Title: The Day of Doom; Or, a Poetical Description of the Great and Last Judgement
Author: Michael Wigglesworth
Contributor: John Ward Dean
Cotton Mather
Release date: November 26, 2017 [eBook #56053]
Most recently updated: October 23, 2024
Language: English
Credits: Produced by Michael McDermott, using scans obtained from
the Internet Archive
Transcriber’s Note: Biblical references were originally present as side notes rather than footnotes. The references for each stanza were collected into a single footnote, as the references are mostly generic to the action of the stanza. The summaries, also present as side notes, have been moved to precede the stanza to which they were attached.
The Day of Doom;
Or, a
Poetical Description
Of the
Great and Last
JUDGMENT:
With Other Poems.
By
Michael Wigglesworth, A.M.,
Teacher of the Church at Malden in New England,
Also a memoir of the author, autobiography and sketch of his funeral sermon by Rev. Cotton Mather.
Acts 17:31. Because he hath appointed a Day in the which he will judge the World in Righteousness by that Man whom he hath ordained.
Mat. 24:30. And then shall appear the sign of the Son of Man in Heaven, and then shall all the tribes of the Earth mourn, and they shall see the Son of Man coming in the clouds of Heaven with power and great glory.
From the Sixth Edition, 1715.
New York;
American News Company.
1867.
Entered according to Act of Congress, in the year of our Lord, 1867, by
Wm. Henry Burr,
in the Clerk’s office of the District Court of the United States, for the Southern District of New York.
C. S. Westcott & Co., Printers, 79 John street.
The following is the substance of an article published in the “New England Historical and Genealogical Register,” for April, 1863, written by John Ward Dean, Esq., of Boston:
A century ago no poetry was more popular in New England than Wigglesworth’s Day of Doom. Francis Jenks, Esq., in an article in the Christian Examiner for Nov., 1828, speaks of it as “a work which was taught our fathers with their catechisms, and which many an aged person with whom we are acquainted can still repeat, though they may not have met with a copy since they were in leading strings; a work that was hawked about the country, printed on sheets like common ballads; and, in fine, a work which fairly represents the prevailing theology of New England at the time it was written, and which Mather thought might, ‘perhaps, find our children till the Day itself arrives.’”
The popularity of Wigglesworth dated from the appearance of his poem, and continued for more than a century. Expressing in earnest words the theology which they believed, and picturing in lively colors the terrors of the judgment day and the awful wrath of an offended God, it commended itself to those zealous Puritans, who had little taste for lofty rhyme or literary excellence. The imaginative youth devoured its horrors with avidity, and shuddered at its fierce denunciation of sin. In the darkness of night he saw its frightful forms arise, and was thus driven to seek the “ark of safety” from the wrath of Jehovah. For the last century, however, the reputation of the Day of Doom has waned, and few at the present day know it except by reputation.
The author of this book, whose wand had summoned up such images of terror, was neither a cynic nor a misanthrope, though sickness, which generally brings out these dispositions where they exist, had long been his doom. His attenuated frame and feeble health were joined to genial manners; and, though subject to fits of despondency, he seems generally to have maintained a cheerful temper, so much so that some of his friends believed his ills to be imaginary.
Rev. Michael Wigglesworth was born October 28, 1631, probably in Yorkshire, England. He was brought to this country in 1638, being then seven years old, but in what ship we are not informed. His father, Edward Wigglesworth, was one of those resolute Puritans who, with their families, found an asylum where they could enjoy their religion without molestation in our then New England wilderness, the distance of which from their English homes can hardly be appreciated now. Here they suffered the severe hardships of a rigorous climate, the fearful dangers from savage tribes around them, while uniting to build up villages which are now cities, and which still retain some of the characteristics of their Puritan founders. The determined purpose and strength of principle that conquered every obstacle was a school of severe training for the children of that period. It was natural that a father who had endured so much for conscience’ sake should desire to see his only son a clergyman; and, although the father’s means were not large, the son was devoted to the ministry and given a thorough education. Michael, after nearly three years of preparatory studies, entered Harvard College in 1647. Here he had the good fortune to have for a tutor the excellent Jonathan Mitchell, “the glory of the college,” and famous as a preacher. The friendship here begun appears to have continued after both had left the college walls. Probably the eight stanzas “on the following work and its author,” signed J. Mitchel, were written by that tutor and preacher, who was a native of Yorkshire, the county in which Wigglesworth is believed to have been born.
In 1651 Mr. Wigglesworth graduated, and was soon after appointed a tutor in the College. Some of his pupils were men of note in their day. Among them were. Rev. Shubael Dummer, of York, Me.; Rev. John Eliot, of Newton; and Rev. Samuel Torry, of Weymouth; but the chief of them, it will be admitted, was Rev. Increase Mather, D.D., pastor of the second church in Boston, and for sixteen years president of Harvard College. That the tutor was faithful to his trust, we have evidence from the sketch of the funeral sermon appended to this work, preached by Rev. Cotton Mather, D.D., son of Increase, who probably derived his information from his father.
While a tutor, he prepared himself for the ministry, and before his father’s death he had preached several times. He was invited, probably in the autumn of 1654, to settle at Malden, as the successor of Rev. Marmaduke Matthews, but owing to long-continued sickness was not ordained there till 1656. The precise date of his ordination is not known, but it must have been subsequent to August 25, 1656, for his letter of dismission from the church at Cambridge bears that date. This letter, addressing the “Church of Christ at Maldon,” states that “the good hand of Divine Providence hath so disposed that our beloved and highly esteemed brother, Mr. Wigglesworth, hath his residence and is employed in the good work of ye Lord amongst you, and hath cause to desire of us Letters Dismissive to your church, in order to his joining as a member with you.”
The ill health which had delayed his ordination at Malden returned soon after his settlement there, and interrupted his ministry several years. He took a voyage to Bermuda, sailing Sept. 23, 1663, and being absent about seven months and a half. But the tedious and stormy voyage seems to have impaired his health so much that the change of climate afforded him little relief, and he returned much discouraged. He met with a very cordial welcome from his friends and parishioners.
While he was thus withheld from his ministry, he employed his time in literary labors. His Day of Doom was published about 1662, the year before his voyage to Bermuda. The first edition consisting of 1,800 copies, was sold, with some profit to the author, within a year, which considering the population and wealth of New England at that time, shows almost as remarkable a popularity as that of Uncle Tom’s Cabin.
While absent on his voyage in search of health, Dec. 9, 1663, Rev. Benjamin Bunker was ordained pastor of the church at Malden. It seems that a distinction was observed at this time in New England between pastor and teacher. Wigglesworth calls Bunker “pastor” in some verses composed on his death, while on the title-page of this, work he calls himself “teacher.” After Wigglesworth became sole minister, he was probably considered the pastor. Bunker held this office over six years, till his death, Feb. 3, 1669-70; In the elegy on the death of his colleague, Wigglesworth highly extols Bunker’s piety and usefulness. The next colleague of our author was Bev. Benjamin Blackman, settled about 1674. He supplied the desk four years and upward. and left in the year 1679. His next colleague was Rev. Thomas Cheever, son of his early teacher, the celebrated New England schoolmaster, Ezekiel Cheever, author of Latin Accidence. These three ministers were all educated at Harvard College, Bunker having graduated in 1658, Blackman in 1663, and Cheever in 1677. Mr. Cheever began to preach at Maiden Feb. 14, 1679-80, was ordained July 27, 1681, and was dismissed May 20, 1686.
Wigglesworth, though long prevented by sickness from officiating, never resigned his ministerial charge, as appears from a letter which he addressed to Samuel Sprague, July 22, 1687. He was now left alone as minister of the church. He had, however, recovered his health in a measure about this time, which had suffered for nearly twenty years, and for the remainder of his life he continued in public usefulness.
He died on Sunday morning, June 10, 1705, in the 74th year of his age. The epitaph on the last page of this work is believed to have been written by Cotton Mather, as it appears in the appendix to his funeral sermon as by “one that had been gratified by his Meat out of the Eater and Day of Doom.”
Mr. Wigglesworth had at least three wives: Mary, daughter of Humphrey Reyner, of Rowley; Martha, whose maiden name was probably Mudge; and Sybil, widow of Dr. Jonathan Avery, of Dedham, and daughter of Nathaniel Sparhawk, of Cambridge.
By his first wife he had (1) Mercy b. Feb., 1655-6; m. 1st, [Samuel?] Brackenbury, by whom she had at least one son, William; m. 2d, [Rev. Samuel.?] Belcher.
By his second wife, Martha, who d. 11th Sept., 1690, a. 28, he had:— (2) Abigail, b. 20th March, 1681; m. Samuel Tappan, 23d Dec, 1700;— (3) Mary, b. 21st Sept., 1682 ; unm. in 1708;— (4) Martha, b. 21st Dec., 1683; m. Wheeler;— (5) Esther, b. 16th April, 1685; m. 1st, John Sewall, June 8, 1708, who d. 1711; m. 2d, Abraham Tappan, Oct. 21, 1713;— (6) Dorothy, b. 22d Feb., 1687-88; m. 2d June, 1709, James Upham;— (7) Rev. Samuel, b. 4th Feb., 1689-90, d. 3d Sept., 1768. By his third wife, Sybil, who d. 6th Aug., 1708, a. 53, he had:— (8) Prof. Edward, D.D., b. about 1692, d. Jan. 16, 1765.
Rev. Samuel Wigglesworth, the elder son, was settled in Hamilton Parish, in Ipswich, Mass., in 1714. He m. 1st, Mary, dau. of John Brintnal, of Winnisimmet, 30th June, 1715, who d. June 6, 1723, a. 28, having borne him four children, Mary, Michael, Martha, and Phebe. He m. March 12, 1730, Martha Brown, and had nine children.
Edward Wigglesworth, D.D., the younger son, took his degree of Bachelor of Arts in 1710, and applied himself to the study of Divinity. He preached for some time in different parishes, and in 1722 was installed Hollis Professor of Divinity of Harvard College. Not long afterward he was chosen one of the fellows of the corporation. He left an only son, who succeeded him as Hollis Professor in the same college, and an only surviving daughter, who married Prof. Sewall.
The following are the various editions of the Day of Doom, so far as we have been able to ascertain:
The first edition was published in 1661 or 1662, and the second four years after. These facts are obtained from memoranda by the author, which are printed in the Historical Magazine for December, 1863. An edition was printed in London, England, without the author’s name, in 1673. This was, probably, the third impression; the date of the fourth is unknown. The fifth edition is said to have been published in 1701. Mr. Dean has made diligent search and repeated inquiries, but can only find two or three copies of the edition of 1673, and several fragments which must have been parts of some of the other editions.
There was an edition published at Newcastle, in England, in 1711. The next edition was published in 1715, called “the 6th edition, enlarged, with Scripture and marginal notes”—“printed by John Allen, for Benjamin Eliot, at his shop in King street.” From this edition, which was evidently the seventh, the present one is reprinted, being carefully compared with that of 1673. Another edition appeared in 1751, “Printed and sold by Thomas Fleet, at the Heart and Crown, in Cornhill,” Boston. The next edition appeared in 1811, “Published by E. Little & Company, Newburyport,” Mass. The last edition, prior to the present, was published in Boston in 1828, by Charles Ewer.
Besides the Day of Doom Mr. Wigglesworth published, in 1669, “Meat out of the Eater; or, Meditations concerning the necessity and usefulness of Afflictions unto God’s Children.” The “fourth edition” appeared in 1689, and subsequent editions in 1717 and 1770. In 1686 he preached an Election Sermon, which was printed by the colony. Among his unpublished writings is a poem entitled “God’s Controversy with New England, written in the time of the great Drought, Anno 1662. By a lover of New England’s prosperity.”
Mr. Wigglesworth borrowed little from other poets, and what he borrowed was probably from the commentaries and theological treatises with which his library abounded, rather than from the poets. Not that his style is wholly prosaic, for there are passages in his writings that are truly poetical, both in thought and expression, and which show that he was capable of attaining a higher position as a poet than can now be claimed for him. The roughness of his verses was surely not owing to carelessness or indolence, for neither of them was characteristic of the man. The true explanation may be, that he sacrificed his poetical taste to his theology, and that, for the sake of inculcating sound doctrine, he was willing to write in halting numbers.
The author of the Day of Doom, belonging to the straitest sect of Puritans, was, like many others of that sect, a man of generous feeling toward his fellows. Rev. Dr. Peabody calls him “a man of the beatitudes.” Obedience to the supreme law gave a heavenly lustre to his example and a sweet fragrance to his memory. The clergy of his day possessed a deep religious earnestness and a fervent piety. They were Bible students and men of prayer. Even many who consider them erroneous in doctrine, are willing to allow that they were strict in morals; that, if they were wrong in faith, they were right in life; that, if their creed was opaque, their hearts were luminous; and that, if their vision did not discern the additional light which the saintly Robinson had prophesied was yet to break forth from God’s Word, they sincerely accepted the light they saw. They were patient, hopeful, humble, believing, faithful. They stood on a higher plane than their successors, and exercised a proportionally higher power over their hearers. Their people revered them, were constant in attendance on their services, and submitted gladly to their sway.
I was born of Godly Parents, that feared ye Lord greatly, even from their youth, but in an ungodly Place, where ye generality of ye people rather derided than imitated their piety; in a place where, to my knowledge, their children had Learnt wickedness betimes; in a place that was consumed with fire in a great part of it, after God had brought them out of it. These godly parents of mine meeting with opposition and persecution for Religion, because they went from their own Parish church to hear ye word and Receiv ye Lords supper &c, took up resolutions to pluck up their stakes and remove themselves to New England: and accordingly they did so, Leaving dear Relations, friends and acquaintance, their native Land, a new built house, a flourishing Trade, to expose themselves to ye hazzard of ye seas, and to ye Distressing difficulties of a howling wilderness, that they might enjoy Liberty of Conscience and Christ in his ordinances. And the Lord brought them hither and Landed them at Charlstown, after many difficulties and hazzards, and me along with them, being then a child not full seven years old. After about 7 weeks stay at Charlstown, my parents removed again by sea to New Haven in ye month of October. In our passage thither we were in great Danger by a storm which drove us upon a Beach of sand where we lay beating til another Tide fetcht us off; but God carried us to our port in safety. Winter approaching we dwelt in a cellar partly under ground covered with earth the first winter. But I remember that one great rain, brake in upon us and drencht me so in my bed, being asleep, that I fell sick upon it; but ye Lord in mercy spar’d my life and restored my health. When ye next summer was come I was sent to school to Mr. Ezekiel Cheever, who at that time taught school in his own house, and under him in a year or two I profited so much through ye blessing of God, that I began to make Latin and to get forward apace. But God who is infinitely wise and absolutely soverain, and gives no account concerning any of his proceedings, was pleased about this time to visit my father with Lameness which grew upon him more and more to his dying Day, though he liv’d under it 13 years. He wanting help was fain to take me off from school to follow other employments for ye space of 3 or 4 years, until I had lost all that I had gained in the Latin Tongue. But when I was now in my fourteenth year, my Father, who I suppose was not wel satisfied in keeping me from Learning whereto I had been designed from my infancy, and not judging me fit for husbandry, sent me to school again, though at that time I had little or no disposition to it, but I was willing to submit to his authority therein and accordingly I went to school under no small disadvantage and discouragement, seing those that were far inferior to me, by my discontinuance now gotten far before me. But in a little time it appeared to be of God, who was pleased to facilitate my work and bless my studies that I soon recovered what I had lost, and gained a great deal more, so that in 2 years and 3 quarters I was judged fit for ye Colledge and thither I was sent far from my parents and acquaintance among strangers. But when father and mother both forsook me then ye Lord took care of me. It was an act of great self denial in my father that notwithstanding his own lameness and great weakness of Body which required ye service and helpfulness of a son, and having but one son to be ye staff of his age and supporter of his weakness, he would yet for my good, be content to deny himself of that comfort and Assistance I might have Lent him. It was also an evident proof of a strong Faith in him, in that he durst adventure to send me to ye Colledge, though his estate was but small and little enough to maintain himself and small family left at home. And God let him Live to see how acceptable to himself this service was in giving up his only son to ye Lord and bringing him up to Learning; especially ye Lively actings of his faith and self denial herein. For first, notwithstanding his great weakness of body, yet he Lived til I was so far brought up as that I was called to be a fellow of ye Colledge and improved in Publick servdce there, and until I had preached several Times; yea and more than so, he Lived to see and hear what God had done for my soul in turning me from Darkness to light and from ye power of Sathan unto God, which filled his heart full of joy and thankfulness beyond what can be expressed. And for his outward estate, that was so far from being sunk by what he spent from year to year upon my education, that in 6 years time it was plainly doubled, which himself took great notice of, and spake of it to myself and others, to ye praise of God, with Admiration and thankfulness. And after he had lived under great and sore affliction for ye space of 13 years a pattern of faith, patience, humility, and heavenly mindedness, having done his work in my education and receiv’d an answer to his prayers, God took him to his Heavenly Rest, where he is now reaping ye fruits of his Labors. When I came first to ye Colledge, I had indeed enjoyed ye benefit of Religious and strict education, and God in his mercy and pitty kept me from scandalous sins before I came thither and after I came there, but alas I had a naughty vile heart and was acted by corrupt nature, therefore could propound no Right and noble ends, but acted from self and for self. I was indeed studious and strove to outdoe my compeers, but it was for honour and applause and preferment and such poor Beggarly ends. Thus I had my Ends and God had his Ends far differing from mine, yet it pleased him to Bless my studies, and to make me grow in Knowledge both in ye tongues and inferior Arts and also in Divinity. But when I had been there about three years and a half; God in his Love and Pitty to my soul wrought a great change in me, both in heart and Life, and from that time forward I learnt to study with God and for God. And whereas before that, I had thoughts of applying myself to ye study and Practice of Physick, I wholy laid aside those thoughts, and did chuse to serve Christ in ye work of ye ministry if he would please to fit me for it and to accept of my service in that great work.
Note.—In the foregoing Autobiography the original spelling is retained. In the following poems the spelling is modernized. The use of the acute accent (’) to indicate the former pronunciation of the final ed as a separate syllable will be obvious; in other exceptional cases the old apostrophe is retained. In a few instances the termination tion is divided by a hyphen, to indicate its pronunication as two syllables (she-on). The modern double commas are also used to mark quotations.
W. H. B.
Reader, I am a fool,
And have adventuréd
To play the fool this once for Christ,
The more his fame to spread.
If this my foolishness
Help thee to be more wise,
I have attainéd what I seek.
And what I only prize.
Thou wonderest, perhaps,
That I in Print appear,
Who to the Pulpit dwell so nigh,
Yet come so seldom there.
The God of Heaven knows
What grief to me it is,
To be withheld from serving Christ;
No sorrow like to this.
This is the sorest pain
That T have felt or feel;
Yet have I stood some shocks that might
Make stronger men to reel.
I find more true delight
In serving of the Lord,
Than all the good things upon Earth,
Without it, can afford.
And could my strength endure
That work I count so dear,
Not all the Riches of Peru
Should hire me to forbear.
But I’m a Prisoner,
Under a heavy Chain;
Almighty God’s afflicting hand
Doth me by force restrain.
Yet some (I know) do judge
Mine inability
To come abroad and do Christ’s work.
To be Melancholly;
And that I’m not so weak
As I myself conceit:
But who in other things have found
Me so conceited yet?
Or who of all my Friends
That have my trials seen,
Can tell the time in sevén years
When I have dumpish been?
Some think my voice is strong,
Most times when I do Preach;
But ten days after, what I feel
And suffer few can reach.
My prison’d thoughts break forth,
When open’d is the door.
With greater force and violence,
And strain my voice the more.
But vainly do they tell
That I am growing stronger,
Who hear me speak in half an hour,
Till I can speak no longer.
Some for because they see not
My clieerfulness to fail,
Nor that I am disconsolate,
Do think I nothing ail.
If they had borne my griefs,
Their courage might have fail’d them,
And all the Town (perhaps) have known
(Once and again) what ail’d them.
But why should I complain
That have so good a God,
That doth mine heart with comfort till
Ev’n whilst I feel his Rod?
In God I have been strong,
But wearied and worn out.
And joy’d in him, when twenty woes
Assail’d me round about.
Nor speak I this to boast.
But make Apology
For mine own self, and answer those
That fail in Charity.
I am, alas! as frail.
Impatiént a creature,
As most that tread upon the ground,
And have as bad a nature.
Let God be magnified.
Whose everlasting strength
Upholds me under sufferings
Of more than ten years’ length;
Through whose Almighty pow’r
Although I am surrounded
With sorrows more than can be told,
Yet am I not confounded.
For his dear sake have I
This service undertaken,
For I am bound to honor him
Who hath not me forsaken.
I am a Debtor too,
Unto the sons of Men,
Whom, wanting other means, I would
Advantage with my Pen.
I would, but ah! my strength.
When triéd, proves so small,
That to the ground without effect
My wishes often fall.
Weak heads, and hands, and states,
Great things cannot produce ;
And therefore I this little Piece
Have publish’d for thine use.
Although the thing be small,
Yet my good will therein.
Is nothing less than if it had
A larger Volume been.
Accept it then in love,
And read it for thy good;
There’s nothing in ’t can do thee hurt,
If rightly understood.
The God of Heaven grant
These Lines so well to speed,
That thou the things of thine own peace
Through them may’st better heed;
And may’st be stirréd up
To stand upon thy guard.
That Death and Judgment may not come
And find thee unprepar’d.
Oh get a part in Christ,
And make the Judge thy Friend;
So shalt thou be assuréd of
A happy, glorious end.
Thus prays thy real Friend
And Servant for Christ’s sake,
Who, had he strength, would not refuse
More pains for thee to take.
Michael Wigglesworth.
A verse may find him who a sermon flies,
Saith Herbert well. Great truths to dress in Meter.
Becomes a Preacher, who men’s Souls doth prize,
That Truth in Sugar roll’d may taste the sweeter.
No cost too great, no care too curious is
To set forth Truth and win men’s Souls to bliss.
In costly Verse, and most laborious Rhymes,
Are dish’d up here Truths worthy most regard:
No Toys, nor Fables (Poets’ wonted crimes)
Here be, but things of worth, with wit prepar’d.
Reader, fall to, and if thy taste be good,
Thou’lt praise the Cook, and say, ’Tis choicest Food.
David’s affliction bred us many a Psalm,
From Caves, from mouth of Graves that Singer sweet
Oft tun’d his Soul-felt notes: for not in ’s calm,
But storms, to write most Psalms God made him meet.
Affliction turn’d his Pen to Poetry,
Whose serious strains do here before thee lie.
This man with many griefs afflicted sore.
Shut up from speaking much in sickly Cave,
Thence painful seizure hath to write the more.
And send thee Counsels from the mouth o’ th’ Grave.
One foot i’ th’ other world long time hath been,
Read, and thou’lt say, Illis heart is all therein.
Oh, happy Cave, that’s to mount Nebo turn’d!
Oh, happy prisoner that’s at liberty
To walk through th’ other World! the Bonds are burn’d,
(But nothing else) in Furnace fiéry.
Such fires unfetter Saints, and set more free
Their unscorch’d Souls for Christ’s sweet company.
Cheer on, sweet Soul, although in briny tears
Steept is thy seed; though dying every day;
Thy sheaves shall joyful be when Christ appears.
To change our death and pain to life for aye.
The weepers now shall laugh; the jovial laughter
Of vain ones here shall turn to tears hereafter.
Judge right, and his restraint is our Reproof.
The Sins of Hearers Preachers’ Lips do close,
And make their Tongue to cleave unto its roof.
Which else would check and cheer full freely those
That need. But from this Eater comes some Meat.
And sweetness good from this affliction great.
In those vast Woods a Christian Poet sings
(Where whilom Heathen wild were only found)
Of things to come, the last and greatest things
Which in our Ears aloud should ever sound.
Of Judgment dread, Hell, Heaven, Eternity,
Reader, think oft, and help thy thoughts thereby.
J. Mitchel.
O Dearest, Dread, most glorious King!
I’ll of thy justest Judgments sing:
Do thou my head and heart inspire,
To Sing aright, as I desire.
Thee, thee alone I’ll invocate,
For I do much abominate
To call the Muses to mine aid:
Which is th’ Unchristian use and trade
Of some that Christians would be thought,
And yet they worship worse than naught.
Oh! what a deal of Blasphemy
And Heathenish Impiety
In Christian Poets may be found,
Where Heathen gods with praise are crown’d!
They make Jehovah to stand by
Till Juno, Venus, Mercury,
With frowning Mars, and thund’ring Jove,
Rule Earth below, and Heav’n ahove.
But I have learn’d to pray to none,
Save unto God in Christ alone.
Nor will I laud, no, not in jest,
That which I know God doth detest.
I reckon it a damning evil.
To give God’s Praises to the Devil.
Thou, Christ, art he to whom I pray;
Thy Glory fain I would display.
Oh! guide me by thy sacred Sprite,
So to indite, and so to write.
That I thine holy Name may praise.
And teach the Sons of Men thy ways.
I. 1
Still was the night, serene and bright,
when all Men sleeping lay;
Calm was the season, and carnal reason
thought so ’twould last for aye.
“Soul, take thine ease, let sorrow cease;
much good thou hast in store:“
This was their Song, their Cups among,
the evening before.
II. 2
Wallowing in all kind of Sin,
vile Wretches lay secure;
The best of men had scarcely then
their Lamps kept in good ure.
Virgins unwise, who through disguise
amongst the best were number’d,
Had clos’d their eyes; yea, and the Wise
through sloth and frailty slumber’d.
III. 3
Like as of old, when men grew bold,
God’s threat’nings to contemn.
Who stopt their Ear, and would not hear
when Mercy warnéd them,
But took their course, without remorse,
till God began to pour
Destructi-on the World upon,
in a tempestuous show’r;
IV. 4
Who put away the evil day,
and drown’d their cares and fears,
Till drown’d were they, and swept away
by vengeance unawares;
So at the last, whilst men sleep fast
in their security,
Surpris’d they are in such a snare
As Cometh suddenly.
V. 5
For at midnight breaks forth a light,
which turns the night to day,
And speedily an hideous cry
doth all the World dismay.
Sinners awake, their hearts do ache,
trembling their loins surpriseth;
Amaz’d with fear, by what they hear,
each one of them ariseth.
VI. 6
They rush from beds with giddy heads,
and to their windows run.
Viewing this light, which shines more bright
than doth the noon-day Sun.
Straightway appears (they see’t with tears)
the Son of God most dread,
Who with his Train comes on amain
to judge both Quick and Dead.
VII. 7
Before his face the Heav’ns give place,
and Skies are rent asunder.
With mighty voice and hideous noise,
more terrible than Thunder.
His Brightness damps Heav’n’s glorious Lamps
and makes them hide their heads;
As if afraid and quite dismay’d,
they quit their wonted steads.
VIII.
Ye sons of men that durst contemn
the Threat’nings of God’s Word,
How cheer you now? Your hearts, I trow,
are thrill’d as with a sword.
Now Atheist blind, whose brutish mind
a God could never see,
Dost thou perceive, dost now believe
that Christ thy Judge shall be?
IX.
Stout Courages, (whose hardiness
could Death and Hell outface,)
Are you as bold, now you behold
your Judge draw near apace?
They cry, “No, no, Alas! and woe!
our courage all is gone:
Our hardiness (fool hardiness)
hath us undone, undone!“
X. 8
No heart so bold, but now grows cold,
and almost dead with fear;
No eye so dry but now can cry,
and pour out many a tear.
Earth’s Potentates and pow’rful States,
Captains and Men of Might,
Are quite abasht, their courage dasht,
at this most dreadful sight.
XI. 9
Mean men lament, great men do rent
their Robes, and tear their hair;
They do not spare their flesh to tear
through horrible despair.
All kindreds wail; all hearts do fail;
Horror the World doth fill
With weeping eyes and loud out-cries,
yet knows not how to kill.
XII. 10
Some hide themselves in Caves and Delves,
in places under ground:
Some rashly leap into the Deep,
to ’scape by being drown’d:
Some to the Rocks (O senseless blocks!)
and woody mountains run.
That there they might this fearful sight,
and dreaded Presence shun.
XIII.
In vain do they to Mountains say,
“Fall on us and us hide
From Judge’s ire, more hot than Fire,
for who may it abide?“
No hiding place can from his Face
sinners at all conceal,
Whose flaming Eye hid things doth spy,
and darkest things reveal.
XIV. 11
The Judge draws nigh, exalted high
upon a lofty Throne,
Amidst the throng of Angels strong,
lo, Israel’s Holy One!
The excellence of whose Presence
and awful Majesty,
Amazeth Nature, and every Creature
doth more than terrify.
XV. 12
The Mountains smoke, the Hills are shook,
the Earth is rent and torn,
As if she should be clear dissolv’d
or from her center borne.
The Sea doth roar, forsakes the shore,
and shrinks away for fear;
The wild beasts flee into the sea,
so soon as he draws near,
XVI. 13
Whose Glory bright, whose wond’rous Might,
whose Power Imperial,
So far surpass whatever was
in Realms Terrestrial,
That tongues of men (nor Angel’s pen)
Cannot the same express;
And therefore I must pass it by,
lest speaking should transgress.
XVII. 14
Before his Throne a Trump is blown,
proclaiming th’ Day of Doom;
Forthwith he cries, “Ye Dead arise
and unto Judgment come.“
No sooner said, but ’tis obey’d;
Sepulchers open’d are;
Dead bodies all rise at his call,
and’s mighty Power declare.
XVIII.
Both Sea and Land at his command,
their Dead at once surrender;
The Fire and Air constrainéd are
also their dead to tender.
The mighty Word of this great Lord
links Body and Soul together,
Both of the Just and the unjust,
to part no more for ever.
XIX. 15
The same translates from Mortal states
to Immortality,
All that survive and be alive,
in th’ twinkling of an eye;
That so they may abide for aye,
to endless weal or woe:
Both the Renate and Reprobate
are made to die no moe.
XX. 16
His wingéd Hosts fly through all coasts,
together gathering
Both good and bad, both Quick and Dead,
and all to Judgment bring.
Out of their holes those creeping Moles,
that hid themselves for fear,
By force they take, and quickly make
before the Judge appear.
XXI. 17
Thus every one before the Throne
of Christ the Judge is brought,
Both righteous and impious,
that good or ill hath wrought.
A separation and diff’ring station
by Christ appointed is
(To sinners sad) ’twixt good and bad,
’twixt Heirs of woe and bliss.
XXII. 18
At Christ’s right hand the Sheep do stand,
his holy Martyrs, who
For his dear Name suffering shame,
calamity and woe.
Like Champions stood and with their Blood
their Testimony sealéd;
Whose innocence without offence
to Christ their Judge appealéd.
XXIII. 19
Next unto whom there find a room
all Christ’s afflicted ones,
Who being chastis’d, neither despis’d
nor sank amidst their groans;
Who by the Rod were turn’d to God,
and lovéd him the more,
Not murmuring nor quarrelling
when they were chast’ned sore.
XXIV. 20
Moreover, such as lovéd much,
that had not such a trial.
As might constrain to so great pain,
and such deep self-denial.
Yet ready were the Cross to bear,
when Christ them called thereto,
And did rejoice to hear his voice,—
they’re counted Sheep also.
XXV. 21
Christ’s flock of Lambs there also stands,
whose Faith was weak, yet true,
sound Believers (Gospel receivers)
those Grace was small, but grew;
And them among an Infant throng
of Babes, for whom Christ died;
Whom for his own, by ways unknown
to Men, he sanctified.
XXVI. 22
All stand before their Savi-or,
in long white Robes yclad,
Their countenance full of pleasance,
appearing wond’rous glad.
O glorious sight! Behold how bright
dust-heaps are made to shine.
Conforméd so their Lord unto,
whose Glory is Divine.
XXVII. 23
At Christ’s left hand the Goats do stand,
all whining Hypocrites
Who for self-ends did seem Christ’s friends,
but foster’d guileful sprites;
Who Sheep resembled, but they dissembled,
(their hearts were not sincere,)
Who once did throng Christ’s Lambs among,
but now must not come near.
XXVIII. 24
Apostates base and run-aways,
such as have Christ forsaken,
Of whom the Devil, with seven more evil,
hath fresh possession taken;
Sinners ingrain, reserv’d to pain,
and torments most severe,
Because ’gainst light they sinn’d with spite,
are also placed there.
XXIX. 25
There also stand a num’rous band,
that no profession made
Of Godliness, nor to redress
their ways at all essay’d;
Who better knew, but (sinful Crew)
Gospel and Law despiséd.
Who all Christ’s knocks withstood like blocks,
and would not be adviséd.
XXX. 26
Moreover, there with them appear
a number, numberless,
Of great and small, vile wretches all,
that did God’s Law transgress;
Idolaters, false worshippers,
Profaners of God’s Name,
Who not at all thereon did call,
or took in vain the same.
XXXI. 27
Blasphemers lewd, and Swearers shrewd,
scoffers at Purity,
That hated God, contemn’d his Rod,
and lov’d Security;
Sabbath-polluters, Saints-persecutors,
presumptuous men and proud,
Who never lov’d those that reprov’d;
all stand amongst this crowd.
XXXII. 28
Adulterers and Whoremongers
were there, with all unchast;
There Covetous and Ravenous,
that riches got too fast:
Who us’d vile ways themselves to raise
t’ Estates and worldly wealth,
Oppression by or knavery,
by force, or fraud, or stealth.
XXXIII. 29
Moreover, there together were
children flagiti-ous.
And Parents who did them, undo
by nurture vici-ous.
False-witness-bearers and self-forswearers,
Murd’rers and Men of Blood,
Witches, Enchanters, and Ale-house haunters,
beyond account there stood.
XXXIV. 30
Their place there find all Heathen blind
that Nature’s light abus’d,
Although they had no tidings glad
of Gospel grace refus’d
There stand all Nations and Generations
of Adam’s Progeny,
Whom Christ redeem’d not, whom he esteem’d not,
through Infidelity;
XXXV. 31
Who no Peace-maker, no undertaker,
to shroud them from God’s ire.
Ever obtain’d; they must be pain’d
with everlasting fire.
These num’rous bands, wringing their hands,
and weeping all stand there.
Filléd with anguish, whose hearts do languish,
through self-tormenting fear,
XXXVI. 32
Fast by them stand at Christ’s left hand,
the Lion fierce and fell.
The Dragon bold, that Serpent old,
that hurried Souls to Hell.
There also stand, under command,
legions of Sprites unclean.
And hellish Fiends, that are no friends
to God, nor unto Men.
XXXVII. 33
With dismal chains, and strongest reins,
like Prisoners of Hell,
They’re held in place before Christ’s face,
till He their Doom shall tell.
These void of tears, but fill’d with fears,
and dreadful expectation
Of endless pains and scalding flames,
stand waiting for Damnation.
XXVIII.
All silence keep both Goats and Sheep
before the Judge’s Throne;
With mild aspect to his Elect
then speaks the Holy One:
“My Sheep draw near, your Sentence hear,
which is to you no dread,
Who clearly now discern and know
your sins are pardonéd.
XXXIX. 34
“’Twas meet that ye should judgéd be,
that so the World may spy
No cause of grudge, when as I judge
and deal impartially.
Know therefore all both great and small,
the ground and reason why
These Men do stand at my right hand
and look so cheerfully.
XL.35
“These Men be those my Father chose
before the World’s foundation,
And to me gave, that I should save
from Death and Condemnation;
For whose dear sake I flesh did take,
was of a Woman born.
And did inure myself t’ endure
unjust reproach and scorn.
XLI. 36
“For then it was that I did pass
through sorrows many a one;
That I drank up that bitter Cup
which made me sigh and groan.
The Cross’s pain I did sustain;
yea more, my Father’s ire
I underwent, my Blood I spent
to save them from Hell-fire.
XLII. 37
“Thus I esteeméd, thus I redeeméd
all these from every Nation,
That they may be (as now you see)
a chosen Generation.
What if ere while they were as vile
and bad as any be.
And yet from all their guilt and thrall
at once I set them free?
XLIII.38
“My grace to one is wrong to none;
none can Election claim;
Amongst all those their souls that lose,
none can Rejection blame.
He that may choose, or else refuse,
all men to save or spill,
May this Man choose, and that refuse,
redeeming whom he will.
XLIV. 39
“But as for those whom I have chose
Salvation’s heirs to be,
I underwent their punishment,
and therefore set them free.
I bore their grief, and their relief
by suffering procur’d.
That they of bliss and happiness
might firmly be assur’d.
XLV. 40
“And this my grace they did embrace,
believing on my Name;
Which Faith was true, the fruits do shew
proceeding from the same;—
Their Penitence, their Pati-ence,
their Love and Self-denial,
In suff’ring losses and bearing Crosses,
when put upon the trial;—
XLVI. 41
“Their sin forsaking, their cheerful taking
my Yoke, their Charity
Unto the Saints in all their wants,
and in them unto me;—
These things do clear, and make appear
their Faith to be unfeignéd,
And that a part in my desert
and purchase they have gainéd.
XLVII. 42
“Their debts are paid, their peace is made,
their sins remitted are;
Therefore at once I do pronounce,
and openly declare,
That Heav’n is theirs, that they be Heirs
of Life and of Salvation;
Nor ever shall they come at all
to Death or to Damnation.
XLVIII. 43
“Come blessed Ones and sit on Thrones,
judging the World with me;
Come and possess your happiness,
and bought felicity;
Henceforth no fears, no care, no tears,
no sin shall you annoy,
Nor any thing that grief doth bring:
Eternal Rest enjoy.
XLIX. 44
“You bore the Cross, you suffer’d loss
of all for my Name’s sake;
Receive the Crown that’s now your own;
come, and a Kingdom take.“
Thus spake the Judge: the wicked grudge
and grind their teeth in vain;
They see with groans these plac’d on Thrones,
which addeth to their pain:
L. 45
That those whom they did wrong and slay,
must now their Judgment see!
Such whom they slighted and once despited,
must now their Judges be!
Thus ’tis decreed, such is their meed,
and guerdon glorious;
With Christ they sit, judging it fit
to plague the Impious.
LI. 46
The wicked are brought to the Bar.
like guilty Malefactors,
That oftentimes of bloody Crimes
and Treasons have been Actors.
Of wicked Men, none are so mean
as there to be neglected;
Nor none so high in dignity
as there to be respected.
LII. 47
The glorious Judge will privilege
nor Emperor nor King;
But every one that hath misdone
doth unto judgment bring.
And every one that hath misdone,
the Judge impartially
Condemneth to eternal woe,
and endless misery.
LIII.
Thus one and all, thus great and small,
the Rich as well as Poor,
And those of place, as the most base,
do stand the Judge before.
They are arraign’d, and there detain’d
before Christ’s Judgment seat,
With trembling fear their Doom to hear,
and feel his Anger’s heat.
LIV. 48
There Christ demands at all their hands
a strict and straight account
Of all things done under the Sun,
whose number far surmount
Man’s wit and thought: they all are brought
unto this solemn Trial,
And each offense with evidence,
so that there’s no denial.
LV.
There’s no excuse for their abuse,
since their own Consciences
More proof give in of each Man’s sin,
than thousand Witnesses.
Though formerly this faculty
had grossly been abuséd,
(Men could it stifle, or with it trifle,
when as it them accuséd,)
LVI.
Now it comes in, and every sin
unto Men’s charge doth lay;
It judgeth them and doth condemn,
though all the “World say nay.
It so stingeth and tortureth,
it worketh such distress,
That each Man’s self against himself,
is forcéd to confess.
LVII. 49
It’s vain, moreover, for Men to cover
the least Iniquity;
The Judge hath seen, and privy been
to all their villainy.
He unto light and open sight
the work of darkness brings;
He doth unfold both new old,
both known and hidden things.
LVIII. 50
All filthy facts and secret acts,
however closely done.
And long conceal’d, are there reveal’d
before the mid-day Sun.
Deeds of the night, shunning the light,
which darkest corners sought.
To fearful blame, and endless shame,
are there most justly brought.
LIX. 51
And as all facts, and grosser acts,
so every word and thought,
Erroneous notion and lustful motion,
are unto Judgment brought.
No Sin so small and trivial,
but hither it must come;
Nor so long past but now at last
it must receive a doom.
LX. 52
At this sad season, Christ asks a Reason
(with just austerity)
Of Grace refus’d, of light abus’d
so oft, so wilfully;
Of Talents lent, by them misspent
and on their Lust bestown,
Which if improv’d as it behoov’d
Heav’n might have been their own;
LXI. 53
Of times neglected, of means rejected,
of God’s long-suffering
And Pati-ence, to Penitence
that sought hard hearts to bring;
Why chords of love did nothing move,
to shame or to remorse?
Why warnings grave, and counsels, have
naught chang’d their sinful course?
LXII. 54
Why chastenings, and evils things,
why judgments so severe.
Prevailéd not with them a jot,
nor wrought an awful fear?
Why promises of Holiness,
and new Obedience,
They oft did make, but always brake
the same, to God’s offense?
LXIII. 55
Why still Hell-ward, without regard,
they bold venturéd,
And chose Damnation before Salvation,
when it was offeréd?
Why sinful pleasures and earthly treasures,
like fools, they prizéd more
Than Heav’nly wealth. Eternal health,
and all Christ’s Royal store?
LXIV. 56
Why, when he stood off’ring his Blood
to wash them from their sin,
They would embrace no saving Grace,
but liv’d and died therein?
Such aggravations, where no evasions,
nor false pretences hold,
Exaggerate and cumulate
guilt more than can be told.
LXV.
They multiply and magnify
Men’s gross Iniquities;
They draw down wrath (as Scripture saith)
out of God’s treasuries.
Thus all their ways Christ open lays
to Men and Angels’ view,
And as they were makes them appear
in their own proper hue.
LXVI. 57
Thus he doth find of all Mankind,
that stand at his left hand,
No mother’s son but hath misdone,
and broken God’s command.
All have transgress’d, even the best,
and merited God’s wrath,
Unto their own perditi-on
and everlasting scath.
LXVII. 58
Earth’s dwellers all, both great and small,
have wrought iniquity,
And suffer must (for it is just)
Eternal misery.
Amongst the many there come not any,
before the Judge’s face.
That able are themselves to clear,
of all this cursed Race.
LXVIII.
Nevertheless, they all express.
(Christ granting liberty,)
What for their way they have to say,
how they have liv’d, and why.
They all draw near and seek to clear
themselves by making pleas;
There Hypocrites, false-hearted wights,
do make such pleas as these:
LXIX. 59
“Lord, in thy Name, and by the same,
we Devils dispossess’d;
We rais’d the dead and minist’red
Succor to the distressed.
Our painful teaching and pow’rful preaching
by thine own wondrous might,
Did throughly win to God from sin
many a wretched wight.“
LXX. 60
“All this,” quoth he, “may granted be,
and your case little better’d,
Who still remain under a chain
and many irons fetter’d.
You that the dead have quickened,
and rescu’d from the grave.
Yourselves were dead, yet ne’er needéd
a Christ your souls to save.
LXXI.61
“You that could preach, and others teach
what way to life doth lead,
Why were you slack to find that track
and in that way to tread?
How could you bear to see or hear
of others freed at last
From Satan’s paws, whilst in his jaws
yourselves were held more fast?
LXXII. 62
“Who though you knew Repentance true,
and Faith is my great Name,
The only mean to quit you clean,
from punishment and blame,
Yet took no pain true Faith to gain,
such as might not deceive,
Nor would repent with true intent,
your evil deeds to leave.
LXXIII. 63
“His Master’s will how to fulfil
the servant that well knew,
Yet left undone his duty known,
more plagues to him are due.
You against light perverted right;
wherefore it shall be now
For Sidon and for Sodom’s Land
more easy than for you.“
LXXIV. 64
“But we have in thy presence been,”
say some, “and eaten there.
Did we not eat thy Flesh for meat,
and feed on Heav’nly Cheer?
Whereon who feed shall never need,
as thou thyself dost say,
Nor shall they die eternally,
but live with Christ for aye.
LXXV.
“We may allege, thou gav’st a pledge
of thy dear Love to us,
In Wine and Bread, which figuréd
thy Grace bestowéd thus.
Of strength’ning Seals, of sweetest Meals,
have we so oft partaken;
And shall we be cast off by thee,
and utterly forsaken?“
LXXVI. 65
To whom the Lord, thus in a word,
returns a short reply:
“I never knew any of you
that wrought Iniquity.
You say you’ve been my Presence in;
but then, how came you there
With Raiment vile that did defile
and quite disgrace my Cheer?
LXXVII.
“Durst you draw near without due fear
Unto my holy Table?
Durst you profane and render vain,
so far as you were able,
Those Mysteries, which whoso prize,
and carefully improve,
Shall savéd be undoubtedly,
and nothing shall them move?
LXXVIII. 66
“How durst you venture bold guests to enter
in such a sordid hue,
Amongst my guests unto those Feasts
that were not made for you?
How durst you eat for spir’tual meat
your bane, and drink damnation,
Whilst by your guile you render’d vile
so rare and great Salvation?
LXXIX. 67
“Your fancies fed on heav’nly Bread,
your hearts fed on some Lust;
You lov’d the Creature more than th’ Creator,
your souls clove to the dust.
And think you by Hypocrisy,
and cloakéd Wickedness,
To enter in laden with sin,
to lasting Happiness?
LXXX. 68
“This your excuse shews your abuse
of things ordain’d for good.
And doth declare you guilty are
of my dear Flesh and Blood.
Wherefore those Seals and precious Meals
you put so much upon
As things Divine, they Seal and Sign
you to Perditi-on.“
LXXXI.
Then forth issue another Crew
(those being silencéd),
Who drawing nigh to the Most High,
adventure thus to plead:
“We sinners were,” say they, “’tis clear,
deserving condemnation;
But did not we rely on thee,
O Christ, for whole Salvation?
LXXXII. 69
“We did believe, and oft receive
thy gracious Promises;
We took great care to get a share
in endless Happiness.
We pray’d and wept, and Fast-days kept,
lewd ways we did eschew;
We joyful were thy Word to hear;
we form’d our lives anew.
LXXXIII.70
“We thought our sin had pardon’d been,
that our Estate was good,
Our debts all paid, our peace well made,
our Souls wash’d with thy Blood.
Lord, why dost though reject us now,
who have not thee rejected,
Nor utterly true sanctity
and holy life neglected?“