is Lord of all the Lord of Lords Who laughs to scorn their bul-rush glit'ring swords He wears a Sword bright shining on his thigh That soon cuts down all Pride be 't ne're so high And this our Convert Galiant here well knows ☞ This saving truth too high and low he shews He tells how God by his own power and might Hath brought his soul from darkness into light And shews by what degrees that light is wrought Within the heart and to perfection brought And let none murmur at his Heav'nly unction A gift Divine above each earthly function For he fears not the persecuting rage Of Rome's conforming and confining Cage Nor yet her bloody power which ever acts By Fire and Sword Imprisonment and Wrack But on he goes the Truth still to dispence ' Though all the Fiends of Hell should take offencâ— Because his Faith on that firm rock is grounded In his New-Birth which cannot be confounded Lo such by right each Christian ought to be Of whatsoever title or degree The end of the Twelve Graces or Degrees in True and real Conversion The Six first Descending and pointing to Repentance The six last Ascending and pointing to Obedience in the Faith dying to sin and living to Righteousness Objection to this Story SUre this rare Phaenix all would gladly see This Bird of Paradise what ere he be Of whatsoever Family or Race Of whatsoever Quality or Place But some will say he is not to be found Within the Clymate of our English ground For what young Papist or young Protestant can Subscribe himself this New-Born Gentleman Our Natural Groves and Forrests cannot yield This Bird of Wonder nor yet Fen or Field Parrats and Peacocks in our Land are many But such a Phaenix in our coasts scarce any Who thus to death in his own Ashes burn'd To a New Creature is reviv'd and turn'd The Answer to the Objection BUt well who ere in mind is thus transform'd And with these Graces in his life adorn'd He by these steps attains the Holy Hill On which the dewes of Heaven do distill Which Heav'nly dewes the vertues are here taught By which his soul to peace and rest is brought For the receiving of the rest begun Is earnest given for the rest to come And a perpetual Sabbath now he keeps whil'st in his Saviours bosome safe he sleeps His yoak is easie and his cross made sweet For now the Cross and Crown each other greet And he sits down a Conquerour in peace The Field is won and all his labours cease The World the Flesh and Sin all thus eschew'd Lo Hell and death are vanquish't and subdu'd Death is no Death to him when his life ends It to Eternal Life forthwith extends And so concluding here I 'le fix my staff And end this Story with his EPITAPH The True Converts EPITAPH AFter a sharp and weary fight with sin And sinners both in hope the Crown to win Lo here I rest in this soft bed of dust Waiting the Resurrection of the Just. Twice was I born and so two births have seen Twice did I dye two deaths to me have been I Phaenix-like have my first rising known And so on wings of Love am upwards flown My Heav'nly part ascended is on high Whil'st here in hope my earthly part doth lye Till it shall rise again in Glory blest With all the Saints in their eternal rest Ye Gallants all who view my History So live and dye as you may rest with me The Conclusion to this First Part. ANd thus some Readers may perhaps make bold â—o argue and object as I have told â—ouching the story of this New-born youth Which most will doubt and few receive for truth And yet perchance there may be such a one Here and there found like some rare pretious Stone Yea partly I believe and partly know â—ome few there be who truth will not forego â—uch as in Prim'tive Times old Records say â—rom Gallants turn'd to Martyrs in their day Though the same cause of suffering is not now â—s then when Saints to Idols would not bow We for opinions suffer oft head-strong â—nd seldome suffer right but often wrong He 's the True Martyr and the Sufferer too Who dyes to sin as all true Converts do The Transition ANd so I pass from substance to intent And plainly shew what by this youth is meant Both in his Natural and Converted State Observe it well whilest I the truth relate That you may be enabled to apply Both States unto your selves Impartially For though at first all can't reform with speed Yet all may be inform'd by what they read And they that would true Reformation win With Information they must first begin Light before life was made 'i th first Creation And so is still in Mans Regeneration The End of the First Part of the Book And of the first Direction General to the Readers of the foresaid Divine Poem Written by B. K In order to the substance of the Personal History thereof THE Second Part of this Book And Second Direction TO THE READER OF THE Foresaid Divine Poem touching the Young Converted Gallant In reference to the Intent Moral and Mystery thereof The Entrance thereto THus have you heard the story plainly told Touching the person of this Convert bold Though here not nam'd But now lets inward look Into the Mystery of that Sacred Book What that deep Allegory here implyes And what that Mystick Story signifies Two kinds of men this Youth here represents In his two Natures and his two intents Worldly the one and heavenly the other Which never can agree with one another One good one bad from which two properties Two general flocks or partyes do arise Readers observe them well and you shall see With which of these your lives and Faiths agree And by the marks distinct I will you shew The one Tribe from the other you shall know For it is worth your knowing that thereby You may both them and your own selves descry The First of these is of this worlds vain ways The other her Hypocrisie gainsays And in Reality doth still delight That his good life may shine in open sight Now with the first of these we will begin And trace the world in each peculiar sin And having done with her we will proceed To a more holy and more heav'nly breed 1. The First Mystery of Iniquity opened viz. The Worlds Whoredome and Sorcery See 1 John 2.15 16. ☞ WHo ere shall view our Authors work once more Shall hear it tell that this vain Worlds a Whore A Whore in Grain in Purple and in Scarlet Oft stript and whipt and branded for a Varlet A Tempting Bawd and an Enticing Punck Who with her Wine makes all the Nations drunk And besides that a most notorious Witch ☞ With her Inchantments charming poor and rich All more or less are still bewitched by her And all admire this Whore this Witch this Lyar. Circe she 's nam'd of old for to all shapes
a Wonder doth appear Of such a One our News-books never told Nor yet the Belgick's Mercury of old And therefore marvel not if I supply The Old Defect with this New History Two kinds of Birth the Scripture well explains Esau the First Jacob the Last obtains These Names two Natures do imply and so The Last supplants the First and brings it low For a New Nature doth a New Name take And a New Birth doth a New Christian make 'Till now this Gallant did Usurp that Name But his New Birth makes him to be the same And far more Noble is this Second Birth For this from Heaven comes but that from Earth Yea this is Born of God but that of Man This calls God Father That nor will nor can This Noble Birth transcends each Coat of Arms. All natural Extract or the Field Alarms And for this Birth this Youth himself bereaves Of his First Birth and its Vain-glory leaves With all its tinckling Titles of Degrees To which men bow their heads and bend their knees This was the third hard Cross to this poor soul For all the Powers of Hell this work controul Old Satan's Kingdom cannot stand one hour In that poor heart where Pomp hath lost its power Nor can Gentility in its Pride agree With Christianity in true sympathie For these to Princes are as opposite As Light and Darkness or as Black and White The Jew and Gentile don 't more different seem Than Gentleman and Christian in esteem Dam me to Hell the sinful Gallants crie Hell is their Portion sin their propertie To whom this Convert stands a Pattern here Of True Repentance and of Holy Fear Of true Nobility in the highest kind Born of Humility in the lowest mind Who to obtain a New-name as New-born Leaves all vain Trappings which his Name adorn And here degrades himself of Gentile Pride So to be made for Christ his lowly Bride For such a one each Gallant ought to be And so make good this Gallant 's History The End of the Third Degree in Conversion Descending and Third Mortifying Virtue Called Execution of Iudgment and Will In forsakeng all Vain Gentility The Fourth Mortifying Grace or Virtue Being the Fourth Step or Degree in his Conversion Descending Called Rationality or True Discretion In Bridling of the Wit and Lordly Tongue THus now bereft of his Gentility For Conscience sake in deep Humility And of that Vain Imagination late Which Airie Titles bred in his first ' state Such as the Vulgar their Commanders give Though ne're so Vile ' though ne're so Vain they live He now doth wonder how he play'd the child With those fine Rattles which his Wits beguil'd And next he strives with all the Power he can In all his Words to prove a Rational Man For Speech is given unto all but few Attain in Speech the Moderation due Therefore himself he now doth Recollect And both his Tongue and his wild Wit Correct He that can Rule his Wit doth Rule his Tongue Else it will prove oft-times too large too long Thus a new work he now doth undertake As well for Credit as for Conscience-sake And so becomes a well composed Soul Whose Babbling Wit true Reason doth controul His words are few he in deep silence dwells And only to the Wise his Minde he tells Lest he be made at any time or season A scorn to Fools that understand no Reason Reason's the Jewel which his Soul doth prize As giving sight to his awak'ned Eyes Regenerate Reason now becomes his Guide In all his Words Works Thoughts beside A God-like Image and a Light Divine When saving Faith its grossness doth Refine But 't is Preposterous Piety to make Reason the Ground of Faith and Truth mistake For God's the Lord of Reason and of Sense Of Phancy Judgment and Intelligence Yea he is Lord of Language and doth give Reason to Man in Language pure to live And by that Light to Rule his vagrant Tongue Least he exceed in Talk or speak what 's wrong To guard his lips as with a flaming Sword For Man must give account of every Word Of every idle saying jest or story Which he of vents for his own praise and glory The Tongue 's a Bruitish Member void of Wit And Man must keep perpetual Warr with it And stand upon his Watch to keep it in Lest it fly out and fall to deadly Sin For all Man's talk is either good or evil So he an Angel Acts or else a Devil Therefore observe in each Particular How Reason leads this Convert through this war Where he finds several Enemies at hand They against him he against them doth stand The several Particulars follow concerning Vanity in Discourse and here Forsaken As the Enemies to Reason Faith and Truth 1. The First Particular Vanity in Speech Namely Lightness Iesting and Laughing Forsaken by this Convert ANd now this Noble Princely Youth begins To take account of all his Verbal Sins Which seem'd before an Ornament and Grace To his High-Birth his Quality and Place But now this Laughing Spirit he Corrects With solid looks and his light humour Checks For Manly Reason in his Sober School Permits no Scholar there to act the Fool To vent his With or laugh at his own jest Or to make Sport in vain for all the rest For nothing more corrupts the work of Grace Than a loose jesting Tongue and laughing Face 2. The Second Particular Forsaken in Vaniloquie Viz. Complement ANd next he leaves his nimble tongues activity In Complemental Fine and False Civility False Flāttering Titles now he gives no more Nor lends the Name of Madam to a Whore Nor Sir unto a Knave All Gentile Oaths And Humble Service he both leaves and loaths For all his Care is to serve God aright With Lips unfeign'd in all the Peoples sight 3. The Third Particular in Vaniloqui forsaken Viz. Amorous Discourse Songs and Uerses ANd to proceed he now no more rehearses To his Fine Misse his Amorous Books Verses Into the Fire he casts his Playes burns them For fume they are and into fume he turns them Like unto like from Wanton Flames they came And must again return into a Flame His Aerie Sonnets and his wild Romances Tales Fables Fictions and a thousand Chances Of Wandering Knighthood and brave Chivalrie Are now all mute and in deep silence lie One Penitent Psalm doth more his Soul delight Than all the Books of Mirth that Wit can write Saying O Lord with Grace my Heart renew And fill my lips with language chaste and true 4. The Fourth Particular Vanity in Talk Forsaken Viz. Telling of Uulgar News NOr tells the News from any forreign Part For he finds News at home in his own heart There 's Civil Warrs begun and like to hold For Sence by Reason scorns to be controul'd Because he long hath reign'd as Elder-Brother And frets to be supplanted by the other Nature and Custome would not yield to Grace Nor to
Ascending viz. Upright Dealing and Sincerity in his place and calling The Third Degree in his Conversion Ascending consisting of Liberality Hospitality Bounty Charity And the like Uertues proper to his Calling GO and sell all thou hast House Land and Store Saith Christ unto the Rich and give the Poor So come and follow me and thou shalt have Treasure in Heaven and thine own soul save This rich young man believing what Christ says Unto his Word submits and it obeys In love to him he visits oft the poor And oft doth feed the hungry at his door Yea oft he cloaths the naked in compassion For Christs own sake not for vain praise or Fashion Oft doth he aid the pious in distress And feeds the woman in the Wilderness Nor is he wanting to the Painful Preacher To every faithful Flock and faithful Teacher He frees the wrong'd and pleads the poor mans cause That is opprest by violence of Laws And to the Prisners oft his Bowels turn Who in their Bonds without all mercy 〈◊〉 All his delight is now in doing good Unto the good with rayment and with food With Gold and Silver and with his best store And only grieves that he can do no more For he counts nothing now his own but Grace And only is a Steward in his place Thus by his Love to Christ most firmly wrought To perfect Self-denyal he is brought Lo such a one each Gallant ought to be And so make good this Converts History The end of the Third Degree Ascending viz. Liberality in his place and calling The Fourth Degree of his Conversion Ascending Consisting of Verity Essentiality and Reality in his Words Belief Prayer c. in his Calling IN his next step he unto great and small Now speaks the Truth the hardest talk of all Without Excust or Mentall Reservation A double Tongue or slie Equivocation For what to Gallants is more hard or rare Then to speak Truth and neither lye nor Swear Nor yet to laugh and scoff to jest and jeer To boast and brag to dare and domineer A work which one of thousands cannot do So hard it is to Mankind to speak True In all mens trades or talk we seldome find The Man whose words hold current with his mind Yet truth he speaks the mark of his Profession Seal'd in his inwards by a deep impression His Promise is his Bond his Word full sure His Yea and Nay more firm then Law endure And next a true Belief to all Intents He now doth yeild to Gods Commandements A Work full rare 't is to believe indeed The Word of God and to obey our Creed O where 's the Man that doth believe aright What he believes and followeth his own light Two kinds of Faith there are both known full well One Saves on Damns one Heaven makes one hell This saving Faith this Convert hath obtain'd The other he hath left and quite disclaim'd Besides both these a wonder strange to tell He Prays aright his words all ordered well A true Confession now he makes of sin And so a true remission followeth in His new Devotion doth his old surpass With real Prayer not with verbal Mass And thus this Convert makes the truth his care Truth in his talk in his Belief and Prayer Lo such a one each Gallant ought to be And so make good this Converts History The End of the Fourth Degree Ascending viz. Uerity and Reality in his words Belief and Prayer in his Calling The Fifth Degree of his Conversion Ascending Consisting of Equity Justice Impartiality Magnanimity Wisdom and the like Vertues in the Administration of Justice call'd thereto HAving well learn'd to rule himself aright He 's fit to rule th' unruly by his light By truth's just light I say not might alone For might ne're governs well when light is gone Thus arm'd with Christian Courage Truth and Grace He next accepts a Ruling Elders place Resolv'd to serve his Country with his Sword Like Joshua dreading no mans look or word Adorn'd with every virtue power and state Essential to a true-made Magistrate To guide and judge to Counsel and direct To curb the Proud and lowly to protect For he keeps not his Courts of Law and Leet For Fees and Fines but Justice due and meet His Sword and Belt are now no more his own But Consecrate to Justice and her Throne His two-edg'd Blade he wears no more in vain For Fancy Fashion Favour Feare or Gain But as a needful Instrument of Power Vertue to serve when Vice would her deflowre For he that 's just himself may others guide And wear the Sword of Justice by his side A Joy to good and to the bad a Terrour A Friend to Truth a Foe to Vice and Errour The Sword belongs unto the just and true To give to Just and Unjust both their due And for no other end should it be worn By any man that to the Truth is sworn Lo such a one each Gallant ought to be And so make good this Converts History The End of the Fifth Degree in Conversion viz. Impartial Iustice in his Office Place and Calling The Sixth Degree in his Conversion Ascending Consisting of Sanctification Illumination Divine Knowledge Right Information and Instruction with the like Graces proper to an Eminent Converted Person in his Calling RIghtly adorn'd with Robes of Sanctity He takes his highest and his last Degree Which to the top of Syon Hill doth reach Where he the true and living word doth Preach For fill'd with Light Divine free from all taint He of a Gallant â—urnes a Preaching Saint Not for base Lucre Honour or Renown A Golden Miter or a Triple Crown Nor yet for high Preferment Tythes or Hire But from an inward call and free desire He to his birth accounts it no disgrace Well to perform a Teaching Elder 's place To high and low he doth Instruction give Exhorts Reproves and shews them how to live Confuting all the Atheists of the Land And all Apostates who the Truth withstand Yea in the Faith his Family he teaches His House a Temple is in which he Preaches Nor doth he Preach by Notion or conceit From other hands which often proves a cheat He needs no book the book he preacheth by In his own soul doth ever open lye For he that speaks the thing that he is not Is often hit and often makes a Blot But he that writes or speaks the thing he is Can neither write or speak that thing amiss For he is taught of God who well can teach Both high and low his saving truth to preach And now he wears a Breast plate shining bright With twelve rich Pretious stones all full of Light The Vrim and the Thummim he doth wear Both his pure life and his pure Doctrine are For there is none too Great or Honourable To preach a Saviour born within a Stable To Preach Christ Jesus in the open light There 's none forbidden neither Lord nor Knight For he
She could transform them all Hogs Dogs or Apes This is that Gorgon Witch whom Perseus slew For all to stones she turn'd that her did view Nay besides this a Goddess of great Fame ☞ She was and is Diana call'd by Name A Temple large she hath o'relaid with Gold Where thousand thousands Worship young and old The Grave Divine the Lawyer and Physitian The Poet Player Painter and Musitian The Tradesman rich and Scholar in his Gown The Lord the Lady and the Country Clown All do fall down and worship at her Shrine If once they tast the Sweetness of her Wine Pleasant unto the Mouth but yet alas A Serpent lyes i' th' bottome of the Glass Line upon Line Book after Book men write Yet still this Whore doth Reign the Fools delight Christ and his Twelve Apostles all condemn her All did renounce abhor her and contemn her Yet the Proud Fools her Mintons all adore her All doe her Service and fall down before her And still exalt her Power and Dignity Above Gods Laws and God Himself on high And Solomon tells how the young fool she mocks With her fair tongue and brings him to the Stocks Where he becomes her Captive bound in Chains Of Fettering Lusts thus ore his heart she reigns Till through his Liver she conveighs a dart That strikes him dead and wounds him to the heart Then he 's her own and she hath made him sure He is her Servant she his Quean and Whore This Whorish Woman Solomon means the World With her Perfumes and Amorous Tresses curl'd One hair whereof when she is pleas'd to do it Can draw a world of Conquered Lovers to it And by this Youth he means the Humane mind In its first foolish unconverted kind Like to a wanton youth or wild young Fool Or as a Treuant running from the School Or like a Vagrant Rogue that scorns all Law And whom no Rod nor Reason well can awe Though in a Mortar you this Fool should bray He still will be the same what ere you say For he doth hate to be reform'd and taught Or unto wisdome by instruction brought And such we all in our First Nature are ☜ Whom this vain world doth with her sweets insnare For all through Lust and Pride do subject stand To her strong Charms and live at her command All are this Fool if not by Grace control'd The learned and unlearned young and old Both Turk and Jew and Christians Unconvert Who the true Faith and Cross of Christ desert Thus in the First place you perceive what 's meant By this brave Youth and what 's the first intent According to his First and Natural State Of which you all at First participate The Second Intent and Second Mystery of Iniquity Opened Touching the Worlds two chief Temptations or Fruits of the Wild Nature NOw this Grand Whore two lovely Daughters hath Like to her self voyd of all Truth and Faith And with their Natures their two Names agree That all may know their Natural Pedigree For Sensuality the First is call'd Gentility the other is install'd These are thy Imps O Antichrist thou man Of Sin unjustly call'd a Christian. These are thy Gods false Christendome and thou Both these do'st worship and to these do'st bow Thy two great Idols like those Calves of Old Whico Israel did adore both made of Gold And from Beersheba now as far as Dan Both are set up by each false Christian Man The one doth savour more of Fleshly Lust The other more of Divelish Pride unjust Yet both of Wrath and Earthy Avarice Haters of Virtue Lovers both of Vice And so as 't were in two plain Looking-Glasses I 'le shew you these two Madams or brave Lasses The First I first must strip and shew you how To her command you all doe bend and bow A goodly Idol which you all adore As all your Sires and Grandsires did before Observe it well with open ear and heart Lest for your sin through ignorance you smart The Third Mystery Opened Wherein Sensuality is described THe hired Whore ten thousands may Eschew But this rich Whore not one of thousand do I mean not such a Whore as doth live by 't But the allurement of the worlds delight Her golden Apples and forbidden fruit With humane Natures all so well do suit That all are drawn by her alluring eye With cords of Lust to every vanity View all degrees of men all trades and see From high'st to lowest how few souls are free Unto themselves many seem chast and good Whil'st in a civil sense 't is understood But if they look into themselves more nigh They soon will find a deeper Mystery A Mystery profound that will declare How vile how vain and Whorish too they are Lightness of mind begetteth Lustful mirth The first wild fruit of the dark natural Birth From lightness of the mind you next proceed To bold Presumption in each word and deed And that begets a custome to be Evil Till you become fine actors of the Devil Last follows hardness thinking all is well Whilst Whores you live and dye and drop to Hell But if you think I falsely charge you here Conscience and I will make it yet more clear A further Demonstration hereof HOw can men boast of their civility As if from Vice and Whoredom they were free Alas in every thing the Whore appears What e're man Feels or Tasts Smells Sees or Hears For with her baits your senses she beguiles And like the Serpent takes you by her Wiles And as the Tinder with one spark of Fire So are you set a flaming in desire In every thing your sensual appetite Doth take you napping in your vain delight In all you eat or drink weare buy or sell If you have not a care this Whore will dwell The bed the board the belly and the back Will have their Whore if temperance you lack For all your Faith your hope and all your joys Are swallow'd up in the deep gulf of toyes The Sword and Belt the Perewig and Muff Silk Velvet Sattin and imbroidered stuff Wine and strong drink tobacco and high fare Sweet powders and perfumes to scent the hayr The Coach and Chariot and the Horse for Race The Hawk and Hownd the Forrest and the Chase Pearls Plates and Jewels with a thousand more Are every one become a common Whore Yea I might tell how meanest creatures too May soon turn Idols and your souls undo The Plow and Cart the Ass and labouring jade The Cow and Sheep may be an Idol made Life wife and children husband house and land All do stand subject to this Whore's command From the First age she set her snares and ginns To draw the senses into deadly sins Beauty 's a snare she sets before the eye As a fair Bait to all Unchastity And so is Gold and all brave Ornaments Which gaudie Mammon to that sence presents Smells for the scent and Musick for the Eare And for the tast
Christ is to none that turn to Christ deni'd The smallest grain of Faith in time of need Prevails with him and never fails to speed By whom the peace is made for ever sure 'Twixt God and Man which can and will indure Through a Resigned Will to his good pleasure Taking what he will give and wait his leasure Christs will with mans united in mans heart Make that firm tye which time can never part Grace and free-will set both their Seals thereto Which all the powers of hell cannot undoe But the Seir'd heart whether men chide or praise it No Counsell can to Grace or free-will raise it â—ecause it can no true Repentance find â—or Faith nor Conscience nor least change of mind Thus some attain that everlasting Bliss Which others by neglect for ever miss â—he Saints above in several mansions raigne â—nd several Regions sure in Hell remain â—nd thus according as our works shall be â—ach man receives his Measure and Degree â—is measure and degree in joy or pain â—nd so shall rise in glory or in shame â—he End of the Third Part of this Book and of the Third Direction to the Reader THE Fourth Part of this Book And Fourth Direction TO THE READER OF THE Book aforesaid Concerning the Application thereof in general and in special ☞ The First Application General Directed to all Real Converts and real Readers hereof as lovers of the Truth and as Legitimate and true Christians I Love that Reader who shall view this Book With serious thought and to himself doth look Who learns to read his inward soul thereby And the whole matter to himself apply â—or 't is not made for vain applause or praise Or the vain glory of the Poets Bayes But for a light to every one that reads To guide him right in all his words and Deeds â—nd though some few should give it commendation â—nd thereto set their seal of Approbation Yet he 's the Reader whom my soul most loveth Whom this small Book commendeth and approveth To praise the Truth is but lip-labour vain Except the truth doth him approve again Him do I love whom these lines justifie â—nd so makes good this Converts History And blest is he that rightly can apply This story to himself without a lye â—ea happy is that Convert who can say My Friends 't is I I am this youth this day This day I find and tell what I have found That my Conversion's built upon sure ground â—is no Fiction which was told to you â—y me this day the Story is made true â—ecause I hear and fear and do obey â—nd murder not my Conscience any way And besides this I clearly feel and find Christ's Kingdom ruling in my heart and mind â—nd thereby know I am his promis'd Wife â—nd that my Name stands in the book of Life With all those faithful Converts now at rest 〈◊〉 Abrahams Bosome and their Saviours Breast The Second Application General directed to Apostate degenerate Christendome And all false Hypocritical Christians LEave Christian leave thy old Hypocrisie And learn to own thy close Adultery Which thou do'st act as I before have told In the wrong use of Creatures manifold Leave leave thy Church and good books read no more Till thou for shame leav'st playing of the Whore Though to thy self thou may'st seem chast and just The Holy Law will manifest thy Lust For all Gods laws and each Commandement Were writ by his own hand and so were sent Into the World to teach man how to serve And Worship him without a close reserve In spirit and in truth man must obey them Without excuse and in no wise betray them Watch therefore thy false Heart thine eye and ear And keep within the bounds of holy fear Have a suspition and just jealousie O're thy best deeds thy zeal and piety â—rove thy Conversion out that it be right â—east thou be found within the ballance light When Law and Death before Christ's Throne shall cite thee â—nd with a Cat'logue of thy sins Indite thee â—nd tell thee how thy Conscience thou hast slain â—nd Crucifi'd the Lord of Life again Thy light thou hast extinguisht oft in Theft â—o many Murders and Adulteries left Which thou count'st good and lawful for thy part â—ecause Gods Law 's not written in thy heart But now be wise and just why wilt thou dye â—â—ke to a fool in thy Hypocrisie Learn to escape O man that secret snare Of the Great Whore by which most ruin'd are To the Female Sex in General Gentry and others AN honest Wife in some respects may be Her Husbands Whore when both in sin aâ—gree Yea she that ne're knew Man may be a Whore To her own self and to a thousand more When Woman of Mans Rib at first was made She was ordain'd for his meet help and aid But she became his Murderer in part A deadly wound she gave him to the heart For she soon turn'd unfaithful and unjust And so upstart his Whore in Pride and Lust. His Wife became his Whore and tempted him To Whoredom first by acting unknown sin For till that time sin was as yet unknown Though now with men women common grown Thus in the sin the woman was the first And man the next so both became accurst â—et when to God their Whoredom they confess'd â—â—eir curse was taken off their Marriage blest And to this day most women act the woman Eve first did by tempting to undoe man 〈◊〉 so to boot undo themselves for ever â—hen death at last shall soul and body fever â—â—less they first turn Converts in their lives â—nd so become true Virgins and true Wives For lo this story doth concern you all â—f that fair Sex and sounds a General call â—oth to the Married and Unmarried lass 〈◊〉 view themselves in this unspotted glass â—hat e're is said of this young Gallant here â—â—tends to every Female far and neer For Lust and Pride is their Inheritance 〈◊〉 they run on within the Devil's dance â—â—om head to foot they put his livery on â—all vain fashions by the vain begun 〈◊〉 meats and drinks in cloaths and dresses brave â—hich many damn but never any save And thus they play the Whore with ev'ry creature 〈◊〉 several Fashion and of several Feature â—he very Church is now become a Stage â—f all She-Gallantry this wanton age â—he poor do act the rich the rich each evil 〈◊〉 Eve when first she hearkned to the Devil And so her Maydenhead she lost though young Unto the Devil by a Serpents Tongue And thus the Serpent in you seems to dwell Of him you savour and of him do smell Your wanton nimble Tongues so full of Tattle Within your lips incessantly do rattle Tale upon tale and story upon story Boasting and telling of your own fine glory Thus on you go in Pride in Lust in Lying O that you went as fast in self-denying That in this worst last age you all might be The
you see and read I have â—lso finished the whole matter throughout the four â—arts thereof hoping that you have perused it â—ith a right Mind in a right understanding for â—se it will signifie little and edifie less but remain dark letter to you all For without a right unâ—erstanding of the Truth there can be no true and â—â—ght real Conversion in any one And here are many positive Fundamental Truths couched and many doubts and controversies briefly resolved and if you diligently and with serious eye do observe them they will be very helpful to you all and so likewise very acceptable without offence but if any be offended they will turn to his damage The careless scornful slight Reader will profit nothing by this Book who reads here a little and there a little like some News Book and so flings it aside in him the Fire is quite gone out and all his fuel is turn'd to ashes there is no spark of conversion left in him in vain it is to add the breath of the Bellows where there is not a spark of fire left to begin withal But whereever there is a spark of goodness left or lyes hid in any heart verily it will receive life and light from this truth and will revive and grow up into a holy flame and desire after the Truth more and more I say this writing will certainly have an influence and a good effect upon every one that reads it night and morning with serious meditation Therefore let none be offended at the Truth here written either high or low Gentry or Commonalty learn'd or unlearn'd Roman Catholick or Protestant the sound reacheth you all and you hear it that Pride and Lust may have a fall and many high and low will repent thereof and become the Converts there described but many will not till destruction overwhelm them in their sensuality sin and ignorance as it is written Many in the last Times shall be purified whitened and tryed but the wicked shall do wickedly and none of the wicked shall understand but the wise shall understand Therefore so read as you may understand what you read distinctly even to a Conversion visible to all that all who see your new carriage new Life new looks new habit and conversation may reod a right Conversion in you and glorifie God through your example And be not ashamed of Jesus Christ and his Cross into which you say you were baptized and vowed to fight under his Banner against the vanities and pomps of this world be not found lyars before him but make your vow and promise good in laying down the Pride of your Gentility and the lust of your sensuality the two Temptations here set before you in this book for a warning to you all in this last age And for this end observe yet more punctually what I have set down in the 66 page hereof for your better Intelligence concerning the three Ranks of Christians in reference to the title of our Authors Book on which I here write call'd War with the Devil craving his acceptance and yours of these my labours seconding his though he and you are altogether unknown to me and I to him and you The three Ranks of Christians as to Christs Cross. 1. The first Rank I call Cowards or Runagadoes in Christianity and are as yet no Soldiers of Christ under his Cross and Banner 2. The second are the Beginners or new Soldiers of Christ who have begun to fight under his Banner Listed Soldiers 3. The third are called the old Souldiers of Christ Veterani old standers in the Army that have fought the good fight under the Cross of Christ nigh or even to the end And in these three Looking-glasses every man and woman may easily discern in which of the 3 Ranks they are found ☞ 1. By the first therefore understand loose Christendome in general the formal and verbal Professours of Christianity of Christ and his dayly Cross living still in their sensuality and Pride of Gallantry Unconverted turning the back in the Battle against the World the Flesh and the Depil meer Hypocrites as yet that are ashamed to own the Cross of Christ in self denyall least they should want a livelyhood or be laugh'd at for their Conversion These are call'd Christians secundum dici not secundum esse ☞ By the second understand that Church of Christ and those Christians who are as it were come out of Babylon Travellers toward Jerusalem and their Heavenly rest but are not yet fully come thither Notwithstanding they have given up their names to Christ their Captain and are sworn listed and inrolled Soldiers Converted to the real Profession of the truth and pure life as it is in the Leader Jesus the Saviour Guide and Governour of them by his word and spirit in the renewing of their Faith and Conscience and these are Christians Secundum esse ☞ By the third Rank understand that small Church of Christ few and rare and hard to be seen who not only are come out of Babylon in this world but have travelled quite through from Babylon to Jerusalem even to Mount Sion the place of rest and Peace in their Faith and Conscience and this is the persevering party even to the end in this Holy War or Spiritual War-fare having put on the whole Armour of God and not put it off till they be Conquerours over themselves and all their spiritual enemies These follow the Lamb whereever he goeth cloathed in white The World knows them not for they are not of this World though in it for their Conversation is in Heaven and their love in Heavenly things And thus they rest from their sins from Avarice Pride Lust Ambition Extortion Oppression Drunkenness Wantonness and every iniquity and at their death they rest also from their labours troubles persecutions and afflictions And these I have typed forth by a similitude of the Magnetick Needle in the Marriners Compass ever Pointing to the North Star where it Resteth and no place else through a secret instinct in the inward hidden attractive love point The Portraicture of the Marriners Compass by Sea and Land in the 32 Points thereof wherein the Needle first touched with the Magâ—es or Loadstone never resteth till it come to the North-point and there standeth fixed And here are only 12 Figured instead of many thousands pointing all to the same place though thousands of miles asunder and so make a full Communion Behold in these 12 Figures a lively Type or Similitude of the True Church or Communion of Saints throughout the world at this day Whose Hearts all pant and point one way and so are already in Heaven where their Conversation is looking to the true North Star there Jesus Christ their hearts all touched with one and the same spirit though far distant in place from each other yet there they fix and rest as one full body all of one mind and one kind An Explanation of
you all farewel and wish you may live well and so dye well which you cannot do except you first bid the World farewel and dye to that whilst here you live The whole Compass of this Earth through all its round Circle of 32 points must be left for Heaven-sake in all its Longitudes and Latitudes and Degrees thereof All must be left for one Pearl one only Treasure for which the Merchant or Mariner sold all he had to purchase it And where the Treasure is there will the Heart be whether in Heaven or in Earth But on Earth the Needle the Heart or Mind of Man hath no rest it is a Pilgrim there and travelleth to its Resting-place above all Earthly Joys State and Delight which Resting-place is Invisible it is a Misterie above Nature the Natural minded unconverted Man can have no propensity or inclination to it the Heavenly converted Soul seeks and finds it and is fixed in it as the Needle to the North-point its proper place of Rest. For after all Fixation crowns the work The Needle would be a cast away were it not both Toucht and Fixt For otherwise it could give no Direction no true Instruction nor be of any use service for its maker or its master but being Fixed after long Trembling and Quaking and seeking Rest it secretly and silently rejoyceth with an Allelujah to its Creator Rejoycing that it is Fixt to-towards him as all true Saints do and ever did Therefore said David that sweet Singer of Israel in the midst of all his Troubles and Tryals My Heart is fixed O God my Heart is fixed I will sing and give praise Awake my Harp c. Psal. 50.7 And again Psal. 59.16 I will sing of thy Power I will sing a loud of thy mercy early in the morning unto thee O my strength will I sing For God is my Defence saith he and the God of my mercy In him my Heart is fixed He is the God of my salvation and deliverance the God that giveth me Life Strength Health Food and Raiment The God who hath anointed me with the Spirit of Grace and with the inward light of his Countenance who hath pardoned my sin and redeemed my Feet from Death Who hath given me a New Heart to love his Commandments And his Law is sweet to my Lips as the Honey and the Honey-comb more delightsome than my dayly-food yea than all the Glories of my Kingly-crown â—n him my heart resteth to him will I sing and give praise But the Needle the Heart or mind of Man cannot come to this place of Rest and Perfection till it first be Baptized Annointed like the Heart of David by the Holy Ghost The Heart must become a Child in its Humility taken up into Christs Arms and blest For the word of God namely the Prophets and Apostles bring the Heart as a New-born Infant unto Christ inwardly in Spirit that like the Needle touched with the Load-stone it may be made Partaker of this Heavenly-Nature and so be made like unto him conformed to his Image lost in the first Adam then it is inabled to stand fixed and at Rest in the midst of all this worlds Tryals and Temptations as converted unto him who is the Rest and resting-place to all that be His. Therefore great need is there to all mankind of this Conversion of this outward and inward unction this divine Metamorphosis or change of the Mind this New-birth for without it none can make war with the Devil The world and the flesh none can become Old Souldiers of Christ Or Conquerours over Sin Hell and Death without it for this is the one thing necessary to everlasting Joy Rest and Perfection here and for evermore For it is the Saints Jewel their white-stone by which all are Purified Sanctified and Justified to all eternity Yea this is the sure infallible mark of the True Church on Earth the Lilley-hearted Church the Lillies of the Vallies the Lillies and Roses in Solomon's Garden here Typed forth by this lively similitude of the little Needle Loe Readers if all this be true if the case thus stands before the Throne of Jesus Christ where is then all Pride Envy Dispute Wars Jars and Contention about Religions All Religions and Opinions Institutions Signs Services and Sacrament must be subordinate and stoop to this one things necessary this Place of Rest and Fixation which is an humble clean Heart directed to God and Goodness in Jesus Christ alone And then farewell Sensuality and Gentility Riches and Honour for this one treasure this essential Principal of Rest and everlasting Happiness And thus much for the similitude omitting all Curiosity of discourse concerning Magnetick Bodies in general as likewise the variation of the Needle on this and that side the Aequator with all other abstrusities in this matter And only wish after all that my writing here might beeome magnetick to my beloved Readers and might attract some at the least to true Love of the Saints Jewel here described and so become members of the universal Lillie Church with their Lillie-pointed Hearts touched with the Load-stone of divine Love and Grace And thus much of-this Book written occasionly from the sight of that Divine Poem aforementioned in the beginning written by the hand of One altogether unknown unto me hoping it will prove acceptable to him and to the Lovers and Believers of the Truth as it is in Christ Jesus the fountain of all Truth Remaining to them all a Servant to my Power in the service of the said Truth John Mason The full Period An Advertisement WHereas His Majesty hath been gratiously pleased by his Letters Pattent to grant and confirm to Richard Hains the sole cleansing the Seed called Trefoil Nonsuch or Hop clover from its Husk and course Grass he being the first that made the discovery with prohibition to all others to cleanse the same which Seed thus cleansed is very profitable to many places of this Kingdom especially for dry Lands as Chalkey Rocky and Hilly Grounds c. which are Naturally barren and will produce little or no Pasture These are to certifie all Gentlemen Farmers and others willing to improve such barren Grounds so as with the expence of six shillings to make Land which without it is dear of half a Crown an Acre by the Year to be worth 15 20 or 25 shillings per Acre and for their farther information They may have a Printed account of the Nature use and advantage of the said Seed cleansed as aforesaid At Mr. Russels Coffee-house in Bartholomew-close near West-Smith field The said Seed so cleansed is to be sold by Mr. Thomas Mottershed at the Cross keys in Lumbard-street and Mr. William Lucas at the naked Boy in the Strand and not else-where in London The way for sowing it is with Oats and Barley and the first Weeks of January February March and April the said Richard Hains himself will be in London and may be spoken with at the