Part 1

Transcriber’s Note: Biblical references were originally present as side notes rather than footnotes. The references for each stanza were collected into a single footnote, as the references are mostly generic to the action of the stanza. The summaries, also present as side notes, have been moved to precede the stanza to which they were attached.

THE DAY OF DOOM;

Or, a Poetical Description Of the Great and Last JUDGMENT: With Other Poems.

By

Michael Wigglesworth, A.M., _Teacher of the Church at Malden in New England,_

1662.

Also a memoir of the author, autobiography and sketch of his funeral sermon by Rev. Cotton Mather.

Acts 17:31. Because he hath appointed a Day in the which he will judge the World in Righteousness by that Man whom he hath ordained.

Mat. 24:30. And then shall appear the sign of the Son of Man in Heaven, and then shall all the tribes of the Earth mourn, and they shall see the Son of Man coming in the clouds of Heaven with power and great glory.

FROM THE SIXTH EDITION, 1715.

New York; American News Company. 1867.

Entered according to Act of Congress, in the year of our Lord, 1867, by

Wm. Henry Burr,

in the Clerk’s office of the District Court of the United States, for the Southern District of New York.

C. S. Westcott & Co., Printers, 79 John street.

Memoir of the Author.

The following is the substance of an article published in the “New England Historical and Genealogical Register,” for April, 1863, written by John Ward Dean, Esq., of Boston:

A century ago no poetry was more popular in New England than Wigglesworth’s _Day of Doom_. Francis Jenks, Esq., in an article in the _Christian Examiner_ for Nov., 1828, speaks of it as “a work which was taught our fathers with their catechisms, and which many an aged person with whom we are acquainted can still repeat, though they may not have met with a copy since they were in leading strings; a work that was hawked about the country, printed on sheets like common ballads; and, in fine, a work which fairly represents the prevailing theology of New England at the time it was written, and which Mather thought might, ‘perhaps, find our children till the Day itself arrives.’”

The popularity of Wigglesworth dated from the appearance of his poem, and continued for more than a century. Expressing in earnest words the theology which they believed, and picturing in lively colors the terrors of the judgment day and the awful wrath of an offended God, it commended itself to those zealous Puritans, who had little taste for lofty rhyme or literary excellence. The imaginative youth devoured its horrors with avidity, and shuddered at its fierce denunciation of sin. In the darkness of night he saw its frightful forms arise, and was thus driven to seek the “ark of safety” from the wrath of Jehovah. For the last century, however, the reputation of the _Day of Doom_ has waned, and few at the present day know it except by reputation.

The author of this book, whose wand had summoned up such images of terror, was neither a cynic nor a misanthrope, though sickness, which generally brings out these dispositions where they exist, had long been his doom. His attenuated frame and feeble health were joined to genial manners; and, though subject to fits of despondency, he seems generally to have maintained a cheerful temper, so much so that some of his friends believed his ills to be imaginary.

Rev. Michael Wigglesworth was born October 28, 1631, probably in Yorkshire, England. He was brought to this country in 1638, being then seven years old, but in what ship we are not informed. His father, Edward Wigglesworth, was one of those resolute Puritans who, with their families, found an asylum where they could enjoy their religion without molestation in our then New England wilderness, the distance of which from their English homes can hardly be appreciated now. Here they suffered the severe hardships of a rigorous climate, the fearful dangers from savage tribes around them, while uniting to build up villages which are now cities, and which still retain some of the characteristics of their Puritan founders. The determined purpose and strength of principle that conquered every obstacle was a school of severe training for the children of that period. It was natural that a father who had endured so much for conscience’ sake should desire to see his only son a clergyman; and, although the father’s means were not large, the son was devoted to the ministry and given a thorough education. Michael, after nearly three years of preparatory studies, entered Harvard College in 1647. Here he had the good fortune to have for a tutor the excellent Jonathan Mitchell, “the glory of the college,” and famous as a preacher. The friendship here begun appears to have continued after both had left the college walls. Probably the eight stanzas “on the following work and its author,” signed J. Mitchel, were written by that tutor and preacher, who was a native of Yorkshire, the county in which Wigglesworth is believed to have been born.

In 1651 Mr. Wigglesworth graduated, and was soon after appointed a tutor in the College. Some of his pupils were men of note in their day. Among them were. Rev. Shubael Dummer, of York, Me.; Rev. John Eliot, of Newton; and Rev. Samuel Torry, of Weymouth; but the chief of them, it will be admitted, was Rev. Increase Mather, D.D., pastor of the second church in Boston, and for sixteen years president of Harvard College. That the tutor was faithful to his trust, we have evidence from the sketch of the funeral sermon appended to this work, preached by Rev. Cotton Mather, D.D., son of Increase, who probably derived his information from his father.

While a tutor, he prepared himself for the ministry, and before his father’s death he had preached several times. He was invited, probably in the autumn of 1654, to settle at Malden, as the successor of Rev. Marmaduke Matthews, but owing to long-continued sickness was not ordained there till 1656. The precise date of his ordination is not known, but it must have been subsequent to August 25, 1656, for his letter of dismission from the church at Cambridge bears that date. This letter, addressing the “Church of Christ at Maldon,” states that “the good hand of Divine Providence hath so disposed that our beloved and highly esteemed brother, Mr. Wigglesworth, hath his residence and is employed in the good work of ye Lord amongst you, and hath cause to desire of us Letters Dismissive to your church, in order to his joining as a member with you.”

The ill health which had delayed his ordination at Malden returned soon after his settlement there, and interrupted his ministry several years. He took a voyage to Bermuda, sailing Sept. 23, 1663, and being absent about seven months and a half. But the tedious and stormy voyage seems to have impaired his health so much that the change of climate afforded him little relief, and he returned much discouraged. He met with a very cordial welcome from his friends and parishioners.

While he was thus withheld from his ministry, he employed his time in literary labors. His _Day of Doom_ was published about 1662, the year before his voyage to Bermuda. The first edition consisting of 1,800 copies, was sold, with some profit to the author, within a year, which considering the population and wealth of New England at that time, shows almost as remarkable a popularity as that of _Uncle Tom’s Cabin_.

While absent on his voyage in search of health, Dec. 9, 1663, Rev. Benjamin Bunker was ordained pastor of the church at Malden. It seems that a distinction was observed at this time in New England between pastor and teacher. Wigglesworth calls Bunker “pastor” in some verses composed on his death, while on the title-page of this, work he calls himself “teacher.” After Wigglesworth became sole minister, he was probably considered the pastor. Bunker held this office over six years, till his death, Feb. 3, 1669-70; In the elegy on the death of his colleague, Wigglesworth highly extols Bunker’s piety and usefulness. The next colleague of our author was Bev. Benjamin Blackman, settled about 1674. He supplied the desk four years and upward. and left in the year 1679. His next colleague was Rev. Thomas Cheever, son of his early teacher, the celebrated New England schoolmaster, Ezekiel Cheever, author of _Latin Accidence_. These three ministers were all educated at Harvard College, Bunker having graduated in 1658, Blackman in 1663, and Cheever in 1677. Mr. Cheever began to preach at Maiden Feb. 14, 1679-80, was ordained July 27, 1681, and was dismissed May 20, 1686.

Wigglesworth, though long prevented by sickness from officiating, never resigned his ministerial charge, as appears from a letter which he addressed to Samuel Sprague, July 22, 1687. He was now left alone as minister of the church. He had, however, recovered his health in a measure about this time, which had suffered for nearly twenty years, and for the remainder of his life he continued in public usefulness.

He died on Sunday morning, June 10, 1705, in the 74th year of his age. The epitaph on the last page of this work is believed to have been written by Cotton Mather, as it appears in the appendix to his funeral sermon as by “one that had been gratified by his _Meat out of the Eater_ and _Day of Doom_.”

Mr. Wigglesworth had at least three wives: Mary, daughter of Humphrey Reyner, of Rowley; Martha, whose maiden name was probably Mudge; and Sybil, widow of Dr. Jonathan Avery, of Dedham, and daughter of Nathaniel Sparhawk, of Cambridge.

By his first wife he had (1) _Mercy_ b. Feb., 1655-6; m. 1st, [Samuel?] Brackenbury, by whom she had at least one son, William; m. 2d, [Rev. Samuel.?] Belcher.

By his second wife, Martha, who d. 11th Sept., 1690, a. 28, he had:— (2) _Abigail_, b. 20th March, 1681; m. Samuel Tappan, 23d Dec, 1700;— (3) _Mary_, b. 21st Sept., 1682 ; unm. in 1708;— (4) _Martha_, b. 21st Dec., 1683; m. Wheeler;— (5) _Esther_, b. 16th April, 1685; m. 1st, John Sewall, June 8, 1708, who d. 1711; m. 2d, Abraham Tappan, Oct. 21, 1713;— (6) Dorothy, b. 22d Feb., 1687-88; m. 2d June, 1709, James Upham;— (7) Rev. Samuel, b. 4th Feb., 1689-90, d. 3d Sept., 1768. By his third wife, Sybil, who d. 6th Aug., 1708, a. 53, he had:— (8) Prof. _Edward_, D.D., b. about 1692, d. Jan. 16, 1765.

Rev. Samuel Wigglesworth, the elder son, was settled in Hamilton Parish, in Ipswich, Mass., in 1714. He m. 1st, Mary, dau. of John Brintnal, of Winnisimmet, 30th June, 1715, who d. June 6, 1723, a. 28, having borne him four children, Mary, Michael, Martha, and Phebe. He m. March 12, 1730, Martha Brown, and had nine children.

Edward Wigglesworth, D.D., the younger son, took his degree of Bachelor of Arts in 1710, and applied himself to the study of Divinity. He preached for some time in different parishes, and in 1722 was installed Hollis Professor of Divinity of Harvard College. Not long afterward he was chosen one of the fellows of the corporation. He left an only son, who succeeded him as Hollis Professor in the same college, and an only surviving daughter, who married Prof. Sewall.

The following are the various editions of the _Day of Doom_, so far as we have been able to ascertain:

The first edition was published in 1661 or 1662, and the second four years after. These facts are obtained from memoranda by the author, which are printed in the Historical Magazine for December, 1863. An edition was printed in London, England, without the author’s name, in 1673. This was, probably, the third impression; the date of the fourth is unknown. The fifth edition is said to have been published in 1701. Mr. Dean has made diligent search and repeated inquiries, but can only find two or three copies of the edition of 1673, and several fragments which must have been parts of some of the other editions.

There was an edition published at Newcastle, in England, in 1711. The next edition was published in 1715, called “the 6th edition, enlarged, with Scripture and marginal notes”—“printed by John Allen, for Benjamin Eliot, at his shop in King street.” From this edition, which was evidently the seventh, the present one is reprinted, being carefully compared with that of 1673. Another edition appeared in 1751, “Printed and sold by Thomas Fleet, at the Heart and Crown, in Cornhill,” Boston. The next edition appeared in 1811, “Published by E. Little & Company, Newburyport,” Mass. The last edition, prior to the present, was published in Boston in 1828, by Charles Ewer.

Besides the _Day of Doom_ Mr. Wigglesworth published, in 1669, “Meat out of the Eater; or, Meditations concerning the necessity and usefulness of Afflictions unto God’s Children.” The “fourth edition” appeared in 1689, and subsequent editions in 1717 and 1770. In 1686 he preached an Election Sermon, which was printed by the colony. Among his unpublished writings is a poem entitled “God’s Controversy with New England, written in the time of the great Drought, Anno 1662. By a lover of New England’s prosperity.”

Mr. Wigglesworth borrowed little from other poets, and what he borrowed was probably from the commentaries and theological treatises with which his library abounded, rather than from the poets. Not that his style is wholly prosaic, for there are passages in his writings that are truly poetical, both in thought and expression, and which show that he was capable of attaining a higher position as a poet than can now be claimed for him. The roughness of his verses was surely not owing to carelessness or indolence, for neither of them was characteristic of the man. The true explanation may be, that he sacrificed his poetical taste to his theology, and that, for the sake of inculcating sound doctrine, he was willing to write in halting numbers.

The author of the _Day of Doom_, belonging to the straitest sect of Puritans, was, like many others of that sect, a man of generous feeling toward his fellows. Rev. Dr. Peabody calls him “a man of the beatitudes.” Obedience to the supreme law gave a heavenly lustre to his example and a sweet fragrance to his memory. The clergy of his day possessed a deep religious earnestness and a fervent piety. They were Bible students and men of prayer. Even many who consider them erroneous in doctrine, are willing to allow that they were strict in morals; that, if they were wrong in faith, they were right in life; that, if their creed was opaque, their hearts were luminous; and that, if their vision did not discern the additional light which the saintly Robinson had prophesied was yet to break forth from God’s Word, they sincerely accepted the light they saw. They were patient, hopeful, humble, believing, faithful. They stood on a higher plane than their successors, and exercised a proportionally higher power over their hearers. Their people revered them, were constant in attendance on their services, and submitted gladly to their sway.

Autobiography

I was born of Godly Parents, that feared ye Lord greatly, even from their youth, but in an ungodly Place, where ye generality of ye people rather derided than imitated their piety; in a place where, to my knowledge, their children had Learnt wickedness betimes; in a place that was consumed with fire in a great part of it, after God had brought them out of it. These godly parents of mine meeting with opposition and persecution for Religion, because they went from their own Parish church to hear ye word and Receiv ye Lords supper &c, took up resolutions to pluck up their stakes and remove themselves to New England: and accordingly they did so, Leaving dear Relations, friends and acquaintance, their native Land, a new built house, a flourishing Trade, to expose themselves to ye hazzard of ye seas, and to ye Distressing difficulties of a howling wilderness, that they might enjoy Liberty of Conscience and Christ in his ordinances. And the Lord brought them hither and Landed them at Charlstown, after many difficulties and hazzards, and me along with them, being then a child not full seven years old. After about 7 weeks stay at Charlstown, my parents removed again by sea to New Haven in ye month of October. In our passage thither we were in great Danger by a storm which drove us upon a Beach of sand where we lay beating til another Tide fetcht us off; but God carried us to our port in safety. Winter approaching we dwelt in a cellar partly under ground covered with earth the first winter. But I remember that one great rain, brake in upon us and drencht me so in my bed, being asleep, that I fell sick upon it; but ye Lord in mercy spar’d my life and restored my health. When ye next summer was come I was sent to school to Mr. Ezekiel Cheever, who at that time taught school in his own house, and under him in a year or two I profited so much through ye blessing of God, that I began to make Latin and to get forward apace. But God who is infinitely wise and absolutely soverain, and gives no account concerning any of his proceedings, was pleased about this time to visit my father with Lameness which grew upon him more and more to his dying Day, though he liv’d under it 13 years. He wanting help was fain to take me off from school to follow other employments for ye space of 3 or 4 years, until I had lost all that I had gained in the Latin Tongue. But when I was now in my fourteenth year, my Father, who I suppose was not wel satisfied in keeping me from Learning whereto I had been designed from my infancy, and not judging me fit for husbandry, sent me to school again, though at that time I had little or no disposition to it, but I was willing to submit to his authority therein and accordingly I went to school under no small disadvantage and discouragement, seing those that were far inferior to me, by my discontinuance now gotten far before me. But in a little time it appeared to be of God, who was pleased to facilitate my work and bless my studies that I soon recovered what I had lost, and gained a great deal more, so that in 2 years and 3 quarters I was judged fit for ye Colledge and thither I was sent far from my parents and acquaintance among strangers. But when father and mother both forsook me then ye Lord took care of me. It was an act of great self denial in my father that notwithstanding his own lameness and great weakness of Body which required ye service and helpfulness of a son, and having but one son to be ye staff of his age and supporter of his weakness, he would yet for my good, be content to deny himself of that comfort and Assistance I might have Lent him. It was also an evident proof of a strong Faith in him, in that he durst adventure to send me to ye Colledge, though his estate was but small and little enough to maintain himself and small family left at home. And God let him Live to see how acceptable to himself this service was in giving up his only son to ye Lord and bringing him up to Learning; especially ye Lively actings of his faith and self denial herein. For first, notwithstanding his great weakness of body, yet he Lived til I was so far brought up as that I was called to be a fellow of ye Colledge and improved in Publick servdce there, and until I had preached several Times; yea and more than so, he Lived to see and hear what God had done for my soul in turning me from Darkness to light and from ye power of Sathan unto God, which filled his heart full of joy and thankfulness beyond what can be expressed. And for his outward estate, that was so far from being sunk by what he spent from year to year upon my education, that in 6 years time it was plainly doubled, which himself took great notice of, and spake of it to myself and others, to ye praise of God, with Admiration and thankfulness. And after he had lived under great and sore affliction for ye space of 13 years a pattern of faith, patience, humility, and heavenly mindedness, having done his work in my education and receiv’d an answer to his prayers, God took him to his Heavenly Rest, where he is now reaping ye fruits of his Labors. When I came first to ye Colledge, I had indeed enjoyed ye benefit of Religious and strict education, and God in his mercy and pitty kept me from scandalous sins before I came thither and after I came there, but alas I had a naughty vile heart and was acted by corrupt nature, therefore could propound no Right and noble ends, but acted from self and for self. I was indeed studious and strove to outdoe my compeers, but it was for honour and applause and preferment and such poor Beggarly ends. Thus I had my Ends and God had his Ends far differing from mine, yet it pleased him to Bless my studies, and to make me grow in Knowledge both in ye tongues and inferior Arts and also in Divinity. But when I had been there about three years and a half; God in his Love and Pitty to my soul wrought a great change in me, both in heart and Life, and from that time forward I learnt to study with God and for God. And whereas before that, I had thoughts of applying myself to ye study and Practice of Physick, I wholy laid aside those thoughts, and did chuse to serve Christ in ye work of ye ministry if he would please to fit me for it and to accept of my service in that great work.

Note.—In the foregoing Autobiography the original spelling is retained. In the following poems the spelling is modernized. The use of the acute accent (’) to indicate the former pronunciation of the final _ed_ as a separate syllable will be obvious; in other exceptional cases the old apostrophe is retained. In a few instances the termination _tion_ is divided by a hyphen, to indicate its pronunication as two syllables (_she_-on). The modern double commas are also used to mark quotations.

W. H. B.

To the Christian Reader.

Reader, I am a fool, And have adventuréd To play the fool this once for Christ, The more his fame to spread. If this my foolishness Help thee to be more wise, I have attainéd what I seek. And what I only prize.

Thou wonderest, perhaps, That I in Print appear, Who to the Pulpit dwell so nigh, Yet come so seldom there. The God of Heaven knows What grief to me it is, To be withheld from serving Christ; No sorrow like to this.

This is the sorest pain That T have felt or feel; Yet have I stood some shocks that might Make stronger men to reel. I find more true delight In serving of the Lord, Than all the good things upon Earth, Without it, can afford.

And could my strength endure That work I count so dear, Not all the Riches of Peru Should hire me to forbear. But I’m a Prisoner, Under a heavy Chain; Almighty God’s afflicting hand Doth me by force restrain.

Yet some (_I know_) do judge Mine inability To come abroad and do Christ’s work. To be Melancholly; And that I’m not so weak As I myself conceit: But who in other things have found Me so conceited yet?

Or who of all my Friends That have my trials seen, Can tell the time in sevén years When I have dumpish been? Some think my voice is strong, Most times when I do Preach; But ten days after, what I feel And suffer few can reach.

My prison’d thoughts break forth, When open’d is the door. With greater force and violence, And strain my voice the more. But vainly do they tell That I am growing stronger, Who hear me speak in half an hour, Till I can speak no longer.

Some for because they see not My clieerfulness to fail, Nor that I am disconsolate, Do think I nothing ail. If they had borne my griefs, Their courage might have fail’d them, And all the Town (perhaps) have known (Once and again) what ail’d them.

But why should I complain That have so good a God, That doth mine heart with comfort till Ev’n whilst I feel his Rod? In God I have been strong, But wearied and worn out. And joy’d in him, when twenty woes Assail’d me round about.

Nor speak I this to boast. But make Apology For mine own self, and answer those That fail in Charity. I am, alas! as frail. Impatiént a creature, As most that tread upon the ground, And have as bad a nature.