Sacrifice of thy Soul And that thou then discoursest with the Deitie Think of thy Saviour more than thy Sin Doest see Another Law in thy members warring against the Law of thy mind and bringing thee into Captivity to the Law of Sin which is in thy Members And thereupon groanest out Saint Paul's words O wretched Man that I am Who shall deliver me from the body of this Death Seek to make his Application I thank God through Jesus Christ Our Lord by whom we have now received the Atonement Resolve One good Deed of Charitie That will warme thy Heart That may kindle a holy flame in thy Soul Resolve to pray as soon as thou awakest So thou prevent'st Sin from taking Possession With the Psalmist seek him early in the morning Run to thy knees at Noon Day Or when any Temptation assaulteth thee Resolve not to couch thy Head on thy Pillow before thy Peace-Offering And that thou beest to God and Man reconciled Thy Bed may prove thy Grave And there is a Resurrection Resolve against any Notorious Sin whereof thine Own Conscience shall arraign thee Guilty Make A Covenant with thine Eyes thine Eares thy Lips thy Hands thy Feet and thy Thoughts too For these are the Tinder of Iniquity Leave not God till thou hast obtained A Blessing Wrastle for it as Iacob He loves to be sought He delighteth to hear thee call upon Him And is pleased to see a stout Champion what thou see'kst is not worth his Giving if not worth Thy Contending for Strike thy Breast That thy rockie Heart may be mollified That it may have the comfortable Metamorphosis from Stone to Flesh So shalt thou be reconciled to thy displeased Father So Christ will own thee will send the Comforter unto thee And thy Body shall become the Temple of the Holy Ghost Thou shalt grow from grace to grace even to Eternall Glorie Take up thine Arms then With Them the Ingemination that the Lord deliver'd to Ioshua Be strong and of a good courage c. Be strong and very courageous that thou maist obserue to doe according to All the Law c. Turn not from it to the Right hand or to the Left that thou maist prosper whither soever thou goest CANTO IX The Lodge of Patience 1. PAce softly on The Way is deep 'T is foul with Showers The Clouds did weep Wade through that Slough This thawed Clay That mires This tires Best pick thy way Ore some deep Ditches thou must leap On bare foot passe sharp Stones on heap Through furzie Queaches thou must goe That prick and wound from Head to Toe Mark Sun and Thou thy Way shalt know Then com'st thou breathlesse unto Sand An open Countrey and a barren Land 'T is there The Lodge of Patience does on Crutches stand 2. It stands upon a Hillie Plain Where Camels Food with Labour gain On bitter Broom on Wormwood Gall On some sowre Hearbs they diet All Both They and Patience whom you see Beside her Lodge beneath a Tree That Palm with Shade to Her is Kinde She Smiles at Rufflings of the Winde On Stone she sits her Head does binde An Eagle sometimes does descend And layes a panting Dove down by his Friend With such his Labour oft her Commons he does mend 3. Beneath that Place there runs a Spring Whose Waters Sent from Brimstone bring Yet is there wholsome Taste most Sweet Her Wine it is and Bath for Feet To be in Storms She much delights She 's us'd to Goblins Not to Frights Wilde Boars do sometimes passe that Way And Tygres that do seek for Prey At her they try but dare not stay She drawes a Box that 's hid by Her When opening it forth flameth dreadful Fire At which amated they forsake her Then their vain Desire 4. Her stilted crazie seeming Lodge Has here a Patch and there a Bodge Is lin'd with Adamant within To keep fierce Storms from breaking in The torne Thatch Cover o're her Head Beneath is floared all with Lead Two wide Doors are to South and North. So Heat and Cold come and passe forth Their Malice she counts little worth Her Chambers haunted are with Sprites That offer dreadful Visits Dayes and Nights She sings or sleeps secure neglecting Fancies Frights 5. When Eyes unclose sad Sights appear With threatning Dart grim Death seems near Ill Newes of all sorts buzze in Ear And say Th' are Tokens sent from Fear The Sprites do groan and make a Noise Like starving Pris'ners screaming Voice With Scourges Others smartly strike Another tears what she does like And 'gainst her every where's a Pike All these she feels and foils by stay To spite them more she fervently doth Pray They tremble Then and roar They vanish soon away 6. With sober Pace abroad she walks And with her Self and Heaven she talks From whence an Angel cometh down And shewes the Figure of a Crown A Viol gives of Cordial smell Of Essence 't is for Her not well At Sent whereof she springs with Joy Which nothing after can annoy Such Comfort Mischief can't destroy A Cot-Lamb skippeth by her Side Her Steps to harmlesse Sports become a Guide Oft Disadvantages she meets oft turns them quite aside 7. Wilde Satyrs make their lewd Assaults Their Hairinesse can't blush at Faults They mock They mow Like Dogs they bark And she is robb'd by many'a Shark But still unmov'd She mindes Above To that Place only points Her Love All other Trifles She doth scorn Her Noble Spirit 's better borne She smiles at what wu'd make forlorn At Home She takes down Fortunes Wheel Forth-drawn Disasters she doth spin and reel To Providence she gives the Web from Loom of Steel 8. Before Her Lodge a Column stands As by Semiramis'es Hands So vast so high of Marble made Nor Time nor Tempest should invade Of Constancie this bears the Name Heroick Record unto Flame On it such worthies Names She writes As David Iob whose Lives were Lights With such great Letters She endites The History of Martyrdome That so down to Posteritie 't may come And if not Shame strike Persecution dumb 9. Upon the Column's Chapter 's writ In Letters Large for Reading It. MY BODIE' 's HARD MY HEAD IS HIGH 'BOVE FINGERS REACH OR INJURIE Aloft doth stand an Amazon A Snake her Right Foot treads upon Her Left Arm 's lockt within a Shield Which bears a Crosse in Bloodie Field Her Right Hand up to Heaven is held She boldly looketh towards East And seems to slight fierce Storm or furious Beast Whens'ere this roars or that does aim to strike her Breast 10. Not far off hence there lies a Shoar Where breaking Waves aloud do roar Where Shipwrackt Marriners were cast And like the Waves they cry'd agast They wrung their Hands They tore their Hair Sav'd Life was tortur'd by Despair To th' Lodge did crawl sad Stories tell She to her Viol bade them smell Their Griefs did vanish They were well Praise then they did begin to Sing She bade them
Pleasures then where is thy help or thy Refuge For these things let thine Eye run down with water Because the comforter that should relieve thy Soul is far from thee Then fall down then cry out with thy voice with thy Heart Behold O Lord For I am in distresse My bowells are troubled My Heart is turned For I have grievously rebelled Abroad the Sword bereaveth At home there is ' as Death What saith the Prophet Isaiah concerning Edom Sinful Edom Scoffing Edom Edom that yet repented The Burden of Duma He calleth me out of Seir. Watchman What of the Night Watchman what of the Night The Watchman said The Morning cometh and also the Night If ye will inquire Inquire ye Return Come O doest thou hear thy Saviour calling sweetly Come unto Me All ye that be weary and heavie laden and I will ease you Take his word that is the Word Repent and be saved CANTO III. The Wildernesse of Tribulation 1. FOrsake the Paths of Pleasure Those smooth Wayes Have every Mile a standing Post On which Time's Glasse of Hours still lost Is set Which whoso passes breaks as with 't he Playes 2. This rugged Way all overgrown with Thorns Unpleasant to soft Flesh and Blood Leads on to the Perplexing Wood Scorns Where frisking Satyrs haunt whom some call Scoffs and 3. This Uncouth Way all over-run with Briars Is Best for Thee Though Nature loaths A punched Skin or tatt'red Clothes sires And though this Way has Theeves They 'l rob thy loose De 4. Within a Cave does crawling Sicknesse hide And makes a Prey of Strength and Health Surprising Beautie with her Stealth Which oftentimes with Partner Death she does divide 5. Here Sodom-Apples grow to cheat the Taste And Apparitions do appear At Distance Friends are that seem neer And in a Storm Trees senselesse move away in haste 6. By many'a Crosse and many a stumbling Stone This Straight does lead that thou must go And every Danger Thou must know For sometimes thou maist sadly travel it Alone 7. Beware the Magick Castle thou shalt see For on those Gates of shining Jet If thou but look'st thine Eyes will wet By represented Tortur'd Lovers Miserie 8. For when thou thin'kst to knock at that False Gate That then too late thou find'st deceive And wud'st thy Childe or Love reprieve Th' art tane by Passion Pris'ner that breaks out thereat 9. O have a Care when at the Doleful Dale Where Land Flouds tide away with Cares Mark Shallowes well the Deeps have Fears That will surprize And into Mare Mortuum hale 10. Detractions Hounds thou'it hear perchance in Cry That seld Face Game but still pursue And Envie gnawing others due Besides a Climbing Hill seems t' have her dwelling by 11. Thou must passe neer World's Rowling Globe as Stone Which vexed Sysiphus of yore Avoid its Trinkets and its Store If thou escapest That Thy sharpest Journey 's gone 12. For Heav'ns bright Sun-shine then breaks out more clear And fair green Plain will oyen show Where Thou hast Time Thy Self to know For horrid Sights before Sweet Comforts will appear PERSPECTIVE I. THe Wildernesse of Tribulation is a place of trial of discomfort of Solitude the many persecutions of the world And as A wildernesse hath many dangers so hath a Christian many temptations to put him to the plunge and the Exercise not of his courage onely but to the use of his best understanding In the unknown wayes of a wildernesse the Sun is the Travailer's best guide And that is the Son of Righteousnesse who is the way and the Light the onely Direction to the Right and protection for safetie In a Wildernesse the Travailer must expect but hard entertainment Therefore must he carry his provision along with him that is preparation against Injuries which like hunger will else starve him and expectation of his necessitie of suffering that he may not in the time of triall by improvidence be overcome He must watch and ward Tribulation is from Tribula A Flaile which thresheth out the corne from the straw The Paths of Pleasure Are the occasions the Custome or Habit of evill that must be avoided Every mile Signifies every day of life The standing poast on which Times glasse stands Intimates the night Or the continuance of time on which the measure stands the glasse is broken if time be not well spent 2. The rugged thorny way Is the difficulties in Affliction Not agreeing with the delicacy of our natures Leading men to The perplexing wood To the troubling of Reason by Cares and Anxieties There Satyres dwell Which are Violence Malice and Derision of the world 3. This uncouth way Shewes men's unwillingnesse to endure Affliction It is uncomfortable unto nature Hath Briars Which are Intanglements and many provocations to passion hath many Hindrances from an even walking hath many Impediments to a christian progresse by the imperfection of man's Frailty The worldlings are the theeves That oppresse the vertuous yet are they not absolute enemies in their plunder but Friendly Adversaries in effect that take from us our vaine desires and thereby weane our hearts and Affections from Earthly Vanities 4. Sicknesse hides in A Cave In the Body of Man where secret infirmities lay as in Ambush to surprise Makes a prey of strength Of power Of Health Of Pleasure of Beauty of Riches Death and sickness said to be Partners Because Flesh and Bloud is shared between them So little of well-being is there in this vexatious transitory world 5. Sodome-Apples Apparitions False Friends and Trees Discover the deceitfulnesse and Cosenage of the world that faile in time of greatest need to yield reliefe to those that relye upon the same 6. Crosses Are Afflictions Stones Frequent Offence given The straight way Signifies Necessities wherin the wayfaring Christian is hedged in to gain Experience and understanding of dangers that when he is alone without any to counsell him he may be able to direct himself and to order his course wisely Stones To keep him in a sober walk his hinderances from running too fast and Remembrances to be careful and the straight way makes him walk Right On even against his will 7. The Magick Castle Is the witchcraft of Passions that emprison our Reason and fetter our Understanding The Gates of shining Iett The speciousnes of Sin the Pleasingnes of Melancholly as the first torments our Consciences the last nurseth up sorrows to torture our Affections 8. The False Gate of the Passions Because they open not unto us and represent not things as they are but tempt men out of themselues And the unseasonable discovery of their deceit brings oftentimes too late Repentance For commonly it punisheth men's fondnes and cruciates their Dotage upon vain terrestrial things by occasioning the too late sight of Losse of themselves in the Pursuite of shadowes in such earnest Prosecution of the same so as becomming Transgressors even against the law of Nature they are apprehended and committed to Custody by their own vices
this groaning the crying out and roaring of thine afflictions Be patient thou art a Christian. Chear up Thou hast heaven before thee Thy journey is not long Blessed are they which mourn for they shall be comforted Blessed are they which are persecuted for righteousness sake for theirs is the Kingdom of heaven Blessed are ye when men shall revile you and persecute you and say all manner of evil against you falsly for my sake So preached Christ in the Mount Rejoyce and be exceeding glad For great is your reward in Heaven For so persecuted they the Prophets that were before you In patience therefore possesse your souls saith this Apostle S. Paul Be patient Many are the troubles of the righteous but the Lord delivers them out of all CANTO X. The Ruins of Mortification 1. BEtween two Hills as those of Faith and Hope Thou goest into a gloomy Glade Where Groves of Yew do cast their shade Thou findest there a Pallace that had scope Balconies Rooms of pleasure large and long With Arras and with Pictures hung With Aviarie's sweets where wanton voices sung 2. All now dropt down within on Ruin's Tomb Lay buri'd in a rubbish Graff As Corn within a heap of Chaff The Persons and the lustie of each Room Where numbers dwelt before now 's desolate And whispers tell the walls their state The ruin'd place of flesh is sad Necrosis Gate 3. The Gate-house onely stands The other Walls Do seem to shoulder friendless Ayre There melancholy Bats repair Each screetching Owl to one another calls Aside this Gate-house down some steps do turn Into a Vault where 's many an Um Which she with Ashes fills of Flesh that late did burn 4. About this hollow room lye gasping sins That usually before they dye Do give a groan or make a cry Which nought from her of soft compassion wins She upward looketh with a pleased eye That dead their wickedness there lye While on a Tomb with Arm across she sitteth by 5. Her Right hand underneath her breast is plac't Her Left upon a Yoke doth lean Her right foot Fear-wash't very clean Upon an Earthly Globe treads that 's defac't Her bare Left 's set upon the gelid Ground That sheweth here and there a Wound Whose bleeding drops preserve her body ever sound 6. Upon her shoulders she doth bear a Cross Which makes her bend a little down Shee 's very lovely but shee 's brown And listens not to oft-brought News of losse From off a stone a Lamp doth glimmer light As day were mixt with some of night And near the Wall Sculs Letters form words Life does write 7. Such even composure of each mortal Head Seems lively Truth in death to speak Whose Language doth not silence break Your life is hid with Christ in God Y' are dead When Christ that dy'd to make us living here Who is Our Life brings glory near In Glory then shall also ye with him appear 8. Without the Gate an aged Porter stands Most gravely casting up his eye Neglecting who so passeth by On Crosier leaning both his clasped hands And to the curious does deny his Name He has a reason for the same He he expecteth Glory for his scorned fame 9. Behold pursu'd by many furious Hounds From ore the hills a deadly Chase In that spoyl'd Grove's his heavy Case The Stagge doth fall and weepeth to his wounds While th'Huntsmen winde the death of this their prize A live Hart from dead Stagge doth rise Starts up they all pursue for Prey Past reach he flies 10. A wanton woman see in this fair Grove Drest all with fashions and with toys Discarding powdred Singing-boys Does change her Vest as she does change her Love She bids them all Be gone And leave her there That shade admits no fierce heat near They gone On firie breast oft drops a cooling tear 11. But see a Hagge that 's filthy and obscene Descends into a purging Spring How 'bout her water she does fling Throw by her putrid clothes And make her clean Sweet Youth and Beauty then to her return Her scorn does former Garments spurn She hideth 'mong the trees Desires to Death doth mourn 12. There lyes by wrath fell Anger 's Garment torn From whom wild Fury rends his cloaths Away throws Blasphemy his Oaths Her wrought long Gown layes Malice by forlorn Concupiscence does naked run and cry All follow her to th' Vault that 's nigh And falling there before Necrosis howl and dye PERSPECTIVE X. THe Sense and meaning of the Title of this Canto is Obvious enough to learned Understandings But Feminine mindes are of a weaker Apprehension for whom since there hath been already so much pains taken as to translate all the Latine Sentences and Verses related out of several Authors upon necessary occasion by the writer hereof He thinketh it very convenient to set down his intention likewise herein Ruins are the Monuments of a former building the carkass of some goodly body the Yesterday of strength and beauty The Reliques and deformity of Rage and sad spectacle of sins disorder Ruins nest is made by War in ashes Ruins Bed is made by peace in Dust. Wrath throws down and demolishes Age brings to decay and discomposes what former Art with many a laborious hand had made for use and fashion'd comely Ruins are the fall of a late standing building Mortification is a making dead a Consumption of life Ruin is a destruction to a building Mortification the Ruine to a Body But this is not the sense of Mortification here Here it is derived à morte from death too but applyed to a greater purpose Totam hominis miseriam Deus complectitur mortis vocabulo The breach of one word of Command introduc't it Disobedience against one Not undid was the Ruine of All. For so we find it in the 17. of the Second of Genesis But of the tree of knowledge of Good and Evil thou shalt not eat of it For in the day that thou eatest thereof thou shalt dye the death To know Mortification the better let us enquire into the divers sorts or degrees of death and those are four The first is Mors spiritualis a Spiritual death which is the privation of the Spiritual life whereby the whole man is Ruin'd and destroy'd Vivit tantùm peccato He lives to sinne onely And that kinde of Life is the worst of Death Then there is Mors affectionum a death of Affections Quae est privatio primaevae foelicitatis The privation of former Happinesse And that is immissio omnis generis calamitatum The sad inlet of that raging Tide of all sorts of Calamities and all kindes of evil The third is Mors spiritualis vel corporalis a death of the soul and body mistake me not I pray this we call a Natural death which is a privation of this Animal life The last is Mors Aeterna Everlasting death which in holy Scriptures is called a Second death Mortification here claims the nearest kindred to the
else can it come to passe that the Noble Soul of Man should so basely please it self with as foul as general a habit and custome of brutish hunting for the Back and Belly And to roâ— in the Mire with trivial Vanities and sordid Pleasures Yea to run with Ambition after a Butter-flie a painted light thing a popular Name a Breath a Nothing And to neglect the divine Contemplation gallant Attempt and most excellent Acquisition of Heavenly matters How else comes it about that no pains is thought enough to fetch a little glittering Earth from the remotest parts of the World from the Indies It is no more Nor of the Dignitie of that which lies upon the Surface Gold hath the lower place by Nature No storm must withstand us No length of Journey tire us Nor Hazard discourage us No we must ha 't Though it brings Pluto's Plagues with it Covetousnesse Contention and a thousand Evils Yet is it neither Food nor Raiment Midas found in the Fable that it was not edible And Licurgus in the Constitution of his Laconian Common-wealth and in the Institution of his Lawes condemned it as not necessary He therefore shut it out of their Gates for a Wrangler or more properly for the prevention of a Quarrel It was against his Communitie and Commutative Justice How else ariseth it that we are so hurried about with our Passions as if we rode upon theSphears with a rapid motion for the obtaining of those things that are so far from being necessary as they are not convenient as for Pleasures in regard of Health and rest for Honours in respect of Contentment and safe enjoyment Were any of these things either of Value or Certainty there were some excuse for Appetite Let us go to Solomon the wisest of men to him that had the Treasury of Knowledge of all from the Cedar to the Shrub that abounded with the means and judgment in the variety of his Experiments What sayes he after his large Progresse Vanitie of vanities saith the Preacher vanitie of vanities all is vanitie What profit hath a man of all his labour which he taketh under the Sun That 's his Beginning And what sayes he in the midst of his Inquisition Lo this onely have I found that God made man upright but they have many inventions And what 's his winding up in the close of All Take his own Words and Gods Holy Spirit in them Let us hear the End of all Fear God and keep his Commandments For this is the whole dutie of Man For God shall bring every work into judgement with every secret thing whether it be good or whether it be evil How Follie and Death are in a Conspiracie together The Vanities of the World are Sin and the Wages of Sin is Death It is time to look about us since our enemies are at hand But which way shall we escape them Let us contemn the World and we avoid its Folly Let us mortifie our selves and we have the better of Death Draw then near thou sad-fac't Soul that hast been overcome with the one and art in Danger of the other Me thinks I see Death in thy Face Thou look'st as though he were in thy Head if not in thy Heart Thou art Miserie all over and die thou must Thou must not lose thy longing Thou hidest from the Day and the Night is a Burden Companie is grievous and Solitude dangerous yet thou lov'st it How strangely thine Imaginations work and as vainly How thy Breast is upon the Rack and thy thoughts upon the Tenters How thy Wishes flie into the Winde and thy Groans do answer one another by Ecchoes What contrivances thou hast in thy secret Paths and how cunning thou art to seek out a Mischief Thou art now rich enough For thou art resolv'd thy Poverty shall not starve thee thou may'st do that thy self Thou art now great enough another shall not give thee a Fall Wilt thou undo thy self that another may not undo thee 'T is not to be altered Die thou wilt Only the manner of Death is the question Come hither Backsliding Man Here is thy nearest way and thy best Death And since nothing would down with thee but Death thou shalt have enough of self-killing Here is a Death that is at hand and full of safety Thou may'st do it by good Authority This Death is lawful Thou shalt not need to travel among opinions to search among the learned for Arguments to strain the sence of Mutilation or to put the Fallacie upon eadem est ratio totius partium Thou shalt not need to trie thy Wit to gather poyson Here is a Death to purpose Thou must kill thy self all over The Dagger or the like strikes but at a Part This strikes at all Mortifie the Flesh and the sinful Members thereof and thou offerest a Sacrifice and committest not a Murder But Sacrifice not as those to Moloch For that is such a Sacrifice as has Murder and Abomination joyn'd to it Draw thine Affections off from the World And thou hast drawn a Dagger against Temptations Fast and thou starvest thy worser self Fast ad mortificationem carnis non usque ad mortem corporis to the mortification of thy sinful Flesh not to the destruction of thy human Body Pray and thy wicked purposes fall by a holy Sword Mortify thy Lusts and in that instant th' art a dead man And thou shalt not need to fear thy dying For thou risest to a new life and hast given thee a better Being Since thou wert so bloudy minded thou shalt have enough of Self-killing even to wearinesse Thou must Kill by mortifying thy Self dayly and thou shalt have Joy and Life by it Since thou wert so bloudy minded take thy Saviour's Bloud and may I say with reverence Sanguinem sitisti sanguinem bibe Did'st thou thirst for Bloud Drink that not as there it was spoken a punishment or contempt to Cyrus but as a Mystery of Reconciliation of Christ to thy Soul and as Sanguis est rivus vitae Bloud is the River of life so shalt thou tast vitam in sanguine the fountain of everlasting life by the streame of that Bloud Ego sum fons ego sum vita sayes our Saviour I am the Well and I am the life When Sara was old and dead to worldly Affections she bare Isaac the Child of Promise If thou hast not mortified in thee worldly Affections thou shalt never arrive at the Joy of the Spirit Therefore we faint not saith Saint Paul but though our outward man perish yet the inward man is renewed dayly 2. Cor. 4. 16. Therefore if any man be in Christ let him be a new creature Old things are passed away Behold all things are become new verse 17. Does thine Eye offend thee Pluck it out Prevent occasion that 's the sence of the Letter according to the most Learned Expositors and hath coherence with the other parts of holy Scripture Art thou libidinous Fasting is the
good In 's Person Brooks so fill by Floud Of Grace the Covenant call'd Derivative From whence Beleevers Title do derive His Mediatorship did erst atchieve Parties Conditions and their Seals She does Behold Prerogatives by Faith She seeth manifold Such as Saint Iohn Saint Paul have so divinely told 21. Most humbly She Looks up to see Trines Mysterie Father the Creator is New Creatour Son O Blisse Holy Spirit 's Seal to This. In Earnest of Redemption so Regeneration does new flow In such a manner few do know The Church Regenerate the first-born may Those Spirits of Just men so made perfect say Nature divine partake those with allay O' th' Righteousnesse o' th' Kingdom For 't is seal'd To those and those to It with Reverence anneal'd So One with Jesus Christ Mediatour thus reveal'd 26. As Wondrous was Gods free giv'n grace To bring to passe Redemption in Designe The TRINITIE did joyn In Counsell most Divine Interpellation Covenant past For all to be perform'd and last For all were Providences cast Administrations Author FATHER is SON Grand Administrator unto These The Principle of speciall Ordinances The HOLY GHOST Subministrators from Sublime Take Government so ordination claim from Prime Words Sacraments Administration passe through Time 27. Means to save All The Church then call HIERARCHICALL And MINISTERIAL whence Church congregate in Sense Kingdome of God from thence By calling Saints and with Christ One As Hee Apostle was alone Without Whom Government is none As Rivers may divide from out a Lake That 's ever full of which their Streams partake Whose various Courses that vast Floud does make So Government from One to Twelve came whence again Those subdivided into lesser Brooks did vein So from Apostles Bishops influence obtain 28. Her down-cast Eye Sees Man must die Sin 's Wages trie The Bubble of his Breath Must needs be broke by Death His Bodie grav'd beneath Yet 's Soul does flie to place of Rest To Paradise that keepes the Best But wicked Ones with Sin are prest Until the Resurrections Trump does blow When all the teeming Graves their Dead shall show And every One Reward to Deeds shall know The glorious Judge Just Jesus comes to Sentence All. The Righteous then to th'Right shall hear his Blessed Call When Go ye cursed shall be Then the wicked's Fall 29. And now behold Her Locks like gold For us Shee 's told By Angell from Above Whom Seraph wings do move Encircling round with Love Chuse Mortals either here aloft to dwell By Faith by Love by doing well Or desperate leap with Horrour into Hell Chuse Chuse Eternitie of Blisse or Pain E'relasting Losse Or everlasting Gaine Bath i' th' Lambs Blood O wash away your Stain Could ye conceive the Joyes that here are Infinite And glory such as Tongues nor Pens could ere indite To gain this Place All earthly Torments Smiles wu'd slight 30. Hear'st this Away Let 's make no Stay But use our Day Down through the Wildernesse Amidst the Worlds Distresse Let Joyfull Courage Presse When w' are return'd unto our Place Let 's Minde these Things in any Case Life's short Good Life a narrow Space Let 's listen still to hear the silent Feet Of Death who 'l bring home Bliss wrapt in a sheet The blessed Angels then with Joy will greet Then tune we Tongues to Steps with never-failing Praise Let pious Works our Hearts our Souls to Heav'nward raise Let Hands Let Thoughts Let All God magnifie alwayes PERSPECTIVE XII DOwns are an open Place of intermixed Hills and Dals commonly upon the Coast and many times in the Inland Where somtimes they are a rising Ridg of Hills and Valleys whose free and pleasant scope overtop and overlook the neighbouring inferiour Countrey And from the declining and ascending position of the Earth as the high and more swelling Waves in the deeper Seas are not unlikely to have derived their name from their seeming to carry their Passengers over them up and down These for their healthful Ayr by their Loftinesse pleasant prospect by their opennesse and smooth Turf for their Evenesse do often invite in the delightfull seasons of the Year Persons of quality and leisure to take the Ayr upon them and to spend some time in recreation Horsmen choose such places thereupon to make and run races with their swiftest Coursers to try their courage wind and swiftnesse of their Heels Such are Newmarket Heath or Bainstead Downs They are called the Downs of Cogitation Because Thoughts are full of motion and uncertainty that have their erection and dejection upon the Mind as the first Stanza mentions 1. From hill to hill we goe c. Here is a Comparison between the Downs and the Waves of the Sea Both much agreeing in their resemblances with one another And both expressing the manner of Cogitation 2 All ore this flowry place c. The pleasure of Thoughts is compared in this Stanza to Flowers their subtility and quicknesse to the nimble flight of Swallowes And here Swallowes seeme to be matched as Coursers to expresse in a poeticall manner both the pleasure and swiftnesse of Cogitation together 3. Out from Thelema's Cave c. Here is first described the origination and purification of Cogitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Voluntas the Will and Affection from whence Thoughts as Waters out of the head of a Spring do take their rise and have their flux As the Heart is such are the Thoughts And that is Thelema's Cave in the side of the Downs the Man This being taken from that vulgar though not true opinion according to Anatomists that the Heart is placed in the left side of the Body A Generous Heart dresseth or setteth forth the Thoughts in Gallantry and Noblenesse So appears Dianoia Cogitation fair and beautifull when Devotion is in the Heart and Charity in the Hand which is an unbound Book the obedience unto Holy Writ ready to be dispensed according to active piety Thoughts seem awaked when drawn out of the sleep of Sin and darknesse of pollution Sitting is a Posture of steadinesse and Recollection Thoughts dwell in a Waggon as the old Scythians that never used Houses but such Receptacles as might more properly be call'd their Moveables than their Habitations Silent wheels is the imperceptibility of Thought Drawn with Dromedaries is their velocity as also the tenacity by Cogitation of things first apprehended For though a Dromedary be a kind of Cammell it differs in dorso The Cammel has a Bunch on his Back the Dromedary two Fins as I may call them the one near his Wallis the other more backward to the Chine both upon the Ridg of his back which fall down loose upon his sides without weight and rise and claspe in an imposed Burden With an unperceived Pace Dromedaries move with great strength and swiftnesse Whereupon Livie reciteth them as very usefull in Warlike expeditions His utebantur praecipuè in bellicis expeditionibus And Curtius in his 7. booke mentions that Polydamus was sent
into Iesus Christ Baptized be Into His Death have been Baptiz'd We then With Him by Baptism in t ' His Death for Men Are buri'd that as Christ was rais'd from Dead By th' Glory of the Father We so led Should Walk in Newnesse of our Life and be As He that is so dead from Sin is free SECT XXIX Invitation to the Direction BUt O distressed Souls leave These Come near And I will point where Heaven do's bright appear As Those that sink down Fathoms in a Well At dining time to one another tell Seest not though Noon it is yet dark here far From this our Depth we may behold a Star SECT XXX The Direction FIrst prostrate fall Then humbly upward rise On bended Knees And mount thy dewed Eyes Strike Srike thy Breast Till th' hast new fi'rd thy Heart With Holy Zeal And earnest strain each Part With Penitence Get Faith to sharpen sight Now stedfast look through Heaven Behold the Light Behold the Lamb of God in Glory sit At 's Fathers Right Hand See Him from thy Pit Behold Him There thy Mediator See! What is' t can now so much discomfort thee But if thy too weak Eye can't long thus look Behold His Picture in the Holy Book There read him clos'd within the Virgins Womb That He to Fold might fetch the stray'd Sheep home Observe Him combating the Devil Twice By Active Passive doubled Victories In Desart foil'd him spoil'd him On the Crosse For Human gain and wu't Thou make it Losse Observe his Miracles And thou shalt finde He cur'd the Deaf the Dumb the Lame the Blinde Read on And 'twixt times pray as thou do'st read And praise too That He Life gave to the Dead But lest these Things thou may'st not understand Receive a Pescue from a Holy Hand Choose such as did in Persecution stand For who in Tryal left the Truth can He Be well conceiv'd to be a Guide for Thee SECT XXXI An Orthodox Divine the Best Instructer HE will unlock the Treasures of Salvation From Genesis unto the Revelation He 'l shew Thee the Original of All What is Pure Truth and what 's Apocryphal H 'as no new Lights to Lead Thee up and down Nor fancies Revelations in his Crown He 'l preach to Thee for Gods sake Not for Ends Nor takes he Pains that marres His labour mends He point blank damns none But instructeth All To shun the Way wherein the Desp'rate fall He lops presumptuous Growths Lest bearing Top Too much from High they down do Headlong drop O how lies Man if out o' th' Line of Grace Too ope to th' Enemie in every place He dares not take Religion for A Cloak Nor cry up Dunghil-Steam for Altar-Smoak He dares not meddle with the Holy Things Without Commission whence he Warrant brings Nor will he turn Apostate for Mens Hands No Might he have a Dean and Chapters Lands He knowes well How th' Apostleship was given And how 't was left as 't was receiv'd from Heaven T'Apostles and to th' Angel of each Church Whose Office was to feed Not Kill Not Lurch He knowes It was deriv'd by single Streams And is not drown'd in Consistorian Dreams He I teach thee Mercie as his Master meek He tells thee Christians no Revenge must seek Revenge on others then 's A dangerous Shelf ' Void Shipwrack Lay not Hands upon thy Self Ah haplesse Time Wolves Sheep-Skins o're them draw But thou may'st know Them by the Tearing Paw SECT XXXII Preservation by Assumption and Religious Reason ME thinks I hear him say what now I write God First did out of Darknesse bring the Light And wu't do Contrarie to what he then Reduce that Light to Darknesse back agen God in 's own Image did Man first create Wu't that destroy Turn Self-Assassinate How in Gods Image at Gods Image strike Thus Self-divided 'gainst Thy Self turn Pike God blest Both Bade Both Increase and Multiply And with a Curse wu't Thou turn Natures Key He gave Them Freedom on All Fruits to carve And must thy Spight amidst that Plenty starve He Thee Dominion o're the Creatures gave And wu't Thou to the Serpent turn a Slave The Tree of Life and That which made too wise He placed in the midst of Paradise What Nought but Root and Branch Wu't stab the First And taste thine own Death in the other curst Eve had Excuse The Serpent did deceive But Thou deceiv'st Thy Self Who shall Relieve Must Man for Flesh and Bone of Bone Dear Parents leave And joyn to her as One And She was but a Rib ta'ne from his Side Which Way then canst Thou Self from Self divide What Law pretend'st to justifie That Force That both commits A Rape and makes Divorce For Sin God drove Them out They loath dismisse Thou Fly'st Thy Self Yea Barricad'st from Blisse Eves Eldest Son that first did Murther Act Gave Blood a Voice that cry'd against his Fact And though but banisht seem'd to die with Fear So sweet was Life They'd kill Him every where And wu't Thou midst the Safety that Thou hast Thy Self undo And into Horrour cast And was his Sentence more than he cu'd bear What must Self-Murder thinkst Thou needs then fear Sin links to Sin A Lye made Murder worse Was Mercie short that his Despair must curse Eve might forget her Grief for Abels Death And have some Joy restor'd her in a Seth. But Thou damm'st up the Hopes of Life to flow Thou cutt'st thine own Root What can ever grow Nor can this Crime admit of Reparation Repentance thus prevented is Damnation Noah's Ark thou sink'st Thou blott'st out Abrahams Creed All Families shall be blessed in his Seed And Thou deny'st That Promise by Thy Deed. For truly did'st beleive That Christ were come To cure The Leprous Palsi'd from the Tombe To raise the Dead Thou couldst not Wretch then have A desp'rate Thought Since His will All wou'd Save Or did'st conceive The Love of God to Man How Infinite It was above Our Span To send His Onely Son Of Such Esteeme From Heaven to Earth that He might Man redeeme To suffer Scorns sharp Scourges Crosse and Death And even His Father's wrath to give us Breath To bid Us lay Our Burthens on his Back And In His Name to beg whats'ere we lack To tell He came to Save and Not Condemne How melted He o're Deaf Hierusalem Dust-blind Hierusalem with Prophets Bones Shee must dismantled be for murd'rous Stones How often did He call the People clock As Hen her Chickens But they stirr'd like Rock T' was not bad Memory that Him forgot But perverse Wilfullness For they would not They would not Turn nor Know what did belong To their Day 's Peace nor heare the Charmer's Song How he embalm'd Prediction of their Fall Chief Only Mourner for Their Funrall He He bequeathed All Salvation's Good And Sign'd The Testament with 's Pretious Bloud And left Two Blessed Sacraments as Seales By which to Us A Proper Right He deales O wonderfull the
genius to find the True God out by Those Athenians in the Acts of the Apostles had set a pretty step to Heaven-ward when but so far as an Altar to an unknown God There was a blind acknowledgement in that and we find it soon followed and had so far obtained Grace that S. Paul came to them with the Revelation of the true one Jesus Christ. For whom they ignorantly worshipt Him did he shew unto them Make a stand then And view so fair a Ladie She is worthy of a look For she is very beautiful There is a Legitimate Fascination Look upon her Eye her well in her Physiognomy her Symmetrie Form Mein and Stature She is not Fair onely but very comely Thou losest not by it if thou fallest in Love She is the best Mistress The most amicable sweet-heart Look upon her Head So consider her in her Intellectuals Hast thou seen a plaited or ribbed Picture representing it self at some distance in divers forms and several Figures as thy Station hath changed from one side to that other in the Room as then placed Such does she thus appear unto thee In a Notional Contemplative and Theorical manner thou beholdest her to be Wisâ—â—â—m In the Practical Prudence Observe her body So thou look'st upon in her Morals So maist thou read Justice in her Will whose best and soundest parts decline from Evil are forward and ready to do Good Whos 's subjective Parts which are her Species are General or Particular So appears she distributive in her Reward In her Punishments Commutative too in Bargain Sale and the rest Whose potential parts are Religion Piety Observance Obedience Truth Gratitude Liberality Affability Friendship As she is Moral you may consider her in her concupiscible appetite Then call her Temperance adorn'd with blushing shamefastness and innocent honesty with the Neck-lace of Abstinence stomacher of Sobriety Girdle of Chastity and Garment of Modesty Her Companions at times are lovely Virgins Continencie handeth Courtesie Clemency Meekness Humility studious Regard Moderation Eutrapelia Ornament Simplicity As thou look'st still upon her Morals mind her likewise in her Irascible Appetite And thou must call her Fortitude whose sinewie musculous and curious Limbs are Resolution or Magnanimity Magnificence Patience and long-suffering Perseverance and constancy So you see how all the rest branch from or depend upon these four Cardinals as upon hinges but they are Virtues They are so call'd Cardinal à Cardine a Hinge Thou hast seen Resolutions Pedigree He 's Highborn Grand-child to the Queen-Regent of the Mind to virtue Wud'st thou know what he is He is a Captain he is a General and fit to be so He is both valiant and active He is not too hasty in the Order of his Designs nor too slow in their Execution But is steady in their settlement as the Laws of the Medes and Persians that were not to be revoked not to be removed He will through with his undertaking No let must stop him No Enemy gainsay him His aim is Noble his end is Honourable For that he strives Thither he must He slights a Treaty with the Vices He is accustomed to their specious pretences he understands their Rhetorick and is acquainted with their Enticements He knows the Golden Balls thrown in Atalanta's way He resists or diverts their purposes He walks upright and on still Come hither then Weak Brother and take example Hast a Uertigo in thy Head Like enough It may be blown in by some New Doctrine Hast no certain Pulse nor Pace Doest stagger up and down Doest reel like a Drunken Man It may be so There is a Drunkennesse in the Fancy There is an Intoxication of the Understanding Disorderly Passions are the Ebriety of the mind Is it so with thee Take Resolution to avoid Evill Take Resolution to do good Thou shalt find a cure Thou shalt become sober He that is desperate is a Coward He that is Resolute is Valiant Take Courage Man Put on Resolution Be a Numantine in the better Sense And let not a Scipio in the worst overcome thee Lose not thy Liberty for the glory of a Christian O happy Numantia Sayes that defeated Conquerour which the Gods had decreed should Once end but Nere be vanquished Make good the Liberty that God hath given thee Be not led captive by Passion though never so great Let no torment debase thee Let no Grief bring thee so low as to committ any thing unbeseeming a Noble Heart Nor wish death Nor fear it when it comes T' is terrible onely to Him that thinks not of it before it comes T is horrible to him that forceth and hasteneth it before it's Time Doest thou fear God O bey Him Forget him Not Nor thy Self Hasten not an End to Those Dayes that of themselves do poast unto it Let no Occasion prompt A Lye to thee to frame a base Excuse to blind to tempt thee to committ which in it self is not onely most Unlawful but most abhominable Socrates that wise man by the Light of Nature can tell thee so much like a Divine Thou must not suffer thy Soul to depart from the Sentery wherein she is placed in this Body without the Leave of her Captain So weighty a matter as Death sayes the Divine among the Heathen Plato ought not to be in mans Power If thou find'st thy weaknesse fortifie thy Self by Degrees Become Master but of One Resolution Thou maist become Master of thy Self by 't One step is the means to move further upward to raise thee to a lofty Room Resolve thou wilt avoid One Oath but One Hour It may produce A Day Resolve thou wilt not goe into that bad Company But this Time It may take thee off from Another Resolve to deny thy Heart but One unjust Request Mark how it will cool from offering thee Another If thou didst not give the Devill encouragement thou shouldst not peradventure have his Custom Resolve to say but One Prayer Take that which thy Lord hath taught thee It is but a short one lest it might seem irksom to thee Resolve to say it humblie In thy Heart Resolve to do it humblie On thy Knees too All Reverence of Soul and Body is too little for so Great a Majestie Whoso wu'd chill thy Reverence wu'd Kill thy Devotion murder thy Prayer and by Consequence thy Soul Have the Angels no Knees thou hast Let thy Heart suit their Reverence Let thine Intellectuall Nature do a like worship Let thy Body perform it's own O come let us fall down and worship and Kneel before the Lord Our Maker For he is the Lord our God and we are the People of his Pasture and the Sheep of his Hands this can not be remembred too often Prostrate then The Humiliation of thy Body will humble thy Soul It will abate the strength of thy proud Flesh. Resolve as much as possibly thou canst to think of Nothing then but God and thy Prayer and thy self in it to Him Conceive it is the
to bring him to what he is he is said Porter as shutting out or warding against the same And is properly Porter here because he letteth in to Mortification He stands to watch and to resist For such is that Posture of standing ready Most gravely casting up his eye The Soul contemning the World most devoutly looketh up to heaven the onely place of Hope and Happinesse The Soul in that condition casteth up his Eye raiseth his Faith to Christ in whom he hopeth to enjoy the Comforts of a better being Neglecting who so passeth by Setting at nought the enmity of Satan the Rebellion of the flesh and the malice of the world On Crosier leaning both his clasped hands laying hold by Faith fast upon and being assisted by the Crosse and Passion of Christ of his Saviour who is his strength and his supporter And to the curious does deny his name The curious are Tempters and deriders The worldling asks what 's the matter when any man forsakes the world They account a mortified man a thing fit for nought but a dull house a Bedlam S. Paul is accounted as a mad man when he speaks mysteries to Festus that he does not understand The Mortified man glorieth not in Name nor Fame but onely with S. Paul in Christ Jesus Crucified And upon good ground too He has a reason for the same He has Gods word for his authority his commandments for his law and his promises for his reward He he expecteth glory for his scorned fame He is iterated to make the man the more remarkable He indeed is a rare Bird he that forsakes the world and mortifies his corrupt Affections is worth the noting But the world understands him not But gives him scorn for fame which he exchangeth for the hope of future glory 9. Behold pursu'd by many furious hounds This Stanza doth allegorize and from under a cloud discover the condition of man before and after his Conversion or the hard condition of the Virtuous and godly man in this world Like Actaeon is the unregenerate pursued by Hounds Dogges of his own bringing up None are hotter enemies than his owne sinnes They pursue him over the hills they call to remembrance all his fore-past evils They drive him over the lofty places of height of pleasure and ambition They overthrow him in the spoyled Grove of his Idolatry and false Worship It is such a spoyl'd Grove despoyl'd of the Jdols as Iosiah caused to be cut down in his Reformation of the Jews Sin brings him here into the state of death which is his heavy case The falling of the Stagge upon his knees and weeping is man's humiliation and repentance To his wounds he weepeth at the sight of his sins he is very much dejected While he lies in this sad condition and Satan thinks him in despair and his vices and enemies seem to vaunt over his destruction by Faith he is regenerate new-born metamorphos'd or rather turnd into a Hart the Lord's his Redeemer's his Saviour's beloved and hath thereby a vivification and newness of Life and escapeth from his spiritual and worldly enemies that are his violent pursuers From such Hounds S. Paul gives the Caveat Phil. 3. 2. Beware of Dogges beware of evil workers c. 10. A wanton woman see within this Grove c. This Stanza discourseth under a wanton woman that throws off her Toyes abandons her bad company changes her Affections c. The course of a true Penitent that must mortifie all evil desires as well as Actions Here especially by this wanton is meant Fornication having relation to Colos. 3. If ye then be risen with seek those things which are above where Christ sitteth at the right hand of God Set your affections on things which are above and not on things which are on the earth For ye are dead and your life is hid with Christ in God c. Mortifie therefore your Members which are on the earth Fornication uncleannesse the inordinate affection evil concupiscence and covetousness which is Idolatry This and the following Stanza's are directed by this Chapter of S. Paul for the mortification of sin 11. But see a Hagge c. This Stanza expresseth under this Hagge Mortification of and conversion from Uncleanness which is the outward act of Fornication which must be avoided As also all manner of sins of the Tongue as censuring Back-biting Lying Swearing Foul speaking of the Heart as Anger Wrath and Malice Which are mentioned in the following Stanza 12. There lies by Wrath fell Anger 's garment torn One sin quarrels with another but sins Garments are torn in relation to that of putting off the old man A mortified man must be rid of his sins as of infected cloaths Col. 3. 8 9 10. MORAL X. THe skilfull Chirurgeon that would preserve the Bodies health doth scarrifie a part to stupifie it and to let it blood and in other cases doth mortifie and cicatrize to prevent the mischief of a Gangreen Ense recidendum est ne pars sincer a trahatur Virtue and Vice cannot live together We cannot at once serve two Masters We cannot serve God and Mammon We must throw down and trample upon Idols if we mean to serve the Living God There is but one Phoenix and that hath a very sweet Note as Lactantius Firmianus which continueth his race by the death of his Predecessor who gathering rich spices to his compiled Nest in the face of the Sun fireth them and therein consumeth in his Age and from his Ashes ariseth the living young Who so dyeth to the world liveth such a Phoenix unto happiness PROSPECT X. THe Richest spice that Merchants hand Hath rapt for gain from Eastern Land When bruised most doth sweetest smell It 's Fragancie's within does tell The Artist's stroaks must break it's Gate For rare Perfume to flie thereat With such and fam'd Arabian Gumms Pollinctors drest the Guests of Tombs Who mauger death that spoils his prey Made marbled flesh made Torch of Clay Preserv'd the still-kept Form entire Wastlesse by time except By fire So th' Ancients did embalm the dead After their precious Unguents spread Thus lent a being after death And gave perfume instead of breath The soul to life doth greater rise When she the flesh most mortifies The sight is strange but blest the womb That bears a child within a Tomb. CONSOLATORY ESSAY X. FOr want of a right Apprehension of Things as they are in themselves as in their own Natures we are led too often and carried too far out of the Way We are many times cozen'd with Mock-shewes for real Things Hence our Affections taking all at the Voleé wanting likewise Direction by true Knowledge to their proper Marks do not so much misse their Aim as altogether miscarry This is a visible Discovery of want of Judgement too Or that it is so perverted as it is become the Childe of a Harlot and not of a lawful Mother the Natural-born of Sense and not the Son of Reason How
as to the Method and the matter though not in the Verse and composure He thinketh fit to set now down onely such Animaduersions as may render his Apprehensions as the mater is agreeable to the doctrine of Holy Scriptures and the interpretation of such divine things has been formerly rendred by the late unparalelled Church of England Not but that he does highly honour the noble industry of so worthy a man for his indefatigable pains towards the investigation of any latent Truth as in a Scheam he hath demonstrated 13. Subsistences c. There is much criticisme betwixt the words Emanation and Procession the difference of their sense is left to the Learned The Gospell saith that the Son came forth from the Father which is nearest to Procession as our distressed Mother the Church of England holdeth In this Stanza and the former are set down Speculations concerning the Trinity 14. Her lofty Bower c. This Stanza is a poeticall description of the Soul's rapture by divine Contemplation the Travailer bringing a comparative discourse of the Eagle in his station posture and flight to illustrate the same 15. There thus alone c. Here the Travailer proceeds in shewing to the Pilgrim that divine Contemplation is accompanied with Divine Love resembling it to the spicy Neast of the Phenix as vulgarly related that enfireth with the heat of the Beams of the Sun 16. Her too weak Bow c. Here he sets forth the modesty and humility in the Contemplation of divine Mysteries as also discovering the Soul's imperfection while it is in an earthly Body that God can not be understood but as he hath reveal'd himself in Sacred Scripture 17. With humble bent c. The Travailer makes an humble progression in his discovery of divine Contemplation concerning the All-Sufficiency and All-Efficiency of the Deity 18. Him Absolute c. Here is a Looke before the Creation of the Visible World upon the created Angels and the Fall of Those with Lucifer which the Doctor stiles the first Race of Intellectualls 19. Then Tophet told c. The Place ordained as a Prison for the Damned which the Doctor stateth to be here decreed In this Stanza is mentioned the Creation of the Visible World and Man whom he stileth the Second Race of Intellectualls 20. By Satan's Spell c. In this Stanza is described the Manner of the Fall of Man and his Losse thereby As also the primary meanes of his Restauration 21. T' was co-decreed c. Here is described the manner of man's Restauration in Designe and that the Second Person in the Trinity should take upon Him the Apostleship and Mediatorship for the performance of so great a Work 22. And Those were given c. Here are set down how and to whom the Ordinances and Administrations were delivered and conveyed in former Ages 23. Time did at Full c. Here is related the Revelation of the Gospell and the manifestation of Jesus Christ in the Flesh which also is further related in the 24. Stanza 25. Most humblie Shee c. Here is the Eternall Trinity manifested so far as necessary to Salvation The Creator of the World in the Old Bible is here The Father in the New Testament The Word in that Old is the Son in the New The Spirit in the Old is the Holy Ghost in the New In which is revealed and clearly manifested the mystery of the Trinity so far as in necessary for Salvation 26. As wondrous was c. In this Stanza is deciphered the conveyance down to future times of the Ordinances and Subadministrations 27. Means to save All c. Here is shewn the right Title and true Claim of Episcopacy from the Apostleship Primariely in Christ Derivatively in the Apostles Successively in Episcopacy or Bishops 28. Her downcast Eye c. This Stanza speaks the State of Death and the Resurection 29. And now behold c. This Stanza is a representation of all the former Discourse as an arguing with all Christian Souls after the manner that the Lord by his Prophets put the Case to His peculiar People the Jewes therby the more to convince or to leave the obstinate to punishment inexcusably So Our Christ in the Flesh did manifest the Light and declare what was darkness as in the Gospell and afterwards by his Apostles 30. Hear'st This Away c. Here is the Travailers Application to the Pilgrim his Advise and Invitation to doe thereafter that they may attaine unto Salvation Here is Exhortation and incouragement to betake themselves to their Callings with Cheerfulness to be in the World not of the World to labour dayly for a better Being and to despise all the Miseries of this Life in respect of the Reward the Joy the Happiness that is laid up for All those that love The Lord and expect His Appearing And then concludeth as with the Magnificat My Soul doth Magnifie The Lord My Spirit rejoyceth in God my Saviour Gloria Patri Filio et Spiritui Sancto c. In secula seculorum MORAL XII COGITATION is fuller of Care then it is of Businesse and if not reined in by Sanctification is as unruly as a wilde Beast Meditation does no businesse out of her studie and there she must have a Fire her Piety will cool else In meditatione mea exardescit ignis That Fire is the Love of God which must be kindled in our Hearts in our Wills in our Affections Without Grace Cogitation would make us mad Without true Religion Meditation would lead us into a despairing Melancholie And without modest bounds Contemplation may carry us if not into dangerous Errours into much Folly All are excellent in their kindes but not without their qualifications Meditation and Contemplation are much at one yet herein there is some distinction between them Meditatio convenit iis qui cum difficultate labore de rebus divinis cogitant Meditation belongs to those that bestow their Thoughts with no small Pains and no lesse difficultie about divine matters Contemplatio convenit iis qui sunt exercitati in rebus divinis Contemplation is proper to those that are exercised in holy Things In Meditation and Contemplation consist not Perfection sed in amando Deum but in loving God Contemplation is a work of the understanding The way and the means to Perfection not It. In elevando voluntatem nostram in Deum per Divinam Unionem et amorem supremum consistit Perfectio Perfection consists in the Resignation of our Wills in the Elevation of our affections by divine Union and transcendent Love to God The Understanding findes not the Soul Meat but makes it ready S. Gregory in his Morals delivers himself excellently and in part to our Purpose Si à domo mentis ad monumentum ratio discedat quasi absente dominâ cogitationum clamare velut garrula ancillarum turba multiplicat Ut autem ratio ad mentem redierit mox se confusio tumultuosa compescit et quasi ancillae se