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CALAMY IN NEWGATE (1663) AND ON THE DEATH OF MR CALAMY (1667)
A Poem Upon the Imprisonment of Mr. Calamy in Newgate was first published in 1663. Calamy was imprisoned on 6 January 1663 and a warrant for his release was issued on 13 January. The poem refers to this imprisonment, and it is likely that it was composed during this period. It has been miscatalogued as first being published in 1662. On the Death of Mr Calamy was first published in 1667. Calamy died on 29 October 1666, but as the poem starts with the claim that this was ‘Not known to the Author of a long time after’ it is not possible to establish the time of its composition with any more precision (R. Wild, A Poem Upon the Imprisonment of Mr. Calamy in Newgate, below p. 185).
Copy Text Variants
A Poem Upon the Imprisonment of Mr. Calamy in Newgate: W2146 Robert Wild, A poem vpon the imprisonment of Mr. Calamy in Nevvgate. ([London]: s.n., ). Broadside. On the Death of Mr Calamy: W2144 Robert Wild, On the death of Mr Calamy, not known to the author of a long time after (London: s.n., 1667). Broadside. This edition has also been assigned the Wing ghost number P2691.
A Poem Upon the Imprisonment of Mr. Calamy in Newgate: the variants collected are: W2146A Robert Wild, A poem upon the imprisonment of Mr. Calamy in Newgate ([London]: s.n., ); W2136 Robert Wild, Iter Boreale, with large additions of several other poems being an exact collection of all hitherto extant. never before published together (London: s.n., 1668); W2136A Robert Wild, Iter Bore– 177 –
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ale. With large additions of several other poems being an exact collection of all hitherto extant (London: s.n., 1668); W2137 (ESTC R15239) Robert Wild, Iter Boreale, with large additions of several other poems being an exact collection of all hitherto extant (London: John Williams, 1670); W2137 (ESTC R234498) Robert Wild, Iter Boreale, with large additions of several other poems being an exact collection of all hitherto extant (London: John Williams, 1670); W2138 Robert Wild, Iter Boreale. With other select poems: being an exact collection of all hitherto extant. And some added: never printed before this year (London: R. R. and W. C., 1671); W2139 Robert Wild, Iter Boreale, with large additions of several other poems being an exact collection of all hitherto extant (London: John Williams, 1674). On the Death of Mr Calamy: the variants collated are: W2136 Robert Wild, Iter Boreale, with large additions of several other poems being an exact collection of all hitherto extant. never before published together (London: s.n., 1668); W2136A Robert Wild, Iter Boreale. With large additions of several other poems being an exact collection of all hitherto extant (London: s.n., 1668); W2137 (ESTC R15239) Robert Wild, Iter Boreale, with large additions of several other poems being an exact collection of all hitherto extant (London: John Williams, 1670); W2137 (ESTC R234498) Robert Wild, Iter Boreale, with large additions of several other poems being an exact collection of all hitherto extant (London: John Williams, 1670); W2138 Robert Wild, Iter Boreale. With other select poems: being an exact collection of all hitherto extant. And some added: never printed before this year (London: R. R. and W. C., 1671); W2139 Robert Wild, Iter Boreale, with large additions of several other poems being an exact collection of all hitherto extant (London: John Williams, 1674).
Edmund Calamy (1600–66) was a leading Presbyterian. From 1639 he was minster of St Mary Aldermanbury, London. One of those who launched the attack on the liturgy and church government, under the name Smectymnuus, in the early 1640s, Calamy sat on the Westminster Assembly and became president of the key London Presbyterian institution, Sion College, in 1650. He was horrified by the regicide, but maintained his ministry through the 1650s. In 1651 he preached at Christopher Love’s funeral. After Oliver Cromwell’s death, Calamy did profess his support for Richard Cromwell, but as the events of 1659 unfolded he came to believe in the necessity of the Restoration. In January 1660 George Morley, at Edward Hyde’s behest, met with Calamy to obtain Presbyterian support for the Royal cause. In February the man who would eventually play a greater role than anyone in the return of the king, General George Monck, appointed Calamy as a chaplain. On 11 May Calamy along with other leading Presbyterians went to the Netherlands and met with Charles II, and were seemingly convinced by Charles’s claims that he wanted them to be comprehended
within the national church. Following Charles’s return Calamy was appointed as one of his chaplains-in-ordinary, and in the attempts to forge a broad church settlement he was offered the bishopric of Coventry and Lichfield, which he turned down. He participated in the Savoy House conference, but to no avail. He was ejected under the terms of the Act of Uniformity in 1662, preaching his farewell sermon on 2 Samuel 24:14 on 17 August. On 28 December, seemingly when the minister failed to arrive, Calamy preached once more in St Mary Aldermanbury. As a result he was arrested on 6 January 1663 and imprisoned in Newgate. A warrant for his release was issued on 13 January, after Richard Baxter had appealed to the king. Wild’s A Poem Upon the Imprisonment of Mr. Calamy in Newgate focuses on this imprisonment, and was a constituent of the outpouring of public support for Calamy which was evident at this time. Wild’s poem bred a large related literature in verse, largely comprised of hostile responses.1 Following his release, Calamy was said to have continued preaching on Sundays in his home, and organizing fasts. He also played a role in distributing monetary aid to ejected nonconformist clergy. He was deeply shaken by the Great Fire in 1666, and he died on 29 October of that year.2
In On the Death of Mr Calamy Wild drew details from contemporary issues of the bi-weekly official newspaper, the London Gazette, and satirized its contents (see R. Wild, On the Death of Mr Calamy, below p. 317, n. 4). Notes
1. See An Answer to Wild (London: s.n., 1663?); Hudibras on Calamy’s Imprisonment ([London: s.n., 1663]); A Hymne to the Ark in Newgate (London: s.n., 1663); On the Answer to Dr. Wilds Poem (London: R.B., 1663); A Sovereign Remedy for the Presbyterian’s Maladie ([London: s.n., 1663]); L. Womock, Anti-Boreale ([London?: s.n., 1663?]), sigs A2r-A4v.. For this paragraph see S. Achinstein, ‘Edmund Calamy’, ODNB; R. L. Greaves, Saints and Rebels: Seven Nonconformists in Stuart England (Macon, Ga: Mercer University Press, 1985), ch. 1; E. Calamy, Eli Trembling for Fear of the Ark (Oxford: s.n., 1663); Master Calamies Leading Case (London: s.n., 1663). For more on the Christopher Love case and the events of 1659-60, see above p. 18.
A POEM VPON THE Imprisonment of Mr. Calamy in Newgate.a 1
By Robert Wild D.D. Author of the late Iter Boreale.b
THis Page I send you Sir, your Newgate Fate Not to condole, but to congratulate. I envy not our Mitred men, their Places,2 Their rich Preferments, nor their richer Faces: To see them Steeple upon Steeple set, As if they meant that way to Heaven to get.c 3 I can behold them take into their Gills A dose of Churches, as men swallow Pills, And never grieve at it: Let them swim in Wine Whilstd others drown in tears, I’le not repine. But my heart truly grudges (I confess) That you thus loaded are with happiness; For so it is: And you more blessed are In Peter’s Chain, than if you sete in’s Chair.4 One Sermon hath preferr’d you so much Honorf A man could scarce have had from Bishop Bonner;5 Whilst We (your Brethren) poor Erraticks be, You are a glorious fixed Star we see, Hundreds of us turn out of House and Home;6 To a safe Habitation you are come. What though it be a Gaol? Shame and Disgrace Rise only from the Crime, not from the place. Who thinks reproach or injuryg is done By an Eclipse to the unspotted Sun? He only by that black upon his brow Allures spectators more; and so do you. Let me find Honey, though upon a Rod;7 And prize the Prison, where myh Keeper’s God: Newgate or Hell were Heaven if Christ were there; He made the Stable so, and Sepulchre.
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English Nonconformist Poetry, 1660–1700: Volume 1 Indeed the place did for your presence call; Prisons do want perfuming most of all. Thanks to the Bishop8 and his good Lord Mayor,9 Who turn’d the Den of Thieves into a House of Prayer: And may some Thief by you converted be, Like him who suffer’d in Christ’s company.10 Now would I had sight of your Mittimus;11 Fain would I know why you are dealt with thus. Jaylor set forth your Prisoner at the Bar: Sir, you shall heara what your offences are. First, It is prov’d that you being dead in Law, (As if you car’d not for that death a straw) Did walk and haunt your Church, as if youl’d scareb Away the Reader and his Common-Prayer. Nay ‘twill be prov’d you did not only walk, But like a Puritan your Ghost did talk. Dead, and yet preach! These Presbyterian slaves Will not give over preaching in their Graves.12 Item, You play’d the Thief; and if ’t be so, Good reason (Sir) to Newgate you shouldc go: And now you’re there, some dare to swear you are The greatest Pickpocket that e’re came there: Your Wife too, little better than your self you make, She isd the Receiver of each Purse you take. But your great Theft, you act it in your Church, (I do not mean you did your Sermon lurch, That’s crime Canonical) but you did pray And preach, so that you stole mens hearts away: So that good man to whom your place doth fall, 13 Will find they have no heart for him at all: This Felony deserv’d Imprisonment; What can’t you Nonconformiste be content Sermons to make, except you preach them too? They that your places have, this Work can’tf do. Thirdly, ’Tis prov’d, when you pray most devout For all good men, you leave the Bishops out: This makes Seer Sheldon by his powerful spell Conjure and lay you safe in Newgate-hell:14 Would I were there too, I should like it well. I would you durst swaftg punishment with me; Pain makes me fitter for the company Of roaring boys, and you may lie ah bed, Now your Name’s up; pray do it in my stead: And if it be deny’d us to change places, Let us for sympathy compare our cases; For if in suffering we both agree,
Wild, A Poem Upon the Imprisonment of Mr. Calamy Sir, I may challenge you to pity me: I am the older Gaol-bird; my hard fate Hath kept me twenty years in Cripple-Gate;15 Old Bishop Gout,16 that Lordly proud disease, Took my fat body for his Diocess, Where he keeps Court, there visits every Limb, And makes them (Levite-like)17 conform to him; Severely he doth Article each joint, And makes enquiry into every point: A bitter Enemy to preaching; he Hath half a year sometimes suspended me: And if he find me painful in my station, Down I am sure to go next Visitation: He binds up, looseth, sets up and pulls down; Pretends he draws illa humors from the Crown: But I am sure he maketh such ado, His humors trouble Head and Members too: He hath me now in hand, and ere he goes, I fear for Hereticks he’le burn my toes. O! I would give all I am worth, a fee, That from his jurisdiction I were free.18 Now Sir, you find our sufferings do agree, One Bishop clapt up you, another me: But oh! the difference too is very great, You are allow’d to walk, and drink,b and eat: I want them all, and never a penny get: And though you be debarr’d your liberty, Yet all your Visitors I hope are free, Good men, good women, and good Angels come, And make your Prison better than your home.19 Now may it be so till your foes repent They gave you such a rich imprisonment. May for the greater comfort of your lives, Your lying in be better than your Wives. May you a thousand friendly papers see, And none prove empty except this from me. And if you stay, may I come keep your door; Then farwel Parsonage, I shall ne’re be poor.
English Nonconformist Poetry, 1660–1700: Volume 1
181a 181b 181c 181d 181e 181f 181g 181h 182a 182b 182c 182e 182f 182g There are two settings of W2146 with slight variations in the title, but these are not counted as different editions by the ESTC. By … Boreale.] W2136, W2136A, W2137 (STC R15239), W2137 (STC R234498), W2138, W2139 omit Heaven to get] heaven get W2146A, W2137 (STC R15239), W2137 (STC R234498), W2139 Whilst] While W2146A, W2136, W2136A, W2137 (STC R15239), W2137 (STC R234498), W2138, W2139 set] sate W2146A; sat W2137 (STC R15239), W2138 so much Honor] to such Honour W2146A injury] injuries W2136, W2136A, W2137 (STC R15239), W2137 (STC R234498), W2138, W2139 my] the W2146A hear] here W2146A scare] scarce W2136, W2136A should] shall W2146A, W2137 (STC R15239), W2137 (STC R234498), W2139 She is] She’s W2146A Nonconformist] Nonconformists W2146A, W2136, W2136A, W2137 (STC R15239), W2137 (STC R234498), W2138, W2139 can’t] can W2136, W2136A, W2137 (STC R15239), W2137 (STC R234498), W2138, W2139 swaft] swap W2136, W2136A, W2137 (STC R15239), W2137 (STC R234498), W2138, W2139 a] in W2137 (STC R15239), W2137 (STC R234498), W2139 ill] all W2137 (STC R15239), W2137 (STC R234498), W2139 and drink] to drink W2146A, W2136, W2136A, W2137 (STC R15239), W2137 (STC R234498), W2138, W2139
182h 182i 183a 183b
ON THE Death of Mr Calamy,1 Not known to the Author of a long time after.a
ANd must our Deaths be silenc’d too! I guess ’Tis some dumb Devil hath possest the Press; Calamy dead without a Publication! ’Tis great injustice to our English Nation: For had this Prophet’s Funeral been known, It must have had an Universal Groan; 2 Afflicted London would then have been found In the same year to be both burn’d3 and drown’d; And those who found no Tears their flames to quench, Would yet have wept a Showre, his Herse to drench. Methinks the Man who stuffs the Weekly Sheet, With fine New-Nothings, what hard Names did meet.4 The Emp’ress, how her Petticoat was lac’d, And how her Lacquyes Liveries were fac’d;5 What’s her chief Woman’s Name;6 what Dons do bring Almonds and Figs to Spain’s great little King:7 Is much concern’d if the Pope’s Toe but akes, When he breaks Wind, and when a Purge he takes; He who can gravely advertise, and tell Where Lockier and Rowland Pippin dwell;8 Where a Black-Box orb Green-Bag was lost;9 And who was Knighted, though not what it cost:10 Methinks he might have thought it worth the while, Though not to tell us who the State beguile, Or what new Conquest England hath acquired; Nor that poor Trifle who the City fired; Though notc how Popery exalts its head, And Priests and Jesuits their poyson spread;11 Yet in swoln Characters he might let fly, The Presbyterians have lost an Eye. Had Crack ——’sd Fiddle been in tune, (but he Is now a Silenc’d Man as well as We)12
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English Nonconformist Poetry, 1660–1700: Volume 1 He had struck up loud Musick, and had play’d A Jig for joy that Calamy was laid; He would have told how many Coaches went; How many Lords and Ladies did lament; What Handkerchiefs were sent, and in them Gold To wipe the Widows eyes,a he would have told; All had come out, and we beholden all To him, for the o’reflowing of his gall. But why do I thus Rant without a cause? Is not Concealment Policy? whose Laws My silly peevish Muse doth ill t’oppose For publick Losses no Man should disclose; And such was this, a greater loss by far, One Man of God then twenty Men of War; It was a King, who when a Prophet dy’d. Wept over him, and Father, Father cry’d. O if thy Life and Ministry be done My Chariots and Horsemen,b strength is gone.13 I must speak sober words, for well I know If Saints in Heaven do hear us here below, A lye, though in his Praise, would make him frown, And chide me when with Jesus he comes down To judge the World. – This little little He, This silly, sickly, silenc’d Calamy, Aldermanbury’s Curate, and no more, Though he a mighty Miter might have wore,14 Could have vi’d Interest in God or Man, With the most pompous Metropolitan: How have we known him captivate a throng, And madec a Sermon twenty thousand strong;15 And though black-mouths his Loyalty did charge, How strong his tug was at the Royal Barge, To hale it home, great GEORGE can well attest,16 Then when poor Prelacy lay dead in itsd nest; For if a Collect could not fetch him home, Charles must stay out, thate Interest was mum.17 Nor did Ambition of a Miter, make Him serve the Crown, it was for Conscience sake. Unbrib’d Loyalty! his highest reach Was to be Master Calamy, and preach. He bless’d the King, who Bishop him did name, And I bless him who did refuse the same. O! had our Reverend Clergy been as free To serve theirf Prince without Reward, as he, They might have had less Wealth with greater love: Envy, like Winds, endangers things above; Worth, not Advancement, doth beget esteem.
On the Death of Mr Calamy The highest Weathercock the least doth seem. If you would know of what disease he dy’d, His grief was Chronical it is reply’d. For had he opened been by Surgeons art, They had found London burning in his heart;18 How many Messengers of death did he Receive with Christian Magnanimity! The Stone, Gout, Dropsie, Ills, which did arise Froma Griefs and Studies, not from Luxuries; The Megrim19 too which still strikes at the Head, These He stood under, and scarce staggered Might he but work, though loaded with these Chains, He Pray’d and Preach’d, and sung away his pains; Then by a fatal Bill20 he was struck dead, And though that blow he ne’re recovered, (For he remained speechless to his close) Yet did he breath, and breath out Prayers for those From whom he had that wound: he liv’d to hear An Hundred thousand buried in one year21 In hisb Dear City, over which he wept, And many Fasts to keep off Judgments, kept; Yet, yet he liv’d, stout heart he liv’d, to be Depriv’d, driven out,c keptd out, liv’d to see Wars, Blazing-Stars,22 Torches which Heaven ne’re burns, But to light Kings or Kingdoms to theire Urns. He lived to see the Glory of our Isle, London consumed in its Funeral pile. He liv’d to see that lesser day of Doom, London, the Priests Burnt-sacrifice to Rome; That blow he could not stand, but with that fire As with a Burning Fever did expire.23 Thus dy’d this Saint, of whom it must be said, He dy’d a Martyr, though he dy’d in’s bed. So Father Ely in the Sacred page Sat quivering with fear as much as age, Longing to know, yet loth to ask the News How it far’d with the Army of the Jews. Israel flies, that struck his Palsie-head, The next blow stunned him, Your Sons are dead; But when the third stroke came, The Ark is lost, His heart was wounded, and his life it cost.24 Thus fell this Father, and we well do know He fear’d our Ark was going long ago.25
English Nonconformist Poetry, 1660–1700: Volume 1 The EPITAPH Here a poor Minister of Christ doth lie, Who did INDEED a Bishoprick deny. When his Lord comes, then, then, the World shall see Such humble Ones, the rising-Men shall be: How many Saints whom he had sent before, Shouted to see him enter Heavens door: There his blest Soul beholds the face of God, While we below groan outa our Ichabod:26 Vnder his burned-Church his Body lies,27 But shall it self a glorious Temple rise; May his kind flock when a new Church they make, Call it St. Edmundsbury for his sake.
London, Printed in the Year 1667.b Textual variants
185a 185b 185c 185d 186a 186b Anno 1667.] W2136, W2136A, W2137 (ESTC R15239), W2137 (ESTC R234498), W2138, W2139 insert or] or a W2138 not] nor W2137 (ESTC R234498), W2139 Crack -- --‘s] Crackf----‘s W2136, W2136A, W2138; Crackf ----- W2137 (ESTC R15239), W2137 (ESTC R234498), W2139 eyes] W2136, W2136A omit Horsemen] Horsemens W2137 (ESTC R15239), W2137 (ESTC R234498), W2139 made] make W2137 (ESTC R234498), W2139 in its] in’ts W2136, W2137 (ESTC R15239), W2137 (ESTC R234498), W2139 that] the W2138 their] the W2137 (ESTC R234498), W2139 From] Form W2136, W2136A his] this W2137 (ESTC R15239) driven out] driv’n W2138 kept] and kept W2136, W2136A, W2137 (ESTC R234498), W2138, W2139; and kep W2137 (ESTC R15239) their] the W2137 (ESTC R15239), W2137 (ESTC R234498), W2139 out] at W2137 (ESTC R15239), W2137 (ESTC R234498), W2139 London … 1667] R. W. W2136, W2136A, W2137 (ESTC R15239), W2137 (ESTC R234498), W2138, W2139
186c 186d 186e 186f 187a 187b 187c 187d 187e 188a 188b
KATHERINE SUTTON, FROM A CHRISTIAN WOMANS EXPERIENCES OF THE GLORIOUS WORKING OF GODS FREE GRACE (1663)
Katherine Sutton recorded that she was first ‘indued with the gift of singing, in such a way and manner as I had not been acquainted with before’ in February 1655.1 Her first song was the first text printed here (‘Come home, come home’). The fifth song printed here (‘ZION is God’s precious plant’) is dated 20 November 1656. All of her songs were first published in 1663.
S6212 Katherine Sutton, A Christian womans experiences of the glorious working of Gods free grace (Rotterdam: Henry Goddæus, 1663), pp. 13–14, 41–4. Quarto.
Copy Text Variants Context
None have been catalogued.
The eight songs reproduced here were all first published in Katherine Sutton’s autobiographical work A Christian Womans Experiences, which was printed in Rotterdam in 1663. She reconstructed her work from memory after her writings were destroyed during her passage to the Netherlands in the late 1650s, an event which she feared was the result of God’s displeasure with her ‘for not putting them in print’.2 A Christian Womans Experiences was prefaced by an address to the reader from the Particular Baptist Hanserd Knollys (1598–1691). Sutton’s female Baptist voice was thus still confined by patriarchal assumptions, as Knollys sought to shape the reader’s expectations and to legitimate the text in his terms.3
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English Nonconformist Poetry, 1660–1700: Volume 1
Despite the fact that these songs were published in an autobiographical work it is difficult to adduce specific contexts for many of them. The two songs that might be dated with some precision (‘Come home, come home’ and ‘ZION is God’s precious plant’) may be read as forming part of the millenarian literature that criticized the Protectoral government of Oliver Cromwell.
Unsurprisingly the main source for Sutton’s songs is scripture. The fourth song (‘AFflictions are not from the dust’) is shaped particularly by her reading of Job, and the fifth (‘ZION is God’s precious plant’) draws heavily on Isaiah. Notes
1. See K. Sutton, A Christian Womans Experiences (Rotterdam: printed by Henry Goddaeus, 1663), p. 13. Although it is possible that this is an old-style date, and should thus be altered to February 1656, there is reason to believe that Sutton was using new-style dating. Later in her work she claimed: The most large measure of the spirit of prophesy was upon mee at two particular times, the one in the year one thousand six hundred and fifty five. And the other in the year 1658. but at many times God was pleased to give me much of the spirit of prayer and praise.
See Sutton, A Christian Womans Experiences, p. 22. If she only started to prophesy in February 1655 old style then the period of prophesying in 1655 she referred to here would have lasted for very little time. Nigel Smith also dates the start of Sutton’s prophesying to February 1655 new style: see N. Smith, Perfection Proclaimed: Language and Literature in English Radical Religion (Oxford: Clarendon Press, 1989), p. 332. Sutton, A Christian Womans Experiences, p. 22. See also ODNB. Sutton, A Christian Womans Experiences, sigs *1v–*2v. I owe much of the thinking behind this point to my old student Hannah Smith.
from K. Sutton, A Christian Womans Experiences of the Glorious Working of Gods Free Grace (Rotterdam: printed by Henry Goddæus, 1663).
Come home, come home, thy work is done, My glory thou shalt see;1 Let all the meek ones of the earth2 Come home along with thee. Cast of the world, it is too base And low for thee to dwell; I have redeem’d thee from the pit, And lowest place of Hell. 3 Admire, admire my love to thee, VVhich took thee from so low, And set thee in high places free, VVhere thou my love might’st know VVing thou aloft, and cast thy self Into mine Arms of love; Look up, look up, and thou shalt see My glory is above.4 Let not the wicked know thy joy: But let my servants hear VVhat I have done for thee my love, Since thou to mee drew’st near. My servants walk in clouds and bogg’s, They do not see my light: The day draws near, and will appear, That I will shine most bright. I will appear in my glory, and be a perfect light. Admire, admire, the thing that I will do, All nations shall it hear, and know VVhat I am doing now. I will a habitation be5 To them that fear my name; They shall lie down in safty,6 and Give glory to the same. All they that in high places sit, – 191 –
English Nonconformist Poetry, 1660–1700: Volume 1 And takes their honours low, Shall be made tremble, quake, and pine, VVhen they my Iustice know. 7 Come hide, come hide, come hide with me, Come hide thee in the Rock; Come draw thy Comforts high from mee, I my treasures unlock.8 As I was waiting on the Lord, in that Ordinance of the Lords Supper, this following short Hymne was immediately given in. O Now my soul go forth with praise, For God excepteth thee alwayes; Thy life is bound up now in mee, My precious death hath set thee free. 2. This Testimony I thee give, As this bread was broaken, so was I, That thou in mee mightest never dye: My blood doth justify the same, That thou mayest praise my holy Name. 9 3. My Covenant I have made with thee, So that thou art now whole set free: Sin nor Sathan cannot thee charge, Because my love hath thee inlarg’d, So sure as I am plas’t above, So sure art thou now of my love.10
Your waiting shall be upon me, till I your souls hath filled; and in the way of righteousness you shall be made to yeeld. Another time I having been waiting on the Lord in breaking bread: And soon after was given in this following. THE Spring is come the dead is gone, Sweet streams of love doth flow: There is a Rock, that you must knock, From whence these stream do go.11 2. The Banquets set, the King is come, To entertain his Guest:12 All that are weary of their sins, He waites to give them rest. 3. Then come, and take your fill of love, Here’s joy enough for all, To see our King so richly clad, And give so loud a call. 4. Here’s Wine without money or price: Here’s milk to nurish babes: You may come to this banquet now, And feede of it most large.
Sutton, A Christian Womans Experiences 5. Then comfort you your selves in him; Tis sweet to see his love, That they, that are redeemed by him, May live so free above. And while the afflicting hand of God was upon mee in some measure, this following was given in one evening, as a song of instruction. AFflictions are not from the dust,13 Nor are they in vain sent: But they shall work the work of him, That is most nobly Bent. 2. Then let thine eyes look upon him, Which worketh in the dark;14 And let thine heart imbrace his love, Least thou from him should’st start. 3. Although thou canst not see his work, Yet waite on him with joy; For none shall hinder now his work, Nor none shall him Anoy. 15 4. Thou must be willing to take up The croß, to follow him,16 And waite till he will make his cup, To flow up to the brim. 5. Seeing thou art now called unto The purpose of his will, Let not afflictions trouble thee, Believe, and stand thou still.17 6. If that the Lord did not thee love, He would not this pains take, To let thee see his grace in thee, And also thee awake. 7. It scowers away the droße from thee, And takes away thy tinne:18 It makes thy soul fit for to hear The voice of thy sweet King. 8. It makes the soul farther to know The Sonship of his grace; And weanes the soul from things below, That it may seek his face.19 9. It puts the wise to see his work, And puts him in the way, That he may forthwith seek the Lord, Without further delay. 10. It mak s him now resolve upon Obedience to his grace;20 And watchful in the way he goes, That he may seek his face.
English Nonconformist Poetry, 1660–1700: Volume 1 11. It makes him look for strenght from God, To heale his sliding back:21 It makes him look up to the Rock, For that vvhich he doe lack. This was November the 20. in the Year 1656. ZION is God’s precious plant, The Lord vvill vvatter it every day:22 O! Zion is God’s holy one, It shall not vvhet her nor decay. 2. Zion is that fenced vvell, A Tovver that none shall throvv dov n:23 O! Zion is that glorious hold, That God vvill keep both safe and sovvnd. 3. Zion is that pleasant Plant,24 That God vvill hedg about each hour; O! Zion is Gods heritage, And he vvill keep it by his povver.25 4. Therefore let not thy heart novv faint, For Zions sake hold not thy peace; For our God vvill hear Zions Plaint; Therefore give thy God novv no rest, Till thou vvith Zion he hath blest.26 5. Let Zion knovv her time dravves near, She may look up novv vvithout fear: Let Zion knovv her God doth live, That hath her portion for to give. 6. Let Zions Children novv rejoyce, And let them praises sing: O! let them lift up pleasant voyce, In honner to their King.27 7. Let Zion knovv her God is true, That vvill her mercies novv renevv,28 She shall receive great things from him, Who is her glory, and her King. 8. Althoug afflictions should hold on, And troubles should arise; Yet God vvill ovvn his precious one, Their prayers hee’ll not despise.29 9. Our King shall reigne in righteousness, His glory shall shine forth; He vvill come forth in Iudgment then,† For his poor saints comfort.31 For the confirmation hereof do ye mind these two Scriptures Esai. 45: 13. and Psalm 89: 19.30]
Sutton, A Christian Womans Experiences 10. Our King shall reigne in glory then, He shall himself come up, His ennemies then shall fall vvith speed And be made but a puf.32 11. Then let my people quiet sit, And vvait on him vvith joy; There is a time dravves near at hand, Nothing shall them Anoy. THE poor then of the flock shall find a rest; And I their God, and portion, will them bless: And they shall to me for a refuge fly, And I will be their helpe continually. 2. Then shall their souls alone in mee rejoyce, That I have made of them my onely choyce; I vvill fill them in that day vvith my povver, So they shall vvait on me then every hour. 3. Their soul shall be as vvattered plants vvith devv, And I my mercy vvill to them renevv; Their heats shall be ingaged vvith my love, For I vvill move in them from povver above. 4. This is the portion that I novv vvill given Vnto all those that strifes humbly to live; Therefore rejoyce in God your onely guide VVhich in this day of trouble vvill you hide.33
Awake, awake, put on my strength,34 And mine owne comelyneß, Look upon mee for I have Wroght thy deliverance. 2. Thou are black, but comely in Mine eyes, that doth behold Thee swearing mine owne righteousness, Which glory cannot becould.35 3. I waited long on thee, to see, When thou wouldst mee imbrace, And when thou would’st look up to mee, To see my glorious face. 4. And now, what say’st thou unto mee? Have I not done thee good? And have not spar’d to set thee free, Mine own Sons precious blood.36 5. Therefore let all thy life be now A sacrifice of praise, And to my holyness give up
English Nonconformist Poetry, 1660–1700: Volume 1 Thy self in all my wayes.37 6. Let not the World so sad thy heart, Nor cast thee down so low, For if thou wait upon my grace, My secrets thou shalt know. 7. Be watchful, and keep close to me Thy Garments: do not staine; And that wilt be to thy poor soul, A certain heavenly gain.38 8. Take heed of glorying in my love But walk humbly and low, For it is onely my fulness, That makes thee thus to flow.39 9. There is by pathes to wander in, That Sathan would advance, But I will keep thee by my power, And be thy deliverance. 10. Be watchful and keep close to mee, My Garments do not soyl, For they are thine to cover thee; Be watchful then a while.40
OH! where shall I find now A people quicken’d still, That seek all times to live on God, And eck to do his will. 2. A people that deny themselves, And eck the cross uptake,41 That doth delight in God alone, And eck the World forsake. 3. A people that abhor themselves, And over their sins weep, A people mourning o’r the Land, And doth him dayly seek. 4. A people that believes in God, By faith drawes vertue still; Lay hold on promise which is true Contented with his will.42 5. A people that the word esteem, Keeping close there dayly, And for a rule the same doth take, When others from it fly. 6. Their hearts are fastened on the Lord, They for a refuge fly, That God vvould novv help by his povver, In their extremity. 7. Their cries are novv unto the Lord, Thy seek in him to hide,
Sutton, A Christian Womans Experiences To take of novv his heavy hand, And not let vvrath abide43 8. With such a people vvould I spend, My life and dayes novv here: Oh! think upon thy servant Lord, And to me novv dravv near. I assure you COURTEOUS READER these are not studed things, but are given in immediately.
Notes to pages 181–2
Wild, A Poem upon the Imprisonment of Mr. Calamy in Newgate
1. 2. 3. Imprisonment of Mr. Calamy in Newgate: Edmund Calamy (1600–1666), arrested and imprisoned on 6 January 1663. See Headnote. I envy not our Mitred men, their Places: Wild’s professed lack of envy for bishops resonates with Calamy’s refusal of the bishopric of Coventry and Lichfield. Their rich Preferments … to Heaven to get: a reference to pluralism, on which see J. Spurr, The Restoration Church of England, 1646–1689 (New Haven and London: Yale University Press, 1991), pp. 175–81. Wild’s criticism is strengthened by the implicit comparison between the episcopate and the builders of the Tower of Babel: Genesis 11:4. In Peter’s Chain: St Peter was imprisoned by Herod, and chained: see Acts 12:3–6. Bishop Bonner: Edmund Bonner (d. 1569), Bishop of London under Mary I. Bonner was made infamous (however unfairly) for his part in the burnings of Protestants by John Foxe: D. Loades, ‘Foxe and Queen Mary: Stephen Gardiner: Edmund Bonner’, at http://www.johnfoxe.org/index.php?realm=more&gototype=modern&type=essay&b ook=essay19. Hundreds of us turn out of House and Home: by St Bartholomew’s Day 1662, 1,909 ministers, fellows, schoolmasters and lecturers had been ejected in England: see N. H. Keeble, The Literary Culture of Nonconformity (Leicester: Leicester University Press, 1987), p. 31. Let me find Honey, though upon a Rod: Saul forbade the Israelites from eating during a battle with the Philistines: see 1 Samuel 14:27: ‘But Jonathan heard not when his father charged the people with the oath: wherefore he put forth the end of the rod that was in his hand, and dipped it in an honeycomb, and put his hand to his mouth; and his eyes were enlightened’. After the subsequent victory over the Philistines, Jonathan’s inadvertent misdemeanour became known to Saul, but the Israelites refused to allow his execution: see 1 Samuel 14:24–46. G. de F. Lord comments that ‘Wild seems to have distorted the meaning of the episode in his application of it’: see POAS, p. 290. Certainly Wild’s meaning is obscure. Perhaps the suggestion is that just as Jonathan was ‘enlightened’ through eating that which had technically been forbidden, so the imprisoned Calamy could still provide spiritual sustenance to those who ignored his ejected status. Bishop: Gilbert Sheldon (1598–1677) was bishop of London at this stage. Lord Mayor: John Robinson (1615–80). It was under Robinson’s warrant that Calamy was arrested. Robinson, as commissioner for corporations, had acted to purge nonconformists in 1662. See HOP 1660–1690; R. L. Greaves, Saints and Rebels: Seven Nonconformists in Stuart England (Macon, Ga: Mercer University Press, 1985), p. 58. And may some Thief … Christ’s company: one of those crucified with Christ was saved: see Luke 23:39–43. Mittimus: the warrant issued by the Lord Mayor, see above, n. 9. First, It is prov’d … preaching in their Graves: Calamy’s mittimus stated that he ‘did since the Feast of St. Bartholomew last past, upon two several dayes, viz, on Tuesday the twenty sixth day of August last past, and upon Sunday the twenty eighth day of December, 1662, in the said Church of St. Mary Aldermanbury presume and take upon himself (without any lawfull approbation and licence thereunto) to preach or read two severall Sermons or Lectures’: E. Calamy, Eli Trembling for Fear of the Ark (Oxford: s.n., 1663), opposite title page. So that good man to whom your place doth fall: Following Calamy’s ejection, in December 1662 John Tillotson (1630–1694) was elected as minister at St Mary Aldermanbury, but he refused the position. Richard Martin was elected on 28 January 1663. See Greaves, Saints and Rebels, p. 57 n. 73.
8. 9. 10. 11. 12.
Notes to pages 182–5
14. Thirdly, ‘Tis prov’d … Newgate-hell: While Presbyterians had been prepared to accept a modified episcopacy as the basis for the Restoration church settlement, fierce antagonism remained between them and some members of the episcopal bench: for example Gilbert Sheldon (1598–1677), at this stage bishop of London (here represented as a magician). Such antagonism was of course increased by the Act of Uniformity. See ‘Gilbert Sheldon’, ODNB. 15. Cripple-Gate: Cripplegate Within and Cripplegate Without were wards of London, here used punningly to refer to Wild’s crippling by gout. 16. Bishop Gout: Wild referenced his gout elsewhere in his poetry, see pp. 209, 235. 17. (Levite-like): Wild compares the control of gout over his body to the bishop’s control over a lesser clergyman (a ‘Levite’ in this context). 18. Old Bishop Gout … his jurisdiction I were free: Wild imagines his body as being the subject of an episcopal visitation by Bishop Gout. 19. Yet all your Visitors … Prison better than your home: Richard Baxter records ‘many daily flocking to visit him’ during Calamy’s imprisonment. Quoted in S. Achinstein, Literature and Dissent in Milton’s England (Cambridge: Cambridge University Press, 2003), p. 1.
Wild, On the Death of Mr Calamy
1. 2. Death of Mr Calamy: Edmund Calamy (1600–66) died on 29 October 1666 in Enfield. See Headnote. Calamy dead … Universal Groan: The presses, reeling from the effects of the Great Fire, were largely silent on Calamy’s death. There was one other poem, the anonymous An Elegy in Memory of that Reverend Divine Mr. Edmond Calamy (S.l.: s.n., 1666). Most pertinently to Wild’s point no funeral sermon was published. I am grateful to Mr Kojo Minta of St Hilda’s College, Oxford for his advice on this point. burn’d: a reference to the Great Fire of London, on which see the Headnote to Upon the Rebuilding the City below pp. 239–40. Calamy was taken by coach through the streets of the City after the fire ‘and seeing the desolate Condition of so flourishing a City, for which he had so great an Affection, his tender Spirit receiv’d such Impressions as he could never wear off. He went home, and never came out of his Chamber more; but dy’d within a Month’: E. Calamy, An Abridgment of Mr. Baxter’s History of His Life and Times (London: Thomas Parkhurst, Jonathan Robinson, and John Lawrence, 1702), p. 187, quoted in R.L. Greaves, Saints and Rebels: Seven Nonconformists in Stuart England (Macon, Ga: Mercer University Press, 1985), p. 60. Methinks the Man … Names did meet: Wild satirizes the contents of the bi-weekly official newspaper the London Gazette. The London Gazette was dominated by news of foreign affairs. In particular Wild highlights two individuals whose stories were reported on heavily from 1666–67: the Infanta Margaret Theresa (1651–73) who progressed from Spain to Austria to marry her uncle and cousin the Holy Roman Emperor Leopold I, which she did on 12 December 1666 amidst elaborate celebrations (she is often referred to throughout simply as the Empress); and the Pope Alexander VII (1599–1667), whose fluctuating health was a cause of much contemporary speculation. Southcombe and Tapsell comment that ‘Wild’s point is that the press allowed by the government wallowed in the minutiae of Roman Catholic celebrity lifestyles’: G. Southcombe and G. Tapsell, Restoration Politics, Religion and Culture: Britain and Ireland, 1660–1714 (Basingstoke: Palgrave Macmillan, 2010), p. 35. The relevant copies of the London Gazette may now be accessed online through British Newspapers 1600–1900, at: http://find.galegroup.
Notes to page 185
com/bncn/start.do?prodId=BNWS&userGroupName=oxford. For discussion of the marriage of Margaret and Leopold see J. P. Spielman, Leopold I of Austria (London: Thames and Hudson, 1977), pp. 45–6, 54–5. 5. Lacquyes Liveries were fac’d: see e.g. London Gazette, no. 102 (5–8 Nov. 1666): ‘The Spaniards and Milanois are grown very jealous of the Venetians, upon the magnifick Reception of the Infanta, in the City of Bresse, where she was complemented by their Ambassador Extraordinary, followed by a Train of 150 Coaches, 1000 Gentlemen, 2000 Curissiers, 50 Pages, and 150 Lacquies in very rich Liveries. All which Train were to attend her, during all the time she continued in their Territories’. 6. What’s her chief Woman’s Name: see London Gazette, no. 98 (22–25 Oct. 1666): ‘’Tis said the Empress has changed her resolution of parting from Milan the fourth, deferring her journey for some time, expecting the arrival of the Countess d’Eril her chief Lady of Honor, some daies since arrived at Finale’. 7. Spain’s great little King: Charles II (1661–1700), king of Spain, came to the throne as an infant in 1665. 8. Lockier and Rowland Pippin dwell: Lionel Lockier (c. 1600–72) and Rowland Pippin were both involved in the trade of medical products. Lockier sold a pill which promised to have beneficial effects for those suffering from a wide range of medical conditions; Pippin was a truss-maker. In June 1666 the London Gazette announced that it would not take any advertisements that did not pertain to matters of state, and that a separate publication containing advertisements would be produced. In the future this was hardly to be adhered to, but initially the London Gazette did indeed not carry a large number of advertisements. On 25 June 1666 the first (and perhaps only) edition of Publick Advertisements appeared, and it contained an advertisement for ‘Lockier’s universal Pill … sold by R. Lownds, at the White-Lyon, near the little North-Door of St Paul’s-Church; and Robert Horne at the South Entrance of the Royal-Exchange in Cornhill’. See Publick Advertisements, no. 1 (25 June 1666), sig. A2r; London Gazette, no. 62 (14–18 June 1666). On Lockier see also L. Lockyer, An Advertisement, Concerning those most Excellent Pills (London: s.n., 1664); J.K. Crellin and J.R. Scott, ‘Lionel Lockyer and his Pills’, in Proceedings of the XXIII International Congress of the History of Medicine, London 2–9 September 1972, 2 vols (London: Wellcome Institute of the History of Medicine, 1974), vol. 2, pp. 1182–6; A.S. Hargreaves, ‘Lionel Lockyer (1600–72) & his Pillulae Radiis Solis Extractae’, Pharmaceutical Historian, 29:4 (1999), pp. 55–63. For an advertisement dating from the 1650s which points to the benefits of Pippin’s trusses see H.C. Whitford, ‘Expos’d to Sale: The Marketing of Goods and Services in Seventeenth-Century England as Revealed by Advertisements in Contemporary Newspapers and Periodicals. Part II, Concluded’, Bulletin of the New York Public Library, 71:9 (1967), p. 611. 9. Where a Black-Box or Green-Bag was lost: cp. Publick Advertisements, no. 1 (25 June 1666), sig. A2r: ‘Lost upon Tuesday the 19. instant, betwixt Brainford and Chelsey, a black Box, tyed with a green Ferret Ribband’. The London Gazette became notorious for its advertisements of lost things: see e.g. J. Miller, After the Civil Wars: English Politics and Government in the Reign of Charles II (Harlow: Longman, 2000), p. 57. 10. And who was Knighted, though not what it cost: the London Gazette contained a record of knighthoods. Wild alleges corruption in the bestowing of knighthoods, recalling early Stuart critiques of the sale of honours. 11. Or what new … poyson spread: Wild satirizes what he sees as the failure of the London Gazette to report key stories, including the true course of the Second Anglo-Dutch war and the Catholic culprit behind the Great Fire. In November 1666 the London Gazette
Notes to pages 185–7
18. 19. 20. 21.
did record a proclamation ‘for the Banishment of all Popish Priests and Jesuites, and putting the Laws in speedy and due execution against Popish Recusants’: London Gazette, no. 103 (8–12 Nov. 1666). No doubt, for Wild, this was not a specific enough recounting of their nefarious designs. In his illegal sermon of December 1662 Calamy commented that England was in danger of losing the ark of God because, in part, of ‘the abundance of Popish Priests and Jesuits that are in the midst of us’: E. Calamy, Eli Trembling for Fear of the Ark (Oxford: s.n., 1663). p. 12. Had Crack … as well as We: Roger L’Estrange (1616–1704) was named Crack-fart by Robert Wild, see above p. 204. Wild here comments on the ending of L’Estrange’s edited The Intelligencer and The Newes on 29 January 1666. The reference to the ‘Fiddle’ stems from a vein of anti-L’Estrange polemic which focused on the fact that he was a viol player, and that Oliver Cromwell had once been present for a time while he played. See ‘Roger l’Estrange’, ODNB. ‘Fart’ is excised in what is probably a typographical joke on censorship – just as L’Estrange has been silenced, so too has Wild’s moniker for him. It was a King … strength is gone: see 2 Kings 13:14. Aldermanbury’s Curate … might have wore: Calamy was perpetual curate at St Mary Aldermanbury from 1639 till his ejection in 1662. In the aftermath of Charles’s return, when a broad church settlement still seemed a possible outcome, Calamy was offered the bishopric of Coventry and Lichfield in 1660, which he refused. See Headnote. How have we … thousand strong: Calamy’s preaching in the 1640s attracted large audiences: at times when he was speaking, over sixty coaches could be observed pulled up outside his church. See ‘Edmund Calamy’, ODNB. And though black-mouths … great GEORGE can well attest: Despite the complexity of Calamy’s political and religious views, his conduct during the 1640s and 1650s made his loyalty to the Crown easy to attack after the Restoration: see Headnote. However, Wild reminds his readers of Calamy’s links to George Monck: the man who, more than any other, brought about the Restoration. Calamy was made chaplain to Monck in 1660. In fact, it seems that Calamy saw Monck’s insistence on the dissolution of the returned Long Parliament before it had settled the ecclesiastical affairs of the realm as a failure on the General’s part. Soon after the Restoration Calamy is reported to have said before Monck: ‘Some men will betray three kingdoms for filthy lucre’s sake’ as he threw ‘his handkerchiefe (as he was wont to move it up & down) towards the Generals pew’. See Achinstein, ‘Edmund Calamy’. For more on Monck, and Wild’s famous poem concerning him, Iter Boreale, see above pp. 1–16. For more on Calamy’s role in the Restoration see Headnote. Then when poor Prelacy … that Interest was mum: Wild recalls the inefficacy of the suppressed Church of England in bringing about the Restoration. He puns on collecting the King and the Collects in the prayer book. For had he … in his heart: see above n. 3. Megrim: migraine. fatal Bill: the Act of Uniformity of 1662. An Hundred thousand buried in one year: the victims of the plague in 1665. Modern estimates put the figure at over 100,000. The official contemporary figures for mortality in London in 1665 were 97,306 dead, of whom 28,710 were not said to have died of plague. See Pepys, Diary, vol. 10, pp. 328–37. Blazing-Stars: the belief in the portentous nature of such astrological phenomenon was widespread. See A. Walsham, Providence in Early Modern England (Oxford: Oxford University Press, 1999), ch. 4. He lived to see … Burning Fever did expire: for Calamy’s reaction to the Fire see above n. 3; for the accusation that Catholics started the Fire see above p. 240.
Notes to pages 187–92
24. So Father Ely … life it cost: see 1 Samuel 4:13–18. Pertinently Calamy’s illegal sermon of December 1662 took as its text 1 Samuel 4:13, and was published as Eli Trembling. 25. Thus fell this Father … going long ago: Calamy used his sermon of December 1662 to show ‘that the ark of God is in danger to be lost’ from England, and to tell magistrates, ministers and people how to avoid this loss. See Calamy, Eli Trembling, quotation at p. 11. Wild links his death with the actual loss of the ark, and thus suggests that Calamy’s words fell on deaf ears. 26. Ichabod: Following the loss of the ark, and Eli and her husband’s deaths, Eli’s daughter-inlaw gave birth, and then died. Before her death: ‘she named the child Ichabod, saying, The glory is departed from Israel: because the ark of God was taken, and because of her father in law and her husband. And she said, The glory is departed from Israel: for the ark of God is taken’. See 1 Samuel 4:19–22, quotation at 21–2. For Calamy’s comments on this, and thus the despair which proceeds from a nation losing the ark, see Eli Trembling, p. 16. 27. Vnder his burned-Church his Body lies: Calamy was buried under the remains of St Mary Aldermanbury, which had been burned in the Fire. See Achinstein, ‘Edmund Calamy’.
Sutton, from A Christian Womans Experiences of the Glorious Working of Gods Free Grace
4. 5. 6. 7.
1. 2. 3.
My glory thou shalt see: see e.g. Isaiah 66:18; Matthew 24:30; Mark 13:26; Luke 21:27. Let all the meek ones of the earth: see e.g. Isaiah 11:4; Psalm 76:9; Matthew 5:5. I have redeem’d thee … lowest place of Hell: see e.g. Psalm 86:13; Isaiah 38:17; Isaiah 51:1. Admire, admire … My glory is above: cp. Song of Solomon 2. On uses of the Song see E. Clarke, Politics, Religion and the Song of Songs in Seventeenth-Century England (Basingstoke: Palgrave Macmillan, 2011). I will a habitation be: see e.g. Psalm 26:8; Ephesians 2:22. They shall lie down in safty: see e.g. Psalm 4:8; Psalm 12:5. All they that in high places sit … my Iustice know: The speaker in Sutton’s verse is Christ, and he is pointing to the way in which earthly majesty will be brought low. However, Sutton may also have had in mind the role to be played by the faithful in fulfilling both this prophecy and God’s purposes, and thus Paul’s words to the Ephesians: see Ephesians 6:12. It is difficult to unravel the precise nature of Sutton’s political views. Some in Hanserd Knolly’s congregation were Fifth Monarchists, and her prophecies could be interpreted in this light. As such, it is possible that this warning to those ‘in high places’ was directed at the Protectorate. She later records that she was given the ‘oppertunity’ to set out the sins of the nation before ‘some that then were in high places’ in the hope of bringing about reformation, ‘but pour soules, for not hearkening unto councel in departing from sin they were soon brought down’. See K. Sutton, A Christian Womans Experiences (Rotterdam: printed by Henry Goddaeus, 1663), p. 16; ‘Hanserd Knollys’, ODNB. On Fifth Monarchism see B.S. Capp, The Fifth Monarchy Men: A Study in Seventeenth-Century Millenarianism (London: Faber & Faber, 1972). All they that in high places sit … treasures unlock: This passage may draw on Isaiah 2:10– 12. However, while at this point in Isaiah it is the targets of God’s wrath who are told to hide, in Sutton’s verse it is those whom Christ is protecting. Here she is indebted to a raft of biblical imagery of Christ as rock and hiding place.
Notes to pages 192–7 9. 10.
12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25.
26. 27. 28. 29. 30. 31. 32.
33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43.
This Testimony … holy Name: cp. 1 Corinthians 11:23–6; Matthew 26:26–8; Mark 14:22–4; Luke 22:19–20. My Covenant … of my love: Sutton here encapsulates her understanding of the Covenant of Grace. For more on this in a Particular Baptist context see J. W. Arnold, ‘The Reformed Theology of Benjamin Keach (1640–1704)’ (DPhil dissertation, University of Oxford, 2009), ch. 5. THE Spring … stream do go: cp. 1 Corinthians 10:4. See also the Old Testament accounts of Moses smiting a rock which then brought forth water see Exodus 17:6; Numbers 20:11. The Banquets set … his Guest: cp. Song of Solomon 2:4. AFflictions are not from the dust: see Job 5:6. Then let thine eyes … in the dark: cp. Job 5:13–14. Although thou canst not see … him Anoy: cp. Job 9:11–12. Thou must be willing to … follow him: see Matthew 16:24; Mark 8:34; Luke 9:23. Believe, and stand thou still: cp. Job 37:14. It scowers away … away thy tinne: see Isaiah 1:25. And weanes the soul … may seek his face: see e.g. 1 Chronicles 16:11; 2 Chronicles 7:14. It mak s him … Obedience to his grace: cp. Romans 6:16. It makes him … sliding back: cp. Hosea 14:4. ZION is God’s precious … vvill vvatter it every day: cp. Isaiah 27:2–3. Zion is that fenced … none shall throvv dov n: cp. Isaiah 5:1–2. Zion is that pleasant Plant: cp. Isaiah 5:7. Zion is that fenced … by his povver: The images from Isaiah 5 which Sutton uses here to describe God’s protection of Zion actually come from a chapter that describes the sinfulness of his people and their just punishment for this sin. Sutton thus, while seeking to offer comfort, also implicitly offers a warning about the righteous judgement of God falling upon those who are sinful. Therefore let not thy heart … he hath blest: cp. Isaiah 30:19. Let Zions Children … honner to their King: cp. Psalm 149:2–3. Let Zion knovv … mercies novv renevv: cp. Isaiah 54:7. Althoug afflictions … not despise: cp. Isaiah 30:19–20. For the confirmation … Esai. 45: 13. and Psalm 89: 19: see Isaiah 45:13; Psalm 89:19. Our King shall … but a puf: cp. e.g. Isaiah 42:13. Our King shall reigne … poor saints comfort: in addition to the two scriptural references noted by Sutton herself (see below n. 32) see e.g. Isaiah 1:27, 5:16, 11:4, 32:1, 33:5, 46:13, 51:5. Therefore rejoyce in God … vvill you hide: cp. e.g. Psalm 59:16. AWake, awake, put on my strength: cp. Isaiah 51:9; Isaiah 52:1. Thou are black … glory cannot becould: cp. Song of Solomon 1:5–6. And have not spar’d … Sons precious blood: cp. 1 Peter 1:18–19. Therefore let all … my wayes: cp. Hebrews 13:15. Be watchful … heavenly gain: cp. Revelation 3:2–5. For it is onely … to flow: cp. e.g. John 7:38. Be watchful … a while: Sutton writes of the cloak of alien righteousness thrown over the elect by Christ. See Isaiah 61:10. A people that deny … cross uptake: see above n. 16. A people that believes … with his will: cp. 2 Peter 1:4–5. And not let vvrath abide: see John 3:36.
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