk-white Lamb, the morning Sacrifice; * With these the Priests, the holiest Mincha joyn, * A cheerful blaze of Flow'r, and Oyl and Wine: In silence then, their private Pray'rs they make, Then frequent Crowds the sacred Walls forsake; Our Saviour last; but such as still remain, With Isr'el's God t' adore their Idol Gain: Scarce from their Knees they rose, (and worldly Care Had seiz'd their Thoughts, e'en while dissembling there;)
St. MARKE.
St. LVKE:
St MATTHAEVS
St. THADAEVS.
St. MATHEW
When strait a busie Hum ran round the place, And all things strait put on a different Face: The Temple a profane Exchange was made, Religion vanish'd thence, or grown a Trade; * Some in the Cloisters gainful Shops unfold, And spread on Tables glitt'ring heaps of Gold; Some fair-neck'd Doves, and murm'ring Turtles bring, The poor Good-mans accepted Offering.John 2.15. Thus the arch'd-Roofs, while the void space between Soon fills with dusty droves of Beasts and Men; Here free-neck'd Bullocks which disdain'd the Yoke, Stand ready for the Sacrificers stroke; The largest that rich Basan's Pasture feeds, The choice of all that Flowry Hermon breeds: Here num'rous Flocks from Sharon's lovely Plain Stand bleating by, or drag their pond'rous Train; While spotless Lambs the next partition fill, * Driv'n with more ease from Carmel's fertile Hill. All eager bent on the hot chase of Gain, Some bargain, some advise, and some complain: All were deceiv'd, or else Deceivers there, Dust and a confused Noise fills the Air. The Saviour saw, and strait such Frowns he wore, As ne'er were seen on his calm Face before: * Blushes at once of Shame and Anger rise; A just Resentment sparkling in his Eyes, Soon breaks in Words — Avoid profane! he cries! Hence sacrilegious Wretches, nor disgrace With your unhallow'd Feet this sacred Place! That House where holy Pray'rs shou'd force the Skies, You've made a Den of Thieves, a Scene of Cheats and Lies. Actions his Words succeed, when slow they went, Them thence with unexpected hast he sent; A Scourge, with Slaves the fittest Argument, He do's of strongly-twisted Cords prepare, And soon with strokes and cries resounds the Air: None durst resist, but murm'ring melt away, As guilty Ghosts fly swift th' approach of Day. To the bright Eastern-gate he them pursu'd, Which Kidron's horrid Vale beneath it view'd; Unfashion'd Precipice! to the lost sight At once affording Terror and Delight. Yet here great Solomon, and none but he Cou'd do't, with much of Pain and Industry, A wondrous Pile, in spite of Nature rais'd, Whilst all the Nations round him fear'd and prais'd: The Work-men min'd deep, wond'rous deep below, * As to the Center's self they meant to goe: Of Tyre they were, and oft had plough'd those Seas, * Where lie the doubtful Cassiterides: Beneath some Hill that threats the angry Main, There had they oft pursu'd some wand'ring Vein, And dug almost to Hell in search of Gain; Yet ne'er so near as now — The Turrets rise As high above the Earth, as deep amidst the Skies: Beneath whose spacious Arch our Saviour taught; For whose kind touch th' Infirm and Maim'd they brought, He Cur'd 'em all, wide spreads his Fame around, And Death and Med'cine no employment found. Thus busy'd there, his chosen Twelve the while, Wond'ring, survey the Temples glorious Pile; Vid. Joseph. de Bell. Iud. On solid Rock the firm Foundations laid, Of Earthquakes or of Thunder not afraid; Firm as the Centers self on which they stay'd: Those everlasting Gates the Porches close, * Tall as the mighty Cedars them compose; The spacious Courts, which such vast Crowds cou'd hold; The glitt'ring Pillars, and the Vine of Gold: * The Temples self, all gilt its Front, and Side, A Godlike-Work, and worthy Herod's pride: The stately Porch twixt two vast Columns rose, * 1 Kings 7.21. Iachin and Boaz scarce more tall than those, Of the Corinthian Order, fair and high, Sweet Beauty joyn'd with awful Majesty: The Stones so huge, they scarce dare trust their Sense; * Each a whole Mountain seem'd, not hew'd from thence: Yet these vast Ribs of Iron closer chain So large, each rather seem'd a Native Vein. A heap of Miracles — When long they stay'd, And all things with unweary'd Eyes survey'd; Wond'ring, they to the beauteous Porch repair, And find with Joy their much lov'd Master there; Whom they, yet full of the prodigious Sight, To the same Entertainment wou'd invite: What Stones, what Building here! how rare, how vast! Sure these as long as Time it self must last! To whom, with a wise sadness in his Eyes, Which boded something more, our Lord replies; — With such vain Hopes no more your selves deceive, Prepare to meet that Fate you won't believe! Not one of those proud Tow'rs which Heav'n invade, Whose strong Foundations, deep as Hell are laid; But soon must kiss the Dust — Not one of those Prodigious Stones which this huge Pile compose; Now, e'en by more than their own weight combin'd, As parts of Matter, close to Matter joyn'd; Not one, but by a Force superior born, * From its old Seat, from its strong Brethren torn, Must from these Walls and firm Foundations go, And sink for ever in the Vale below. Struck with these dreadful Truths they silent stood, Pale Fear had stop'd their Words and chill'd their Blood: Bold Cephas first reviv'd, and as they went Their well known way, o'er Olivets ascent Thro' the cool Shades for pleasant Bethanie, Submiss, he asks, When these dread Things shou'd be? What sure Prognosticks their approach declare, And his, that wise, they might for both prepare? What dreadful Sights his Coming shou'd foreshow? * How they the Worlds and Temples End might know? Silent our Lord awhile, and looking down Compassionate on the devoted Town, Intent he stood, and fix'd his lab'ring Mind, On the prodigious Scene of Woes behind; Till Tears and Words at length well-mingled brake, From his sad Eyes and Lips, and thus he spake. Ah lost Ierusalem! Matt. 33.37. how much, how oft Hast thou thy Ruin, I thy Welfare sought! Oft didst my Prophets, as Impostors, stone, And shed their Blood who came to save thy own: E'en I, the Heir, who left my Native Sky, Ungrate! to bring thee Life, my self must Die. How oft wou'd I thy wand'ring Flocks have led To Crystal Streams, in Flowry Pastures fed? Thy stubborn Sons my kind Protection lent, At once preserv'd 'em safe and innocent? As heat and warmth the royal Eagle brings, * And cherishes her Young beneath her Wings. Still all was then in vain, now all too late, Heav'n has thy Ruin seal'd, and made it Fate. For you, my chosen Few, who firm remain, No sanguine Dreams of Pleasure entertain! Be ever on your Guard, your Lamps shine clear! The Night, the long, the fatal Night is near: How unprepar'd the most, as those who fell Matt. 24.73.In Noah's Flood, thro' Earths black Vaults to Hell? Luk. 17.36.On their rich Carpets some Luxurious laid, Some underneath their Vineyards leafy Shade; Some in the busie Markets Sweat, and some Their glitt'ring Brides conduct in Triumph home: Th' old Prophet all despise, and dread no more The Plague denounc'd an hundred Years before. * This saw just Heav'n, and strait the signal gave; Nature agast shrinks back, the roaring Wave Rides foaming o'er the Beach, new Rivers flow, In Earthquakes born from frightful Gulfs below: While pitchy Clouds a long continu'd show'r, From Heav'ns wide Cataracts incessant pour: O'er Tow'rs and Hills th' impetuous Floods arise, Sweep the lewd Earth, and vindicate the Skies: So sudden, so unthought will I appear; The Change as much expected there as here. Sudden to th' stupid World, who not regard The threatn'd Wrath, but You not unprepar'd, Secure shall be in my Protection found, And see unmov'd the tott'ring World around: Then many a vile Impostor shall pretend * My Name, and meet a just, a dreadful End; These, mischiefs shall in close Cabals conspire, Those to the lonely Wilderness retire: All vain alike, when I from Heav'n appear, The Lightning's not so sudden or so clear: But first for all the Injuries prepare, Which Malice can inflict, or Virtue bear! Hated by all, abus'd, contemn'd, betray'd, * My very Name and yours shall Crimes be made: Dragg'd to Tribunals, hurry'd up and down, Kings shall your Iudges sit, and Princes frown. Yet still intrepid, face 'em all, for I, My faithful Friends! unseen, will still be by: To me remit the care of your Defence, Safe in my Pow'r and your own Innocence! This all their pompous Rhet'ric shall outdo, Your guilty Iudges trembling more than you! And much, much greater Cause have they to fear; When to this height arriv'd, their fall is near; My Blood and yours for loud Revenge will cry, Which Deluges of theirs must satisfie: Fierce War its wasting Squadrons scatt'ring wide, Shall o'er the guilty Land triumphant stride; Death, Rapine, Murder shall compose its Train, And after proudly walk on heaps of Slain. * Nation with Nation, Tribe with Tribe engage, Excuse the common Foe, and save their Conqu'rors rage: Who left, abroad, from these Distractions be, * Unhappy Solyma! shall fly to thee; To thee shall just Destruction with 'em bear, And all th' unnumb r'd Miseries of War. The mighty Foe, with long Successes crown'd, * Shall with a Fourth, thy Three proud Walls surround; Fly e'er 'tis done, a Moment more 's too late Fly, or prepare for your approaching Fate! Fly those curst Walls, for nought behind you stay, Scape for your Life, and on wild Mountains stray! But first th' abhor'd Prophaners of your Law, * Which Heav'n-lov'd Daniels piercing Eyes foresaw; The Holy place with wicked Arms shall seize, And fill with Blood and piles of Carcasses; The Guardian Minds shall the sad Word receive, And to those humane Fiends the Temple leave; Leave with a Voice wou'd chill the firmest Heart, A deep, a mournful Voice — Let us depart! * Scarce can the dreadful Sights above foreshow Worse Plagues than those, they then shall feel below: Tho' high in Heav'n a bloody Sword shall glare, * A Besom of Destruction sweep the Air; Horses and Chariots arm'd look gastly down, And show'rs of Blood, stain all the trembling Town: Thunders and Earthquakes then they'll scarcely mind, * Harden'd with what they feel and what's behind. All these, alas, compar'd to what remains, But the beginning of their hopeless Pains; * For now the Famine enters its sad reign, Attended by a gastly meager Train: A single Death less dreadful in each Street, The half-starv'd Citizens like Ghosts shall meet; * Thence starting at the sight, each other fly, And tott'ring a few steps, fall down and Die: Tho' now you think a barren Womb a curse, Woe to the Mother then, and vainly-fruitful Nurse! The miserable Mother shall become Her own dear Infant's Murd'rer and his Tomb: All Piety and Nature banish'd there, Bread shall the Sons from gasping Fathers tear, From them the ravening Soldier; Bread the Cry! Who gain it, are but longer e'er they Die. Within Sedition reigns, without the Foe, Above your Tow'rs, above your Walls they goe; This after that each day resistless win, And like a Deluge over all come pouring in. * What a sad Conquest shall their Fury find? How few by Plague and Famine left behind? Yet ah! too many shall the Sword devour, The greedy Sword — These from a half-burnt Tow'r, Precipitate th' invading Soldier fly, And run on Death because they fear to die: While desp'rate, these leap headlong from the Wall, In hopes to kill a Roman by their fall; These to the Altar, sacred now no more For Refuge fly, they'd that Prophan'd before. —Here still they Fight, and a new War 's begun, * Till — See! the Temple fir'd, the Work is done. Ierusalem's no more, one Ruin all; This the last fatal Blaze before her Fall: Her Flames and dying Groans at once aspire, While Blood enough is shed to've quench'd the Fire: Salem's no more, nor can she now Repent, Her Children's, and her own sad Monument: Nor e'er shall Israel's Race these Walls regain, Till Heav'n has clos'd the Gentiles destin'd reign. But first must many a wond'rous Thing befal, First my pure Doctrine fill the spacious Ball. What passes here, what here we've done or said, Shall be by after-Ages, wond'ring read. Four Scribes will I to that great Task assign, Whilst the blest Spirit shall dictate every Line. Thence, till I come, my Friends my Law shall teach, In Times successive Links how vast a Breach! Which yet no points in Gods Duration reach: Nor must my Followers soon a Calm enjoy, Nor soon my Rebels pow'r will I destroy; First he'll a Rival raise my Seat to claim, * And in the Church usurp my Throne and Name; Between the Seas superb, Dan. 11.45. his Palace rear, On seven proud Hills, long tyrannizing there; The World shall wonder, Rev. 17.9. Kings his Train shall bear And kiss his Feet; my Followers, who refuse The servile Mark, he'll treat as me the Iews; By Inquisitions, Tortures, Poyson, Fire Unnumber'd Thousands must prepare t' expire. Conqu'rers in all, these all shall have the Grace To joyn their Great Forefathers Martyr'd Race; The Beatific Vision first enjoy, And with me reign, when Babel I destroy. He said, but tho' such wond'rous Things exprest, Their modest Silence still did more request: He knew their Hearts, John 16.19. nor their Confession needs; And thus on the same mystic Theme proceeds. * The World for the Elect was chiefly made, And by the Church the Fates of Empires sway'd; Who that defend shall stand, who that oppose, Can never grapple such unequal Foes; The Heav'nly Host all rang'd in bright array, Suspended till their King commands away; These o'er their stated Provinces preside, And these the mighty Turns of Nations guide: My Flock amidst a World of Wolves defend, While those that hate 'em meet a dreadful End. The World declines, Time rolling down the Hill, Shall soon the ancient Prophesies fulfil: The mighty Image ('twas a wond'rous sight) Dan. 2.19.Which Daniel saw in Visions of the Night, Now wears apace, and verges to decay, Soon will his Iron Feet be mix'd with Clay: The pond'rous Stone cut from the Mountains side, Shall soon th' ill-mingled Policy divide; The lifeless Trunk and Limbs to Powder grind, Its very dust wide-scattering in the Wind: Dan. 7.The Fourth prophetic Beast, foreseen from far, Is enter'd now on the Worlds Theatre; Fiercer than all the rest — The Roman Pow'r, Which the contending Nations shall devour: This, Hell shall to its Int'rests soon engage, And you must grapple their united Rage: What Men and Devils, what Arts and Arms can do, Bravely prepare to meet, and conquer too! Ten furious Tyrants, fierce as ever wore, * Their Purple Dublets dy'd in guiltless Gore, Shall their keen Axes and their Rods employ, And vainly wou'd your Name and mine destroy: On their devoted Heads the Curse shall fall; An heavy Vengeance hovers o'er 'em all. A Wretch the first, who shall Mankind disgrace, To them a Foe as to your sacred Race: On his own Town and Mother first shall try In Fire and Sword, his Infant Cruelty; Murder'd and Burnt, yet their desert they'll have; This gave the Monster Birth, and that a Scepter gave: Pity on them is lost, but guiltless you, Whom he'll with the same Fire and Sword pursue You in his festal Flames shall shine, and be * The first bright Martyrs burnt for Heresie. But Vengeance shall the Parricide attend, His own curst Hand his hated Life shall end; At once deliver the vex'd World and you, The only Good the Wretch will ever do. * Who next shall against Heav'n renew the Fight, Is Mankind's Hate; (his Brother their delight!) * The foul aspiring Fiend a God wou'd be, * Mixture of Lewdness and of Blasphemy: If in his Race there's ought remains of good, Jealous, by Martyrdom he'll purge his Blood: * Then you, my Friend! from distant Asia born, At once his utmost Rage shall feel, and Scorn; Tho' plung'd in flaming Oil, you need not fear, Still shall the Son of Gods bright Form be near; * Still safe you shall at the weak Tyrant smile, When kindly banish'd to some desart Isle:Rev. 1.9, 10, 11, 13. Ev'n there I'll meet thee, there agen relate In wond'rous Types, the Worlds and Churches Fate; Whilst our proud Foe a hasty Death shall seize, * And his mild Successor our Friends release. * Nor must the Churches then, long hope for Peace: Then restless Schism, and wilder Heresie Shall all invade, and with bold Blasphemy, Some, ev'n the Lord that bought 'em, shall deny: * To worldly Domination some aspire, And soon my Field will need a purging Fire; Which the third Time shall kindle, that dread Day Shall sift the VVbeat, and sweep the Tares away: Nor he himself, who wields the weighty Rod * Of injur'd Heav'n, and a revenging God, Unplagu'd escapes a destin'd dire Event, Unless on your repenting he repent. Unwarn'd the next to th' Purple will succeed, And you agen in Crowds must burn and bleed; But more the Iews, whom their false Christ shall head, * Their short-liv'd Meteor to destruction lead. Rebellious, justly they, you guiltless, fall; Nor long unheard your Blood shall Vengeance call: What Plagues shall your vain Persecutor seize? How oft he'd fly to Death in vain for ease? * How oft his little flutt'ring Soul away, Which Vengeance makes in the loath'd Carcass stay? By him who next succeeds, Barbarians tam'd, A peaceful Prince, and Pious more than Nam'd: * God's Empire he'll, without design, restore, And punish those who tortur'd you before. A Vain Philosopher shall next arise, * By whom the Iust with various torments dies: Till to my Follow'rs he his Life shall owe, Vict'ry, and Rain their pow'rful Pray'rs bestow; As great Elisha once three Kings did save, 2 Kings 3.17, 18.And Water to their Host, and Conquest gave. This a far fiercer Tyrant knows in vain; * Swift moves his Fate, nor has he long to Reign. Whose wicked Sons as barbarous as lewd, In one anothers, shall revenge your Blood. Next a fell VVolf, who, the mild Shepherd slain, * Shall by false Treason the World's Empire gain; Short his keen Rage, the Soldiers him displace, And ease the World of him and all his Race. The next an equal Guilt and Fate attend, * Oppress'd in VVar by an untimely End. Another yet will you and Heav'n engage; Cruel Old Man! What means this impious Rage? * For you the worst of Tortures he'll prepare; How little thinks he what himself must bear? * These Nine fierce VVaves in vain already gone, The Tenth, with all their Force comes rolling on: Two Monsters shall the groaning World divide, * And rule with equal Cruelty and Pride: With doubled Rage, the Fiend, and doubled Fear, Ranges the Earth, he knows his Fall is near; Knows the wise Nations will his Gods despise, The Idol-Banners stoop, and Cross must rise: * Their vainly-thund'ring Iove himself, and all Their helpless Fry of spurious Gods must fall, Once more the fatal Stone shall claim the Capitol: * * The Tyrants drop by Iustice or Despair, And my blest Champion shall the Purple wear. Constantine the Great. See those brave Men his Throne and Honors share, Whose pow'rful Pray'rs and Arms had fix'd him there! See him the rev'rend Confessors embrace, And by his Royal Side triumphant, place! With Admiration, he'll, and Transport, see * Those glorious Scars they wear for Truth and me; "Of foregone ills almost the Trace remove; They blest in his, he in his Empires Love: So much of Good, ev'n one good Prince can do! So much I'll favour those who favour you!Matth. 18.7. * Yet still some Signs of antient Fraud remain; Still shall the Lust of Empire and of Gain, * Distract the World — Nor yet my fated Reign. Scandals must come, those in the Church arise, Who tho' they bear my Name, my Name despise: Vengeance at length th' ungrateful World pursue, New suffer'd Ills shall punish those they do: * Fierce Magog's Sons shall in the East embrace A cursed Law, with Ishmael's wand'ring Race; * Whilst all the VVest a fiercer Tyrant spoils, Hated and fear'd by Cittim and the Isles; Nay the dire mortal Gangrene shall disperse, It's hateful Poison round the Universe: Widely the Cath'lick Mischief shall prevail; * Some Stars to Earth drawn by the Dragon's Tail: Rev. 12.4. * The Earthly Gods this Monster shall dethrone, Ev'n him in Heav'n he wou'd, and reign alone: Tho' that he can t', he'll with his Laws dispence, Sure Death to all appear in their Defence: * But first,2 Thess. 2.7. what lets must be remov'd away, The mighty Roman Empire first decay: Then shall this Name of Blasphemy arise, And soon renew the VVar against the Skies: Flatt'ry and Murder shall his Title gain, Which he'll, by the same cursed Arts maintain; Luxurious, Tim. 3.4.3. he shall Abstinence enjoin From what kind Heav'n did for Man's Use design, * Chast Marriage shall the worst of Crimes be grown,Ibid. Tho' all the Sins of Sodom shall be none: Long shall he Reign, but when he sits on high, Revel. 18.7, 8.Sits most secure of Fate, his Fall is nigh: A Swan in Gomer's spacious Fields shall rise, * Will all his Laws, as he does mine, despise: Then ev'n repenting Kings shall hate the Whore Revel. 17.17.As much as they enchanted, lov'd before; 2, 4.Th' Ill-gotten Empire by degrees decay, 2 Thess. 2.8.Till by my Sword and Thunder driven away: Then shall the Iust their promis'd Kingdom gain, Dan. 7.18."And then the Saints of the most high shall reign. If more you ask, the Day, the Hour precise VVhen I appear, my Father this denies; The wisest Mind that near the Throne does wait, And deepest read in the dark Rolls of Fate, Must own this Myst'ry is from him conceal'd, Mark 13.32.Nor to the Son himself, as Man, reveal'd; Since, if far off, it might prevent your Care, If near, might sink in Terror and Despair. Ibid. 33.Your Task is — Still be ready — VVatch and Pray! Thus arm against the Fears of this dread Day! Matth. 25.1. to 12.Come learn a Parable—Ten Virgins fair, Together liv'd, no matter when or where! Five Prudent, whom no danger cou'd surprize; All fair, tho' th' other Five more Fair than Wise. These once a Royal Bridegroom did invite T' a Princely Feast, on his blest Nuptial Night: Five had their Silver Lamps all clear and bright, With purest Oil supply'd; not so the rest, Whose empty Lamps their Negligence confest: Yet all prepare the joyful Pomp to meet; The Prince and his fair Princess lowly greet: They travell'd long, but still no Bridegroom near, Nor any News of his approach they hear; Night hasten'd on, and the cold Air they fear; Unwholsom Mists, and dropping Evening Dew: At a Friends House, which on the Road they knew * They all take up, convenient t'was and nigh, They'd soon be ready when the rest came by: There enter'd, long they waiting there in vain, With various Talk each other entertain; Till Sleep had seiz'd and seal'd their weary'd Eyes, When the pale Moon had measur'd half the Skies; And scarce they on the downy Couch were laid, E'er at the Gate the joyful Cry was made, He comes, he comes—Quick starting at the sound, All rising, for their Lamps they search'd around, E'er we'll awake; theirs soon the Prudent found; Well worth their Care, glorious they shin'd and bright, And shot new Day across the gloomy Night: Nor Light nor Oil in theirs the others find, Unpleasing Reliques only left behind; Recruits for both they from the Wise intreat, In vain, for their own Store was not too great: They to the Merchants send 'em, there to buy, What might their thirsty Bankrupt Lamps supply, Then join themselves the Train, not yet too late, And find a cheerful welcom at the Gate. Not so the other, who in darkness stray'd; Till all was shut, they their return delay'd: Now all too late, they no admittance meet, Expos'd t' Affronts and Dangers in the Street: Clam'rous and loud when clos'd the Gates they found, They knock and call, the Courts and VValls resound: Till from the Board the Bridegroom's self arose, And to the sounding Gates in anger goes; As loud demanding what ill-manner'd Guest, Unseasonably there disturb'd the Feast? Forward and bold they answer — Lord 'tis VVe, Part of thy own invited Company; Prepar'd and ready at the Gates we stand, But wish'd admittance, yet in vain demand; Repuls'd by the rude Servants — But you here, We now no longer can our Entrance fear. — Ah 'tis too late, the time for that is o'er— 'Tis past, already past, and comes no more; The Lord rejoins — You're Strangers all to me, And utter Darkness must your portion be. The Moral easie is, and evident; Delay no longer! Now, ev'n now repent! Devout and vigilant, still on your Guard, Lest the Iudg comes, and finds you unprepar'd: Lest such your Fate as that bad Servants, whom, Matth. 25.14, to 30.His angry Lord did to just Torments doom. Earnest they ask't, intent and fix'd upon Each VVord he spoke, our Saviour thus goes on. A Lord there was, whose business call'd him far From his own House, whether for Peace or VVar, Not matters much, but his Estate was large, Of which he Part thinks fit to leave in charge With his remaining Servants; well he knew What each was worth, and what they all cou'd do; Five Talents this receiv'd, the other Two, One ev'n the least; he this Division makes, And strait he his far distant Iourney takes: Who had the Five, by Merchandise and Trade, So well improv'd his Stock, Five more they made: Who Two, receiv'd proportionable Gain; Who only One, and even that One in vain; Digs in the Earth, his Talent there he leaves, No pain he takes, or profit thence receives: Long after comes their Lord from foreign Lands, And of his Servants their Accounts demands: The two with humble Ioy their Master meet, And cast their Labours product at his Feet; Both from him meet a just and kind regard, And both his gen'rous bounty did reward; With guilty Eyes demiss and conscious Face, The third comes in, and thus with an ill Grace Accosts his Lord — I knew you ev'r you went, A hard Exactor of what Sums you lent. Rigid and hard, nay did from others pains Expect, I know, large unproportion'd Gains? How could I then propose my self to save, If I in Trade had lost those Sums you gave? With these vexatious Thoughts I struggling lay A while, but took at last the safest way: Your Talent I entrusted to the Ground, And there the same agen in Specie found: 'Tis here, tho' I've no Interest gain'd, here's all, Each Mite and farthing of the Principal. To him his Lord, whose Eyes just Anger dart —"Wicked and slothful Servant as thou art—! If gain from others Labour I desire, Whose all is mine, I but my own require: But since thou this didst know, since so austere A Lord I was, a Master so severe, Since honest Pain like these thou woud'st not take, Why might not others the advantage make Of what I left: but since I see my cost, And kindness all on thee, Ungrate! are lost, Thy Talent giv'n to those who'll it improve; Hence let thy Fellow-Servants thee remove, Thee hence, unprofitable Wretch, convey, Hid, like thy Talent from the cheerful Day, In noisom Dungeons; bound and fetter'd there For ever mourn in Darkness and Despair. But if these Truths you more distinct and clear Without a Parable desire to hear, Attend while I th' amazing Scenes display, The awful prospect of the last Great Day? * My Harbingers the Seven Archangels bright, Heark how their Trumps the guilty World affright!Vid. From v. 32. to the end. The awful Trumps of God! a Call they sound, Is heard thro' Nature's universal Round; That Signal heard from the dissolving Sky, Decrepid Nature lays her down to die: Not so Man's deathless Race, who now revive, And must in Ioy or Pain for ever live: From long-confining Tombs each dusky Guest Disturb'd arise, most, never more to rest; The clust'ring Atoms as before they were Together Troop; the Earth, the Sea, the Air Give up their Dead — How diff'rent all they rise? These light and chearful, these behold the Skies With Looks obverse and horrid, how they shine All dreadful bright, all red with Wrath divine. Ev'n yon fair Star, Mark 13.29. whose Webs of Light disperse Their golden Threds around the Universe. Loose from it's Center down Heav'ns Hill must roll, And by its Fall unhinge the steddy Pole, And whilst he, hissing in th' Abyss, is drown'd, Ten thousand-lesser Suns lie scatter'd round.Ibid. 25. * The Moon's bright Eye shall dark and bloodshot grow, Reflecting only Smoak and Fire below. Vast Heaps on Heaps, thick Orbs on Orbs are hurl'd, Chaos on Chaos, World confus'd in World: Huge Spheres, so fast each after other roll'd, Ev'n boundless space their ruines scarce will hold: If the Great Whole no more from Fate secure, What Ravage shall this little part endure! This Point in the great Circle! As before, When by th' impetuous Deluge floated o'er; The Oceans both of Heav'n and Earth did join,Gen. 7. Both with the Fountains of the Deep combine; And Wave did after Wave unweary'd come, Sea after Sea from its hydropick VVomb; So from the Sources whence that ruin came, Delug'd with Seas of Fire, and Waves of Flame: As when Heav'ns Vengeance on curst Sodom fell; The World's one Tophet now, one Etna or one Hell. From Earth's wide Womb large Floods of Flame shall flow, The fi'ry World above shall meet with that below: Thence holy Souls refin'd and made more bright, * Shall safe emerge to VVorlds of calmer Light; While those still stain'd with odious marks of Sin, Must desp'rate sink, for ever sink therein. But first that Doom which they deserve so well, They must receive, that Sentence, half their Hell; The Thrones are set, the conscious Angels wait, And turn th' eternal brazen Leaves of Fate; High in the midst shall my Tribunal stand, Apostles, Prophets, Saints on my Right-hand, Martyrs and Confessors— A glorious Train! Now well-content they suffer, then to reign. Whilst on the left, a dismal gloomy Band, Of Kings, proud Nobles, factious Commons stand; Lewd Priests, Apostate Poets, who disgrace Their Character, and stain their Heav'n born Race. Lean Hypocrites, who by long Fasts and Pray'r Get damn'd, with much of pain, and much of care: —But strange! there will not be one Atheist there. All Marshal'd thus, tho' now they 're mingled seen; To you I'll with applauding Smiles begin. "Come you,Matt. 25 34. &c. by me and my great Father blest! "Come, holy Souls, to endless Peace and Rest! "For some short Years of Misery and Pain, "In Light and Ioy for ever with me reign "In that blest Place, before all Worlds prepar'd "By Heav'nly Skill, by Hands Almighty rear'd: "In that bad World your selves you've faithful shown, "You own'd me there, and you in this I'll own: "Fainting for Hunger, me you oft reliev'd, "And burnt with Thirst, I your kind Aid receiv'd; "Wide wand'ring thro' the World, you entertain'd; "Half Naked, not my Poverty disdain'd, "But careful, Cloathed; when Sick, your help did lend; "Nay, e'en Imprison'd, not forsook your Friend. With modest Ioy, in their enlighten'd Eyes, Thus humble, all the righteous Host replies: —"Thy Mercy, 37, 38, 39. not our Merits, Lord, we own, Must place us by thee, on thy radiant Throne: Much, of our selves, of Ill, our selves we knew, Such Good, alas, when did we ever do? Thus they — Thus will agen the King rejoyn40. Those Kindnesses I still accounted mine, My Friends receiv'd; these did I still record, And this great Day shall bring their full Reward. Then to th' unjust he turns, who trembling wait, Their too-well-known intolerable Fate; Iustice unmix'd dwells on his angry Brow, Tho' Mercy only there, and Pardon now; Ah what a Change? why will they not relent? Since now they may — Why will they not repent? Yet, yet there's hope, I'll cover all their Sins! — Then all too late, for thus their Iudge begins. "Go,41. ye accurst! to endless Torments go! "(For such your Choice) to endless Worlds of Woe! "Prepar'd at first for those lost Sp'rits who fell; "You shar'd their Crimes, now doom'd to share their Hell. "I'th' other World unkind your selves you've shown, "Me you disown'd, you now I here disown. "Fainting for Hunger, me you not relieve, "For Thirst, you'd not one Cup of Water give; "When wand'ring thro' the World, ne'er entertain'd; "Half Naked, Poor and Mean, you me disdain'd, "Or Cloath'd with Stripes, when Sick did Curses lend "For Balm; Imprison'd, Stones for Bread wou'd send. With all the hast of impudent Despair, 44. They'll all deny, and ask me when and where? To them my Answer like the last shall be, —What to my Brethren's done, is done to me. A Place there is, from Heav'ns sweet Light debarr'd, Where dismal Shrieks of guilty Souls are heard; Loud Yells, deep Groans, thick Stripes, long Clanks of Chains; There solid, everlasting Darkness reigns: E'en that sad Fire, which on the Wretched feeds, Nor new supplies of Matter ever needs, Lends 'em no Gleam, no comfortable Ray, But change of Torments measures Night and Day: Hither black Fiends shall snatch th' Unjust away, Tormentors and Tormented—Deep they fall, And on the ruines of this flaming Ball Whirl to th' Abyss, on Waves of Sulphur tost, In that black direful Gulf for ever lost. Not so the Iust, who shall their Lord attend To Worlds of Ioy, that know no bound or end: A Place there is, remov'd far, far away, From that faint Lamp that makes this mortal Day: A blissful Place, that knows no Clouds or Night, But Gods high Throne scatters perpetual Light: There Angels live, there Saints, so far refin'd, Their Bodies scarce less glorious than their Mind:: There, true, eternal Friendship all profess; There, in the height of Piety, possess The Heav'n of Heav'n, the height of Happiness: Perfect their Joys, yet still their Joys improve, For still the Infinite they See and Love. Here shall they enter, here triumphant plac'd, Unutterable Bliss for ever tast In mine, and my great Fathers Arms embrac'd. —Here, Thou whom Men and Angels must adore! Here, Saviour! When this storm of Life is o'er, Thy worthless Servant place! One Moment there, For many tedious Years of Want and Care, Will more than even make — And whilst I stay, If from my Post I must not yet away; Accept this humble Verse, my Lifes great Task! 'Tis all I can, and more thou wilt not ask: Bless my few Friends, or if but Names they be, My Friend, — For I've scarce more than One and Thee. Bless e'en my Foes! may they, till better, live, And my vast Debts, as I do theirs, forgive! Thy help in all my Tribulation, In all time of our Tribulation. lend! More than in Promise, (like the World) my Friend. Down all vain tow'ring Hopes! But Saviour! grant, I may n't my daily Bread and Cloathing want! The very Flow'rs and Ravens these possess; Thy Will be done, if I must still have less! Or if to Wealth or Fame I e'er shou'd rise; In all time of our Wealth. (Those Gifts I neither Covet, nor Despise, Chuse for me,Herbert. Lord! "For thou hast both my Eyes! If e'er thou me from this low Turf shou'dst raise, Grant, as thou me, I may advance thy Praise! Else, in this Dust, let me to Dust return! —Then, In the hour of death. then when my sad Friends around me Mourn, O be not far away! Thy Grace supply, And like a Man, and Christian let me Die! And when my weary Soul forsakes my Breast, O take it in thy Arms, and give me Rest! —So shall I for my Consummation stay, And hope, And in the day of Iudgment. not fear the great decisive Day: Refresh'd, beyond the reach of Pain or Vice, * In the Celestial Shades of Paradise. The End of the Seventh Book.
NOTES ON The LIFE of CHRIST. BOOK VII.

5. SAW through the Shades, nor durst directly see — Left that should dazle him.] The Description we have left us of this Temple, is indeed very glorious, Opus omnium quae unquam vidimus aut audivimus mirabilissimum, says one concerning it, the most prodigious Work I ever saw or heard of. And Tacitus in Lib. 5. calls it, mirae Opulentiae Templum, a Temple of wonderful Riches. And Iosephus tells us, that not only the Front was gilded, but, as I understand him, the Outside was covered with Plates of Massy Gold, which dazled the Beholders Eyes, and to Strangers, at a distance, made it appear like a huge white Mountain.

12. The mighty Gates, heavy with Loads of Gold.] The Gates of the Temple were all covered with Silver and Gold, except one with Corinthian Brass, of more value than any of the other. See the forementioned Author.

13. Twice ten robustous Servants there attend.] One of the Gates of the Temple, as Iosephus tells us, was so large, that it employed twenty Men, every Night and Morning to shut and open it. The same Gate, which also he says, opened prodigiously, about Midnight, of its own accord with a great Noise, not long before the Destruction of Ierusalem.

16. To the third Gate, of rich Corinthian Brass.] vid. supra.

20. Loud answer'd by the Full-mouth'd Quire within.] I think there's no great doubt but this was the manner of the Temple-service, there being several of the Psalms which seem to have been sung alternatim, between Priests and People. Heman and Ieduthun, as we find, singing an Anthem of David's composing, and therein praising the Lord because his Mercy endures for ever; to which all the People said Amen, and praised the Lord. 1 Chron. 16.36,41. But the most lively Description of the Temple-Service, which will much illustrate what follows, is that in 2 Chron. 5.11, 12. When the Priest were come out of the Holy place, also the Levites, which were the Singers, all of them of Asaph, of Heman, and Ieduthun, with their Sons and their Brethren; being array'd in White Linnen, having Cymbals, and Psalteries, and Harps, stood at the East end of the Altar, and with them an hundred and twenty Priests sounding with Trumpets. The Trumpets and Singers were at once to make one Sound, to be heard in praising and thanking the Lord. They lift up their Voices with Trumpets, and Cymbals and Instruments of Musick and praised the Lord, saying, for he is good, for his Mercy endureth for ever.

26. The Consort first sweet Aijeleth begun.] I here insert most Sorts of Musical Instruments, mentioned in David's Psalms, according to the usual Interpretation of 'em. The first is Aijeleth, from the 22. Psalm, which is inscribed, Aijeleth Shaber, generally rendred the Hind of the Morning, a sort of Musick, as some think, of the Nature of our Waits, going about in the Courts to wake the Priests; but 'twas also, we are sure, from David, us'd in God's immediate Service.

29. Alamoth, chast Virgins best Delight.] They are thought a sort of Virginals, and mentioned in Psal. 46.

30. Grave Ionath.] See Psalm 56. inscrib'd Ionath Elem Rechochim, rendred, The dumb Dove in silent places; like Mahalah afterwards, I suppose, a sort of grave Musick, fit to compose their Minds to Attention and Devotion.

31. And melting Harps.] The Sheminith, and all other sort of string'd Instruments.

35. Lofty Hallelujahs sing.] A reverend Person, now an Honour to our Church and Nation, is of Opinion, that this 135 Psalm was us'd at Morning Service, the Priests, Levites, and all the People inviting each other to praise God.

91. Mean while rich Incense feeds the sacred Fires.] This was done twice a day, vid. Exod. 30.7, 8. Aaron shall burn sweet Incense every Morning. When Aaron lighteth the Lamps at Even he shall burn Incense. See also Ioseph Antiq. lib. 3.

94. A Milk white Lamb, the Morning-Sacrifice.] Exod. 29.38, 39. This is that which thou shalt offer, two Lambs of the first Year, day by day. The one Lamb thou shalt offer in the Morning, &c.

95. With these the Priests their holiest Mincha join, A chearful Blaze of Flour, and Oyl, and Wine.] Vid. Exod. 29.40. A tenth-deal of Flour mingled with an hin of Beaten-Oyl, and the fourth part of an hin of Wine. This Mincha, Meat-offering, as we render it, with its Drink-offering, is called most holy of all the Offerings of the Lord. Bread and Wine is the most antient Sacrifice; that which Melchisedech brought forth seems to have been sacred. This is still retain'd by our Saviour, who was a Priest of the same Order. Vid. Mede on the Jewish Offerings.

115. Some in the Cloysters gain ul Shops unfold.] The three Courts of the Temple, which are all included under the same Name, because we want two distinct Words for the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , being all consecrated Ground, took up a considerable room each of 'em having Cloysters round, and a void space in the middle. In the space were the Sheep and Oxen; under the Cloysters, I suppose the Money-Changers and Dove-Sellers. The Roof of these Cloysters, if I understand Iosephus aright, served as Foundations for those sumptuous Galleries round the Temple, which Sabinus burnt down in an Insurrection of the Jews; for they could not be on the Cover'd Part, or 〈 in non-Latin alphabet 〉 , since 'tis not probable they could have burn'd the Top and left the Bottom standing. Vid. Ioseph. Antiq. lib. 7. cap. 12.

128. Driv'n with more Ease from Carmel's fruitful Hill.] Because, tho that's further from Ierusalem, their Tails were not so cumbersome, which were incredibly large in the Asiatick Sheep, and therefore I say before, Drag their pond'rous Train.

135. Blushes, at once, of Shame and Anger rise.] Shame for his Country-men, not himself.

136. A just Resentment sparkling in his Eyes, &c.] St. Ierom says here, Igneum quicquam ex Oculis radiabat, &c. there were certain fiery Rays came from our Saviour's Eyes, which they were not able to endure.

146. He does, of strongly-twisted Cords, prepare.] We never find our Saviour, in all his History, so angry as he is here, but once before, and that on the same Occasion; for it's thought he drove these sacrilegious Wretches two several times from the Temple. Nothing, I say, ever made him so angry as their thus confounding things sacred and profane. The Jews, 'tis plain, made no distinction, and believed not any Holiness in this Place: after Prayers once over, all Places were, it seems, alike to them. The Distinction was our Saviour's own, and must still hold, if a Christian Church is still the House of God.

153. Yet here great Solomon.] That noble Tower or Porch, which tho Herod reedified, it seems, still retain'd the Name of its first Founder; was built by Solomon, and its Foundations laid so deep and firm, that the Babylonians could not destroy 'em, tho no doubt they ruined the Superstructure. If I mistake not, here was the East-Gate, the Golden-Gate, the Beautiful-Gate of the Temple, all different Names for the same thing. 'Twas built over the Vale of Kidron, and from the top of its Towers to the bottom of that Valley, such a vast depth, that Iosephus says, 'twas horrid to look upon, and would almost dazle the Beholders. This Porch of Solomon I wonder how Capellus happen'd to place on the South of the Temple, which he does, unless Fuller mistakes him; whereas 'tis seated in the East, by Iosephus, and, I think, all others. This Gate and Courts about it cost more Pains and Time than all the Temple; Solomon began to bring Earth and even the Valley, but 'twas not finished in several Ages. Vid. Ioseph. lib. 6.

157. The Workmen mined deep, wondrous deep.] Iosephus says, the Foundations of the Temple were three hundred Cubits deep (sacred Cubits we are to understand, in a sacred Work, twice as much as the Vulgar) and in some places more, and that great part on't was built upon the solid Rock.

159. Of Tyre they were.] Solomon had Carpenters from Hiram of Tyre, and he might have Masons too; who, I here suppose, had formerly been Miners in Britain. See Lib. iii. and vi.

175. Those Everlasting Gates.] I'm inclin'd to think that Phrase in Psal. 24. (which should seem to have been compos'd on the Dedication of the Temple, or some such Occasion) of Everlasting Gates, relates immediately to the vast Heighth and Bigness of the Gates of the Temple; as the Everlasting Hills, in another place, in the same sence. Tho I believe the whole Psalm has a further respect, and is prophetical of our Saviour's Ascension into Heaven, in which sence I take it at the End of Lib. x.

178. The glittering Pillars, and the Vine of Gold.] Iosephus reckons above 100 of these Pillars, all gilded, and describes this Golden-Vine as one of the most noble sacred Ornaments in the World. It reach'd, says he, all along under the Chapiters of the Pillars, whereon hung Bunches of Grapes, all of Gold, each Cluster as long as a Man. To which Vine our Saviour might allude, when preaching near it.

181. The stately Porch 'twixt two vast Columns rose.] So Iosephus describes it, and says, "These, as well as all other Pillars were of the Corinthian Order; the tallest and most beautiful of any other.

185. The Stones so huge they scarce dar'd trust their Sence.] Nor I; Iosephus, in the Account he gives of them, making them so many Cubits long and broad, that one would think they needed as many Workmen to raise and manage 'em, as that which Acosta tells us of in America, drawn cross the Mountains, at the Command of one of their Inca's, by no less than an hundred thousand Men; however, undoubtedly they were very large: for so the Apostles to our Saviour, who not only shew him in a general, St. Mark 13.1, 2. 〈 in non-Latin alphabet 〉 , those great Buildings; but, in St. Luke, take notice of the Stones in a particular manner, 〈 in non-Latin alphabet 〉 , what manner of Stones, what goodly Stones, as we very well render it. And they had need be firm, when as Iosephus tell us, lib. 7. cap. 9. The Romans were six days battering the East Galleries of the Temple (with their prodigious Rams) but prevailed nothing against them. They then endeavoured to dig up the Foundations; but could only pull out some of the outer Stones, with a great deal of fruitless Labour. He further tells us, these Stones were all fastened to each other by huge Clamps of Lead and Iron, I suppose he means, the Iron was sodered unto them.

207. Not one but by a Force superiour, &c.] The Romans did at last prevail, and tore up the very Foundations of the Temple, ploughing the Ground whereon it stood, which was performed by Terentius, or Turnus Rufus, left there by Titus, for that purpose, on the 19th day of the Month Abib, as Maimonides; so says Eleazar, afterwards in his Speech to the Iews, when he exhorted them to kill themselves, The Temple, says he, they have raz'd to the very Foundation, and hardly the Memory thereof is now left. And Iosephus says, even of the City, That 'twas beat quite flat and plain to the Ground; exactly according to our Saviour, They shall lay thee even with the Ground, and thy Children within thee.

220. How they the World's and Temple's End might know.] They seem to confound 'em in their Question, as if they supposed both should be together. And our Saviour's Answer does not, I think, as left recorded by any of the Evangelists, distinctly and orderly separate 'em. The Reason of which might be to keep 'em more on their Guard. In the following Discourse of our Saviour, the Reader will see, I have joined several of his Prophesies, which we find in different places; expatiating as the Subject led me.

237. As heat and warmth the Royal Eagle brings.] So 'tis in Deuteronomy, whence this Simile seems to be taken. Our Translation indeed renders it Hen, but the word 〈 in non-Latin alphabet 〉 will reach the other Sence, which seems more Poetical and Noble.

252. The Plague denounc'd an Hundred Years before.] The most natural Sence of those Words, Gen. 6.3. Yet his days shall be an hundred and twenty Years, seems to be, that the World should have so much respite before its Destruction: Which is favour'd by S. Peter, in his Reflection on Gods Long-suffering at that time. I say an Hundred because 'tis a round Number.

267. Then many a vile Impostor shall pretend—My Name.] Iosephus tells us of many of these false Prophets before the Destruction of Ierusalem.

276. My very Name, and yours, shall Crimes be made.] Indeed their Persecutors cou'd find 'em guilty of no other Crimes, and therefore made the very Name their Accusation. Hence the famous Christianos ad Leones. &c.

293. Nation with Nation.] Galilee against Samaria and Iudaea, Simon against Iohn, &c. And the very Words Iosephus makes Jesus use in his Oration to the Idumaeans against the Zealots, are, That they rejoyced to see Nation against Nation.

296. Unhappy Solyma shall fly to thee.] If the Galilaean Zealots had not fled to Ierusalem, Iosephus thinks it might have been sav'd.

300. Shall with a fourth thy Three Proud Walls surround.] The Romans not only cast up a Trench, but even built a Wall round Ierusalem, to keep in the Iews after which no more cou'd escape. Ioseph. Lib. 6. Cap. 13.

306. Which Heav'n-Lov'd Daniels piercing Eyes foresaw.] The Abomination of Desolation I think were these Zealots, because it cou'd be nothing else, that I ever yet saw, assigned. Not the Destruction it self, because 'twas to be the Sign of it. Not the Statue or Idol placed, or designed to be placed in the Temple, by Cains, or Tiberius; because either not done at all, or too soon to be a Sign for this Destruction. Nor the Roman Ensigns, Titus, or Adrian, because these all too late; and the Effect not a Sign of the Judgment. On the other side, the word Abomination exactly hits those Zealots, who, as Iosephus, Lib. 2. Bell. Iud. Cap. 9. Drest themselves like Women, fell to unnatural Lusts, and profan'd the whole City with their execrable Impiety. They were a Desolation too, or such an Abomination as made Desolate. So Jesus in his forementioned Oration, Houses, says he, they have Ruinated and made Desolate, by their Robberies. And Iosephus tells us, That at one time the Idumaeans and they, murdered 8000 in the Temple, and 12000 young Men in the City. They stood in the Holy-Place, or where they ought not to stand. So Anamis in his Oration, lamenting that he shou'd live to see the Sanctuary, where nothing ought to come but the High-Priest, profan'd by the wicked Feet of these Impious Persons. And Iosephus, in his Speech to the Iews, of these Zealots, That having their Hands embru'd in the Blood of their Countreymen, they presum'd to enter into the Sanctuary; where, says he, none ought to come. Nay, they were here before the Romans besieged the City, and therefore were properly a Sign of its Destruction, and a warning to others to leave it, as many did; and flying to Titus, saved their Lives. There remains but one thing more, which will almost demonstrate, that the Zealots were meant by this Abomination of Desolation; and that is, to enquire who it was caus'd the Daily Sacrifice to cease. But this the Zealots too did; Iosephus in the forementioned Oration, who says, That Iohn and the Zealots, had not only robb'd the Temple of all the Ornaments given by Augustus and others, telling the People, That Sacrilege was no Sin, because they fought for the Cause of God: But, as he adds expresly, "They had deprived God of his daily Sacrifice in the Temple. All this, is one of the most clear and unanswerable Proofs of a Prophesie exactly fulfill'd, that I ever met with. Which, for that reason, I've enlarg'd upon, and which I challenge all the Atheists or Deists in the World to answer.

312. A deep, a mournful Voice,—"Let us depart.] The famous 〈 in non-Latin alphabet 〉 . Our Saviour we know did Prophesie of great Signs and Wonders before this Destruction.

315. The high in Heaven a bloody Sword.] Vid. Ioseph. Bell. Iud. Lib. 5. Cap. 12. Where he says, A Comet in the fashion of a fiery Sword had hung over the City for a Year together; before the Siege.

319. Thunders and Earthquakes then they'll scarcely mind.] Lib. 4. Cap. 7. He says, "When the Edomites Encamp'd by the Walls of Ierusalem, there arose a terrible Tempest of Wind, Rain, Lightning and Thunder, with an Earthquake, and several very strange and dreadful Voices. Notwithstanding which, their Friends within the Gates saw'd the Bars in sunder, and admitted them into the City.

322. But the beginning of their hopeless Pains.] Our Saviour says, All these are but the beginning of sorrows. And so it will appear to any who reads the whole History.

329. The half starv'd Citizens like Ghosts shall meet.] Iohn and Simon having in their Rage at one another, burnt the City Granaries, enough to have supply'd 'em for a long time, the Famine soon raged amongst 'em. Of which Iosephus gives many terrible Instances, Lib. 6. Cap. 11. &c. The Seditious, says he, in this Famine, broke up Houses for Corn and Meat; if they found any, they beat Persons for denying it; if none, for concealing it; if strong and likely, they Kill'd 'em, on presumption they had some secret Stores; if weak, because they'd soon Die of themselves. Wives snatch'd the Meat from their Husbands; Children from Parents; Mothers from Infants; nay, one Miriam, boyl'd and eat her own Son. Babes were dashed on the ground by the Souldiers, when found with meat in their mouths. The young Men, pale as Ghosts, walk'd about till they dropt Dead in the Streets; and some, striving to bury others, fell Dead over 'em. And so he goes on with such a dreadful Description, as almost shocks Humanity to read it.

340. And like a Deluge over all come pouring in.] The end of it shall be with a Flood, says Daniel: and accordingly it was, universal and irresistible.

352. Till—See—the Temple fir'd.] Iosephus says, After they had been Fighting many days about the Temple, a certain Souldier, contrary to the Order of Titus, moved as it were with a certain Divine Fury, got some of his Companions to help him up, and set Fire on the Temple, by one of the Golden Windows, which happened on the 10th of August; the same Day, he says, that it was burnt formerly by Nebuchadnezzar. The manner of which, and circumstances whereof, the Historian Describes like one who was no unconcerned Spectator. He tells us, Many whose Eyes were just closed with Famine, got strength to bewail the Temple, as they saw it Burning; and an innumerable Multitude being kill'd about it and in it, fix'd their Eyes thereon, in the very Agonies of Death; whose dead Bodies roll'd down the Temple-stairs in streams of Blood. All was filled with dismal Shrieks and Lamentations, eccho'd by the Mountains round the City. The Hill of the Temple now appeared all on Fire, tho there was Blood enough shed to have quenched it. Some of the Priests being kill'd Fighting, others leaping voluntary into the Flames, and the rest Burnt alive, resolving not to survive the Temple. Indeed, through the whole, Iosephus has done it so admirably, that I'm not asham'd to own I cannot reach him.

360. Till Heav'n has clos'd the Gentiles destin'd Reign.] From that of our Saviour, Till the times of the Gentiles are fulfilled.

373. And in the Church usurp my Throne and Name.] Our Saviour Prophesies of those that should come in his Name, saying, I am Christ. So did some of the little Antichrists, particularly Ionathan in Cyrene, who said expresly, Ego sum Messiah. But this was to be eminently and remarkably fulfilled in the 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , the great Adversary or Antichrist. And that some such is foretold in the Scriptures, Bellarmin himself, and all the Papists believe. He then that usurps the Throne, the Power, the very Divinity of our Saviour, wherever we find him, must be The Antichrist. This the Pope does his Throne, for he's carried by his Slaves, after he's chosen, plac'd upon the High Altar, and there actually Ador'd. His Power, for he'll forgive Sins, and rule Kings and Nations, with a Rod of Iron. His Divinity, for not content with being the Vicar of Christ, his Flatterers have given him the very Name and Power of God; for which, we cou'd never hear, that he was so angry with 'em, as to put them into his Anathema against all Heretical Kings and Princes.

389. The World for the Elect was chiefly made.] 'Tis a Notion of the Rabbies, that the World was only made for the Elect, which I've somewhat soften'd.

417. Ten furious Tyrants.] The Ten Persecutions.

424. To them a Foe, as to your sacred Race.] Nero was the Wretch who stirr'd up the first Persecution against the Christians, which occasioned that sharp and just Remark of Tertullian; Non nisi grande aliquod bonum quod à Nerone damnatum, "It must needs be some extraordinary good Thing if Nero condemned it. This Monster was justly Voted by the Senate a Parricide and Enemy of Mankind. And accordingly his Memory has been ever detested by all Men, unless by the Parthians, and a few other Heathens.

431. You in his Festal Flame shall shine.] From these puzling Verses of Iuvenal, Tedâ lucebis in illa,—Qua stantes ardent qui fixo gutture fumant—Et latum mediâ sulcum diducit arenâ. Alluding, whatever the Grammar of 'em is, to Nero's Burning the Christians for Torches at his Night Revells.

436. The only Good the Wretch will ever do.] Almost Davids Words in Cowley, to Goliah.

438. Mankinds hate, his Brother their delight.] Domitian, who rais'd the second Persecution, one of the foulest of Men, (some think worse than Nero,) and as much detested, as his Brother Titus lov'd, who was stil'd, as all know, Deliciae humani generis.

442. By Martyrdom he'll purge his Blood.] History tells us, that he Murdered Flavius Clemens, his near Kinsman, and Banished his Wife Flavia, for being Christians.

446. Still shall the Son of Gods bright Form be near.] Alluding to the History of the Three Children.

451. Whilst our proud Foe an hasty Death shall seize.] Stabb';d by Parthenius and Stephanus. Concerning which, see the famous Story in Apollonius's Life.

452. And his mild Successor.] Nerva, who swore solemnly, no Senator should ever dye by his Order. See Aurelius Victor and Dion. He recall'd the Christians by an Edict, from Banishment; and amongst the rest S. Iohn, tho some wou'd fain have him dead a great many years before; and others that he never dy'd.

456. Some ev'n the Lord that bought'em shall deny.] Ebion, Cerinthus, and other Hereticks, who first deny'd the Divinity of our Saviour; against whom S. Iohn wrote his Gospel.

461. Nor he himself—Unplagu'd escapes a destin'd dire Event, &c.] Trajan, who began the third Persecution. The dire Event, here mentioned, is that of the Earthquake at Antioch; where, the Emperour being then present and a vast Conflux of People, the Earth opened, and devoured an incredible Number of Men, one of the Consuls perishing, and the Emperour himself hardly escaping.

467. But more the Jews.] Adrian, who began the fourth Persecution, Burnt a Thousand Towns of the Iews, for Rebelling against him under their false Christ Barcochab, to whom Rabbi Akiba was a sort of Elias, crying, Hic est Rex ille Messias! and Kill'd 500000 Men; then reedifying Ierusalem, &c.

472. How oft he'd fly to Death in vain for Ease.] Being sick of a languishing Distemper he wou'd often have kill'd himself, but was hindred by his Friends. A little before his Death, he is said to have made those pretty foolish Verses, Animula, vagula, blandula, &c. Which, Little, fluttering Soul, alludes to.

476. A Peaceful Prince and Pious more than Nam'd.] Antoninus Pius, who, on Iustin's Apology, made an Edict, that the Christians should not be Punished, but those who Accus'd 'em: As Orosius in his History.

479. A vain Philosopher.] Antoninus Philosophus began the fifth Persecution, stirr'd up by Crescens the Cynic, and continued with great Fury, till the Emperour being distress'd in War with the Quadi, for want of Water, and obtaining both that and Victory, by the Prayers of a Christian Legion, ordered it to be stopt; as P. Orosius tells us.

485. This a far fiercer Tyrant knows in vain.] Septimius Severus, who rais'd the sixth Persecution, under whom so many were Martyred, that some thought him Antichrist. His two Sons, Bassianus and Geta succeeded him, the Elder of which kill'd the Younger in his Mothers Arms.

489. Next a fell Wolf, who, the mild Shepherd slain.] The seventh Persecution under Maximin, who Murdered the good Emperour Alexander Severus; and was himself Kill'd, together with his Son, by his own Souldiers at the Siege of Aquileia.

493. The next an equal Guilt and Fate attend.] Decius, who rais'd the eighth Persecution, whose Son was kill'd by the Goths, and himself drowned in the Fens near the Danube, as he fled from the Enemy.

466. Cruel old Man.] Valerian, the Author of the ninth Persecution, at the Instigation of an Egyptian Magician. He was afterwards conquered and taken by Sapores the Emperour of Persia, who made use of his Back to mount his Horse, and when he refused that Office, flay'd him alive, and covered him with Salt.

502. Two Monsters shall the groaning World divide.] Dioclesian and Maximinian.

506. The Idol Banners stoop and Cross must rise.] The very Signa or Ensigns of the Romans, have been thought by learned Men Idolatrous: Which Constantine chang'd, and bore the Cross in his Banner; according to the famous Story.

509. Once more the fatal Stone.] See Lib. 6. Note on the Baetylia of the Antients.

510. The Tyrants drop by Justice or Despair.] Dioclesian, some say, Poisoned himself; Maximinian, who had once Abdicated; but when his Mind changed, and he for recovering his Empire agen, being caught Plotting against Constantine, he was fairly Hang'd for his reward.

517. Those glorious Scars.] A known Story. Vid. Sozomen. Lib. 1. Cap: 11.

522. Yet still some Signs of antient Fraud remain.] From Virgil's Pauca tamen suberunt, &c.

524. Nor yet my fated Reign. Vid. last Note on Lib. 10.

529. Fierce Magog's Sons.] The Scythians, as Sir Walter Rawleigh proves beyond contradiction.

531. Whilst all the West a fiercer Tyrant spoils.] The Turks give Liberty of Conscience; the Pope denies it; for which Reason, I make him the more Cruel of the two.

537. The Earthly Gods this Monster shall Dethrone.] 2 Thess. 2.4.

541. But first what Lets must be remov'd away.] This the antient Christians Interpreted of the Roman Empire.

549. Chast Marriage shall the worst of Crimes be grown.] A Man may be a good Romish Priest tho he has half a Dosen Concubines, but not if he has one Wife. But amongst all the doughty Arguments against the Marriage of the Clergy, I think that of his Infallibility, S ricius himself, carries the most weight; They that are in the Flesh cannot please God.

553. A Swan in Gomers spacious Fields shall rise.] 'Tis said in the History of Iohn Huss, that at his Martyrdom he Prophesied, of a Swan to rise an hundred Years after, whom the Papists should not be able to Burn.

586. At a Friends House, which on the Road they knew.] Some such thing seems necessarily imply'd from the Oeconomy of the Parable. For its said in the 1 verse, They actually went forth to meet the Bridegroom. But ver. 5. While the Bridegroom tarried they all slumbered and slept; which they can't be supposed to do in the open Air.

691. My Harbingers the sev'n Arch-Angels bright.] It has been generally believed in all Ages of the Church, that there are different Orders of Angels; and there are great probabilities from Scriptures, that the Number of the Chief Angels is 7; which are also call'd, The Eyes of the Lord, running too and fro throughout the whole Earth. That these Angels shall be principally employ'd in the Preparations for this Judgment, appears, from comparing 1. Thess. 4.16. The Lord shall descend, with the voice of the Archangel, and with the Trump of God; with that of the 2 Thess. 1.7. The Lord Iesus shall be revealed from Heaven, with his mighty Angels; 〈 in non-Latin alphabet 〉 : Which seems much the same with these Arch-Angels.

712. Ten thousand lesser Suns lie scatter'd round.] According to their Notion, who think all fix'd Stars Suns.

733. Hence holy Souls Refin'd and made more Bright.] This seems the only ancient Purgatory: Some of the Fathers being of Opinion, that the Souls of all Men, nay that of the Blessed Virgin herself, were to pass through this purging Fire at the last Iudgment. But this would do the Church of Rome no good, and therefore they have since altered the property on't, making it a Culinary Fire with a witness, and blowing it up some thousands of Years sooner than those good Fathers ever thought of.

798. With all the hast of Impudent Despair] They shorten our Saviours Accusation, and say, ver. 44. Lord when saw we thee an hungred, or a thirst, or a stranger, or naked, &c. whereas the Righteous are more deliberate. Ver. 37. When saw we thee an hungred and fed thee, &c.

862. Refresht, beyond the reach of Pain or Vice, &c.] Agreeable to the Notion of the Primitive Churches, who constantly pray'd for this Refrigerium, or Refreshment of their Fellow Christians, departed this Life; they supposing them in a sort of Pain, by their thirsty and eager Desire for the final Consummation of their Happiness.

The Argument of the Eighth Book.

A Catalogue of the Nations that came to the Passover, together with the Inhabitants of the Holy Land. Herod's Entry and Train from Galilee. Our Saviour privately comes thither with his Disciples, sending St. Peter and St. John before him to prepare the Passover in Mount Sion. But could not remain undiscovered, some Greeks, from Athens, having heard of his Fame, and pressing to see him; which having obtain'd by the Assistance of some Tyrian Merchants of Philip's Acquaintance; God the Father, at his desire, attests him now the third time by a Voice from Heaven. At which the People being again ready to force a Kingdom upon him, he retires, with his Disciples. However, his Fame and Doctrine spread so far, that all things were now at a Crisis, and the whole Nation upon the point of owning him the Messiah. At which Lucifer being alarm'd, takes with him a Detachment of Devils, and flies to Earth, where sending the rest to their appointed Posts, to facilitate his Design, he himself enters the Palace of Caiaphas; and Night being now come, and the High-Priest asleep, appears before him in the Form of old Hircanus, chiding him for his Remissness, and stirring him up to destroy our Saviour. In order to which, as soon as he wakes, he sends privately to assemble the Sanhedrim; which being known to Gamaliel, Joseph, and Nicodemus, they hasten likewise thither. Caiaphas's Speech to the Sandhedrim, against our Saviour, accusing him for a Subverter of their Laws; pretending to prove, he was not, for that Reason, to be hearkned to, tho he wrought Miracles; complaining of the Meanness of his Doctrine on one side, obliging to forgive Enemies, and of the impracticable Heights on the other, not admitting Liberty of Thoughts, or the first Motions of Desire or Anger; with other Objections usually urged by the Deists against Christianity. After which he rises higher, charges him with Blasphemy; and at last, falling into a Prophetick Fury, he declares, 'twas necessary one Man should die for the whole Nation; urging, that could not be a Sin which God himself had decreed. His Speech variously received by the Sanhedrim. Nicodemus stands up, and begins cautiously to answer him. Whom Joseph of Arimathea interrupts, and boldly, before 'em all, confesses Jesus; distinctly answering all the Cavils of Caiaphas against his Person and Law, and pressing the Sanhedrim to receive him as their true Messiah. While they were divided in their Opinions, and debating the matter, our Saviour celebrates the Passover, with his twelve Disciples, and institutes the Sacrament of his Blessed Body and Blood; foreshowing and describing the Traitor Judas, who went out from the rest with a resolution to betray him; whose Offer to the Sanhedrim was agreed to by the majority, and Preparations made to apprehend him. Our Lord comforts the remaining Disciples, but prophesies of their forsaking him, and particularly St. Peter's Denial. Thence he leads them to Gethsemane; and takes St. Peter, James, and John with him into the thickest part of the Garden, leaving the rest at the Gate. His Agonies and Prayers, not for fear of the approaching Pain or Infamy, but of his Father's Anger. An Angel appears to strengthen him. A Comparison of him with the most famous ancient Heroes, shewing how far he exceeded them in Patience and Virtue. The three Disciples asleep for Sorrow. Judas, having received Guards from the High-Priest, comes to the Garden, and, with a Kiss, betrays our Lord; who being apprehended, after he had healed Malchus, whom St. Peter had wounded, all his Disciples forsake him. He's carried to the High-Priest's Palace, and there abused by the Guards and Rabble. St. John, who soon resumed Courage, followed our Saviour, and own'd himself his Disciple. St. Peter comes after, tho with more Fear, and is introduced into the Palace, by the Interest of St. John; but being known to some of the Company, and charg'd as a Follower of Jesus, he thrice denies him, the last time with Curses and Imprecations; till, on our Saviour's looking back upon him, be returns to himself, and, departing from the Palace, endeavours to expiate his Guilt by a severe Repentance. Our Saviour accus'd by the High-Priest and Caiaphas, but no Proof against him, that would reach his Life; till Caiaphas adjuring him to own it if he were the Son of God, and he telling them, they should hereafter see him come to judg the World, he's accused for Blasphemy, and burried away to the Roman Governour, being adjudged, by the Sanhedrim, worthy of Death.

THE LIFE OF CHRIST: AN Heroic Poem. BOOK VIII. NOW o'er the Hills the Paschal Morn arose, And from high Tow'rs the sacred Trumphet blows; * Proclaiming their great Feast, all Israel; meet, Thick crouding thro' each dusty Gate and Street; Strangers and Proselytes, where e'er their Birth, Whatever part o'th' many Peopled Earth; Some from the Isles, Crete, Rhodes and Cyprus, some From double-Sea'd Byzant, and Corinth come; From the fair Fields with Rivers circled wide, * From Elam and Euphrates flowry side. With all th' Arabia's, to the Feast repair The Realms of Monobaze and Helen fair; * Strong Adiabene call'd, well known to Fame; But most from blest Iudaea's Regions came; From Dan, to old Beersheba's fruitful Plain, From Iazers, Sea, to the great Western Main: These from Phenician Fields their Journey take, From Tyrus-stairs, and the Cendevian Lake: Herod, his num'rous Galileans brings From all his Towns, a Pomp well worthy Kings: Strong Sephoris, and rich Tiberias send * Their choicest Youth, Sebaste's Lords attend With Pray'rs for their great Frounder, who his Guests, On Iordan's Banks, at proud Herodion Feasts; * Who Guarded thence and Honour'd, wait him down, By Iericho, to Salem's sacred Town: His rich paternal Palace they prepare, And rang'd before the Gates, Salute him there; Nor sooner his approach the Elders know, But to receive him in long State they go; The Roman-Guards the same, loud Shouts they made, Their Eagle on Antonia's Tow'rs display'd: Not so our Saviour met, nor he desir'd Vain Honours, or mean wordlly Fame requir'd; A train of Virtues did the Hero bring, Unseen officious Angels guard their King. In vain a private Entry made his choice, For all Good-men at his approach rejoice: Ent'ring the Town, he did before him send, As Harbingers, bold Cephas and his Friend: These all prepar'd, (nor cou'd they want success, For where himself he sends, himself he'll bless:) What Moses, or the Elders did enjoyn, * The Lamb, the Herbs, the Bread, the sacred Wine. Mean while, the Croud's Hosannas to prevent, He rounds the Walls by Sion's steep ascent: In vain their unbespoken Pomp he'd shun, From every part the gazing People run; Fame bears the News thro' all the pester'd Gates, And the vast Town almost depopulates. So, when some Godlike Prince by Heav'n design'd, The common Benefactor of Mankind; Triumphant over e'en himself and Fame, Who wou'd by Virtue only raise his Name; So when he, envious of himself, wou'd go Thro' some sav'd Town, or Realm Incognito; Thro' the vain Cloud his stronger Beams will Shine, The mortal Form confessing the Divine: Forth pour thick Floods of Men, the Saviour meet, And strow thick Flow'rs and Blessings at his Feet. So here, all press to see his Heav'nly Face, Nor only now the Hebrews sacred Race; His growing Fame to Gentile-Worlds is spread, His Light Divine had struck their Daemons dead: The servile Gods to their black Caves retire, * Great Ammon, Vid. Lib. 6. than his own, now feels a hotter Fire: Athens, which did from Egypt first convey * Vain Idol-Forms, and spread them wide away Thro the deluded World, now learns t' adore, A Soveraign Deity unknown before;Acts 17.23. Nor had the Sibyls scap'd 'em; there they find A Prince whose facile Yoke shou'd bless Mankind, In scorn'd Iudaea born: They thither came, More by the Savior's Miracles and Fame, Than the great Feast attracted — Came with some Tyrian Merchants, Trading down To new-nam'd Iulias, once Bethsaida's Town: Their Int'rest these, and frank assistance lend, Since in his humble Court they had a Friend To introduce 'em; meeting, they embrace; 'Twas Philip, of the Galilean Race, Whom long they'd known, and ask'd the Liberty, These Grecian Strangers might his Master see. He beckons Andrew, John 12.20. &c. both to Jesus went, And favourably their Request present: When thus our Lord — Tho' I vain Pomp disclaim, Nor in my own, but my great Fathers Name As yet have taught, yet since he 's pleas'd t' attest My weak Mortality, it must be best. Now is the Hour I shall be truly known, A glimpse of my paternal Glory's shown; Now that false Traitor, who from Honor fell, Yet seiz'd these Worlds, and taught 'em to Rebel, Transfix'd with vengeful Flames, sinks back t' his destin'd Hell. But ah! How dear an Empire must I win! On what a Throne my promis'd Reign begin! How sad an Exaltation! Yet e'en there, Will I the ruines of the World repair: Nor me my Friends, nor them I'll there disown, But with 'em mount to a far brighter Throne: The way o'er Rocks and Thorns my self I'll lead, Nor must they only on Roses think to tread; Thro' Blood, but 'tis their own, a Crown must gain, True Hero's Race, enur'd to Sweat and Pain, Which sweetens all their future peaceful reign. —Yet still will this relucting Body thrive, Base Flesh and Blood the servile VVar revive Against the nobler Spirit, still disgrace Mans better Form, and stain the Heav'n-born Race; Still Pain is his aversion—Tho' tis true, Had he not this, he'd nothing to subdue; No Merits, no Reward—Do what I can, * My lab'ring Heart has something still of Man; Fain wou'd avoid th' unequal shock, and fain Wou'd shrink from this intolerable Pain; These more then humane Terrors—Father save! O, if 'tis fit, preserve that Life you gave! No, 'tis not—I my self a Victim give; Willing I Die, that rescu'd Man may Live: Yet, left they me as an Impostor blame, E'er I to those blest Regions, whence I came Return, Dear Father! Glorifie thy Name! He said, when strait calm Lambent Lightnings flie, And sacred Thunder murmurs round the Sky. Then the dread Voice of God — "As I've already done, "I thus attest thee still, my lov'd eternal Son! They heard the awful Sound, they heard it all, And to the Saviour lowly prostrate fall; So little their false Homage he desires, That from the flatt'ring Croud he strait retires; A Miracle he works to chain their Sense, And with the Ten, pass undiscover'd thence: Still more amaz'd they strictly search'd around, Each Street and Suburb search'd, and had they found, Had him by force the King of Israel crown'd: So their great Saul himself, they cry, withdrew, And wish some Samuel his retirement knew: For factious Arms, themselves and Friends prepare, Scarce on the Towr's the Roman Ensigns bear. Tho' this the thoughtless giddy Crowd alone, Many o'th' Elders knew, but dar'd not own, Knew him the Prince design'd for Israels Throne: On worldly Fame, and Reputation stood; How hard a thing to be both Great and Good? Mistaken Fame! if from fair Actions done, 'Tis good; if not, far better lost than won. Happier the common Race of humane kind, Happier in this, since for their Eyes or Mind They no disguises need, vain Forms they break, And what small Sense they have, they freely speak. These his Opposers scarce untouch'd endure, His Foes scarce more than he himself secure; * Tho' he himself their Conduct not approv'd, Nor Rabble-Reformation ever lov'd: Int'rest, not Love their partial Votes did sway, They'd call him King, but not his Laws obey; Too pure for their gross Tast, too right and just; Nor he such Subjects wou'd receive or trust. How e'er his Doctrines more and more prevail, Still more the Elders false Foundations fail, Scripture and Reason gone, they only rail: All things were at the height, the Crisis all, And his Religion now, or theirs must fall. This saw th' Arch-fiend in his own loathsom Cell; A Spy thro' Sodom's Lake shot swift to Hell And brought th' affrightful News, Vid. Lib. 3. repuls'd before, The Conclave he resolves to call no more, Till some great Act atchiev'd, some Mischief done, So black, as he'd himself not blush to own, From every Squadron silently he drew, * Such Spirits as he most fit for action knew; Some from blasphemous Belial did command, From Moloch some, but most from Envy's band: Such as all Parties might to his engage; Some skill'd in raising Tumults, Storms and Rage: The same that tempted Dathan e'er he fell, And dragg'd him, yet alive, thro' Earth's black Gulf to Hell. Some like himself, when cheating facil Eve, So subtle they'd almost th' Elect deceive: These guilty Mortals, knew t' illude or fright With monstrous Forms, and Spectres of the Night: With Ioys impure oft fill'd, with Sloth oppress'd, Their Guardian Friends away, their Eyes and Breast: Some Miser Fiends, most sordid and most base, The lowest sunk of all th' Apostate Race; These Mines and lone Church-yards, and Treasures hold, And howl in Tombs around their secret Gold: Yet these, the nobler Mind do what it can, Maintain the strongest Party still in Man: How few are proof against their fatal Arts! Sure Satan arms with Gold his fiery Darts: Like those of Love they no distinction make, Kings, Peasants, Civil, Sacred, all they take; All but one rank of Men, they ne'er took place, Ne'er found a Quarry in the tuneful Race: 'Tis strange that Poets are not virtuous still, Since out of reach of Gold, that Root of ill. These Spirits their Leader, in whose Cause they fell, Musters in Hast, the strong Gensdarms of Hell; These Troops of his own Houshold did review; Then swift to Earth for Mans Destruction flew; Arriv'd, each takes his Post, which well they knew. As the sly Tyrant order'd, each conceal, * Lest some kind Angel shou'd to Man reveal What their design; some did themselves dispose T' excite their Friends, and some to tempt their Foes: I'th' foremost Rank, their Leader wings his way, For Night had now reliev'd the weary Day, To Salem's Towr's, and as he o'er 'em flew, A spiteful glance and Curse amongst 'em threw; Afraid lest the fair City shou'd Repent, And by their Pray'rs the destin'd Wrath prevent. To the high Priest's proud Palace did repair, And like a falling-Star shot headlong there; The Guards and Gates he penetrating past, Swift and invisible, and round him cast The Form of old Hircanus, grave and sage, The same his Face, his Stature, Meen and Age; His Voice the same, his Hands a Censer bore, The sacred Mitre on his Brows he wore. In still and deep Repose the Pontiff lay, Tir'd with the Work and Pleasures of the Day; Stern Caiphas — The Fiend approach'd his Bed, And leaning on his Hand, his Palsy'd Head, With loud and lamentable Voice he said; "Awake my Son! Is't thus your Flocks you keep? Or now Awake or else for ever Sleep! But canst thou Sleep? — Yes — Canst thou stoop so low, To yield the glorious Day without a Blow, —T' our Laws, our Nations and our Temples Foe? Who now, by your remissness, fierce and proud, Heads dark Cabals among the factious Crowd. All that is Sacred, left without defence, You violate my Tomb, and raise me thence. Was it for this my great Forefathers broke A Strangers Chains, shook off the Heathen Yoke? For this like Bulwarks round their Country stood, And shed such Seas of honourable Blood? O ye great Maccabees! to dear it cost, To purchase what your Sons have tamely lost: Say, did Hircanus thus your Line disgrace, Or act a thing beneath your glorious Race? He grasp'd the Censer and the Sword you bore, Your Mitre and your Diadem he wore; Spite of ill Fortune he preserv'd your Fame, Nor trembled e'en at mighty Pompey's name. * Scarce half his Pow'r his weak Successors share; * Nor only you the Roman Thraldom bear: (Since Manly 'tis to yield, if Men subdue) But e'en a weak Enchanter conquers you; If ought by Herbs and pow'rful Names h' has done, * To Solomon's wise Sons it can't b' unknown: Yet still he Lives, you the blind Crowd forsakes, And droves of Proselytes each hou'r he makes: These will he soon to greater Things persuade, The Sanhedrim and sacred Throne invade: Hast then — The Crown and Royal Ensigns bring, The Galilaean Carpenter's your King. — But shall he be, or are my Fears in vain? O'er none but Slaves, a Slave deserves to reign: Tho' yet he do's not— Israel yet is free, And will, I know, maintain their Liberty; Quench the new-kindled Flame, and pull this Serpent down, Before he higher leaps and gets a Crown: —Hast then, and tho' past Ills you can't redress Him, Meditating more, secure, oppress! Or there dispatch, or else t' his Fate convey, To purge the Town on this great festal Day; Call you the Sanhedrim, I'll find the way. He said and sunk—The Pontiff rais'd his Eyes, And looking gastly round, My Guards, he cries; All in cold Sweats—Yes, mighty sacred Shade, Thy kind, thy wholsom Counsel shall b' obey'd: He Lives no longer, his sure Fate is past, 'Tis done, and this succeeding Day's his last. His ent'ring Guards he round the City sends, And calls to Council his confiding Friends. The Elders, and the Priests of greater sway, Each did their numerous subject Course obey: Vid. Luke 1. Pressing Affairs did their wise Councils need, They must attend, with silence and with speed: Yet not so close they the dark Message do, But Ioseph and the wise Gamaliel knew: To Council they among the rest repair, And meet their Friend, sage Nicodemus there. All present, Caiaphas ascends the Chair, And thus began—"You'll, Fathers! soon believe, Not without Cause, I thus disturbance give T' th' Honourable House, nor need I fear, The just Occasion known, from any here Reproof for this Assembly. But too well, All who are Lovers of our Israel, The growth of Nazareth's curst Sect perceive, * On their Impostor, the whole World believe; How undeplor'd our own and Nations Fate, Unless we help, if help's not yet too late: —If nothing us our Countries danger move, (Tho' no Good-man but must his Country love;) If we these Walls can leave, and see our Place, * And Honour fill'd by a vile Earth-born Race; So humbly, or so meanly quit our Seat, And live without a Name, obscurely Great; If we all this might kindly give away, Our Laws, our sacred Laws we can't betray. There there the Venom lurks, at these he drives, Their Ruine he in close Cabals contrives; Th' abhorr'd of Nazareth The World promulg'd by Angels he'd repeal, A better Law than Moses did, reveal; Unletter'd Peasant he, assuming thus A Pow'r unknown, must teach the World and Us. The Crowd, 'tis true, his Miracles proclaim; But did not Egypt's Iuglers do the same? Spite of our Sense, our Reason still is free, Nor are we, were it not, at Liberty: For wond'rous Signs our Law we must not leave, Nor a false Prophet, tempted thus, receive: Shou'd he prevail, which O avert! ye Pow'rs That rule the World, Dan. 4.26 his Laws exchang'd for ours; What shou'd we gain? What has he more compleat, Then our great Prophet? What Sublime or Great! For Carpenters or Fishermen they'll do, But Fathers, not for such as Us and You; * Rulers and Warriors, to brave deeds inclin'd; These clog the Soul and sink the rising Mind: Expos'd t' Affronts, you must the Giver spare, Nay Love, they teach you nothing but to bear: Now sunk too low, he strait too high aspires, And strange impracticable heights requires; He wou'd not have us men, but spite of Fate, Be neither pleas'd or angry, love or hate; Not e'en our Thoughts, our Sense, our Reason free, Clogg'd with unnat'ral Laws and Mystery: * No Rule he will, besides his own endure, Where his obtains, no Government's secure: Our Nations Crimes and Fate, his daily Themes, And God and us alike, th' abhorr'd Blasphemes. Not e'en our blest eternal Temple spares; Nor more the Heathen or Samaria dares * Our Pow'r to censure, his proud Sect disown, Our Curses lost in Air, or backward thrown; Serpents and Vipers this high Court he calls, Sly Hypocrites, gay Tombs and whited Walls: This his Respect, thus Fathers, us he treats; 'Tis a small Crime that with th' unclean he Eats: All our Traditions broke; in vain we grieve, Corban and he together cannot live: Yet more, beyond what's Mortal he presumes, The awful Name of God himself assumes; With the unrival'd Father equal he, The Son, the Word, born from Eternity: If he impunely this, if still we bear, How can we but deserve a Fate, severe As what th' Impostor threatens? —How can we Our Selves, our Children and our Nation free, From the black Guilt and Fate of Blasphemy? This restless Troubler of our Israel dies; This fatal Achan we must sacrifice: —And if the sacred Ephod ought inspire, I feel the glowing sparks of Heav'nly Fire: Then hear what my enlighten'd Mind foresees! Can that be bad which Heav'n it self decrees? John 11.50."Israel in vain thy Fate thou dost attempt to flie, "Unless for all thy Sons, one Man devoted die. He said, then to debates the matter leaves; The Sanhedrim with different Tasts receives His warm Oration, some his Zeal admire; The Soul of Phinehas sure must him inspire; * The Church can never pay too much esteem, T' had sunk infallibly, if not for him. While those who look'd with more impartial Eyes, Saw thro' with ease, the thin, tho' neat Disguise; Saw all vain Sophistry and specious Lyes: Yet none dar'd stem the muddy Torrent, none, Till prudent Nicodemus, bolder grown, Thus rising spake — "With all submission due, * And just respect t' his Holiness and you; Men! Brethren! Fathers! a few Words I'd add, To what's with so much Zeal already said. Well has it been observ'd, and none denies, Our Laws are Sacred, the Blasphemer dies Convict by these, but the same Laws take care, We none condemn till his Defence we hear. Who cou'd be safe, might pop'lar Fame accuse? None here, I dare be bold, that Iudg wou'd chuse: — Not that an Advocate I'd e'er be thought, For any who my Countries ruin sought; But Truth and Iustice this—He had gone on, But the brave Lord of Rama's ancient Town, Thus fervent interrupts him —Why should we Asham'd of so Divine a Master be? Let Naked Truth prevail, plain nat'ral Sence, Without the gaudy Paint of Eloquence. I own him, I confess him — Lord, I'm thine! (Tho' sordid Interest or Pride repine:) He came from Heav'n, and all his Laws Divine. What e'er the Sacrifice, I'll him adore, I love my Country much, but Iustice more; He Laws refix? with God's blest VVill dispense? And Word? —The most improbable pretence, On which e'er suffer'd spotless Innocence. Can he Blaspheme the Heav'n he hope's t' enjoy? Can he God's Temple build, and yet destroy? How oft to Law and Prophets he appeals, My self I've heard, nor other Truths reveals, But what within our sacred Volumes lie, Tho' veil'd till now in Clouds and Mystery. How oft (agen I my own Witness give; You us'd not Fathers, me to disbelieve!) Declar'd one Tittle shou'd not pass away, Till this vast Frame of Heav'n and Earth decay! Eternal Truths must our short World survive, Writ on our Souls as long as Souls can live. These may be blotted, tho' they can't be raz'd, He graves 'em new when by our Crimes defac'd: Sure we're but Men, nor all things all discern; Are we too wise from Heav'n it self to learn? When the Oraculous Ephod us'd to shine, * Did any doubt the Characters Divine? Say not 'tis ceas'd, see here decipher'd still, More plain and legible, the Father's Will! Th' Eternal Word does mortal Mould assume, Our wretched Clay — Does he in this presume? Announc'd from Heav'n t' instruct the World he came; Cou'd e'er Impostor yet pretend the same? Or shou'd they Honour, they, or Profit seek; But Zions King is humble, lowly, meek: Lowly, yet Great, all here beneath a God; He treads on Crowns as on the Stars he trod: If we Heav'ns attestation shou'd deny, Twice spoke in Thunder from th' opening Sky, * In all, the Son of God distinctly shown, In all did him th' Eternal Father own: We Moses too must leave, in Clouds and Smoak; But once from Heav'n the Ten dread Words were spoke. But Egypts Iuglers wond'rous Signs did shew, 'Tis own'd; but did not our Great Moses too? And yet you all confess his Mission clear; Assign the difference and we'll find it here. Theirs for false Gods and Idols vain were wrought, The other in Defence of Truth were brought: T' attest the one Supreme, their Charms o'erpowr'd, As th' active Hebrew Serpent theirs devour'd. Further, 'twas long foreshown, the chosen Band Shou'd deep enslav'd remain in Mizraim's Land, Till manumitted thence by God's own dread Right-hand. Truth, Prophesies, and many a wond'rous Sign, Beyond dispute, attest our Lord Divine: What Rabby, e'er so clearly taught before, In Spirit and Truth, the one true God t' adore? Not all things Moses saw, we something need, Beside, why did the Prophets else succeed? Another Teacher why himself foreshow, Deut. 18.15. If from his Laws the World did all things know; Iesus this Teacher, true if God be true, For none but God such mighty Works cou'd do; His Doctrines rather are renew'd, than new. We'd Gold at first, but he refines our Gold, And his New Law, fills and explains the Old: The Piece before was masterly and fine, But he Life-touches gives, and makes it more Divine. Death their desert, the heavy threatning fear! So Moses self, who him refuse to hear. How many a Prophet sings, how full and plain, Of the Messiah's wond'rous Birth and Reign. His wond'rous Works? if need of proof there be, Ev'n Caiaphas has own'd that this is He; All Time and Place, and Ages him confess, * All wait him now— Shall Isr'el then do less? * 470 In every part of Natures System found; That VVorld he made, by him together bound. So just his Laws, shou'd Heav'n no witness give, Right Reason wou'd oblige us to believe: Shall we Heav'ns condescension then abuse, Since over-weight it gives us, all refuse? So just his Laws, that were they but obey'd, The World wou'd soon a Paradise be made: If mean, may I that meanness ever have! Still may my Passion be my Reasons slave, Above all Wrongs, like all the Great and Brave: Above my self as well as others live, Still I'm a Conqu'ror if I still forgive: He that dares die, die scorn'd and tortur'd too, But dares not an unhandsom Action do; He that dares own his Friend, tho' far disjoin'd, And absent long, tho' Earth and Hell combin'd, Satan and Sanhedrims against him sworn, By two whole Worlds vast weight not overborn: Equal, nay still superior, still secure; Myriads of Fiends assault, unmov'd endure: Myriads of Men almost as black defie, Impregnable in his own Honesty; Nought but his Soul and Honour cares to save— —If such as he be base— The World is brave. No, his worst Foes ne'er thought him base or mean; What e'er their Words— Why change they else the Scene? Why else that he requires such Heights complain, As weak humanity attempts in vain? The World too good he'd make, too pure his Law —In Modesty that shameful Plea withdraw! Yet here it sticks— Who can such strictness bear? We must not steal, nor rail, nor lye, nor swear. A spotless Breast he loves, his Laws require To tame the Rage of Anger and Desire: Manly and just they ask, and give no less, Than heighth of Virtue, and of Happiness; They're possible, convenient, easie, free, Nat'ral as undissembled Piety: What Nature or true Reason can't receive, He neither bids us practise, nor believe: If sunk below our proper Selves in Vice, Or Folly we, he comes, as great as Wise, To raise us to the state of Paradise. Who e'er did the three Principles deny, * Gentile or Iew, nor other Mystery Unknown to us, the whole of his contains, The rest the vain device of fabling Brains. But above all the Slanders which rebound, And like their Curses, those which cast 'em wound; None so ill-said, tho' deadly, as that he Is to all Government an Enemy. Can Orders self Confusion e'er approve? (As justly may the Hawk implead the Dove,) War suit the Prince of Peace, or Hate with Heav'n-born Love. If he one Lord proclaims, one Faith requires, The same our Church believes, the same desires; Yet rational and free he leaves us still, No Force upon the Intellect or Will: The still small Voice of Reason warns from Sin Lost Man without, his gentle Spirit within. His Follow'rs bids with tenderness reprove; No Argument so strong, so soft as Love. Ev'n the poor Publican he'll not disdain; None that repents refuse to entertain: Yet hates a Hypocrite, all Hearts he knows, The secret Villain seldom fails t' expose: With these he can almost be angry; These He oft declares Heav'ns righteous Plagues shall seize: Our guilty Land, if in their Crimes resolv'd, Avert it Heav'n! in the same Fate involv'd. Why will you not the Surgeons Hand endure, To launce the VVound which yet admits a Cure? Will the All-high from Dust a Check receive, Nor thunder, till the Creature gives him leave? Can he blaspheme himself, or is h' affraid Of Laws which his poor crawling Worms have made? Hear my Confession then, 'tis plain and free, Once more the Word is God, and Iesus He: In mortal Form, Flesh clouds th' Eternal Sun, Like humane Soul and Body, two in one. Hence, tho' the Pontiff urges, 'tis Decreed, That for our Sins, this spotless Lamb shou'd bleed; This can, to ill nor force us, nor excuse; Fig-leaves like these ev'n Adam wou'd not use: * To us unknown the secret Laws of Fate, Move us they may, but not necessitate. Reason with Truth reveal'd our steps must guide, Else you defend the blackest Paricide; Else Heav'ns the Principal, more deep by far, But Accessaries we in Murders are. Since then 'tis plain, that this just Man in free From all those Ills that Spite or Calumny Conjoin'd wou'd blast him with, nay since far more He's the Messiah promis'd long before; The Lord, the God whom Israel ought t' adore: O rather kiss the Son, Psalm 2. just Presents send, Avert the threatend Wrath, what's past amend, And he'll forgive, engag'd your mighty Friend. Undaunted, Ioseph thus—The Senate gaz'd, All, mute, most pleas'd; some angry, all amaz'd: So, when rough Boreas! thy black Squadrons sweep, The aged Bosom of th' Atlantick Deep; Convolv'd, the foaming angry Surges rise, The loud Gigantick Waves invade the Skies: But when blest Zephyr from his spicy Vales, Rides gently out with soft Elysian Gales; The Billows husht, lie panting on the shore, Appeas'd, the factious Floods forget to roar, And smiling, wonder why they rag'd before. Dazled with Truth, so here their Passions yield, And Reason had almost regain'd the Field; All but fierce Caiaphas, who frowning by, Wou'd nothing grant, yet nothing cou'd deny: Asham'd, not griev'd, he in the Cause engag'd; Silenc'd, confounded, baffled, more enrag'd: Yet soon his stedfast Brow and Voice regains, Argues, reproves, denounces and complains; Unknowing to repent, all limits he Transgresses, both of Truth and Decency. Now Right, now Wrong, th' unsteddy Senate sway'd, Their Conscience now, their Int'rest now obey'd: Still who speaks lasts speaks best, or the Debate, At least by Numbers manag'd, not by Weight; Equally furious in their Love or Hate. While here contending Minds and Int'rests fright, Under the shelter of the silent Night, Our Lord, who knew the Pow'r and Rage of Hell, Takes his last Supper and his last Farewel; Did his weak Friends, and the false Traitor know, Yet, mild, submits, since Heav'n wou'd have it so. First on the Lamb, as Use requires, they fed, As their Forefathers, when from Egypt led, The Cup of Blessing then, and hallow'd Bread, In his bless'd Hands our Saviour deigns to take, To his Disciples Gives, and thus he spake. "Take, Eat! this is my Body, soon design'd, A painful Sacrifice for lost Mankind! This my Memorial when from Earth I'm gone. The hallow'd Goblet next, and thus goes on; This is my Blood, for Man's Redemption shed,
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Drink all of this, as all receiv'd the Bread! I go, the Traitor and my Fate I know, But woe to that lost Wretch by whom I go! He's lurking here, his Hand is on the Board, He eats my Bread, and yet betrays his Lord! Each, jealous for himself with honest care, Trembling enquires if he the Traitor were? Iscariot with the rest, guilt in his Eyes And double-faultring Tongue— Our Lord replies, Thy self thou know'st, and canst too well divine; To these my Friends the Sop shall be the Sign. He, that receiv'd, departs, and leaves the rest: Whole Satan in his avaritious Breast: Himself to th' wav'ring Sanhedrim addrest. This fair occasion soon decides the strife, The Traitor bargains for his Masters Life. The few good Men, who fearless did remain, Against the Stream a while, stood firm in vain, And when no more they cou'd their ground maintain, Protesting, left the House; the Wretch demands A Band of Men, and safely to their Hands He'd him deliver, he his Haunts did know, And cou'd to th' very place directly go: He thirty Pieces only asks, Content To serve 'em for the small Acknowledgment. Ravish'd with wicked Ioy they all provide, Eager to follow their accursed Guide: Mean while our Lord, well knowing Grief and Fear Opprest his Friends, his fatal Hour so near; Thus, Sad himself, to them did Comfort give: "Let not your Hearts be troubled, John 14.1 &c. but believe! I go, so wills high Heav'n, but do not fear, I'll Love and Guard you there as well as here! I go before, nor can I, if I stay, To those bright Mountains, mark the shining Way; Tho' absent, still I'll love you, still as dear, If faithful still, as when I taught you here. I the bless'd Paraclete will shortly send, The wisest Advocate, the gentlest Friend; Him nought but Sin can from the Breast remove, O never, never grieve the spotless Dove! If he your Friend, you may with smiles despise The weak Efforts of your worst Enemies: The World will hate you, (me it did, wou'd you Escape?) the kindest thing the World can do! Lifes ruffling Storms the greatest Friends will be, If home they drive you to your Selves and Me. Firm to my Cause, and each to other stand! A Band of Friends, a glorious deathless Band! —Yet soon, unguarded left, you'd Men be shown, To me far better than your selves you're known: Too weak your boasted Faith and Courage all, You'd by th' unequal Tempter baffled fall: Forsake my Cause, unguarded leave my Side, Your Master and your Faith at once deny'd. —When Cephas thus abrupt— Lord, I can die For thy dear Name, but not thy Name deny: As much the rest, with virtuous Grief and Pain, They, so abject a baseness, all disdain. When Jesus thus— Agen, your hearts I know, And whether are deceiv'd, th' Event will show: For You who such a Champion now appear, And more than all the rest remov'd from fear; Thrice, Matth. 26.34. e'er this mournful Morn its beams display, E'er thrice the watchful Fowl has warn'd the Day; So weak when left to your own strength you are, My Name, my very Knowledge you'll forswear. But tho' th' infernal Foe so fierce assail, And hopes on all my House he shall prevail, I've pray'd— Your Faith may shake, but shall not fail. O righteous Father hear! thy Will I've shown To those thou gav'st me — O preserve thy own! The World I leave to thy wise Will resign'd, But these, a part of me, still leave behind. O Guard 'em there, all intimately one, Like thee, O righteous Father, and the Son! Let thy bright Image ever on them shine, Full fill'd with Grace, and Love, and Ioy divine! 'Till the vain dazled VVorld confounded see, That these from me came forth, as I from thee! The genuine Glories of fair Virtue own, Ay-Beaming-bright from thy illustrious Throne: When Life's dull Scene is past, and wretched Days, Thither, O thither thy true Servants raise! A double Heav'n to them, to see and share, Their happy Friends immortal Glories there! Thro' me to them shall all thy Goodness shine, Theirs all the Glory, all the Love that's mine; What I with thee enjoy'd Eternal Ages past, The same which shall to long Eternal Ages last. He said, then o'er deep Kidron's Brook and Plain, To sweet Gethsemane he leads again, With Cephas and the Zebedean Pair— He seeks 'ith' Shades a close retirement there. The rest without, nor e'en to these he talks, But silent all, deep-meditating walks; As gentle Philomel sits musing long, Before she ease her Sorrows with a Song: At length, thus with a Sigh that rends his Breast, —O my distracted Heart with Grief opprest; Heavy as Deaths Dead-weight, with loads of Care, Too heavy for Humanity to bear. Why shou'd you any further with me go? Why shou'd my Friends share my contagious Woe? Wait here a while, altho' in vain you wait, For who can be too vigilant for Fate? He says, and thrusts into the deepest Shade, Where on the Ground he fell and prostrate pray'd: Never such Griefs, as thou for Us didst prove! Never such Woes, O agonizing Love! Amazing Sorrows, which we can't conceive, But think the God eclips'd, the Man did leave: O Father, O, if possible it be, Unbounded Might! what is not so to thee? The Saviour crys, as on his Face he lay; O take this Cup, this bitter Cup away! The Wrath divine unmixt this Cup contains, And with infernal Poison burns my Veins. 'Tis not, alas, a single Death I dread; How calmly cou'd I lean my weary Head On the cold Earth, and common Mothers breast? How gladly sleep away to endless Rest? 'Tis not a publick Death — Ev'n that I'd scorn, Tho' that of Slaves, on the curst Gibbet born; Shameful and infamous, I'd ne'r complain, Nor fear the Pomp of Death, beyond the Pain. My frowning Fathers Wrath— There, there's the Curse; Than Pain, than Shame, than Death, than Hell, 'tis worse. O can I, must I be from him remov'd, Whom I've from long eternal Ages lov'd? Never offended, never saw his Brow With Frowns disguis'd, nor Clouds obscur'd till now. What has thy fond prevarication cost, Weak Man, to gain the Eden thou hast lost? Yet if no other Way Heav'ns VVrath t' atone, The Victim I the Sacrifice alone, T' appease my injur'd Father, Lord I yield! Nor longer shall refuse the dreadful Field: For this, by thee to the lost VVorld I'm sent, I can't my Love t' unhappy Man repent: Ah, Lov'd he thee as well, Ungrate! to cure His VVounds, more Deaths, more Passions I'd endure. What mortal Pains did then the Saviour feel? As Hearts when trembling on the pointed Steel: What deep convulsive Agonies he found, Which every part of Soul and Body Wound? The comely Order, they of both displace; Large Clods of Sweat and Blood roll mingled down his Face. As much as Man cou'd do, as much and more, Already he, without a murmur bore; Had but all Earth and Hell their Forces join'd, Not Heav'n too in th' Triple League combin'd, Ev'n in this mortal elemented State, His Virtues had been equal to their weight: But 'twas Heav'n crush'd him; Heav'n, severe, yet just, Which bruis'd his Adamantine Soul to Dust. It long'd to sally from 〈◊〉 dark abode, Press'd with our Sins, a vast, an odious Load. He can no more, but in th' unequal Strife, Had, with his very Being, lost his Life;
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If longer h' had maintain'd the Field alone: Th' Eternal Father heard, he heard him groan And shake whole Natures Frame To his Relief a mighty Angel sent, On the great Embassie he wond'ring went; Did Flow'rs of Eden to our Lord convey, And kneel'd to him, as he to Heav'n did pray, And wip'd the big-round Drops of sanguine Sweat away. —Enough, the Saviour Cries, thy Service spare, I'm not all lost, my Father yet takes care Of his weak mortal Son— All, all agen, And more, if possible, I'd bear for Men; For Men, he struggling prays, nor prays in vain, Tho' strength renew'd, but more renews his Pain. Here, here let boasting Greece her Heroes bring, How far excell'd by Salem's peaceful King? Ev'n him who over Oeta-Hill did rove, His Veins all fir'd, the fabled Son of Iove; Alcides self unequal Match for Pain: He rav'd at Fate, and strugled with his Chain. Saviour forgive! 'Tis almost Blasphemy, To name at once their spurious Gods and Thee. Thou only like thy self— What Demon dare, What wretched Man with thee, true Son of God compare? O, of Celestial Stem! O hear our Pray'r! Thro' all the World let Vice and Discord cease, And bless with lasting Virtue, lasting Peace! Mean while the three sad Friends with sleep opprest, Which seiz'd their Eyes, as Sorrow seiz'd their Breast; On the soft natural grassie Couch reclin'd, Stole Ease at once for Body and for Mind: To whom our Lord, return'd—Is't thus you prove Your boasted Courage, and your boasted Love? Is 't thus for all my Care you me reward? And can't you, one short Hour your Master guard? But if already you my Name disown, Yet watch, if not for my sake, for your own! O watch and pray! never such cause for fear, The Hour's at Hand, th' invading Tempter's near: Thence back our Lord did to the Shades repair; The self-same fervor and the self-same Pray'r, The Posture too the same, repeating there. Twice did repeat, as oft his Friends he found, In Sleep alike, and stubborn Sorrows drown'd; At last returning— Now sleep on, he cries, And if you can, indulge your drowsie Eyes! I sleep no more, till the great Ransom's paid; The Hour is come— The Son of Man's betray'd: —Yet I'll not leave you thus— My Care you'll see Employ'd for you, altho' not yours for me. Once more arise, and wisely learn to fear, Fate hastens on amain, the Traytor's here. This scarcely said, the rest, who'd frighted seen Th' approaching Lights and Guards, came trembling in; Yet not so swift, but the mad Crowd appear, As soon as they, or mingled in their Rear: Fearless our Lord, himself doth interpose, Between his tim'rous Friends and spiteful Foes, Now only Man t' encounter, well he knew: He knew and learn'd the worst that Man cou'd do. Undaunted asks, they more than he affraid, Whom there it was they sought—What there they made; Iesus, they cry'd— If that your bus'ness be, No farther seek, he answers, I am He. O what a Guard is Virtue! by the sound Of those Majestic Words, struck back, they fell to th' Ground. Yet stubborn rose, agen they forward go, Obdurate, stun'd, not soften'd by the Blow. Agen our Saviour asks, and they the same Bold Words repeat, agen he owns his Name. If me you only seek, let these depart, Mildly he adds; his Friends still near his Heart. This fervent Cephas, more impatient saw, And his broad Sword did from his Scabbard draw; Amongst the foremost flew, who e'er he found, Not spares, but deals swift doubled strokes around: The scatt'ring Crowd avoids, nor cares t' engage His forward Zeal, thus arm'd with desp'rate Rage. Malchus alone stood firm; a Servant he
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Of some Remark, 'ith' Pontiff's Family, Against his warmth oppos'd his single Might. —Nor Cephas this, who dar'd whole Armies fight; But when before almost h' had look'd him dead, One furious Blow he makes full at his Head, Nor scap'd his Ear; tho' bending he gave way, But bleeding on the Ground, dismember'd lay. —Thus far, our Saviour cries, Endure! to show, What if I pleas'd my faithful Friends cou'd do! Cephas! return thy Sword! stay thy fierce Hand, Cou'd I not Legions of bright Spirits command To my Relief? They Know, they Love me still— —But 'tis not my Almighty Father's Will: He said, and did the wounded Ear restore, A golden Circle, where the Scar before. Till now, not dar'd the Trait'rous Wretch appear, But shelter'd in the Crowd his Guilt and Fear; Thus mild our Saviour seen, as Villains use, His Goodness he takes courage thence t' abuse. In Friendship's Vizard hides his odious Guile, And base, accosts him with a Kiss and Smile: This only did the patient Iesus say, —Ah! miscall'd Friend! Is't thus you me betray? That mark once giv'n, by the false Wretch assign'd, That they in Night's dark Shades our Lord might find, From all the rest the Crowd him seize and bind; And hurry thence, his scatt'ring Houshold fly As heartless Sheep, the Wolf or Robbers nigh, Their faithful Guide, or absent thence, or slain; Ev'n C phas flies, now all his Boast's in vain: In vain at his own Fear and Baseness grieves, He flies, but scarce himself his Flight believes. So when two Kings for Empire or for Right, In glitt'ring Arms meet on the Mounds to fight? If one by his chief Minister betray'd, And seiz'd by th' adverse part, his Host affraid, Fly scatt'ring o'er the Plains themselves to hide, The Base and Brave alike born by th' impetuous Tide: If with the rest some Kinsman to the Throne, In Battles and in Triumphs hoary grown, Is hurry'd thence, he from the Rabble free, Stands firm, near some strong Pass, or Defilè: Looks on his Sword and Blushes — Musing stands, Looks on his Ensigns, and victorious Hands; Rallies and Fights, till all his Guards are gone, "He Raves as he goes back, and shakes as he goes on. The while our Saviour to the Hall they bear, With Scoffs abuse, with Blows torment him there: Of the dull Rabbles Wit the patient Theme, They spit with Mouths impure, and then Blaspheme; Such Guards the King of Earth and Heav'n attend, None of his Follo'ers there besides his Friend; He, tho' at first he fled among the rest, Yet, soon return'd, his Master, bold confest, And pleads him innocent. — With much of Fear, Comes Cephas after, slowly' approaching near The Palace-Gate; and when he there was seen By the Great Friend, his Int'rest gets him in: Trembling, he follows his couragious Guide, With care from every Eye his face to hide; To all reveal'd by that suspicious Care; The Porter asks, if he too was not there? Unless he strangely is mistaken, he A glimpse of him did in the Garden see. —The tim'rous Saint replies, and strait withdrew, Him till this Hour I never saw nor knew; —But still where e'er he goes his Fears pursue: Charg'd with the same agen, the same replies, And all as firmly as before denies: Nor long before a Third did him accuse, His Idiom diff'rent from the other Iews: Rustic and gross, betray'd his Country, He Was doubtless bred in factious Galilee: When press'd thus home and full, he Curs'd, he Swore, Sure then, he thought they'd ne'er suspect him more. So God to me, he cries, as this is true, As him before I never saw or knew. Scarce from his perjur'd Lips the Words were born, E'er thrice the watchful Fowl proclaim'd the Morn: The Saviour turn'd, the tim'rous Saint stood by,
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And on him fix'd his mild, but piercing Eye. He did no more, nor Cephas more did need; Soon did his honest Heart begin to bleed: Within their Banks his Sorrows cou'd not keep, But sought a close Retirement where to weep; There did, with Seas of Tears, his Fall deplore, And wash'd his Breast e'en whiter than before. And now the guiltless Criminal is brought, Bound, to th' unjust Tribunal; long they sought To murder him upon some fair pretence, But cou'd not find one Thorough-Evidence: All Arts they use; now this, now that they try, Now Charge with Treason, then with Blasphemy: Yet nothing prove; too little, or too much Still Sworn, nothing that yet his Life cou'd touch: Enrag'd, the wicked Caiaphas arose, His Thirst of Blood, each Word each Action shows; Blood in each Line of his distorted Face, Murd'rous his Looks, revengeful, mean and base: How long must we on this Impostor wait, Foaming, he cries? — Confess, and meet thy Fate! What Blasphemies? what Treasons? quickly show, In vain thou woud'st deny what all Men know, What we can prove— Then better own it all, —There may be Mercy — Where your last Cabal? When you're to pull the Roman Ensigns down, And when the Temple seize, and fire the Town? Mildly our Saviour, no resentments shown At such loud Falshoods — Well may I disown Such Calumnies as not your selves believe— But since unlikely 'tis you shou'd receive Ev'n Truth it self from me; I but desire From those that heard me, fairly you'd enquire: Secret Cabals I never lov'd nor sought, No dang'rous private Doctrines ever taught: My Words the Synagogues and Temple know, From thence my Blasphemy and Treason show! He said, when one o'th' Zealots factious Race, * With a rude Halbert strikes his heav'nly Face: Is that an Answer? adds, for you to give His Holiness? Why shou'd such Wretches live? Our Lord — Still Patient, and unconquer'd still, Declare 't, if ought I've said that's false or ill! If well, why have I such hard measure found In open Court? Why am I struck when bound? Agen, the Pontiff rose — One way did rest, To force the fatal Secret from his Breast: If thou the Sacred promis'd Seed, he said, From Ages, doom'd to crush the Serpent's Head; The destin'd Prince for Israel's mighty Throne, Why dost thou longer thy high Birth disown? By our conceal'd unutterable Name, With whom thou dost ambitious Kinred claim, I adjure thee speak — Then the Dispute is done: We'll own thee all — Art thou th' Almighty Son, The Christ of God? Our Saviour—Tho I take Your whole Design; and know what use you'll make Of my Confession: yet I'll not deny My self, nor my great Kinred in the Sky: — Whom now you see, and a weak Mortal scorn, The Son of Man, to your Tribunal born; When High-enthron'd in boundless Light and Bliss. As he at yours you shall appear at His. With a curs'd Joy— 'Tis past, the Pontiff cry'd; He's ours — Now Fathers! are you satisfy'd? —That all his doating Followers were but near, His own'd, his publick Blasphemies to hear! The Fact is plain, if Sence it self be true: Speak Fathers! and I'm sure you'll Iustice do. — Their black united Suffrage rends the Skies; Yes — The Blasphemer dies: he dies, he dies! The Court adjourn'd, to Pilate's Palace went, Mix'd with the Crowd, t' accuse the Innocent: Dust on their Heads they fling, and Dust i'th' Air, And thence with many a Curse our patient Saviour bear. The End of the Eighth Book.
NOTES ON The LIFE of CHRIST. BOOK VIII.

2. AND from High-Towers the sacred Trumpet blows.] Iosephus says, The Priests were us'd to give warning by the Sound of a Trumpet, from the Towers of the Temple, against any approaching Festival.

9. From those fair Fields, with Rivers circled wide.] Mesopotamia.

12. The Realms of Monobaze and Helen fair.] Monobazus was the Son of Izates, the famous Proselyte of whom Iosephus gives such large Encomiums. Helena was Queen of the same Country, who was a great Benefactor to Ierusalem, and, after her Death, had a stately Tomb, near the City, erected to her Memory.

21. Strong Sephoris.] See Iosephus's Description of that Town and its Siege.

24. At proud Herodian Feasts.] A stately Palace built by Herod the Great, near Iordan, and called by his own Name; as another he had in Ierusalem.

43. What Moses or the Elders did enjoin.] The Cup of Benediction, and the Bread, were added to the Passover by the Successors of Moses; or rather, being at first only civil, and necessary to a Meal, were, in process of time, reckoned sacred, because so nearly joined with what was so.

65. The servile Gods.] 'Tis Cowley's Thought, who calls the Daemon so, because obedient to the Charms of Magicians.

67. Athens, which did from Egypt first convey, &c] Herodotus says, the Greeks had all their Gods from Egypt, and the Athenians were the chief Traders in those Commodities. Some of these, its not improbable, might be at the Feast, since many came much farther to it.

112. No Merits, no Reward.] I take the Word Merit here, in the old Orthodox Sence, not implying either Condignity, or a proper Congruity, except when restrained to our Saviour, who had both; but only for such Qualifications as will be accepted of God, for the sake of his Son, wrought in Believers by his Blessed Spirit.

131. A Miracle he works to chain their Sense.] He had done so before, and its probable might now repeat it.

152. His Foes scarce more than he himself secure.] 'Tis said, the Pharisees feared the People; and were not for seizing our Saviour on the Feast day, lest there should be an Uproar among the People. But their own natural Levity soon made them alter their Opinions.

170. From every Squadron.] If there's a Hierarchy in Heaven, there is, in all likelihood, a sort of Polity too in Hell, where we read of the Prince of the Devils, &c.

203. Each conceal, — Lest some kind Angel.] An Angel being but a finite Creature, cannot have infinite Knowledge, whence it seems possible, that the wicked Spirits may conceal their ill Designs from them.

246. Nor trembled, ev'n at mighty Pompey's Name.] Who, in his time, came to Ierusalem. See the Story in Ioseph. Antiq.

247. Scarce half his Power.] Old Hircanus, and the rest, had the Sacred and Civil Power, united, being both High-Priests and Kings.

251. If ought by Herbs and powerful Names h' has done.] The Rabbies talk much of the Power of Charms, and profess the Knowledge of 'em. They pretend they deduce from Solomon. Iosephus tells a very grave Story, as if he believed it, of one who did strange things with an Herb, casting out Devils, and bringing Persons to Life again when they lay senseless. The Jews have a foolish Tale, that our Saviour wrought all his Wonders (against the Reality of which, it seems, they have nothing to say,) by Virtue of the Tetragrammaton, sowed up in his Thigh.

294. On their Impostor the whole World believe.] According to that Saying of theirs, The whole World is gone after him.

300. By a vile Earth born Race.] The Rabbie call the sort of Vulgar, Terrae Filii, Sons of the Earth.

324. Rulers and Warriors.] So says Matchiavel; who understood the Christian Religion so ill, that he says, it makes Men mean-spirited, and is an Enemy to Magnanimity and Glory.

333. Clogg'd with unnatural Laws and Mystery.] I've endeavoured to make Caiaphas as good a Spokesman for the Atheists and Deists as I possibly could; tho I hope Ioseph fully answers every part of his Argument.

339. Nor more the Heathen or Samaria dares.] The Samaritans did commonly put Affronts on the Iewish Temple; once particularly, Iosephus says, they came in the Night-time and scattered Bones about it, which occasioned a great Tumult.

418. When the Oraculous Ephod us'd to shine.] Some think the way whereby the Ephod delivered Oracles, was the shining of certain Stones, in the Breast-plate, above the rest; which the Jews own'd was ceas'd during the Second Temple. Therefore I say, us'd to shine.

431. Twice spoke in Thunder.] Once at Iordan, and once at the Feast; indeed there was a third Attestation in the same manner, at Mount Tabor, at the Transfiguration; but this Ioseph could not be suppos'd to know, because the three Disciples only were Witnesses of it, and forbidden to disclose it before the Resurrection.

478. All Time, and Place, and Ages him confess.] Vid. infra.

479. All wait him now.] I have shewn formerly, from the Heathen Writers, that some extraordinary Person was, at this time, expected by the whole World. I shall here insert a Passage out of Plato; which methinks, without the help of Fancy, looks very much that way: 'tis in his Dialogues, the Words are these, 〈 in non-Latin alphabet 〉 , &c. It is necessary that we expect till it may be learn'd how we ought to behave our selves towards God and man. Says the other, 〈 in non-Latin alphabet 〉 , &c. But who is this Teacher? for I would most willingly acknowledge the Man. Answ. This is he who takes care of thee: But it seems to me, as Homer makes Minerva take away the Cloud from the Eyes of Diomedes, 〈 in non-Latin alphabet 〉 , that he might be able to distinguish between a God and a man, so ought the Darkness to be first remov'd from thy Mind, &c.

524. Who e'er did the three Principles deny.] I think 'tis demonstrable, that all Sects of Philosophers did own the three Principles, and consequently had some Notion of the Trinity, tho few of 'em wholly Orthodox. The Pythagoreans own, the first, second, and third ONE, the third partaking of the first and second. The same I could prove of others, out of Plutarch, nay Iulian himself; but I remit the Reader to Lib. vi. Nor is there, that I know, any thing besides the Doctrine of the Trinity (on which the Incarnation depends) that's properly mysterious, I mean, not clear and fathomable by our Reason, when once revealed.

564. Fig-Leaves like these ev'n Adam would not use.] He never pleaded Necessity for his Sin.

621. Drink all of this, as all receiv'd the Bread.] This Passage confounds both Papists and Deists. The express Words of Institution are, Drink ye all of this; whereas the Papists deny the Cup to their Laity, or unconsecrated: and let any one, if they can, assign any tolerable Reason why this All should be added here, after the Wine, rather than the Bread; unless it be, that our Saviour foresaw what would come to pass in After-Ages, and that such who pretended to be his Followers would give it only to some, not to all. And for the same cause, I suppose, is it also said in the Preface to the Ten Commands, God spake all these Words; because the Divine Spirit foreknew there would arise such Persons in After-ages as would be for taking some of those Words away; and a great part too, in the second Command. Whence the Divine Authority of the Sciptures seems fairly deducible, because neither of these vastly distant Events could possibly be foreseen by any Humane Wisdom.

977. He said, when one o'th' Zealots factious Crew,—With a rude Halbert.] I make him of the Zealots, because 'twas so like 'em. The Word we render Palm of the Hand, bears another sence, a Reed or Rod, or some such thing; which I don't much alter by clapping an Head upon't, and changing it into an Halbert, a proper Weapon for one who guards Malefactors.

THE ARGUMENT OF THE Ninth BOOK.

THIS Book begins with a Complaint that Vertue is generally miserable in this World. Which is silenc'd by the Instance of our Saviour's Sufferings, tho perfect Purity and Innocence. Who is accused before Pilate by the High-Priest and Elders; but nothing being proved against him, the Governour would have acquitted him. The Rabble, excited by the Priests, are eager for his Death. Pilate, hoping to divert 'em, hearing he was a Galilean, sends him to Herod; who, on his Silence, despises, derides, and returns him to the Governour. Whose Wife, having had a terrible Vision relating to him, sends to her Husband, by no means to concern himself in his Death. On which he laboured to deliver him, offering the Jews to give them his Life, as was usual at the Passover; but they refused it, and ask Barabbas, a Robber and Murtherer; Till, by their repeated Tumults and Insinuations, that unless Pilate would grant their Desire, he must be disloyal to Caesar. They at last prevail, and our Lord is scourged and condemned. He's mock'd by the Souldiers, crowned with Thorns, and, bearing his Cross, dragg'd to Execution. His Advice to the Matrons of Jerusalem, in his Passage through the dolorous Way: Where he faints under his Cross, and Simon coming by is compelled to assist him. Arrived at Calvary, he's crucified between two Malefactors. The Blessed Virgin, hearing the Rumour of her Son's being taken by the Rabble, follows him to Calvary; and finding him there, falls dead at the Sight. Is recovered by the Souldiers. Her Lamentation for the Death of her Son. Who being moved with her Sorrow, speaks to her from the Cross; and commends her to the Care of his Friend, St. John, who stood by him, and would never forsake him. The Discourse of the two Thieves with our Saviour. The Prodigies at Jerusalem. Our Saviour's Exclamation on the Cross, under the Sense of God's Anger for the Sins of the World. The Angels in Heaven enraged to see their Master thus used, one of them gives the Signal of War, Michael appears at their Head, and they are all ready to descend to his Rescue and destroy the World. The Father represses their Anger; letting 'em see the Book of the Eternal Decrees; and that 'twas necessary our Lord should die for the Sins of Man. At which being appeas'd, they return to their usual Posts and Employments. Our Saviour's last Agonies, his Thirst, receiving the Vinegar, and yielding up the Ghost.

THE LIFE OF CHRIST: AN Heroic Poem. BOOK IX. The PASSION. * O Why was Virtue made to be distrest, Like Noah's Dove no place of Ease and Rest In this tumultuous World she ever found; By Fortunes giddy Wheel still dragg'd around: If not too, Crush'd on the relentless Ground. Her best-lov'd Children mean and humble go, Friendless and Poor, contemptible and low; Expos'd to pinching Want, and sharper Shame; "O what is Virtue but an empty Name? * Presumptuous Thoughts no more! no more pretend! Blaspheme not what you cannot comprehend! What please high Heav'n till this dull Life be past: Be this enough, 'twill not for ever last: Short Ioys, who wou'd not gladly lose to find A long long Train of happy Years behind? Yet murmurs Flesh and Blood, still discontented, And asks, if only made to be tormented? If all this beauteous earthly Paradise, Was only form'd as the reward of Vice: If Honour on the virtuous wou'd not wear As decently and well, and sit as fair; As on the vitious Brow — Be this confest! Nor is fair Virtue always here opprest: Eclipses only make her shine more bright, She lovelier looks in mingled Shades and Light. Shou'd all this fail, there needs but one reply, Ah! murm'ring Soul! and did not Iesus die? Iesus, in whom were admirably joyn'd, The purest Virtues, and the noblest Mind; The greatest Merits, and the greatest Pain, The tend'rest Love treated with worst Disdain: Tho' all his Life one act of Mercy were, Tho' all Mankind did so profusely share The Makers's Bounty, and the Saviour's Care. Unequall'd Merit, Virtue too sublime And spotless Innocence, was all his Crime; That Fame, which wheresoe'er he went pursu'd, To every Desart Plain or lonely Wood; Nor suffer'd him to be obscurely Good: How oft the ravish'd Crowd with Wonders fed, And feasted high on more than Angels bread; Had him degraded to an earthly Crown, John 6.15.Whom all the bright Etherial Kingdoms own; Had he not us'd as oft one Wonder more, To scape their Kindness, as their Rage before; And veil'd the Clouds too thick for piercing Day, Glided unseen in secret Shades away: Not so when the sad fatal Hour was come, And Heav'n resolv'd to call its Lieger home:
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See where th' Almighty Iudg of Angels stands Like a vile Criminal! dishonest Bands, At once restrain and load his guiltless Hands. Born with the giddy Crowds tumultuous Tide, The very same who late Hosanna's cry'd; Hark how their thick hoarse Voices rend the Sky, No Word, no Sound is heard, but Crucifie! Sickness it self forgets 'tis weak and slow, Ev'n Children which but newly learn'd to go; Nay the soft Sex i'th' common Cause engage, Wild Youth, and manly Strength, and hoary Age: The same their Malice, and the same their Cries, The same wild Fury in their Voice and Eyes: Mild Pity's banish'd, Mischief fills its place, And murd'rous Forms in each distorted Face: Wide foaming Rage, black Malice, Hatred fell, And grinning Envy, best-lov'd Child of Hell; Like furious Beasts, themselves and Earth they tear, And scatter Dust, Luk. 23.18. Acts 23.23. loud bell'wing round the Air. The real Fiends, in mortal Figures drest, Which in amidst the crowding Rabble prest; So like, you cou'd not know 'em from the rest; Found no Employment there, the Work was done, No need of Vipers now to urge 'em on; The Priests their place supply'd, the foremost they The great immaculate Paschal-Lamb to slay: Scarce had the Sun glanc'd on our upper Skies, E'er the wild Rout, so early Spite can rise, Were ready to behold the Sacrifice: To Pilate's Gate, the guiltless Victim led, That wrested Law might strike him doubly dead: There with new Shouts the vast Pretorium shake, Which soon the frighted Governor awake; He calls his Guards, and a Centurion sent, Who scarce cou'd learn what the rude Tumult meant: Amidst a num'rous Crowd with Staves, and Swords, And Fury arm'd, he heard no other words But Iustice, Iustice! Let th' Impostor die! Iustice! Rebellion! Treason! Blasphemy! The Iudge descends, the loud-mouth'd Serjeants call Th' as loud Accusers to the Iudgment Hall; They dare not move a Step, religious Fear John 18.28.Had chain'd 'em there—The Passover was near. Wretches, who strain at Gnats, at Murders smile: And will not guiltless Blood far more defile! Proud Hypocrites! thus fix'd at Pilate's Gate, You still preserve your ancient Pomp and State; Not you on him, but he on you must Wait. He did, he saw with Wonder and Surprize, The guiltless Hero doom'd a Sacrifice; Grief, that cou'd never look with better Grace, Mild Majesty enthron'd in his sad Face. —The Roman trembled, tho' unus'd to Fear, His Heart presag'd something Divine was near. Unmov'd, his awful Pris'ner cou'd not see, But look'd far more a Criminal than He: Nor did of his Accusers Pride complain, Since him he now alone might entertain. But while without the furious Rabble stays, With their loud Curses; him to th' Hall conveys, And asks, more like Petition than Command, If he the King of Iury's fertile Land? The promis'd Prince, by each Prophetic Sage Doom'd to restore the blissful Golden Age? For we, he adds, have heard, tho' far remov'd, His future Fame, have heard, admir'd and lov'd; Of whose high Deeds Cumaean Grotto's ring, * And our great Maro's Muse divinely Sing. To whom he thus— Nor need the Romans fear, John 8.30.Nor Iews suspect, my Kingdom is not here: All earthly, worldly Glories I disdain, And only over Hearts desire to Reign; Truth there to plant, and Error to remove; For this I leave my Father's Throne above For an ungrateful VVorld— This only I Propos'd when born, for this content to die. Still more surpriz'd, the Roman to the Gate Returns, where still the numerous Rabble wait; Thirsty of Blood, for Blood they raving call, * And press both the great Vulgar, and the Small. Unmov'd and firm, the Governor remain'd, And asks for what so loudly they complain'd? What Crime so high, the Pris'ner cou'd alone, By such a Death his mighty Guilt atone; Since all his Answers yet, discover'd none! Nor must the guiltless be by Noise opprest, Let one accuse, Be silent all the rest! He said, when strait appears from forth the Croud, Vain Caiaphas still Cruel, Haughty, Proud; Supplying want of Reason, Truth and Sence, With a firm Brow and pompous Eloquence; And thus began — We highly are content To plead our Cause, illustrious President, At your Tribunal; since we cannot fear, To find that Iustice which is always here! Nor cou'd small Crimes so great a Concourse draw Against this Wretch, who wou'd our sacred Law Subvert, our glorious Temple overturn, And in unhallow'd Fire, our Altars burn. Since then the gen'rous Romans ne'er refuse To let their Friends, or happy Conquests use Their own Religious Rites; and since the Iews * Unanimous and loud for Iustice cry, And all demand that this Blasphemer die, As by our Law he ought, we can't suspect, Great Pontius shou'd our joint-desires neglect: Let then th' Impostor die, whose curs'd Design Is by the World to be esteem'd Divine: Let the Impostor die, we ask it all, Nor can our Altars stand, unless he fall. He said, th' applauding People gave consent, And with loud Shouts the wide Pretorium rent: Still Pilat's firm: he knew 'twas envious Rage Did them, against the innocent engage; For now not first had he remark'd his Law And spotless Life, nor ought offensive saw; Ought that the Roman Iealousie cou'd move, His Life was Goodness, and his Law was Love. Patient and Meek, th' expecting Victim lies, As th' inn'cent Lamb prepar'd for Sacrifice;Isai. 53.7. Matth. 26.63. His Voice not heard, no loud Complaints or Cries, No murm'ring Words, or sounds of Discontent; Gen. 22.2.As guiltless Isaac to the Altar went: Nor was the more by this their Fire allay'd, His silent Meekness did their Rage upbraid; With their hoarse Voices still they rend the Sky, Let the curs'd Galilean Rebel die: Thro' all the Land he wild Sedition sows, Whose fatal Crop so plentifully grows In his own native distant Fields. Is he, Then, Pilate strait replies, of Galilee Gladly the Hint he takes— Your Paschal Feast, He adds, has hither brought a Royal Guest. Herod himself, we must not interfere, To him my Guards the Criminal shall bear; You Fathers, follow and accuse him there! Away they murm'ring melt, can hardly stay For Forms of Law, but curse this dull delay: Him bound, proud Herod glad receives, for he Well hop'd to feast his Curiosity; Some mighty Work, or glorious Sign to see, By the great Prophet wrought; and asks in vain His Birth, his Life, his Mission and his Reign; How his Authority from Heav'n he prov'd? What Crimes the Citizens against him mov'd? He silent stood: Not so the follo'ing Crowd, Who still pursue with Clamours fierce and loud; Rebellion and Apostacy his Charge, His Guilt confess'd, too open and too large For Proof or Plea—Still calm his Looks and Mind, To his Almighty Father's Will resign'd: His Eyes still fix'd on a far brighter Throne, And in Heav'ns Court he pleads his Cause alone: Is this the Man, the Tyrant cries with Scorn, This He, our Families proud Rival born? * How likely he to overturn a State? Below our Vengeance, and below our Hate! Send Heav'n no greater Foe! Guards! quickly bring Our Royal Robes t' adorn this mighty King: His wish'd Commands they readily obey'd, And him with speed in Royal Robes array'd;
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Salute with mock Devoir and bended Knee, And back to Pilate guard his Majesty: The Roman found his Stratagem in vain; Th' unwieldy rolling Stone recurs again: The People throng the Gates, and threatning ask, That he'd once more resume th' ungrateful Task: All Arts he tries, persuasion, flatt'ry, fear; Now this, now that, now kind, and then severe: One Method more remain'd — 'Twas usual with the Roman Clemency, At this Great Day one Criminal to free, And grace their Festal Ioys—It chanc'd that then, A Wretch, alike by God abhorr'd and Men; A sturdy Rebel he, of noted Fame, With Murther mark'd,Mark 15.7. Barabbas was his name; By Iustice seiz'd, did in close durance wait, Trembling his well-deserv'd approaching Fate: Him Pilate offers to the angry Iews, Iesus and him, and asks 'em which they'd chuse? Since one whose Crimes admitted no Defence, Was the best Foil for spotless Innocence: One peaceable and just, and mild and good, T' other with Faction branded, dipp'd in Blood. Pity and Iustice here almost prevail, The Elders found their Arts began to fail, New Crimes, new Fears among the Vulgar threw, And ever subtly mingle False with True. Ask 'em if those who wickedly contrive Their Temple to destroy, they'd save alive? If 'twere not height of madness to prefer, A black Blasphemer to a Murtherer? By these inspir'd and Hell, they louder cry, No — Let Barabbas live, and Iesus die! The Governor agen, his Anger mov'd At their wild Rage — What Crimes had yet been prov'd, What Cause of Death demands? While thus they strive, They to destroy, he to preserve alive, His Lady of an ancient House and Name, Unblemish'd Vertue, and unspotted Fame, * To him, with hast on the Tribunal, sent If not too late, the Murther to prevent, Of one he knew so just and innocent: Matt. 27.19.For in a dreadful Visions mystick Scene, (Avert th' Ill-omens, Heav'n! what e'er they mean) She saw the Angry Skies begin to lowr; She saw the Clouds break in a fatal Show'r Of Fire and Blood, which in whole Rivers pour Upon a proud devoted City nigh; And heard a Voice, a dreadful Voice on high! "Remove from this curst Place, which to the Sword is given, "They Blood for Blood shall pay, their Fate 's enroll'd in Heav'n: This trembling Pontius heard, and labours more, Tho' still in vain, t' acquit him, than before The Tide rolls high, and beats th' opposing shore. Proud Annas leads 'em on, who Moses's Chair Late fill'd, and did the sacred Ephod wear; Who furious thus began — —Shall a weak Womans dreaming Fears prevail; Her Sentence stand, and Law and Iustice fail? Is't thus the Romans rule, or can he be Their Friend, who saves their greatest Enemy? Who spares the Wretch whom we to Iustice bring, Whom factious Crowds so oft have Hail'd, their King? For this was Cesars Prefect hither sent; Did he for this obtain the Government? His Rebels thus to rescue, yet pretend, T' adorn his Province, and be Cesars Friend? Well, let false Traytors whom they please enthrone, All other Kings, but Cesar, we disown! Shock'd by this last Attack, tho' firm before, The wav'ring Roman now cou'd bear no more: He, prest, gave way to the impetuous Flood, A Traytors name wash'd off with guiltless Blood. Thus when fair Iordan do's his Banks o'er flow, Whether his double Spring o'ercharg'd with Snow, * From Neighb'ring Lebanon, or Lakes below, In Subterranean Vaults; thus strives a while The painful Husbandman with fruitless Toil:
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Do's, to his Fury Banks and Dams oppose; The angry Stream, thus check'd still wilder grows, And over all at last resistless flows: Whilst he, for Life, to some near Hillock flies, And back to th' River sadly turns his Eyes; Sees all his Stock destroy'd in one short Day, Sees all his envy'd Riches wash'd away; And Beasts and Men and floating stacks of Corn, And House and Homested, down the Current headlong born. Thus Pilate yields, nor longer cou'd engage The stubborn Crowd, yet thus his fruitless Rage He vents—You 've Conquer'd—I no more deny Your wicked Wish—The Innocent must die But know a speedy Vengeance will pursue, And may it light, light heavy all on you! For thus I wash my Hands of the foul Guilt, Matt. 27.24, 25 Bear you his Blood, by you unjustly spilt: Agreed, they answer all, we're all content To bear the Blood, the Guilt, the Punishment; We and our Children both.—Wretches, you shall, When your proud Tow'rs and boasted Temple fall Beneath its Weight, when Nemesis divine, Still sure tho' slow, shall perfect Heav'ns design On you, and all your curs'd devoted Line: Blood thro' your Gates, Blood thro' your Streets shall flow, Faster then Kidron in the Vale below; Destruction cross the Stream, triumphant stride, And Death sit crown'd upon the Crimson Tide. Nor Wretches! can your deepest Suff'rings pay, For half the horrid Crimes of this black Day: Whither, O whither, Traitors will you bring Your own Liege Lord, your Saviour and your King? How many Wounds, how many Deaths provide? See where his innocent Hands are rudely ty'd By the rough Soldiers! Where, at what they do, The very Marble weeps far more than you? What Furrows on his Shoulders deeply plough'd? What drops, what rivulets, what streams of Blood? How thro' the Hall repeated strokes resound, Kind Stripes, for us they Cure, tho' him they Wound; His Blood a strange Balsamic Pow'r has shown, It heals our fest'ring Wounds, but not his own; Whilst with profoundest Patience all he bears, And melts, or tires his Executioners. O injur'd Heir of Heav'n! O Master spare Thy self, for 'tis too much for God to bear! Had we not better suffer endless Pain, Than thou all this? O break th' inglorious Chain! Like Samson snap those Cords thy Arms disgrace, And scatter Vengeance thro' the faithless Race; Keen Rays of Light'ning-Glories round thy Head, And arm'd with Thunder, strike, or frown 'em dead! — Ah no! Too well he knew the Price he gave; Not thee their Death, but thine the World must save! And cou'd our Grief so far thy Pity move? How great thy Pity, and how large thy Love! Thy stronger Mercy, strugling Iustice chains, Pity thy Pow'r, and Love thy Vengeance reins: All this thou'st done to gain thy Rebels Grace, Yet much much more's behind of thy sad Race: Scourg'd, mock'd, and crown'd with Thorns, which pierc'd and tore His sacred Head, his Body all o'er Gore; In Purple Robes, tho' drest in that before, Adorn'd, a Reed they for a Scepter bring, Then publickly expose and Hail him King. Longer the furious Rabble wou'd not stay, But their mock-Soveraign drag to Death away: Soon they the fatal Instrument prepare, Which on his Wounded Back compell'd to bear, He sinks and faints beneath th' unequal Load; Tho' he Gods only Son, himself a God. Th' accursed Cross for us he not refus'd, A Death, for Slaves and Villains only us'd: * He sinks and faints, as him they thus convey, To greater Pains, thro' the long dol'rous way: Wash'd with his Tears and Blood Thither by chance the Perjur'd Iudas stray'd, The Wretch who basely had his Lord betray'd; By Chance, or rather by those Furies sent, Which first Mankind delude, and then torment:
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He saw the Peoples Madness, heard their Cry, He saw his Master bound, and doom'd to Die: How wild the Thoughts his guilty Soul pursue? How gladly wou'd he, what was done, undoe? Now all too late — What pain Reflection brings? What Wounds, what Deaths, what Vultures, Racks and Stings? Hurry'd by these he to the Elders goes, And at their Feet the fatal Price he throws; The Price of Blood — Here,Matt. 27.3. take he wildly said, Take that, for which my Saviour I betray'd; (Ah! mine no more) The Innocent and Good! For which my guilty Soul, his guiltless Blood, His Blood, worth infinitely more than Gold, The Merchants you; was basely bought and sold. With Smiles this Answer only him th' afford, —A worthy Servant, fit for such a Lord! Whom, if he thinks he wrongfully betray'd, Look he to that, his Price was justly paid. —Away the Wretched blindly rushes, where, He 's goaded on by Conscience and Despair: To Heav'n he cannot look, his Guilt and Sin Had clouded that, and he 's all Hell within: His furious Eyes, he gastly rolls around, And when by chance the chearful Sun he found, Guilding the neighb'ring Hills, the cheerful Sun, Which blushing on him rose, he thus begun: "Perish for ever, O thou hated Light, "And sink, like me, in long eternal Night! "Why dost thou yet thy beauteous Beams afford "To that curst Place? There, there my injur'd Lord "I lately Sold, and now lament in vain; "My God, my Conscience sold for sordid Gain: "That Conscience, Fame, and God I did esteem; "'Twas there my self I Damn'd, and Murther'd him: "O whither shall a Miserable run? "In Hell I'd gladly plunge, new Hells to shun; "To shun my self, my Plague, my Hell, shall I, "To my betray'd, my injur'd Master fly, "Fall at his Feet, and for, and with him die? "Perhaps I him to Pity may encline; "He must be touch'd with Miseries like mine; "O he 's all Goodness; go without delay, "He never yet a Suppliant turn'd away; "Nor will he Thee—No faithless Traitor, no! "'Tis now too late, thou canst not, must not go: "No, I his cruel Mercy cannot bear, "His hottest Vengeance wou'd be less severe: "I feel, I feel I cannot, must not live, "Nor cou'd forgiven be, tho' he'd forgive. "Shall I then to far distant Regions go, "Endeav'ring to divert or cure my Woe, "Thro' burning Seas of Sand, or Hills of Snow? "Visit the Southern, or the frozen Pole, "Where Winds can carry, or where Waves can roll; * "Where the Ten Tribes, vast Seas and Desarts crost, * "In Climes unknown, and Heathen Lands are lost? "Bear me with speed, some courteous Whirl-wind bear, "If far away, I know nor care not where; "Ah! all in vain! my Guilt will haunt me there; "The Image of my Crimes will still pursue, "My Whips, my Racks, my Plague, my Hell renew; "Like Cain, Gen 4.13, 14. a mark for every Murd'rer made; "And more than all my injur'd Master's Shade: "That only, that beyond my self I fear; "Guard me ye Fiends? For 'tis already here, "O Earth! within thy hollow Caverns hide, "Within thy deepest Cell, thy darkest Room, Numb. 16.32, 33."A Wretch, that envy's happier Dathan's doom. "Wider, ye gentle Furies! wider tear "This burning Breast! Let not your Vipers spare "A tortur'd Heart; tho' Thousands gnawing there, "I yet want more— (In vain the Wretched call "On Heav'n or Hell!) they full and glutted crawl; "Yet still I live—Here take! O take me all! "Take me at once! But why this dull delay? "What Hope or Fear yet makes me lingring stay? "Die Traitor! Die! Be that resolv'd—But how? —No sooner said, when an unlucky Bough, Thrust from a blasted Elder's Trunk he spy'd, * On which with speed the fatal Knot he ty'd; Then clambring to the Top, despairing cry'd "Die Traytor, Die! the worst we then shall know; "Thus, thus let's leap into the Shades below — * —Then springs away, In Death his Ey-balls roll, And laughing Fiends wait round to snatch his Soul. The while, the wicked Rout his steps pursue, And what his Treason left undon, they doe. The Lord of Life to cruel Death convey, Sunk with his weight, and fainting in the way. As chanc'd a Traveller from Cyrene came, Friendless, obscure and mean, Simon his name; Him they with cruel Mercy, Matt. 27 32 force to bear, Of the inglorious Load an equal share; "Each faithful Christians Lot, as well as his, "Thro' Grief to Ioy, thro' Pain to endless Bliss: Bearing his Cross they their lov'd Lord attend; Whom now arriv'd near his sad Iourny's end; Cover'd with Blood, Luke 23.28. fair Salem's Matrons see, As climbing to the top of Calvary: His Soul with Grief, with stripes his Body rent; They see and sigh, and his hard Fate lament: To him not unregarded, nor unknown, Who carries all our Sorrows as his own: Keep, Matrons, your mistaken Tears he cries, For your own Sorrows keep those flowing Eyes: Weep for your selves, and Children yet more dear! For see the Day, the dreadful Day is near; By Heav'ns just Wrath on your sad Nation brought, When barren Wombs a Blessing shall be thought: When tender Nature shall aside be thrown; Your Infants Lives destroy'd to save your own: Vid. Lib. 7. When thro' your Gates fierce hostile Troops shall pour, And what you leave, the hungry Sword devour. He said, and now with Sweat, and Blood, and Pain, The top of fatal Golgotha they gain: A lothsom Scene of Murther and Despair, Fit for the Tragedies were acting there: With Sculls, and Bones, and putrid Limbs o'erspred, And all the gastly Ruins of the Dead: Here disembowel'd Bodies all around, With nauseous Gore had drench'd the thirsty Ground; There half-torn Carcasses unbury'd lay, To each ill-omen'd Bird a Feast by Day, By Night, to greedy howling Wolves, a Prey. Of his sad Load our Lord disburthen'd there, As late, he That, Him now the Cross must bear; His humble Robes from his fresh Wounds they tear, And broach 'em all anew — His greatest Pride, His careful Mothers Gift they can't divide, But did by Lot, John 19.24. Psal. 22.18. whose it shou'd be, decide: Which past, their Fury wou'd no longer stay, But the pure Victim on the Altar lay: His spotless Hands they on the Wood distend, And with huge Spikes unmercifully rend; His Hands and Feet, with many a sounding stroke, Nail'd to th' accursed Tree, deform'd and broke: So wide the Wounds their tend'rest Muscles tore, All over one, there was no room for more. By these alone aloft i'th' Air he 's staid, * On these the weight of all his Body laid; Thro' these he must be Dying half a Day, And bleed, by slow degrees, his spotless Soul away. Him thus transfix'd at length they raise on high, And with insulting Voices rend the Sky: Him Priests and People with lewd Scoffs assail, Matt. 27 42.And loud Salute—Great King of Jury Hail! (For on the Cross, this Title o'er his Head, * Matt. 27.37.So Pilate pleas'd, in various Tongues was read:) "Hail, wond'rous King! Will't thou not leave thy Throne? "Descend from thence, thou shalt not reign alone; "To all that's past, add but this Wonder more! "Now save your self, who others sav'd before! "So thee our King we gladly will receive "So thee the promis'd Prophet yet believe. All this, and more our Saviour mildly bears, And prays for Mercy on his Murtherers. More must thou feel, O boundless suff'ring Love! From the rude Crowd below, and those above; Those Thieves, each mounted on his cursed Tree, And groaning there— O how unlike to Thee? Yet one some Tracks of Modesty retains, * Some Sign of Goodness in his Face remains, His Crimes repents, and grieves amidst his Pains. By th' other drawn to Vice, and newly made, A short-liv'd Partner in the cursed Trade; A Thief of noted Fame, a Villain he Of ancient House, of Standing and Degree: For many a Year did Robb'ry profess, Deep read in all the Arts of Wickedness: Stood on his Honour, and his well-born Race, Nor by Repentance wou'd his Name disgrace, Stern gloomy Guilt hung lowring on his Face: Amidst his Torments curs'd both God and Man; And grinning, to our Saviour thus began! "Hear'st thou their Taunts, and canst thou all endure? "We tortur'd here, and they beneath secure? "Thy boasted Pow'r now, if thou canst display, "And from these Pains thy self and us convey! "Or that thou'rt Christ thy Flatt'rers vainly say; "Some Slave like us, or vile Impostor rather, "Nor the Messiah thou, nor God thy Father. To whom the other, from the distant side, With Shame and decent Blushes thus reply'd: "Why nam'st thou God, whom yet thou dost not fear, "Whose slow-pac'd Vengeance overtakes thee here! Here for our Crimes we justly bleed, but He Guiltless and pure, as foul and guilty We. Then turning to our Lord his fainting Head, With pen'tent Tears accosting, thus he said: "O thou who even on the Cross dost Reign! "I ask not rescue from my Shame and Pain, "Justly endur'd — All my Petition is, "When thou enthron'd above in boundless Bliss, "Remember me, and my unworthy Pray'r! "My guilty Soul wide wand'ring in the Air, "To Abraham's Bosom let the Angels bear. To whom with Love and Pity in his Eyes, Amidst his Pains, our Lord thus mild replies.— "Yes, my true Confessor! thou needst not fear! "I'll own thee there, since thou hast own'd me here; "This happy Day thy Soul shall mount the Skies, "And with me ever reign in Paradise. The while, as chanc'd, malicious Fame convey'd, The cruel Tidings to the sacred Maid; That by false Iudas, to the Priests betray'd, Her lov'd mirac'lous Son was doom'd to die, And by the Soldiers dragg'd to Calvary: You tender Mothers who her Story read, Guess you, guess what she thought, and what she did! Tho' she to the Almighty Will resign'd, Scarce more than her, the most obedient Mind That waits above, yet Nature wou'd complain; How strong the Struggle, how intense the Pain? By this, from Street to Street, she's hurry'd on, Once more t' embrace her lost lamented Son: Thus Philomel repeats her mournful Song, When robb'd, at once, of all her tender Young; Does near the Place, where first she lost 'em, wait, And flutt'ring round the Tree lament their Fate, Or tho' of their Recovery she despair, With loud Complaints pursues the Ravisher. Thus the bless'd Maid on Love's swift Wings did fly, On Loves and Fears, to fatal Calvary; Ah! but too soon arriv'd, the Guards in vain Wou'd thrust her off, she presses in again: Thro' Glaives and Swords, and glitt'ring Halberts prest, And Groves of Deaths all pointed at her Breast; So deep the Wounds imprinted there before, Arm'd with Despair, she now cou'd fear no more: Past the arm'd Crowd, and near the fatal Tree Arriv'd, with a loud Shriek she cry'd,—'Tis He; Then dropt to Earth, nor cou'd she longer bear, Ah! happy had she still continu'd there: With cruel Pity her the Guards revive, She Wakes and Sighs to find her self alive: Strait to th' accursed VVood does wildly run, On whose tall Top she saw her bleeding Son; Then groveling on the Ground its Root embrace, And press it close to her disorder'd Face; His precious Blood mix with her precious Tears; His Blood, which rather you'd believe were hers, So mortal pale her lovely Face appears: Warm trickling from her Heart as well as his, Which more than he himself she seem'd to miss: Ev'n on the Cross her Grief her Son did move, Nor cou'd he there unlearn his filial Love; His heavy Eyes, with Pain, and dying Head, Once more he slowly rais'd, and thus he said. —No more! let each tumult'ous Thought be still, Resign me all to my great Father's Will; As I my self! John 19.26. He'll still of you take care; Behold your Son— His faithful Friend was there, Lamenting near his Cross; of all the rest, Who late so much of Zeal and Love profest He only came —To whom he thus addrest. "As e'er thou of my Bosom didst partake, "Nor ev'n in this sad Hour thy Friend forsake; "E'er I to Heav'n my parting Breath resign, "Behold thy Mother! think her always thine! "Of our true Friendship this dear Pledge receive;27. "The last that thou canst take or I can give. She heard, and still the more resents her Loss; Agen she kneels, agen embrac'd the Cross: Stunn'd with her Grief awhile she can't lament, Till Heav'n at last in Pity gave it vent; When thus she mourns—"Is this the Kingdom given? Is this the Throne for the great Heir of Heav'n? Thus, Prince! do thee thy Subjects entertain? And thus is the Messiah doom'd to Reign? For this did God's bright Messenger descend, For this the hymning heav'nly Host attend, And hail thy Birth with Miracles? O why Was this vain Pomp for one who thus must die? Die like the worst of Men, of Deaths the worst, For Slaves alone design'd, abhorr'd, accurst? With Ioy, my Son! I cou'd thy Herse attend, Hadst thou in Battle made a glorious End; At least the Honour had the Grief allay'd, And o'er thy Tomb glad Israel's Praises pay'd Had made thee live agen; hadst thou but broke, Like Sampson, with thy Death, the Heathen Yoke. Too well, alas! too late the Truth I see Of aged Simeon's mystic Prophesie; Luke 5.Now thro' my wounded Soul the Sword does glide, And pierce the Mother thro' the Sons dear Side. Why is my Grief so weak, or why so strong? Why must I still a hated Life prolong? The Strokes of Sorrow are like Lightning found, To blast the Soul, but not the Body wound. O take a Life your cruel Pity gave, Barbarians take, unless my Son's you'd save! Or e'er his last swift Sand of Life is run, O join m' at least in Death to my lov'd Son! Might I once more embrace him, I'd not care, Tho' on another Cross you rais'd me there. Thus the Great Mother mourn'd, the Hills around, And hollow Vales and distant Plains resound Her loud Complaints, the neighb'ring Brooks combin'd, And in the melancholy Chorus join'd; Nay the mad Crowd themselves, tho' now too late, Help her to mourn her lamentable Fate: Eccho'd the Rocks, the senceless Marbles moan'd, And more, the very Guards around her groan'd; They groan'd and wept, but rav'd and blush'd withal, And rather thought they Blood than Tears let fall. Mean while prodigious Darkness clouds the Day, And frighted Nature mourns as much as they: The conscious Sun no longer now cou'd bear, Luke 23.44.Shuts his bright Eye, and leaves the widow'd Air; Unnat'ral Clouds obscure his radiant Face, When near the midst of his diurnal Race: Th' amaz'd Astrologer looks on in vain, * Nor can the Sight by all his Art explain: He saw the sickly Moon, where wide away, Sh' attempted to supply the Place of Day! He saw th' Eternal Chain of Causes broke, And thus to the amaz'd Spectators spoke. — No more this Knot I'll struggle to untie; "Nature it self, or Nature's God must die. From baleful Caves remov'd from Ioy to Light, Out-sallies Primitive-Substantial Night; As black as that which once on Egypt fell, As full of all th' Inhabitants of Hell:Vid. Wisdom of Solomon. Thin glaring Ghosts glide by, loose Forms appear, Shrill Shricks, deep Groans, and mournful Sounds they hear. Bellows the troubled Earth, in whose dark Womb Pent Whirlwinds fight, and from each silent Tomb Disturb'd in hast the dusty Tenants rise, Still all is dark, in vain they seek the Skies, Unless when they with twisted Lightnings glow, Ecchoing in Thunder to the Groans below: The World no more expects its wonted Light, "And guilty Nations fear Eternal Night. But most, Iudea's curs'd devoted Land, Who now too late their Error understand: They knew to them these Prodigies were sent, They knew what all these dire Convulsions meant: And now as loud to Heav'n for Mercy cry, As late they did to Pilate, Crucifie. Matrons and Maids in solemn Order go, And trembling Youth, themselves they prostrate throw Before the Temple-Gates, high Heav'n t' atone, T' avert their Countries ruin and their own; In vain, for Heav'n it self was angry grown: The Altar shakes, the Ashes scatter'd lay, The Victim from the Temple breaks away, Or drops before the Stroke and bell'wing dies; In lowring Curls the Incense from the Skies, Rejected there, beats back to Earth again, As Clouds of Smoak beneath descending Rain. Deep hollow Groans from the Foundations came, From the high Roof shot streaks of angry Flame: The solid Pillars trembled, and inclin'd * Their lofty Heads as Cedars in the VVind: Twice shook the rumbling Earth, and Thunders broke From the vast Gulf, and the third dismal Shock, With trebled Rage rent e'en the solid Rock, Down to the trembling Center rent the Veil, Discovering wide the sacred Oracle; The Holy of Holie's, naked all it lies, Expos'd profane and bare to vulgar Eyes; The Golden Lamps around extinguish'd quite, Or only yield a faint unnat'ral Light; More dreadful by successive Lightnings made; The Priests run frighted thro' the ghastly Shade. The while, the Lamb of God expiring see, Upon the Top of trembling Calvary: A heavier weight than Death his Soul opprest, And worse than mortal Pangs his tortur'd Breast; No more the beauteous Rays of Love Divine, No more his Fathers Glories on him shine: All dark and horrid like the Earth below, Where Day forsook its Task and back did go; Then rais'd his Eyes, swimming in Death and Night, As dying Tapers e'er they lose their Light; He look'd for his accustom'd winged Train; He look'd, alas! for them and Heav'n in vain; No wonder Heav'n cou'd now no more be seen, The Crimes of Earth were plac'd too thick between: But finding there no Passage with his Eyes, To reach it with his fainting Voice he tries, And asks, as if himself he had mistaken, My God, my God! why hast thou me forsaken? High Heav'n, this heard, it heard the God complain, Th' Eternal Father heard, and all his Train; The Father heard, unmov'd, his suff'ring Son, By whose Eternal Councils all was done. So did not all the glitt'ring Host above, Ay happy there! for there they sing and Love; They stop their Songs, their heav'nly Harps thrown by, Or tun'd to some new louder Harmony: At length each from his radiant Throne arose, Their heav'nly Warmth to ruddy Vengeance glows; Like those fair Strangers Lot conducted in, Who punish'd guilty Sodom's brutish Sin: Amidst the rest a Fire-wing'd Seraph saw, Of those at trembling Sinai gave the Law— * He blew the Trumpet there— Each stubborn Rebel did his Guilt confess; It shook the Mount, and shook the Wilderness; Nor had he yet forgot the Sound, but flies Thro' Worlds unknown and undiscover'd Skies; Where er'st the Signal was to Battle given, The highest Tow'r on all the Crystal VValls of Heav'n: There with his utmost might he blew a Blast, Which thro' interminable Spaces past; Which Chaos mov'd, its frighted Surges fell, Trembled the gastly Sanhedrim of Hell; Whilst Heav'ns wing'd Watchers at the Signal run, And almost leave their dread Commands undone: * (Uriel before had left the sickly Sun.) * Each wand'ring Orb stands still, or wildly rolls, Forgetting both their Angles and their Poles: So vast the Wreck of Heav'n, the Storm so high, As Chaos had broke in upon the Sky; The Spheres untun'd forgot their Harmony. Arm! Arm! thro' every bright Battalion went; The Adamantine Gates o'th' Firmament Wide open thrown, with a stupendous Crack More loud than Thunder, more the Poles they shake, The Pomp of War discov'ring deep and wide, Each Angel close t' his Brother Angel's side; Turms, Cohorts, Legions, glitt'ring dreadful bright, Arm'd Cap-a pe in more than Lambent-Light. Great Michael then himself was on the Guard, The Mount of God his own peculiar Ward; Where no Disturbance, Noise, Complaint or Cry; But Peace and Ioy roll on Eternally: None since the Angels fell; but when from far, He heard the harsh, unwonted Noise of VVar, His Sword h' unsheaths, by some wise Angel made, Of a portentous Comet's flaming Blade; Condens'd his noble Form to Bulk and Sight; * Is all himself, and gathers in his Might; Indues his dreadful Arms and Helmet bright: Th' Old Dragon's spoils the Crest, in Battle bold Conquer'd and strip'd, how dreadful to behold! The Claws all-horrid with Ethereal Gold. Thus deck'd, among the foremost Ranks he flew, Who easily their glorious Leader knew; As on a Cloud, with Thunder charg'd, he rode Above 'em all, and only not a God. Thus, might we Mortal match with things Divine; Thus look'd our Godlike Heroe at the Boyne: The same fair Ardor for the glorious Prize, The same just Anger lightning in his Eyes: Thus he appear'd, thus those who round him rode, They all like Heroes fought, he like a God. When thus prepar'd, they only wait the Word To sally forth, and aid their injur'd Lord: Th' accursed City into Atoms tear, Nay scatter Globe and all in boundless Fields of Air. This saw th' All-seeing, did their Hast resent, And with an awful Nod shook the wide Firmament; One motion of his Will their Rage represt: He look'd calm Peace into each warlike Breast: Unveil'd the Rotls of Fate, and let 'em see, The great, unknown, tremendous Mystery: Unknown, (or Anger them so much did blind, 'Twas now forgot by every warlike Mind) That 'twas before all Worlds resolv'd, on high, The mighty Maker of the World must die: I'th Council of the Great Three-One decreed, A sinless God for sinful Man must bleed; See Lib. 6. Init. His injur'd Fathers Wrath Atone and bear, To keep injurious Rebels from despair; Compleat the Numbers of the heav'nly Host, And fill those Seats th' Apostate Angels lost. Silence profound awhile all Heav'n possest, Their Wonder was too big to be exprest: Their Arms all dropt, their Harps agen they try, New Songs are heard, and wonted Harmony. Sweet Muse return, and hover on the Wing Around thy bleeding Love, thy wounded King! Go weep, as Magdalen before he dy'd, Never such Cause, thy Love is crucify'd; Bath his wide Wounds, as that repenting Fair His Sacred Feet, and dry them with thy Hair: For all the Follies of thy youthful Days,
〈◊〉 Cruci •••• on.
Mispent in mortal Beauties idle Praise, Robbing thy Saviour of his just esteem; For all thy broken Vows to Heav'n and Him For all thy Sloth, thy Vanity and Pride: See what they cost, thy Love is crucify'd: On the curs'd Tree he bends his Sacred Head, From his pale Cheeks each lovely Rose is fled, His Lips, his heav'nly Eyes already dead: His swimming Eyes approaching Night did cloud, And all his Face deform'd with Tears and Blood! In num'rous little Streams which trickled down From those curs'd Thorns which his blest Temples crown; Thence to his mangled Hands profusely flow, And join those mightier Streams that rise below; Which swelling wide make drunk the thirsty ground, Till all the guilty Earth is ting'd around. Thus oft the wand'ring Swains by chance have spy'd, By Natures Art in some tall Mountains side, A ragged Rock, bedew'd with Water o'er, And sweating Crystal Drops at every Pore! Each steals into the next, and faster flow, To meet large subterranean Streams below; Whose Channel Pleasure both and Profit yields, Scattering Eternal Verdure round the Fields. Hail, all you mystic Drops of precious Gore, Each of you singly worth a World and more! * Cou'd your immortal Fountain want supplies, I'd quickly make a Deluge with my Eyes. And now with Sweat and Blood exhaust and dry'd, And scorch'd with Pain, I thirst, he faintly cry'd: For eager Wine the scoffing Soldiers run,Matth. 27.34. And offer that; he tasts, and crys— 'Tis done. 'Tis done— His spotless Soul no longer strives; The God is dead, and Sinful Man revives: * He bow'd his Head, receive my Soul, he cry'd, Dear Father! in thy Arms; He bow'd his Head and Dy'd. The End of the Ninth Book.
NOTES ON The LIFE of CHRIST. BOOK IX.

9. O What is Virtue but an empty Name?] I hope I need not tell the Reader that these Lines are only an Objection commonly brought against Providence, which is, I think, afterwards fully answered. As for that Exclamation, What is Virtue &c. 'Tis a common saying among the antient Heathens, and is ascribed to several Authors, tho I think the most fix it upon Hercules, as extorted from him, when Frying and Raving on Mount Oeta, by the extremity of his Pain; which if true, he's far from being as Heroical as he's represented, since 'tis not killing of Bulls and Bears, and Robbers, but inflexible Virtue, Patience, and Magnanimity, under the worst of Evils, that make a true Hero. However, as one of our own Writers pleasantly observes, 'tis most likely to be his Expression, because it looks so much like the Speech of a Madman.

117. Of whose high Deeds Cumaean Grotto's rung.] That there was really some bottom in those which are called the Sibylline Oracles, relating to our Saviour, I see no room for any modest Man to doubt; tho it seems on the other side a clear Case, that vast heaps of Dogrel Greek has been forg'd in their Imitation, like those bastard Medals, so common in the World. The Christians cou'd not feign that of Tully, which I think he applies to K. Ptolomy, of a King to come out of the Eastern Countries, any more, than several passages of the Sicelides Musae; which seem plain Transcripts of what the Old Prophets have left recorded concerning our Saviour; which, tho it should be granted, he might apply to the Son of Pollio; yet there's little doubt but he had 'em from the Sibyls, or some Tradition then current among the Heathens; tho he too, as well as Balaam, might be acted beyond himself; for in my judgment, he does here majora canere, as he has promis'd; and Virgil excells even Virgil, nothing being comparable to it in all his Works, not excepting the Prophecy of Marcellus; or if there's any thing finer in his divine Aeneids.

130. Both the great Vulgar and the small.] Cowley's Thought, wherein he has much bettered that of Horace, odi Profanum vulgus & arceo.

152. Their own Religious Rites.] See Iosephus against Appion.

206 This he our Families proud Rival Born.] This Herod was Grandson to Herod the Great. Vid. Lib. 2.

250. Unblemish'd Virtue and unspotted Fame.] Ecclesiastical History tells us, she was a noble Roman, her Name Procula; afterwards Converted to the Christian Faith, and either a Saint or a Martyr.

287. Whether his double Spring, o'ercharg'd with Snow.] I believe there are indeed few great Rivers but have more than one Head, tho the complement of the Country generally fixes 'em at one place. Every one has heard of two Heads assign'd to the River Iordan, Ior, and Dan, like our Tame and Isis; whence both their Names. It mayn't be unpleasant to give, once for all, a Description of this noble River, the chief of all Palestine, and its said, some of the best Water in the World. The Pilgrim gives the best account of its Rise and Progress that I've yet seen, Lib. 2. Cap. 15. Aune heure de Caesarea, &c. An hours Journey from Caesarea Philippi, at the Foot of Mount Libanus (Fuller tells us, 'tis one particular Mount, more pleasant than all the rest, call'd Paneas,) arise two Springs of Water, one about half an hours Journey from the other. That to the East is called Ior, and the other more Northerly Dan. They soon make two small Rivulets, which running separate about a League and half, meet at the bottom of the forementioned Town, joyning at once their Names and Waters; and from thence taking the new Name of Iordan. Thence running by several Villages and Countrys, and separating the Lands of Trachonitis, Iturea, and Galilee, it falls into a Valley, where it makes a Lake about 2 Leagues in Circuit, called Moron or Mora, (Merom, in Fuller,) by Iosephus the Semachonite Lake; thence verging towards the East, enters the Sea of Galilee, between Capernaum and Chorazin, and passing thence, is at last engulft in the Dead Sea. He goes on, But the Turks have a Tradition that Iordan will not mingle his blessed waters with that stinking Puddle, but at their very fall into the Lake sink down into a Subterranean Abyss, and rise agen at Mecca, where Mahomet was buried, in Honour (doubtless) of that great Prophet, where they form themselves into a Lake, whose Waters have the same Taste and Fish with Iordan. And this wise story the good Pilgrim thinks 'tis worth the while to confute out of the little Scripture he had, full as gravely as Alexander Ross does the Alchoran when 'twas translated into English, for fear any of his Countrymen shou'd turn Mussulmen upon the reading it; tho for my part, if any of my Readers are inclined to my Turkish Story of Iordan, they are very welcom, since I shan't think it worth the while to use any Argument to confute it.

330. His Sword a strange Balsamic Power, &c.] This is founded on that Notion, that the Blood has of it self a sort of a Balsamic Virtue in't, which will close and heal all slight Green-wounds without other Medicine, if no other accident happens.

362. A Death for Slaves and Villains only us'd.] Tacitus calls it Servile supplicium, a Servile sort of a Punishment, not to be inflicted on any Roman Citizen: and therefore we find in History, that S. Paul, who was a Roman, had the Benefit of that Liberty, and was Beheaded, while S. Peter, a Iew, was Crucified.

423. Where Winds can carry, or where Waves can roll.] I think 'tis a Verse of Mr. Waller's.

424. Where the Ten Tribes, &c.] There's a great Dispute whither the Ten Tribes were carry'd, which perhaps will never be decided; as the Iews say of any great difficulty, till Elias come. Esdras says, they went over Euphrates, which was miraculously dry'd up for their Passage, and after a fair Walk for an year and an half, arrived at Arsareth, which some suppose to be Tartary; where also many of our Moderns think they have found 'em, there being a City named Tabor in that Country, as several of that Name in Naphthali; whence some of 'em were carried. Others tells us, that there are a sort of People among the Tartars, who run about the Fields, a certain day in the year, making great Lamentation, tho they themselves have forgot the reason, and repeating with violent and dismal Ejaculations these Words, Ieru! Ieru! Salem! Ieru! Damas! tho they don't understand 'em; retaining still the Names of those Places, tho they have lost the History. Others think the Americans, or at least some part of 'em, are the Posterity of the Ten Tribes, which is rendered not altogether improbable, from several Iewish Customs found amongst 'em. And what if those Tartarians, of whom we have discoursed Lib. 3. conducted by Satan, from their own Country over to America, should be some of those very Iews, whom the Enemy of Man and Ape of God, might take a pride in leading to his Canaan, almost exactly in the same manner that Moses led their Forefathers out of Egypt. Acosta has a strange Story that looks very much like this, from a Tradition of the Americans; That their God Vitziliputzli commanded their Forefathers to leave the Place where they then liv'd, promising, if they'd follow him, a much more happy Country, by the Destruction of several Nations which possessed it. Accordingly they departed, carrying this their Idol with 'em in an Ark of Reeds, which was supported by 4 of their Chief Priests, with whom he Discoursed in secret, and reveal'd to them all along the different Successes of their Journey, giving 'em Orders when to March and Halt, which they were not to do without his Order. Whereever they came, they Erected a Tabernacle for their God in the midst of their Camp, placing the Ark upon an Altar. When they were tired with their Journey, and resolved to proceed no farther, their God destroy'd many of 'em in a dreadful manner; continuing to Conduct 'em till he brought 'em to Mexico; thus he. I shall only add, that Manasseh-Ben-Israel, the modern Iew, tells us, There were lately found encompassed with several high Mountains in America, a White People, with long Beards, whom he'd fain have the remainders of these Ten Tribes, and all Natural Iews.

449. Thrust from a blasted Elders Trunk he spy'd.] Some say 'twas a Wild Fig-Tree, but it's no great matter which of the two. Surius says, That the Iews have now a Church-yard or Burying-place, on that very piece of Ground, about the middle whereof, Tradition tells 'em, this Tree formerly stood: and adds, That the Iews formerly Built a House there, and all of that Nation desire to be Buried near it: As indeed they'd have reason, were that odd fancy of theirs true, that the General Judgment must be in the Valley of Iehosophat, and that all their Bones must tumble thither through the Bowels of the Earth, if they don't provide better Carriage; for which Reason, many of the richest of them, are said to get their Dust carried to Ierusalem, to save the trouble of so long a Journey.

447. Die Traitor die, be that resolv'd, but how?] This Verse, and that below it, Thus, thus lets leap, &c. any one may see are taken from Virgil's, Sed moriamur ait; and Sic sic juvat ire sub umbras. Concerning the latter of which, I can't help being of a different Judgment from a Person so Great, that it wou'd be immodesty for me to name him, at the same time I own I dissent from him. I say, I can't but think, that Hemistich as like Virgil as, even his famous Tu Marcellus eris, for it seems to me as full and handsom a Pause for a desperate Mind, which had run it self out of Breath with raving, as cou'd possibly be thought on, and that render'd more lively, strong and beautiful, by the Ingemination.

510. By these alone aloft ith' Air he's stay'd.] I know many are of Opinion, that there was a sort of a Suppedaneum, a Stay or Footstool on the Cross, as a Rest to the Bodies of Malefactors; but others, and I think the most, being of another Mind, I had liberty of chusing which I pleas'd, especially the former Opinion being grounded on a false Supposition, that without some such support as this, the Body cou'd not hang in the Air, but wou'd tear out the Wounds by which 'twas fasten'd, and be born down by its own weight: Whereas we are assured of the contrary, both by considering the strength of the Muscles in those Parts, and accidental Examples of such as falling from on high, have been caught by the Hand, Arm, &c. by some Tenter, and remain'd a considerable time in that Posture; and by the manner of that horrible Punishment, at this time in use among the Turks and Moors, who throw Condemn'd Persons from an high Tower stuck full of Hooks and Tenters, which catching hold of the Body in its fall, retains it there, where the Wretches must hang till either the Wound kill's em, or they are starved to Death. Now if the whole weight of a Man's Body (caught thus at disadvantage, and the fall besides,) can't tear itself off when thus gaunch'd in the Air, how much less wou'd it do so when supported behind, and fastened so evenly and proportionably, by the most strong and musculous Parts thereof?

531. Yet one some Tracks of Modesty retains.] Tis thought by many that this was no hardened Villain, but newly enter'd in his Trade. There's one passage in the History of these Thieves, which carries some difficulty in't.: 'Tis said in S. Matthew and S. Mark, that the Thieves, in the Plural Number, revil'd our Saviour. But S. Luke gives the History as here related; That one did it, and the other rebuk'd him. Some say, that both did it at first, but one Repented, which is a probable Solution; but I thing there's a better, that 'tis a common Elliptical way of Speaking, with the Hebrews. Thus Saul to David, 1 Sam. 18.21. Thou shalt this day be my Son-in-Law in one of the two. We render it undoubtedly according to the True Sence; but 'tis in the Original, by, or in the Two, a plain Instance of two us'd for one; as in the present Case. So 'tis written in the Prophets, one of the Prophets, and 20 other Instances. The bad Thief then revil'd our Saviour, the good Thief pray'd to him, and no doubt was immediately happy with him. Tho I can't think that Thief was good enough to be himself pray'd to, and have a Temple Built to his Name and Honour; yet such a Temple, Surius says, was Erected by the Empress Helen in the Holy Land.

518. For on the Cross this Title.] The piece of Wood whereon the Title was written, was one part of the Cross, called in Greek 〈 in non-Latin alphabet 〉 , from the Latin Titulus; as on the contrary, the writing itself containing the Persons real or supposed Crimes, the Roman Authors call by a Greek Name Elogium, tho as we take the Word now, it seems but an odd sort of an Elogy.

682. Th' amaz'd Astrologer look'd on in Vain.] This is a story sufficiently known, and commonly receiv'd and believ'd; and tho I've no need of its being really true, yet Valeat quantum valere potest.

723. The solid Pillars trembled.] See Lib. 7. at the beginning.

727. Rent ev'n the solid Rock—Down to the trembling Center.] Its said the Rocks rent in General; therefore, as it shou'd seem more than one, Walker says, That of Mount Calvary, whereon our Lord suffered, cleft asunder some 2 or 3 Foot, at the place where his Cross was fasten'd, quite from one side of the Hill to the other, to be seen at this day, gaping about an Hands breadth, and the depth of it not to be sounded. But the account the Pilgrim gives on't is very particular, and in these Words, That what he saw of it was 6 Foot and 2 Fingers in length, and about 2 Foot in breadth; adding, that it not only reach'd down as far as the Chappel of Adam, which is in the hollow of the Rock, where he tells us, Adam's Scull was found; (whence the Mount called Calvary, if you'll believe it, tho one wou'd wonder by what Ear-mark they knew his Scull from another.) He goes on, It reaches not only thither, but lower, to the Chappel of Invention of the Cross, and thence, as he thinks, even down to Hell; its depth being unfathomable: thus he. And tho there is something of Fable mixt with what he, and other Popish Writers deliver, yet there may be something of Truth, tho the mischief is, 'tis discredited by such ill Company. And if this strange vast Rift in the solid Rock, be really true, as it appears to be by the Circumstances, methinks 'tis no contemptible corroborating Circumstance for the Truth of that part of the sacred History, and those dreadful Prodigies which the Evangelists mention.

767. Of those at trembling Sinai gave the Law.] Which was given by the Disposition of Angels. As S. Steph. Acts 7.

780. And almost leave their dread Commands undone.] Vida, from whom I took the Hint of this beautiful Digression, goes a great deal farther, and I think too far, saying of the Angels, Opera imperfecta relinquunt. Which I soften by the Word [almost].

781. Uriel before, forsook the sickly Sun.] I think that's his Name, whom Milton makes the Angel of the Sun; the Name being very proper, signifying, The Light of God: Which he might be, and yet that good Fathers Fancy very agreeable, who call'd the Sun Umbra Dei; the Shadow of God. I say he had before forsaken it, for an obvious (Poetical) Reason, because 't was Eclips'd.

803. Condens'd his noble Form to bulk and sight.] According to the Platonists, Notion of the Condensation of the Angelical Vehicle, so as to make it visible; which seems to have been believed by most of the Fathers, who make Angels have a sort of Bodies, as indeed they must have when ever they appear, and are sensible not only to our Sight, but even to our grosser Touch; as when they laid hold on the Hand of Lot. Now Lucretius's Maxim will still hold, Tangere enim & tangi sine corpore nulla potest res; nothing can touch and be touch'd but Body: and perhaps this is the very Essence of Body, for Tangibility and Impenetrability seem to be one and the same. But after all, what can the Deist get by this, unless he cou'd prove, these Angels were all Body, or so much as that these Bodies were Permanent; whereas, by all we can discover of 'em from Scripture, they appear rather Ascititious and Airy: and this we are sure, that the Scripture never calls 'em Bodies, tho it does Spirits, (which, whatever they are, can't be Bodies, unless black can be white;) and that, for the Comfort of every good Man, Ministring Spirits too, even since our Saviour sent forth to minister unto them who are heirs of Salvation. 1 Heb. 14.

855. This Love is Crucifi'd.] From that famous Ejaculation of the Father, 〈 in non-Latin alphabet 〉 .

875. Each of you singly worth a World and more.] The Blood of him who is Infinite, the Blood of God, as 'tis called in the Scripture, (which must get me off for that bold Thought a little lower, The God is Dead.) This Blood, I say, must have infinite Merits, and therefore extend beyond the value of any finite Being. The manner of whose Death see in the next 2 Lines.

884. He bow'd his Head, receive my Soul he cry'd

Dear Father in thine Arms, he bow'd his Head and dy'd.] Vida has done this incomparably well, and exprest almost as much in one Line as I have done in two; who thus at the end of his 5th Book, Supremumque animum, ponens caput, exhalavit.

THE ARGUMENT OF THE Tenth BOOK.

AFter a Discourse of the pleasure of seeing Virtue triumphant, aotwith standing all Misfortunes, and an Invocation of the Blessed SPIRITS Assistance, for the happy Conclusion of the Work. Joseph of Arimathaea is introduced going to Pilate and boldly begging the Body of our Saviour, which being granted, he repairs to the Cross and takes it thence, after a Souldier had pierced the Side with a Spear, Blood and Water flowing out of the Wound; then bears it to his Garden, and lays it in his own Sepulchre, accompanied by the Blessed Virgin and other Friends. The Triumphs among the Devils at the Death of our Saviour: Lucifer's Speech on that occasion, ordering all the Devils to repair to Earth agen, and repossess their Oracles. While he's in the heighth of his Exultation, our Saviour enters Hell with a Guard of Angels, and all the Devils flying at his sight, and sinking into the Lake, carries with him to Paradise some of those Persons who were lost in the Universal Deluge. The Third Day, his Soul and Body being now agen united, and he rising from the Grave, Mary Magdalen, and other Women, go to the Sepulchre to Embalm him, but find him to be gone; and receive an account of his Resurrection, from a Vision of Angels, directing 'em to go and acquaint his Disciples with the News. Mary Magdalen stays and sees our Saviour himself, who orders her on the same Message; on which S. Peter and S. John run to the Sepulchre, and find the Body to be gone; but returning, can not gain lief of the rest, till our Saviour himself appears amongst them; S. Thomas being then absent, and still incredulous. Soon after, two others, to whom our Lord discovered himself at Emmaus come in, and relate the whole Story; which S. Thomas not yet believing, Jesus himself appears, and shewing him his Wounds, fully convinces him—Ordering all the Disciples to meet him at Tabor in Galilee, who going thither for that end, he first appears to 'em as they were Fishing on the Sea of Tiberias, where he tries S. Peter's Faith, and foretells his Martyrdom. Thence meeting many of his Followers on Mount Tabor, he orders 'em all to Jerusalem, there to take his last Farewel: Where being arriv'd, he takes them out to Bethany; and after his last Discourse and Promise to be with them to the End of the World, the Heavenly Host appear, and Sing an Anthem, being part of the 24th Psalm, while our Saviour is Ascending; who, just as he disappears from the Disciples, orders two Angels back to Mount-Oliver, to comfort them with the Promise of his Return; who thereupon depart again with Ioy to Jerusalem.

THE LIFE OF CHRIST: AN Heroic Poem. BOOK X. The RESVRRECTION. O How refreshing is't, how dear a Sight, When Virtue emerges out of Clouds and Night! To see her all her groveling Foes despise, To see the Tyrant fall and Hero rise! True Worth survives the Grave, rude Winds the Fruit May blast, but 'tis immortal in the Root. Beat on Affliction's Billows! 'Tis in vain, The Rock will still impregnable remain; The Storm tho' fierce, will soon or late blow o'er, And we with Shouts shall reach the happy Shore, Where our great Captain is arriv'd before. Kind Spirit, who from the dark tumult'ous Wave Didst raise a beauteous VVorld, O hear and save! Save and direct, direct our feeble Bark, As once thou didst the weary wand'ring Ark! Remove the Clouds, be all serene and fair Like thee, O gentle Blast of Heav'nly Air! Let this last Voyage no rough storms molest, Then, of our dear, long-wish'd-for Port possest, We'd gladly Anchor in eternal Rest. And now true Night in the disorder'd Skies, Prepares, at her appointed Hours, to rise; But wonders that her Task's perform'd before, Nay blacker Veils spread all the Aether o'er: Still high in gloomy Air the Bodies stood Expos'd, and Tortur'd on th' unlucky VVood; Tortur'd the Two, but from his spotless Breast, The Thirds bright Soul was fled to endless Rest: Nor longer cou'd the generous Ioseph bear, To see his Friends sad mangled Reliques there; Matt. 26.56.But while far off his scatter'd Household fled, Their Faith and Courage with their Master Dead: With Nicodemus, his old prudent Friend, Affraid no more, do's from the Hill descend, Where sad Spectators near the Cross they were, Mark 15.43.Boldly to beg the Body, and Inter, With silence, in his own new Sepulcher: Vid. Lib. 1. ad fin. There, if his just Request successful prove, To pay the last due Debt of Tears and Love: Thus who boast highest, first the Cause forsake, Thus Converts oft the best of Christians make. With Pious hast they both to Pilate ran, To whom, undaunted, Ioseph thus began. Brave Roman, whom our Nations Spite and Rage, Now first did in an unjust Act engage: As noble Pontius wou'd be still thought free, And only Passive in their Cruelty; And bear to distant Ages, distant Lands His Fame, as clean and spotless as his Hands; T' his humble Suppliants let be restor'd, The breathless dear Remains of our lov'd Lord: Nor will the Priests themselves, howe'er they rave, Urge on their Hatred, e'en beyond the Grave; He's cold and lifeless now, their Fear is o'er, Nor can he them or Cesar injure more: Grant then we for his Body may return, Due Honours pay, at his sad Fun'ral mourn, And sprinkle Tears and Flow'rs around his Urn. The Roman thus—Witness each sacred Pow'r, Witness the common Iove we all adore, Vid. Lib. 6. Father of Men and Gods; with how much Ioy I'd him restore, how griev'd did him destroy; Restore you your whole Friend, whom publick Spite And Rage, have robb'd of our etherial Light: Take what remains, I gladly that restore, And take my Grief that I can give no more. Their wish'd Request obtain'd, they hast away, And but to give the Donor thanks cou'd stay: The Hill surmounted soon, abrupt appear'd No more, nor more the Guards around they fear'd: Arm'd Troops and glitt'ring Helmets, dreadful bright, Projecting far away their dazling Light: "Of Murder'd Men the low lamenting Voice, "Mixt with the Murderers confused Noise They heard, yet onward went with pious hast, Thro' Crouds unarm'd or arm'd alike they past: Till to the fatal Scene of Death arriv'd, Where new Barbarities were still contriv'd; Still new Effects of pop'lar Rage they found; The mangled bleeding Body's on the Ground: A single Death's too little, they'd invent, Beyond the Cross it self, a Punishment: The Bodies must expos'd no longer stay, T' unhallow their approaching Paschal Day, And damp their festal Ioys; new Arts they try, And with new Torments make 'em more than Dye: With pond'rous Staves and Sledges crush'd their Bones, Ecchoes the Mountain with their Strokes and Groans. The half-dead Wretches supplicate in vain For some kind Stab to ease their ling'ring Pain: Iesus alone had his meek Soul resign'd, Mark 15.44.And spar'd their Cruelty; his Head reclin'd, On his torn Shoulders lay, enrag'd they cry'd, He had deceiv'd 'em, and too mildly Dy'd: Enrag'd, they such a disappointment found; They e'en the senseless Carcass gore and wound: A Soldier, blind with Fury, snatch'd a Spear, Which Death on its sharp Point in vain did wear, And darts it at his Side, out springs a flood John 19 34.Of purest Limpid Water, joyn'd with Blood; Ioyn'd, not confus'd, as thro' thin Crystal shine, The sparkling Drops of Gaza's noble Vine: True Types of those blest Streams which ever flow From Gods high Throne, t' enrich the World below; Th' inestimable Sanctions of our Bliss, 1 John 5.6, 8.Those Streams which glad the Churches Paradise; That sacred Laver, and that Banquet high, Where those who Bath and Feast shall never Die. While this transacting, Ioseph thither came, And strait ascends the Tree—(Love knows no Shame;) Himself ascends, and from th' accursed Wood Takes his dead Friend, cover'd with Wounds and Blood, And to his own fair Garden sadly bore, Where oft his lov'd Disciples met before; Then, near the Tomb lay down their precious Load, The wond'rous Reliques of a suff'ring God. Hither, bright Heav'nly Youths, O hither bring, * The Glories of your own eternal Spring! Of ev'ry Flow'r that in fair Eden grows, The dying Hero's funeral Pomp compose, Mix'd with Engeddi's Spice, and Sharon's Rose; * And when you all your Sweets have round him spread, Tho' ne'er till this sad Hour, a Tear you shed, Weep, O Immortals! Weep! your Lord is Dead. Or if you still refuse your courteous Aid, We'll ask no more, for see the Heav'nly Maid; The Virgin-Mother can that Office do, With as much Grace and Purity as you. On the hard Rock behold her seated there! Whilst all her sad Companions rend the Air With loud Laments, the Hills repeat their Cries,
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She only silent, her exhausted Eyes, Have not one precious Drop, one single Tear; Her Grief so decent, shou'd she but appear In Publick, all the World wou'd Mourning wear. * Silent, and still, as deepest Waters flow, What Breast but hers cou'd hold the mighty Woe? She saw his Soul from his pale Body fled, She saw her Hope, her Life, her Saviour dead; Her wond'rous Son, no Pangs at his first Breath, * But ah! they 're more than doubl'd at his Death: In her sad Arms, he all-a-Carcass lies, Deaths heavy Iron Slumber seals his Eyes; His Eyes fast clos'd, altho' his Wounds gape wide, Those Wounds which rend his Feet, his Hands, his Side; She Kisses both, while her Companions tear, With loud Complaints, their Garments and their Hair; Scarce are they by the Men at length restrain'd, Who not their own unruly Tears command: To his pale Corps the last due Honours pay, And in the Marble Vault lamenting lay; And dewy Night descending, leave the Tomb, Conducting safely the great Mourner home. Mean while the World a gen'ral Grief exprest, All Natures Family in Mourning drest: Silent and sad, or in soft Sighs complain'd, Nay Heav'n it self scarce undisturb'd remain'd: In Hell alone was Ioy and curst Delight, Our Happiness their Woe, our Day their Night: Scarce such wild general Revels there were known,Gen. 3. Milton's Paradise lost. When their black Prince did the first Man dethrone, And almost made a second World their own: The Pandaemonium fills, the Iron Gate * Is throng'd with many a Sooty Potentate: Blasphemous Moloch, Satan, Belial, Baal, And lustful Asmodai, part go, part crawl On long Serpentine Folds, as erst they fell; * Now drest in all the ugly Forms of Hell: High in the midst, dire Lucifer ascends His glowing Throne, a frightful Guard of Fiends Flock round, the boldest Spirits who with him fell, And make a Pomp worthy the Prince of Hell: Some Signs of what he was he still retain'd, A few weak Rays of gloomy Light remain'd; Which a faint glimm'ring sort of Twylight made, I'th' ugly Horror of th' infernal Shade: His Pow'r not less, tho' by high Heav'n confin'd, And strong eternal Chains the Rebel bind; Were he let loose, and no new Thunder hurl'd, He'd quickly into Atoms crush the World; As now he is, his haughty Eyes express The highest Ill, Majestick Wickedness; Great without Good, as Earthly Tyrants are, Who Hells black Brand, not Heav'ns bright Image wear; Most Servile, yet Imperious, Proud, yet Base, A wicked Ioy glares thro' his dusky Face; Transports he do's amidst his Torments feel, And shows some mighty mischiefs on the Wheel: "Thus the French Lucifer, his dear Allie, "Who still maintains his War against the Sky, "Thus great appears, in Blood and Murders crown'd; "As many black Destroyers wait around "His Pestilential Throne, for Orders wait, "To scatter Mischief and unerring Fate. Thus he, thus Hells proud King in Flames array'd, Who having all his own sad World survey'd, He thus began — Dominions, Thrones and Pow'rs! Possessors once of half Heav'ns Crystal Tow'rs, Which had Fate smil'd, long since had all been ours: And Fate, not Valour crush'd us, for we're still Unconquer'd in our own Almighty Will; What since against its Tyranny we've done, You know it, and we need not Blush to own; How we that sordid Piece of dirty Clay, Whom our more high-born Minds disdain'd t' obey; For whom the beauteous World above was made, A Heav'n to our uncomfortable Shade, Have, by an easie Stratagem, betray'd: Did our hard Foe's wise VVorkmanship disgrace,Rom. 5.14. And in one Moment Murder'd all their Race: 'Tis true they Mercy found, tho' we had none, Who scorn like Man, to kneel and lick his Throne; No—Since so bravely once we took the Field, Now, for another Heav'n we wou'd not yield; Who, more than half his World e'er since possest, He the poor Iews, and we had all the rest; More Priests, more Oracles; nay even there, In his lov'd Land, ours was the largest share; To us his own proud Kings for Counsel come,1 Sam. 28.8. And Endor speaks when sacred Shilo's dumb. 'Tis true, his dreaming Prophets did foretel, In many a mystick Type and Oracle, The ruines of the World agen shou'd rise, Th' eternal Word descending from the Sky's In mortal Form—Ours was too mean and base; A Curse on him and all that sordid Race! To drive us from our Conquer'd Kingdoms, where We sally out, and tast the lightsom Air, From these sad Realms; nay tho' we cannot fear A further Blow, pursue and chain us here: Revolving deep, I guest that Age was near; And when the late great Hebrew Prophet came, Whose Birth, whose Life, whose Miracles and Fame Have fill'd the World, from whom our Legions fled At his dread Word, his Word which rais'd the Dead, Chas'd every stubborn Pain, and strong Disease, Rebuk'd the Winds, and still'd the raging Seas; When he did thus to th' wond'ring World appear, I for our State almost began to fear; To fear our Empire now was doom'd to fall; Him Saviour, him the Iews Messiah call, And wou'd have Crown'd their King—Him first I try'd, You know th' Event, with all the Baits of Pride; All that the Earth, See Lib. . of Wealth or Pleasure, yields, Rich Afric's Sands, or Europe's fertile Fields; Luxurious Asia's tempting Charms were shown, * And all the hidden Sweets of Worlds unknown: Whatever Nature made of Fair and Good; But all in vain, Impregnable he stood: Not so his Friend, Judas. whom Fear or Gold o'erpow'rs At first Assault — (Th' High Priest before was ours) The Wretch who late came here, like those above; We Traytors hate, tho' we the Treason love How e'er at length we're safe, our Fear is o'er; The mighty Prince will drive us now no more! I saw the Heir of Heav'n expos'd on high, The Cross his Throne, I saw th' Immortal Die; For such his Flatt'rers call'd him —Now they run To shelt'ring Shades, and flie, like us, the Sun; Tho' little need—He fled himself from them And angry Heav'n on our Ierusalem Look'd Frowning down; e'en let it now Frown on, What's past is Fate, the mighty Work is done; Our Conqu'rer now may mourn his Conquer'd Son: On all the tott'ring World may Vengeance take, At which we'll smile, but can't what's past unmake; That only is beyond his boasted Pow'r, Too feeble to recall one fleeting Hour: Losers may speak—Let the Creation low'r; Let Thunder rend the Poles, the Center shake, And sink us deeper in our dreadful Lake; Yet still we'll Revel here; let Envy stay Her eating Cares, and know no Grief to day! E'en She shall smile, her greatest Foe is Dead; Let bashful Error raise her Hydra-head, She and my own dear Discord, lately fled From the great Prophet's Words and Heav'nly Air! Let 'em with all their snakey Train prepare For Earth agen, and our new Conquests tell To every holy Fane and Oracle; To all the Daemons that in Aether rove, From Delphos sacred Rock to wise Dodona's Grove. * Tell 'em—But there his Speech abruptly ends; Confus'd, he from his Iron Throne descends: For wide away thro' his own darksom Cell, He saw strange Light, he saw an Heav'n in Hell; The Walls, the Gates are down, and Death and Sin, * Thro' the new horrid Breach, came tumbling in; Their Conqu'ror after who the Blow had given; 'Twas he himself, th' Illustrious Heir of Heav'n, Iesus the God — 'Twas he— A Guard of warlike Angels stands Around with kindled Thunders in their Hands: Tho' more his Sight the Rebels did surprize, He wears far fiercer Thunders in his Eyes: Too well his Eyes, too well his Arm they knew, They oft before had seen and felt 'em too: First did their trembling King the Firm forsake, And headlong he plunges in the broad Lake; * Innumerable Regions after run, New Hells they seek, the Lamb's fierce Wrath to shun; At once they fall, and from the Rivage steep, Strike thro' the Bosom of th' unbounded Deep; I'th' rolling liquid Flame wide Circles make, Soft murmurs the black boyling Brimstone Lake. So when from the fair Banks of Silver Poe, Far off, a Flight of trembling Mallards know, The Royal Eagle their unequal Foe; Darting like his own Thunder thro' the Air, They, carri'd on the swifter Wings of Fear, Strike headlong thro' the Stream, and disappear. The Fiends on Earth too felt the fatal Blow, And quickly sympathize with those below; And, as of old from Heav'ns high Wall they fall, Now drop from each forsaken Oracle; Thick as Autumnal Leaves the Valleys spread, E'er shiv'ring Winter shows its palsy'd Head: Lamenting Sounds are heard, they take their flight, Wide-wandring in their own Eternal Night: Thus does at last the Woman's Off-spring tread, Triumphant, o'er the hissing Serpent's Head:Gen. 3.15. And thus Captivity he Captive led. The guilty trembling Iaylors puts to flight, Exposing their dark Cells to hated Light; * From the old greedy Lion wrests his Prey, Which long condemn'd in those sad Mansions lay; And with him back reduc'd to cheerful Day. How welcom their Deliverer appears, To the old Pris'ners of Two thousand Years, * Who in the Universal Deluge fell, Thro' gaping Earth's wide Ruins swept to Hell: The Graves first Fruits, a joyful Troop they rise, Regain the now almost forgotten Skies, And wait their Saviour into Paradise. With him agen, Sweet Muse, to Earth return, Where his sad Death his Friends, mistaken, mourn; His Death who cannot die, or if before, He his Clay-house forsook, can die no more: His Body now Spiritual and refin'd, A fit Companion for so pure a Mind; Active and agile, prest and ready 't stands, As swift as Thought t' obey the Soul's commands; Like that it moves, and in a moment flies, From East to West, from Earth to Paradise.* This knew not they, who yet lamenting were, And lost in stupid Sorrow and Despair; Forgot the Promise of his sure return, And, without either Faith or Hope they mourn; Sad was the Feast to them, no cheerful Ray It wore, as sad the Night that clos'd the Day: With kinder Omens the third Morn appears, The happy Morning doom'd to dry their Tears. "Kind Phosphor bring the Day, why this Delay, "Iesus is rising — Phosphor bring the Day! Hast his dull Steeds, for if he longer stay, Another Sun will rise, a Sun so bright, The World no more will need his weaker Light. Earlier than he fair Magdalena rose, And to the Tomb with Spice and Unguents goes, Him to embalm who no Corruption knew; The same officious kindness thither drew Her weeping Friends, who tho' their Fear was strong, Their Love was more; sad Tales the Way prolong, As cheerful shorten, tho' at last they come To th' steep Ascent, the Garden and the Tomb, Not far remov'd before, but a new Fear, And crowding anxious Thoughts surpriz'd 'em here: Not yet secure the doubtful Iews they heard, As Guilt is still suspicious, plac'd a Guard Around the Sepulchre, a Seal secur'd The pond'rous Stone their mighty Foe immur'd; Nor think yet safe or deep enough he lies, For they too heard, he the third Day wou'd rise, Whose pow'rful Word had others rais'd; nor yet, Can they the wond'rous Lazarus forget, Or Naim's twice-born Youth. — Their Fear not vain. Nor longer Hades cou'd his Soul retain: A Conqu'ror thence he rose, where late he fell, And drags in Triumph after Death and Hell: He did, he came — All Nature must obey Its Sovereign Lord; he will'd the Stone away: * Tho' all around officious Angels stay'd, For Pomp, not Service there, nor needs their A d. Iesus is risen, Triumphal Anthems sing: Thus from dead Winter mounts the sprightly Spring; Thus does the Sun from Night's black Shades return, And thus the single Bird wings from th' Arabian Urn: * Jesus is risen; he'll the World restore, Awake ye Dead! dull Sinners sleep no more! In Pleasures soft Enchantments slumb'ring deep, Or Sleep no more, or else for ever sleep! But tho' himself he's gone, his tender care Still left two bright Attendant Angels there; Those early pious Pilgrims to console, Who with mistaken Tears his Loss condole: Their trembling Feet no sooner had they set I'th' Garden Walks, but they new Wonders met; The Earth too trembled where so late he lay, Mat. 28.1. And Nature's self seem'd more affraid than they: And lo! the beauteous bashful Clouds divide, And rev'rently stand off on either side; As at th' approach of Earthly Majesty, A living Lane is made till all the Pomp go by: And lo! a heavenly Youth does downward move, The loveliest Form in all the Realms of Love; From the Caves mouth he rolls the mighty Stone, From whence before our conq'ring Lord was gone, He rolls it, and triumphant sits thereon: The Roman Guards, Mat. 28.4. nor were they us'd to fear, Their Stations held, till the bright Form was near; Fain, impious wou'd resistance make, and fain They would have drawn their Swords, but strove in vain Against th' unequal Foe, in vain they rear Their useless Piles, suspended in the Air; * Their Hands, their Souls disarm'd they quickly found, They fall, their Armour clanks against the Ground: * To the soft Sex more calmly did appear, Matth. 28.5, 6, 7, 8. Mark 16.5, 6, 7. Luke 24.5.6, 7.Dress'd in a milder and less warlike Air, The heav'nly Youth — You have no need to fear: We in your Cause engage with all our Pow'rs; I know you seek your suffring Lord and ours; Too late; alas! You seek him here, he said, Him who for ever lives, among the Dead. Dry your vain Tears, nor longer him deplore, Your mighty Saviour lives to die no more! 'Tis the third Day, he promis'd then to rise, Nor cou'd deceive — Look in and trust your Eyes! See where he by your selves was laid, see there The Linnen, and the empty Sepulchre: Be you the first Apostles, quickly go, And to th' Eleven the happy Tidings show. With Ioy and mingled Fear they hast away, All but fair Magdalen, resolv'd to stay, If possible her much lov'd Lord to find, And with his: presence ease her anxious Mind; Her Mind, which struggling Thoughts like Earthquakes move, Tortur'd at once with Hope and Doubt, and Love; An Angel's witness she cou'd scarce receive, 'Twas too good News she thought, nor dar'd believe: Musing she fix'd her Eyes upon the Ground, Till wak'd by' sudden Noise, and turning round, She saw, or thought she saw, the Gard'ner near, And thus abrupt with many a Sigh and Tear Accosts him— Sir, if you 've born him hence, John 10.15.The poor Remains of murder'd Innocence; My last just Tears and Sighs are yet unpaid, O tell of Pity tell me where he's laid; Where I— The God himself no more cou'd bear, 'Twas He himself; bright shone th' enlighten'd Air Around his Sacred Head, the God she knew,
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And at his Feet her self in Transports threw; The crowding Ioy's too vast to be exprest: Master — She crys, and spoke in Looks the rest: He mild repels her with his radiant Eyes, And adds— There's yet no time for Extasies. To his dear Brethren, still he held 'em dear, Tho' poorly sunk in Unbelief and Fear; He bids her strait the happy Tidings bear, Then glides unseen away in trackless Air. She came and told, th' Apostles ne'er the more Believe, incredulous as she before; Day-dreams, by sickly female Fancies made They thought it all, or some delusive Shade; And yet alarm'd with the repeated News, Their Wonder pay where they their Faith refuse. The lov'd Disciple did attention lend, The most concern'd as he was most his Friend. Cephas with him, who rais'd from his late fall, In Faith and Courage now outstrips them all: Thus broken Bones, by skilful Artists drest And set agen, grow stronger than the rest: This his warm Zeal, and that his Friendship bear In a few Moments to the Sepulchre; Entring surpriz'd, they nothing there cou'd find, Nothing, besides the Linnen left behind, The Spice with which the Iews embalm their dead, John 19.49.25, 5. And blood-stain'd Napkin from his Sacred Head In decent Folds laid by, asunder plac'd, A work confessing, neither Fear nor Hast: They saw believing, now no longer mourn His Death, but joyful to the rest return; Return with speed, but gain no credit there, For all was fill'd with Terror and Despair; Black sullen Grief hung o'er 'em, all was Night, Without one smiling Gleam of Hope or Light: Their Sun was set, can they too much deplore? Was set in Death's dark Shades to rise no more. * The Doors were shut, lest the malicious Iews, Shou'd them, as late they did their Lord, accuse Of Crimes unknown, all still and silent were, No Sounds but Sighs, which gently mov'd the Air; No Light, but one weak Tapers glimm'ring Ray, And that too hid, lest that shou'd them betray. When Loe! the God himself, (mirac'lous Sight!) The God himself, in his own Lambent light Adorn'd, 'ith' midst appears, his Shape, his Dress, His more than mortal Meen, the God confess; Divinely did he look, divinely move, His Voice divine, 'twas only Peace and Love; His wond'rous Voice, which Light and Life convey'd, Like that first Word by which the World he made: Thorough their secret Soul 'twas swiftly sent, And struck new Beams of Ioy where e'er it went; Then mildly chides their Unbelief and Fear, Such kind Reproofs who would not gladly hear? Shows 'em those glorious Wounds, the Nails and Spear Had lately made, and further to compleat Their Faith, of their poor Fare he deigns to eat: Luk. 24.43.Thus banish'd all their Sorrows, all their Tears; Once more salutes with Peace, and disappears. Thomas as chanc'd was absent, whether Fear, Or only Bus'ness, 'twas detain'd him there; How great his Loss the while, ("scarce less they lose "Who kindly bid, ungratefully refuse "To meet their Saviour at the Churches Feast) In vain he is assur'd by all the rest Of the glad Tidings; him they entertain, With the late Visions wond'rous Scenes in vain, Him doubting Cephas chides, and does declare, With Warmth and Zeal, what all cou'd witness there: No more, he cries, he did, he did appear, I saw him, with these Eyes I saw him here, Here in this Place, where if my Sense is true, He as distinctly spake, as I to you: We saw, we heard him all— You must forgive, If what's incredible I can't believe, Says the weak Saint; but whilst he thus replies, In rushes Cleophas, a glad surprize Which seal'd his Lips, spoke loudly in his Eyes: His Feet awhile his Breath and Voice outran, When both recover'd were, he thus began. He lives, he lives — Grief vanish! Cares away! Our much lov'd Master lives— This happy Day, We saw him both — He can confirm the same! And his Companion shows who with him came; Who did with Vows the Sacred Truths attest: And thus, by all desir'd, relates the rest. As tost 'twixt less'ning Hope and faithful Fear, And weary grown with those sad Objects here, Which but reviv'd our loss; we did forsake This guilty Town, and a short Iourney make To neighb'ring Emmaus — You know it all,Luke 24.13. Seated beneath an easie Mountains fall; When we almost had reach'd the Goal design'd, Scarce half our little Journey now behind; To Ba'al-Perazim come we thence descry, To th' left the House of aged Zachary, The Baptists happy Sire; no sooner seen, But new tormenting Thoughts came stealing in: What attestation this great Prophet gave Our greater Lord by Iordans Sacred Wave; How neither cou'd their shining Virtues save: Both just and good, and Innocent in vain; By Herod this, and that by Pilate slain. With various Talk we thus beguil'd th' Ascent, Meas'ring each step with Tears— As on we went An unknown Trav'ller join'd us, whom we guest, Some Proselyte returning from the Feast; At whose approach in vain we dry'd our Eyes, Since faster still new stubborn Streams arise; He saw, and thus began — If 'twere not rude, A Stranger, in your private Thoughts t' intrude; I'd ask from whence this Tide of Passion flows, Which does, against your Will it self disclose, Since Sorrow when divided, weaker grows? Stranger indeed! my Sighing Friend replies, Who have not heard the Cause, from all our Eyes Was this just Tribute drawn — And can it be? Know you not yet our Elders Cruelty, And our great Master's Fate? such Wonders shown, To what dark Corner is his Name unknown, In our Ierusalem? such none before No Man cou'd e'er perform — We thought him more; Thought him the wondrous promis'd Prince foretold, So oft in holy Oracles of old: The great Messiah he, the Christ of God, To bruise the Nations with his Iron Rod; And if not He, sure Israel ne'r will find, A Prince more just, to nobler Deeds inclin'd; More mild and good, and merciful and kind. But Ah! by our false flatt'ring hopes misled, Too late we're undeceiv'd, and mourn him dead. Judge if we've Reason! — He'd no longer bear Our Blasphemies, but thus reprov'd, severe: Mistaken Men! your Minds immerst in Night, * Without one cheerful Beam of heavenly Light! And was not this by the Divine foresight Known, and dispos'd for many Ages since; Was not Messiah still a suff'ring Prince Describ'd? Did not this Truth the Prophets tell, In many a mystic Type and Oracle? That the Eternal Father did ordain, His Son to suffer-first, and then to Reign; Why else from faithful Abraham's Bosom, why Was his lov'd only Isaac drawn to die? Why was he offer'd too on Calvary? * What meant the Paschal Lamb, and wherefore dies Th' innocent Herd, a daily Sacrifice? Num. 21.8.The Brazen Serpent Moses did prepare, Nail'd to the Pole, and lifted high 'ith' Air; Which ease to every wounded Wretch did give, They turn their half-clos'd Eyes, and look and live. What that? What many a mighty Shadow more, What all the Wounds the Royal Prophet bore; Psal. 22.16.What Truths dark folded in the Psalms and Law; Isai. 53.What wond'rous Visions lofty Esay saw, Th' Evangelizing Prophet, full and clear; Scarce Prophesies, but Histories you hear, When he is read; now Iesse's noble Stem, And then the Prince of Peace's Diadem; And Purple Royal Robes deciph'ring plain, Not bought from Tyre, but dy'd in nobler Grain, His own pure Blood, abus'd, contemn'd, betray'd, For all Mankind a sinless Victim made; Thus see him there triumphing! see him come From Bozra's lofty Rock a bleeding Conqueror home! While thus he spake,Isai. 63.1. Truth's warm and chearful Ray Glides thro' our ravish'd Souls, our Grief or Way We now no longer mind, nor stooping Day, Which e'er it does to th' under-World descend, Conducts us to our little Iourny's end: He wou'd have further gone, we both intreat, He'd not disdain our humble Country Seat That Night to grace, and our poor Fare to eat: He mildly grants, we enter'd and refresh'd Our weary Limbs with grateful Food and Rest: Such Cates as our small Village did afford, Were spread upon the Hospitable Board; We seated too, he blest and brake the Bread, When lo, the envious Cloud o'th' sudden fled, Discov'ring well-known Glories round his Head: Iesus! 'twas He— Our lost lamented Lord: Thrown at his Feet, we trembled and ador'd: For our officious Kindness he'd not stay, But glides unseen in secret Shades away. You happy Souls! who feed on Angels Fare, No wonder if you meet your Master there: Let Prodigals and Swine on Husks be fed, Iesus will still be known in breaking Bread. But all in vain they these new Wonders tell, The Didymaean still's an Infidel: Argues and asks — Why yet he never stay'd, But always vanish'd like a fleeting Shade? No, he's resolv'd — Nothing shall him persuade, But Demonstration evident and clear: Unless, says he, my self I saw him here; Saw with these Eyes those Wounds of which he dy'd, And with these Hands touch'd e'en his Hand and Side; I still shall think you but your selves deceive Or me, and neither can nor will believe: He said, — They wondring, once agen behold The Room all delug'd with Etherial Gold: Clear Waves of Glory g ld th' illumin'd Air, A Flood of Lambent Light, and Iesus there: His Sacred Wounds the Source from whence it flow'd, Prodigal now of Light, as once of Blood. All kneel'd, adoring, — Thomas only stands, John. 20.27Till forth he gently reach'd his wounded Hands, And shows the Nails rude Prints, which yet abide In glorious Scars; shows him his mangled Side: Lets him e'en all his own bold wish receive, And mildly asks him, if he'll yet believe? Low at his Feet himself he throws t' adore My Lord! My God! nor had he room for more, He ravish'd, crys, — him gently Iesus rais'd, And blest, tho' more their nobler Faith he prais'd. Who to the Churches witness credit give, Without their Sences grosser Aid believe, Nor shall that want: he bids 'em all repair With speed to Galilee, and meet him there. On Tabor's holy Mount, where once before, Matth. 28.7. The blest above did their blest Lord adore: Gives him his Sacred Word agen t' appear, Strengthen their Faith, and show new Wonders here. In Peace and Ioy they from the Feast return To meet their Lord, whom now no more they mourn, Nor idly wait, no more by Wonders fed; With honest Pain they earn their welcom Bread. * As chanc'd upon a dark and silent Night, Good Peter his Companions did invite The heedless Fish in Flaxen-Toils to take, Royal Tiberias! on thy neighb'ring Lake: John 21.3.They go, to fruitless Pain themselves expose, Till the next melancholy Morn arose; Whose Light did on the ounding Shore disclose A Person of a Stature, Face and Dress Unknown— He hales, and asks 'em what success The Night had brought? They Sighing, None reply'd; Be ruled by me then, Mates, for once, he cry'd, And try the Right, for that's the luckier Side! Where, if I not mistake, a Shoal remain, Which soon will richly recompence your Pain: His kind Advice they follow strait, and caught, As once before, a vast, a wond'rous Draught; Not their united Strength cou'd lift it o'er, Compell'd to drag their num'rous Prey ashore; When now their Net with much ado, they'd tow'd, Their little Bark half sunk beneath the Load, Nearer the Land; the lov'd Disciple cries 'Tis He, 'tis He — So sharp are Friendships Eyes: 'Tis our lov'd Lord — Th' Alarm good Peter takes, And cross the Waves a wond'rous Voyage makes; The liquid Marble solid Footsteps gave, He runs, nor dips his Feet beneath the Wave. * He first arrives upon the Oozy shore, And humbly does his well-known Lord adore: He first, the other Ten not far behind, Who ready on the Sand a Banquet find; By some officious Angel there 'twas laid, To show their Master did not need their Aid; Stretch'd on the Beach they here themselves refresh, With Ioy they eat, and the kind Giver bless. And now when their mirac'lous Feast was o'er, Refresh'd by that, but by their Master more, They gaz'd, for Fear their Eyes shou'd them deceive, And Ioy wou'd hardly let 'em yet believe. Chiefly good Cephas, who so oft deny'd That Lord, for whom we wou'd have oftner dy'd: Whose honest Zeal so far his Faith outran; To whom, severely mild, the God began; The God yet veil'd 'ith' humble Form of Man: Thou whose warm Zeal cou'd Death's worst shape outbrave, And without sinking tread the slipp'ry Wave; Say as thou woud'st thy Heart to Heav'n approve, If more than these thou dost thy Master love?John 21.15. To whom he thus — Nor dare I, who so little Love have shown, Or question theirs, or once commend my own; But how I love, let me no Witness be, For Lord! thou know'st, and I appeal to Thee! Then Feed my Lambs! our Saviour strait reply'd, In Pastures green by some still Water's side: The self-same Question was repeated o'er, And had the self-same Answer as before; Nor must these two without a Third suffice, For thrice he must be try'd, who thrice denies: Who tortur'd with ingenuous Grief and Pain Thus to be question'd, thus returns again. O why, thou who so well dost all things know, Must I a Task so cruel undergo? How much I love, let me no Witness be, For, Lord, thou know'st, and I appeal to Thee! Then feed my Lambs! our Saviour strait reply'd, In Pastures green, by some still Water's side: Now, while thou may'st, defend the sacred Fold, For Time apace rolls on, and thou grow'st old: Some Lustres since thy Youth was firm and strong, And thou thy self all Vigorous and Young; Then free as Air, thy self alone coud'st bind, And Men as soon might track the wand'ring Wind: But when old Age with palsy'd steps draws near, And warns thee thou must stay no longer here; Then the rude Soldier shall with churlish Bands, Secure thy wither'd Arms and trembling Hands, And thee unto that fatal Place convey, Whence struggling Nature fain wou'd shrink away: I warn thee well, nor unprovided be, But when I call, prepare to follow me! He said, nor longer on the Shore wou'd stay, But to fair Tabor's Mountain leads the way: * There to a num'rous Troop of Friends appears, Confirms their Faith, and dissipates their Fears: Instructs in his bless'd Law each wav'ring Mind, And warns of all the Dangers yet behind; Assures of constant Aid against their Foes, Assures once more, e'er he t' his Father goes, He'll visit them; e'er him high Heav'n receive, Till the last Day, then take his final Leave. With Peace dismist, their steps they backward bend, And at fair Solyma their Lord attend; For his approach their pious Minds prepare, With ardent Wishes, holy Hymns and Pray'r: While this bless'd Work the Infant Church employs, He comes, and with him all his Train of Ioys; Then, with his little Troop of happy Friends, Forsakes the Town, the neighb'ring Hill ascends, The lovely Bethany! for ever leaves Thee, sweet Gethsemane! from both receives Still new supplies to fill his humble Train; Till from the Top they saw the distant Plain, O'er whose smooth Bosom murm'ring Kidron ran; When thus the Saviour of the World began. My Father calls, and I must shortly go,— Farewel, you dear Companions of my Woe! Me Heav'n must till the last Great Day receive, Peace is the Legacy I with you leave: —Be that the Mark of mine! by that alone My little Flock shall from the World be known: Galless as Doves, but wise as Serpents too; As my great Father me, so send I you: All Pow'r in Heav'n and Earth his Word secures To his lov'd suff'ring Son— The same be yours: Matth. 1.18. To Censure those who my soft Yoke refuse, And both in Earth and Heav'n to bind and loose! Go then to what e'er distant Corners hurl'd, Go in my Name and Proselyte the VVorld! Mark 16.15. Mine and my Father's Name, for we are One, And that bless'd Spirit's from him and from the Son Eternally proceeding; boldly go, As far as Land is fix'd, or Waters flow; Till utmost East your Lord their Saviour style, Till utmost West, "e'en Albion's stubborn Isle; See Lib. 7. Where still new VVorlds shall wait you yet conceal'd, In Times revolving Race to be reveal'd: Those who your Words believe, and mine obey, Let Sacred Water wash their Sins away;Matth. 28.19. Those happy Souls who thus for Heav'n prepare, Shall, when I come Triumphing, enter there; While those who Mercy scorn, ah hapless Race! For whom I dy'd in vain, and purchas'd Grace From my forgiving Father; those must go, The choice their own, to endless VVorlds of VVoe: Nor will I you without Credentials send, Angels shall guard, and Miracles attend; Which shall the stubborn VVorld so far surprize, They must believe, if they'll believe their Eyes: For when the blessed Paraclete shall fall, * And with high Pow'r from Heav'n inspire you all; (Nor, if at fam'd Ierusalem you stay And wait his Pleasure, will he long delay:) What Signs, what mighty VVonders shall you do? How much shall you your selves be chang'd from you? All Tongues, and more than all, at Babel, known, Acts 3.4, 9, 10, &c. Shall then be yours, familiar as your own: You shall the Thoughts of many Hearts reveal? Your Touch, your Word, your very Shade shall heal? Mark 16.18. Acts 5.15.Those Fiends late driv'n from some false Oracle, Yet here, shall envy those who lower fell, And from your Words seek shelter e'en in Hell. Nor only They themselves shall conquer'd find, But every Ill with which they plague Mankind: Th' auxiliary Mischiefs they employ, To make e'en Nature Nature's self destroy: Blue Poisons harmless thro' your Veins shall flow, Vipers and Asps innoxious VVorms shall grow; In Teeth or Sting, no dreadful Venom found, E'en he whose Eyes shoot Death so proudly crown'd; * Tam'd by your Touch, disarm'd, shall brush the Ground, Nor of your Safety when I'm gone, despair, I'll still be with you, for I'm every where: Be with you to protect, sustain, defend, Till this frail VVorld, but not my kindness end; Till each reviving Dust forsakes its Urn, And in the Clouds you see your Lord return. He said, when lo! a trembling Purple Light, The Olive-bearing Mountains proudest height Began to gild, and as it farther spread, Each lofty Cedar bends his leafy Head; Each humble Palm below too seem'd to fear, And all confess'd something Divine was near:
〈1 paragraph〉
The 〈…〉 to Aloft. 〈◊〉 to his Father 〈…〉 And Triumph in his 〈◊〉
Soft Music's heard from a far distant Cloud Descending slow, still more distinct and loud, As by Degrees it still approach'd more nigh; Then warlike Trumpets eccho round the Sky, Triumphal Notes and Sounds of Victory; Mixt with the melting Harp, and these among Was plainly heard some Noble Festal Song: Alternatively thus they sung and play'd, The Words a King, the Tune an Angel made.
The Angels below. PRepare!Psalm 24.7, 8, 10. Lift up your Heads, O ye Gates, and be ye lift up, ye Everlasting Doors, and the King of Glory shall come in. Prepare you glitt'ring Orbs above! At decent distance roll away! Let onely purest Ether stay! Let envious Clouds remove! All the bright Guards his Way prepare! Sweep with your Purple Wings the Air! The King of Glory's entring there! The Angels above. SAY you! Who is this King of Glory? for surely you must know, Say you who keep perpetual Guard below, What God, what Hero is't you bring; What wond'rous King? The Angels below. 'TIS He who lately Triumph'd o'er the Grave; It is the Lord, strong and mighty, even the Lord mighty in Battle. Who drags the King of Pride along, With ease the stronger binds the Strong, And Death and Hell his Slave! Whom all the heav'nly Warriors sing, Their Trophies to his Footstool bring; The Lord of Hosts, he is the King of Glory. The Conq'ring God, the wond'rous King!
While thus they Hymning wait, he mounts alone, * Nor needs their Pow'r, he 's greater of his own; All impious Doubts for ever to prevent, Ascending slow, and stopping as he went; Till, when he our dull Earth's attraction leaves, Him there, for State, a radiant Cloud receives: Swifter than Thought did his bright Chariot move, And bore him to th' expecting Crowd above: Innumerable Hosts their Leader wait, Drawn out before Heav'ns Adamantine Gate; From East to West their glitt'ring Squadrons shine, And cross the Gulph compos'd a glorious Line: He comes — At his approach a Shout is giv'n, A Shout which shook th' Eternal Walls of Heav'n: Not all the Pomp of this Triumphal Show, How much, much more than we poor Mortals know, Made him forget those Friends he left below; With Ioy and Wonder rapt he left 'em there, They kneel, and after gaze in trackless Air: But e'er the Everlasting Gates divide, And Him from them, not them from Him deny'd; In Glory plac'd by his great Father's Side, One Look he gave, which wonted Love exprest, And sends two Angels down to tell the rest: Tell 'em their Lord who did to Heav'n ascend, Acts. 1.11.Commands they should their fruitless gazing end; Nor gaze in vain, nor Him as vainly mourn, Whom in the Clouds they'd see agen return To judge the trembling World, nor judge alone, They all th' Assessors on his mighty Throne: When the last Fire to Atoms shou'd disperse, This beauteous Poem of the Universe; Which heav'nly Art far lovelier will restore, * When Death and Time it self shall be no more. THE END.
NOTES ON The LIFE of CHRIST. BOOK X.

133. SHou'd she but appear—In Public, all the World wou'd Mourning wear.] Something like that Thought of Mr. Cowley's: Ah charming Maid! let not ill Fortune see The Livery that thy Sorrow wears, Or know the Beauty of thy tears, Last she shou'd come and Dress herself as thee.

139. No Pangs at his mirac'lous Birth.] So 'twas generally conceiv'd and believ'd, by most of the Antients, which is enough to vindicate the Propriety of the Expression.

163. The Pandaemonium fills.] Every one that has read Milton may remember 'tis his Word.

167. In long Serpentine Folds.] See Milton's admirable Description of the Devils turning into Serpents, in his Paradise Lost: This, and much that follows, supposing his Notions there.

247. Luxurious Asia's tempting Charms have shown.] The Liberty of Concubinage; the Pleasantness, and Riches, and Manners of those Countrys, sufficiently warrant the Epither I here give the Asiatics.

283. From Delphos's sacred Rock to Wise Dodona's Grove.] Delphos, says the Scholiast upon Homer, was first called the Parnassian Grove, then Python, a terwards Delphis. Strabo says, the City was called Delphos, the Temple Pytho, and the Priest Pythia; tho Ptolomy and Erasmus, make Pythia and Delphos two Cities distinct from each other: Dionysius seems to make Delphos the proper Name of the Serpent Python, whom Apollo kill'd in the neighbouring Country. V. 442. 〈 in non-Latin alphabet 〉 , &c. Where is the Spire, or Train of the Dragon Delphis? Homer calls this City 〈 in non-Latin alphabet 〉 , Stony or Rocky Pytho; and accordingly, 'tis here stil'd Delphos sacred Rock. For Dodona's Grove, as famous for Oracles of Old, as a Book since writ by that Name, has been thought for Prophesies, it was so called from the Country wherein it was seated. Its Name, learned Men generally agree, to be derived from Dodanim, the Fourth Son of Iavan; (whence the 〈 in non-Latin alphabet 〉 ;) as he of Iaphet, the Greek 〈 in non-Latin alphabet 〉 . Here was the City of Dodone, and the Temple of Iupiter Dodonaeus, plac'd, its probable, in that famous Grove of the same Name; tho some lessen this Grove into a single Oak: So the Poet, 〈 in non-Latin alphabet 〉 , &c. to require an answer from the Oak of Iupiter. In this Tree, or Trees, where it seems hung a parcel of Brazen Vessels, or sort of Bells, which made a noise when mov'd by the Wind; and perhaps this was all the Vocality of that famous Oracle; tho we are not to question, but the Attendants on the Temple, very well understood that Language.

300. And headlong he plunges in the broad Lake.] I know not whether I had need inform my Reader, that I chuse to make the Cadency of this Verse thus abrupt, to express my Sence the more lively; as I've done Lib 3. in that, On Surges tumultuous agen we rise. In imitation of many such in Virgil; and that of Cowley among others, in which he himself instances; Down a steep Precipice, deep, adown he casts 'em all.

330. To the old Pris'ners of 2000 Years—Who in the Universal Deluge fell, &c.] This is according to the Notion of many of the Antients, that the dark Place in 1 S. Peter 3.20. Concerning the Spirits in Prison who were disobedient in the days of Noah, &c. relates to those who were lost in the Universal Deluge; and that some of these our Saviour brought back with him, after an actual Descent into Hell; having there spoiled Principalities and Powers. Many of our own Divines have been thus far of this Opinion, that they thought Christ did actually Descend into Hell, tho now I think most are of another mind, and believe, with great probability, that only a Descent into the Grave, or the State of the Dead, which the famous controverted Hades signifies, was thereby intended. However since our Church leaves this undecided in her Article de Descensu, I am, I think, at liberty to take that Sence which I look on as most Poetical. But however, 'tis easie to shew, that even that Notion of those, Lost in the Deluge, &c. is far enough from Popery. The Papists place all good Men here before our Saviour's Death, which afterwards they changed into a Purgatory. I only place bad Men there formerly. They require a Divine Faith; whereas I'll be content with a Poetical. Nor can I think I am any more oblig'd to make good the actual Reality and Truth of that Notion, than for what follows in the next Verse; Thro' gaping Earths wide Ruins sweep'd to Hell. Which alludes to the Hypothesis asserted in Mr. Burnet's ingenious Theory.

382. He will'd the Stone away.] I'm sure, the Papists can never prove he came through it, tho he might remove it for a moment, and let it return to its place, as soon as he had quitted the Sepulchre. He raised himself; Surrexit, non suscitatus est, as one of the Fathers; and this by his own power. Destroy this Temple, say he, and I will raise it again: Therefore he must be God, or else, as one of the greatest Men in the World observes, He had not been so much as a modest Man; because he would have arrogated to himself what did not really belong to him: or had express'd himself in such a manner, as he knew would be, and was, taken in such a Sence by those who heard him, as that they must conclude him God. As for the Angels rolling away the Stone, 'twas for the sake of the Women, not for him, who cou'd not want Power to remove that, when he had before, by his own Power, been raised from the Dead.

388. And thus the single Bird wings from th' Arabian Urn.] This is Vida's Simile of the Phoenix, which he thus prosecutes very beautifully in his sixth Book.

Talis ubi turpe irrepsit senium, unicus ales Congessit que sibi ramis felicibus altum Summo in colle rogum, posuitque in morte senectam; Continuò novus exoritur, nitidus que juventâ Effulget cristis, & versicoloribus alis: Innumerae circum Volucres mirantur euntem; Ille suos adit Aethiopas, Indos que revisit.

415. Their useless Piles suspended in the Air.] Piles were a sort of heavy Darts, or Iavelins, us'd by the Romans.

417. They fall, their Armour clanks against the Ground.] I think 'tis Cowley's Verse, in the Fall of Nabash when kill'd by Ionathan.

488. Was set in Deaths dark shades to rise no more.] So it seems they all thought, for 'twas a long time ere they believ'd the Resurrection, tho they had repeated and credible Testimonies of it from Eye-witnesses; much less can we suppose they did so when it depended on Faith only.

586. Mistaken Men, your minds immerst in Night.] O Fools and slow of Heart, &c. Our Saviour calls 'em.

597. Why was he offer'd too, near Calvary.] Old Tradition says, as has been already observ'd, that Adam's Scull or Head, was found about this Mountain, whence some derive its Hebrew Name Golgotha; and in Latin Calvary: Nay Surius is so certain of it, that he gives it as at least highly probable, that our Saviours Blood, when upon the Cross, descending by the Cleft which the Earthquake caus'd, did run down and wash this very Scull of Adam, as it lay below, near the bottom of the Mountain. A little more probable it is, that it derives its Name from its shape, being a round bare Rock, at distance appearing like a Scull; or at least, from the many unburied Sculls and Bones, there found; this being the place of Publick Execution. Now 'tis certain, Isaac was Offered near Calvary, for that it self is one of the Mountains in the Land of Moriah; and 'twas upon one of these where he was Offered: and perhaps our Saviour was promised of Old, to come, or appear, in that very place. For whereas we render the Iehova Iireh, in Gen. 22.14. In the mount of the Lord it shall be seen. It will bear another Sence; In the mount shall the Lord be seen. This Mount, either Mount Moriah itself, on which, part of the City and Temple was Built, (Vid. Ioseph.) and where our Lord, the true Iehova, so frequently appeared; or perhaps on Mount Calvary itself, where this great Antitype of Isaac was offered.

679. With honest Pains they earn their welcom Bread.] The Apostles were not yet sent abroad to Convert the World, as they were after the Descent of the Holy Ghost; and so kept to their old Employs: But when they left those, to undertake more eminently the Cure of Souls, heavy enough of it self without any additional weight, then we don't find S. Peter a Fishing any more, unless, as our Saviour said, to catch men: And S. Paul tells the Corinthians, That the Lord himself had ordained, that those who preach'd the Gospel, should live of the Gospel. By which Lord, I suppose, is meant our Saviour, in those Words of his, The workman is worthy of his hire.

705. He runs, nor dips his Feet beneath the Wave.] The meaning of this place I think is not clear in History, whether S. Peter walk'd upon the Waves, as once before, or only waded to Land; the former Sence was more noble, for that reason I chose it. As for his walking without dipping his Feet, I'm safer in my History than Virgil in his Hyperbole, that I mean of Camilla.

Illa vel intactae segetis, &c. Vel mare per medium fluctu suspensa tumenti Ferret iter, celeres nec tingeret aequore Plantas.

761. But to fair Tabo 's Mountain leads the way.] Vid. S. Matt. 28.16. where 'tis said, The Apostles went to a mountain which he had appointed; and this probably was either Tabor, or that of the Beatitudes, because somewhere in Galilee, and near the Lake.

793. The same be yours.] So says our Saviour; All power is given to me in Heaven and Earth. And again, As the Father hath sent me, so send I you. Not the same Power in Degree, but the same sort of Spiritual Power, that of binding and loosing; Whatsoever ye shall bind on Earth, shall be bound in Heaven, &c. That is, God himself ratifies those Censures and Absolutions, which his Church rightfully disposes; this Power not being given so much as to the Seventy, much less to all Christians, but to the Eleven only. 28 S. Matt. 16. The Eleven Disciples went away into Galilee, and Iesus spake unto them saying, All power is given me, &c.

797. Go in my Name, and proselyte the World.] I think the Word proselyte comes nearer the 〈 in non-Latin alphabet 〉 in the Original, than that by which we translate it. Now the Custom of making Proselytes among the Jews, all know, was to admit whole Families together, not make the Father an Israelite, and leave the Child an Heathen.

803. Ev'n Albion's stubborn Isle.] Mr Cowley's Thought and Words, at the End of David's Vision.

818. For when the Holy Paraclete shall fall.] The sence of the Word 〈 in non-Latin alphabet 〉 , is disputed among the Learned. Some think it means an Advocate, others a Counsellor, &c. And it may very well mean both: However what e'er is intended by it, the Word I use will reach it.

824. All Tongues, and more than all at Babel known.] The Philologists have with good success, prov'd the gradual Degeneracy of one Language into another, from the Phenician, down to Latin, Greek, and all, or most of the present European Languages.

838. E'en he whose Eyes shot Death, so proudly Crown'd.] The Basilisk, which, as some of the Naturalists, moves erect, and has something not unlike a Crown on its Head; which I take from that of St. Mark 16.18. 〈 in non-Latin alphabet 〉 . You shall take up, touch, or handle Serpents; as was actually perform'd in the Case of St. Paul at Malta, Acts 28.5.

879. While thus they Hymning wait, he mounts alone.] The Readers must not expect I shou'd take any more Notice of our Saviours Footsteps, which the Papists say he left in the solid Rock at his Ascension, than they find in the Evangelists themselves; in none of whom the least Track of 'em is to be discovered: But those who have put out another Edition of the Gospel, with many Additions, and as they think, Amendments, will tell you, That there's a Chappel built over the very place of the Ascension, whose top is open to Heaven, since, as much as they build at Days is thrown down at Nights, on purpose that all the pious Pilgrims who see this opening may think of our Lords Ascent: And that within the Gate of this Church on the right hand, where our Saviours sacred Footsteps are to be seen imprinted in the living Rock, as 't had been in soft Wax: That one of these Footsteps the Turks had taken up, and carried away to their chief Mosque, where 'tis to this day at the foot of their Musty's Chair, honoured with their Lamps, sprinkled every day with sweet Waters, and adorn'd with pretty Flowers. Thus Surius as he pretends from unfailing Catholick Tradition; of all which the Reader is at liberty to believe if he pleases as little as I do.

911. Which Heav'nly Art far lovelier will restore.] Whether or no this 〈 in non-Latin alphabet 〉 , redintegration or renovation of the World, shall be really performed in that sense wherein I suppose it, as I've said in other Cases, does not much affect me in relation to my Poem, since 'tis at least probable: For all know that this, and the Doctrines depending upon it, had the consent of most of the ancient Fathers; and I believe 'twill be difficult to find any who opposed it before Dionysius, who was not of the best Antiquity; this being the Judgment not only of old Papias, who might be as Wise as he was Good for all Eusebius, but indeed of Irenaeus, Iustin Martyr, Tertullian, and I believe all others for the two or three first Centuries: Nay it appears from S. Ierom himself, that 'twas in his time generally and almost universally receiv'd, because he acknowledges he should bring a great Clamor on himself by speaking against it. That there may be such a renovation, is also the avow'd Judgment of two very ingenious Men at present in our Church; One the famous Theorist, the other Mr. Norris, on the Sermon upon the Mount, and that Beatitude, Blessed are the meek for they shall inherit the Earth: Which he takes, as Mr. Walker also does, for that new Heaven, and new Earth, spoke of in 21st. of the Apocal. Now this they do, and Print in Prose, as the Learned Mr. Mede has done at large before 'em; much more then may I in Verse assume the same liberty. Nor can I pass the 〈 in non-Latin alphabet 〉 the Restitution of all things, mention'd by St. Peter, Acts 3.21. Which, says he, God has promised by all his holy Prophets since the World began; which seems not to refer to the Times of Christianity only, in the state wherein it now is, since this Restitution or Renovation is not to be until Jesus Christ was sent again from Heaven, who before had been preach'd unto 'em. When the Times of Refreshing should come, which are all spoken of as Future, and which 'twou'd sound very harsh to restrain to the Destruction of the Iewish Temple, City, Policy and Nation, which seems but an odd sort of a Refreshment. Besides, this is not only to be a Renovation of good Men, but of all the World, all things: Behold I make all things new, says our Saviour, and a new Heaven and new Earth is promised, which in the Hebrew Phrase, is equivalent to a new system of all Visibles, and 'tis said, Rom. 8. Not only we our selves the Christians and good Men, But the whole Creation groaneth for this happy Change, where the expectation of the Creature is sufficiently distinguished from the manifestation of the Son of God. Further, it seems to me, that by the new Heaven and new Earth so often mention'd in all the holy Prophets, can't be meant the state of the Church triumphant in Glory; for 'tis not said Men shall be taken up to God, but the Tabernacle of God shall be with Men; not the Ierusalem shall be carried up to Heaven, but Ierusalem shall descend down from Heaven. Nor seems it to relate to the Church Militant here upon Earth, in any past, or the present Age, since the Church has scarce ever yet come up to that Glory there describ'd, tho' we shou'd take it in a metaphorical Sense; granting but any manner of Proportion between that and what's signify'd by it. Nor can I imagine that Satan can ever yet, with any Propriety, be said to have been bound a Thousand Years, or One either; since, after Heathen Idolatry ceas'd, he was still as hard at Work, and perhaps more pernitiously, to the Church I mean, in hammering out Schisms and Heresies, and Popery, and Mahometanism than ever he was before. Besides, this is describ'd, as not to come to pass till after Babylon is fallen, who seems now to sit as a Queen and rejoices that her deadly Wound is healed: From all which, I see not well how the conclusion can be avoided; That this happy State is yet to come: This dear desirable State of Piety, Friendship, and Spiritual, Heavenly Pleasures, even on this Earth, whereon Virtue has so long been miserable. However thus far we are certain, that Christ shall reign till he has put all his Enemies under his Feet, tho' in what manner does not I think so much concern us; nor is that any fundamental Article of Faith, &c. Yet in general, I'm sure every good Christian will joyn with me in our Saviours own Words, "Thy Kingdom come! Nor will refuse to use those of our Church; That the Kingdom of Gods dear Son may come quickly, and that all his Enemies being made his Footstool, he, who is Lord of Lords, and King of Kings, may reign to all the Ends of the Earth!

Make hast my Beloved! and be thou like to a Roe or a young Hart upon the Mountains of Spices! Veni cito, Domine Jesu. Amen. FINIS.
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