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
death of Affections Propter te mortificamur totâ die We are killed for thee all the day long singeth the Psalmist Quasi Cycnus in cantu as the related Swan chaunteth his Epicedium Foelicem illam animam cui vivere est Christus et cum Christo mori lucrum Thrice happy is that soul to whom Christ is the life He needs not fear to dye with him since he 's the onely Gain If Christ be in you the body is dead because of sin But the Spirit is life for righteousness sake But if the spirit of him that raised up Jesus from the Dead dwell in you He that raised up Christ from the Dead shall also quicken your mortal bodies because that his Spirit dwelleth in you Therefore Brethren we are Debtors not to the flesh to live after the flesh For if ye live after the flesh ye shall dye but if ye mortifie the deeds of the body by the Spirit ye shall live writes S. Paul to the Romans 8. 10 11 12 13. And to the Philippians cap. 3. 7. The Things that were Vantage unto me the same I counted Losse for Christs Sake Yea doubtlesse I think all Things but Losse for the excellent Knowledge Sake of Christ Jesus my Lord for whom I have counted all things Losse and do judge them to be Dung that I might win Christ. And might be found in Him that is not having mine own righteousness which is of the Law but that which is is through the Faith of Christ even the righteousnesse which is of God through Faith That I may know him and the Vertue of his Resurrerection and the Fellowship of his afflictions and be made conformable unto his Death If by any means I might attain to the Resurrection of the dead c. But our Conversation is in Heaven from whence also we look for the Saviour even the Lord Jesus Christ Who shall change our vile Bodie that it may be fashioned like unto his glorious Body according to the working whereby he is able even to subdue all things unto Himself And this is the Mortification in our Consideration 1. Between two Hills as those of Faith and Hope Between two Hills is the Introduction to Mortification and the signification of her Strength and Firmenesse This Simile pointeth at the Mount of Faith and Tenariffe of Hope shewing that the Reason or Ground of true Mortification is the enjoyment of Christ who is incomparably beyond all things in the possession of which inestimable Riches Christians despise the World and trample upon their Affections thereunto knowing that in the Enjoyment of Him they possesse all things Thou goest into a gloomy Glade Into what is scorned by the world's Eye the excellency of which place is hidden for their sight Gloomy intimates composed and retired in thoughts Glades are places that indent between hills wherin Fowlers sett their Gins and Nets to take and Kill Partridges woodcocks and the like in the mornings and Evenings when they accustom to fly those wayes The Glade here shews the taking notice of the Vanities and Follies of the world and despising of them which is introductive to Mortification Where Groves of Yew do cast their Shade A sad and mournful condition in this world does cloud the vertuous in the Eye of opinion and estimations The godly are accounted as swallowed up by their Afflictions are reckoned no better than lost men by Children of this world who scarce number any among the Living that appear not in their Sunshine The Yew Tree as Galen reporteth is of a venemous quality and against man's nature These Yewes are Afflictions that are over shadowers of the vertuous and are poisoners of delight in vain pleasures being also very harsh to flesh and bloud and contrary to Nature Diascorides and most of those that have heretofore dealt in Herbarisme set forth though upon no very experimentall ground that the Yew Tree is very venemous to be taken inwardly and that if any do sleep under the shadow thereof it causeth many times death Too much sorrow taken inwardly taken too much to heart Killeth There is no sleeping in a storme no setting down still in Trouble We must bestir us the right way and use the means that they may be sanctifi'd unto us that the Yewes of our Miseries may be seated in our mortified hearts as they are used to be set in Churchyards hallowed Places by their dedication and customary imployment for Burialls The Yew growes so planted near the Church Affliction flowrisheth when it is placed near Devotion It is further said of the Fruit of the Yew that the Eating of the same is not onely dangerous and deadly unto Man but if Birds do eat thereof it causeth them to cast their feathers and many times to dye Inordinate sorrow for the things of this life bring rather mortem quam mortificationem lead us to despair to the gates of death more than to mortification The Birds are the Preferments of this world False Friends cast their feathers their favours the world forsakes us when trial coms and leaves oftentimes men dead without help or comfort Theophrastus Sayes that labouring Beasts do die if they eat of the Leaves but such Cattle as Chew the Cud receive no hurt at al thereby The Leaves are the hiding the covering of Afflictions which is very dangerous Affliction is death to unclean Beasts It makes the wicked mad It is not hurtful to those that are Clean that ruminate that chew the Cud. To those that meditate upon the Lawes and Statutes of the Lord and seek unto him continually by Prayer The Leaves of the Yew are senselesnesse negligence and unprofitablenesse of Afflictions when they are not made the right use of Whereupon it may well be said that Affliction leaves a man either much the wiser man or a greater Fool than before it found him Thou findest there a Pallace that had Scope Here the Traveller makes a loose Description of the Ruines of a stately Pallace shadowing therein the World whose Vanities and Pleasures must be thrown off and lose their station in our Affections before we can come to be mortified What had Scope had large room has none now in our Hearts Balconies Are the specious glories and glittering eminencies of the World those splendida peccata those shining Sins that draw so many Eyes after them and dazzle the weak Sight of the Beholders that are in conspicuo posita set out to catch the Fancies of Men. Rooms of Pleasure Vanities of the World wherewith forgetful Souls delight themselves according to their several Choice and Opinion Large As wide as the World Long Being falsly apprehended instead of everlasting Happinesse long as carrying Men still on in them and continuing them in such a deceiving Walk from turning With Arraes and with Pictures hung The Arras the vain Stories of Ambition The Pictures are the Lustre of Coin the golden Paintings of Wealth With such false Colours and loose Habit is this Iezabel trimmed and
all within that String Life is of higher Price then any Thing There 's Hope to cure all These There 's None in Death For There thou stranglest Hope in stifling Breath Because th' hast injur'd Others must Thou still Increase thy doing Wrong to lessen Ill Bethink thee then And make not more thy Curse Since Ill to Ill is Step from Step to Worse For there 's no Price that can this Reck'ning pay Turn back Repent Thy Score may waste away SECT IX The unfortunate Merchant SEek not that poison Merchant for thy Taste Must thou be lost 'cause Ships away are cast Canst fear a Prison whence there may be Bail And flee'st from that into a Hopelesse Goal Wu'd any Mad Man seek the Sergeant's Hand On Such an action too as ere shall stand Losses may be regain'd but this can never This is a Losse but Once but Losse for ever SECT X. The Bloody Murtherer BUt whom behold I There with Hands so red And Face so pale as if he were half dead Lay down that Dagger Mercies endlesse Store Cain's Fact exceeds or Iudas Sale or More SECT XI The curious Zealot AH What say'st Thou that break'st asunder Text And seekst out Scruples that thou may'st be vext And look'st for such Decrees of God as Fate Poring to know whom He 'd predestinate Those Characters are legible to 'th Wise I' th' Book of God as saving Mysteries Do well and be accepted Can'st not see Thou wantest Faith Thou want'st Humilitie No Wonder Then Though Desperation make Thee ready Fuel for the Brimstone Lake SECT XII The tender Conscienc't Despairer WHat ayl'st poor Tender Conscience late misled Why That was â—tone He gave Thee 'T was not Bread Said He Too vile to live to spend Gods store Thou do'st but heap up Sin with spending more Thou tread'st on groaning Earth and robb'st the Good By wrongful eating up the Godly's Food Hast Thou lesse Right unto the Creature than For whom All was at first created Man Or has the Serpent chang'd his former Cheat To ' a Contrarie as false Thou must not Eat He meant not Thee God made Thee Living Heir O' th' Earth unnaturalize not by Despair Canst be a Burthen to the silent Earth And wert not to thy Mother 'fore thy Birth Deluding Satan see thy Soul wu'd Presse He takes advantage of thy heavie Dresse And leads to Mischief by the Wildernesse He 's now turn'd Saint to turn Thee from thy Joy To'a dark Labyrinth the better to destroy Shines not the Sun on All The Bad The Good Bears not Earth equally for all her Food 'Twixt Good and Bad what difference makes the Main Or what Distinction Windes or falling Rain No Eurthen thou unto the Earth canst be Unload thy Sin The Burthen is on Thee SECT XIII A horrid yet true Story of one that hang'd himself upon his Knees with a Bible on a Stool open before him and a Paper to signifie that he had repented VVHat Storie have I heard What rueful Tale What monstrous Match of Piety and Bale E'en to Beliefs Abortion That a Crime So big shou'd bear Religion out of Time Can any Christian make his Will of 's Minde Before so black a Deed to leave Behinde To shew his Act spawn'd not from Discontent But that he was Prepared did Repent And that of Death he need not be afraid The Sacred Book was ope and 'fore him laid Mad Zeal to Blindnesse he makes double Pairs In Kneeling Posture Hanging joyns to Prayers What greater Sin cu'd Satan ere devise Than put Devotion into Bloudshot Eyes Are Cursed Fruits produc't by Blessed Trees How comes else Blasphemie upon its Knees Where Gods Church is must there Hells Chappel be Religion Witchcraft and Idolatrie What Jugling Cozenage This To gild Damnation 'T is a strange Tenet sure What Damn'd Salvation I did repent saidst thou Thou didst resolve The greatest Sin to act that could involve For cou'dst have clear'd by Sorrow thy past Score Thou in This One hast done them Millions o're The Pardon of all Those This does prevent To much One Such Who shall for This repent Nay Who is' t can Such Actors past their Scenes When off the Stage have lost their Time and Means For as the Tree does fall so must it lie Until the mighty Judge does come to try Then as our Deeds have been or Good or Ill He will our Measures with our own Corn fill Blest They shall reign that did obey's Commands Hells Zelot Who requir'd This at thy Hands Religion if ye make a Pedlars Trusse From such Gear in 't Good Lord deliver us SECT XIV One that will not plead to save his Goods IS That a Christian standeth at the Bar That will not be to 's Wife or Childe a Scar Why didst ought then unjust Offences be The greatest stains unto a Familie Speak Mute Pull off thy vain Pretences Hoods Wu't cast thy Self away to save they Goods For ought thou Know'st the Jewries tender Heart Or Judges Wisdom way may finde to start Wu't Thou upon thy Life commit a Rape And block the Door by which thou might'st escape SECT XV. A Desperate Malefactor COndemned Malefactor why such strife Within thy strugling Breast to shorten Life Thou hast not many dayes Make use of Those Wu't thou turn Hangman to preserve thy Clothes Yea rather then the People see thy Day Thou wilt prevent and make thy self away There may be yet Reprieve At worst thy Death Repenting paid will give thee Heavenly Breath SECT XVI A Wench with Childe ANd Why that Physick Wench Hast loos'd thy Shooe Wu't to Adulterie adde Close Murder too What though th' ast broke thy Leg thy Credit 's lame By breaking Neck do'st think to cure the same More salvage then a Tygresse brutish wilde Hast neither Mercie on thy Self nor Childe By Covering Sin and seeking Shame to hide How many might have liv'd that fouly dy'd Blinde Wounds than open ones more long endure And oft prove Mortal that might else have Cure SECT XVII A Despairing Client WElcome from Westminster If I may say What wu't not answer Hast not gain'd the Day The Tryal went against thee by thy Look How comes this Pen-Knife in thy Sleeve I took Thou dost not mean for Losse of Land or Pelf To draw and enter Judgement gainst thy Self Let too hot Passion take some cooling Ayre And raise a Title unto Heaven by Prayer Wu't spoil a good Cause by thy loud Despair Come all the Rest of much Distorted mindes Come Bring your Griefs like Loads of several kindes And let me shew you where 's your Rest your Balm The last to be your Cure the first you Calm SECT XVIII Instruction from the frame of Nature SPell first in Nature's Book Gods bigger Print And read his Glory in his Creatures in 't As first he gave joynt-Being unto All. One does another to his Dutie call The Sun provokes the Plants to flow'r and seed Heats living Creatures in their Kindes to breed He gilds the Day and
lends Moon silver Light While she directs the Tides and rules the Night Attended by the Stars with twinkling bright Man onely is above their Influence Except his Vegetation and his Sense Those are his grosser Parts But else his Stature Is tall as Angels by ' Intellectual Nature SECT XIX From Mans Creation and Redemption THe World for Man Man like Himself He made And Man shall last when all the World shall vade Wherefore the Universe so great we see Is summ'd in Man in his Epitome The World and every Creature in the same Were made to glorifie the Makers Name God though Man fell from his first blessed State by 'th' Word in 's Son to Blisse did Renovate His standing in the Gap Heavens Justice staid His Sponsion th' Execution then delaid So fell not Man as Angels did Their Fall Had none to interpose was past recall Then by th'oreshadowing of the Holy Ghost The Virgin did concelve Him sav'd the Lost. So took He Humane Nature and did dye That he Gods Wrath for Man might satisfie Sufficient for the whole World was his Death Efficient only unto such as breath And live by Faith in Him With Him Man rose He then to Heaven Mans Mediator goes So Man depends on Him or should For He To th' Father must Man's Intercessor be Who rob Him of such Office or deny His Power shall finde Him Judge He comes to try No Stars then such Intelligencers be As Dreams have made them from Astrologie All keep their Courses and in Order move As if each Part with T'other were in Love SECT XX. Self-Preservation from Instinct ALl by Instinct Self-preservation seek E'en savage Creatures to their own are meek By Bears are Cubs lickt With Whelps Lions play On others Panthers not their own Kinde prey Tygres do others Themselves never slay Hares leave their Forms Deer rouze and flee from Hounds These lodge Those squat Both run for covert Grounds And all these labour for is Life to save From those whose greedy Mouths it soon wu'd have SECT XXI Examples of Self-preservation THe warie Carp scar'd by the ravenous Pike Darts under Banks and into Mud does strike The frighted Fowl that sees the Falcon nigh Steals up on Wing with Speed away does fly The Dog-sprung Patridge from the Hawk does go And drops in Thicks or shelter in a Rowe The Nightingale o're Thorn sits tender Breast Lest Danger should surprize her at her Rest And watching sings away Nights silent Hours Else her the Sloemorm unperceiv'd devours Some that but Plants are seem quick Sensitives Do shrink from Touch as if to save their Lives The Marigold does open with the Sun And shuts gainst hurtful Dewes when Day is done The Daisie does the like that closes leaves Least any Hurt it from the Night receives SECT XXII Self-Homicide against Nature SElf-Preservation is to All a Law Which Nature hath imprest Life's Length to draw How comes it then that Man should only finde Self-Murder out against e'en Naturies kinde Self-Murder Why my Hair affrighted stands My Knees do Knock and Tremblings seize my Hands After amazement I examine Who 'T is dares Such Deeds as Well as 't is can do If Men Sure Reason might their Madnesse binde For That gives better Light to Every Minde SECT XXIII Reason against Self-Murder 1. HAst but One Building And That statelie fair Wu't ruine That which thou can'st not repair And That not Thine too But for Use in Trust And think'st to fire That House was lent thee Just 2. Take All Things Weigh Them in the Scale with Life And muster All that move within thee Strife So Prizelesse That That is so Rich a Gemme As That outweighs the Numerous Weight of Them 3. Besides What Cowardise it is to dye Meerelie for Feare of Facing Miserie Which if thou stand'st does Wheel about does flye And leaves thee Great by Such thy Victory For no Man's Wretched but Who thinks him so More might be happy if themselves they'd know Opinion 't is that much does Bedlam fill Where Men are tortur'd by their own crosse Will. We make our own Hobgoblins in our Heads One Foot Frights T'other then Wheres'ere it treads The Fears of Death do cause us oft to dye So leap we into Graves when Tombs we flye Mistaking Creatures Men themselves condemn And make a Bedlam of their Bethelem As what for Labours destin'd late Abuse Has nam'd All Bridewells where they whips do use 4. Or think'st The Spirit is Mortall That it dyes When chilling Death doth Mortall flesh Surprise Wer 't so Man were no better than a Hogge Than Lion dead better 's a living Dogge The loaden Asse with burthen pressed down Goes into streams To drink but not To drown 5. Mark Who has tri'd Self-homicide and come By happie Help into Life's loathed Room How gladly they survive The Despe'rate Act And with Sad shame behold Their hideous Fact For Nature still abhorres to be Unsluc't And from it's Being to Not to Be reduc't 6. Why standeth Sentrie The discerning Eye And often acts at distance the quick Spye Why does The Eare with care bestow It's sense T'import the Newes and give Intelligence Why is The Tast so quick The Smelling nice And 'gainst what 's ill give Larum in a trice Why is The Touch so tender ' voiding Paine The Warning piece to make Retreat amaine These Cinque-Ports are as with their Fire in pan 'Gainst Danger set to guard The Isle of Man For Life's dear Safety All as one conspire In Preservation of the Self entire How Keeps He Faith with These that 's so Uniust By Violence of 's Hands betraying Trust 7. Why seek'st A Corner Is The Deed so base Thou sham'st to Common Iudgement put the Case That sure is very foule that All condemn And thy Self too Why else avoydest Them Even Malefactours new condemn'd At Bar That scarce cu'd speak Before Then Pleaders are To gaine the Judge's Favour for Reprieve For A Prolonger that their Snast may Live And wu't thou throw the Taper in the Fire And cause what might Long shine at once expire 8. Wu't thou Keep ' Sizes in thy self Act All Be Judg Be Jury Party Criminall Accuser Jayler All unfit to do And must thou be the cursed Hangman too Blind Judge thou know'st not Nature's statute Law That bids thee Save And thou saist Hang and Draw Thy Juryâ—s pact of Passions all a-flame Th' art not the Party but some other Name For thou art not thy self Nor is thy Crime Such as thou think'st it at the present time Th' Accuser is suborn'd the Jayler's mad A Prison making where none ought be had Mistaking thy free Chamber that 's thy Hall Of Judgment too thy Golgotha and All. The Hangman has no Warrant Nor the Shreife Where All is thus 'gainst Law what needs Repreife 9. What Combat's this Where fight not Two but One Who gives the Wound must fall Flesh Kill'd by Bone A strange Encounter Where there none to part The Rebell Hand dies with it's
Blow at Heart 10. But Hark! thy Parents call thy Freinds thy Wife They bid thee Spare what 's not thine Own thy Life If Not for love yet Hold thy hand for shame Blot not Posterity nor brand thy Name Prevent not Future Issue For thy Deed As much as in thee lyes makes Mankind bleed Yea Should All into Such a Pitt be hurl'd A Suddain Fun'erall Soone would Sweep the World As Waters Fury Once did All engage Thou would'st bring Death to All by Human Rage The Diff'erence Only What was there one Floud Thou fain Would'st change to many streams of Blood 11. Thy Countrey and the Magistrate Supream Do claim thee as a Branch o' th' Common Stream For there 's a Publicke Right in Every Man That Life He neither may dispose nor can 12. Canst make a Law than Natures more to bind And null Her Statute that at first was sign'd Then didst thou make thy self If not Submit Who 's not Above that Law is Under it A Law is made to punish an Offence And not Authority for Violence A Law 's the Rule of Justice Bond whereby To knit No Force to break Societie The end of Laws is This That Men increase By Justice 'mong Themselves so that milde Peace May blesse their Fellowship Which should be so As if th'were holy and no change might know The right Lawmakers Sacred Priests appear Of Justice Each to Her 's A Minister How comes it Then that Thou do'st so assume To break what 's holy Or how dar'st presume SECT XXIV Arguments from Religion BUt Wher 's Religion all this while Yea Where Had God been in thy Thoughts th'hadst not been there There in grim darknesse out of Sight of Heaven Self durst not Self attempt Life t' have bereaven Religion is the Bank the Quickrow Bound That pens the Waters and divides the Ground By this the Vineyard's fenc't from Fox and bore That Watch to Spoil It's Beautie and It 's store Nor has the Roaring Lion there the Power To Rend with Pawes or with his Jawes devoure And though his Fury compasses about Earth Sea and Ayr yet is he there shut out Gods Church is Noah's Ark Which maugre Rage Does act yet Safely on the bill'owie Stage SECT XXV The Cause of Desperate Actions NO marvail then when Her strong Pale is down Like Ship-sprung Planks the waves break in and drown How cu'd Such Fury else such dire Events Lay hold on Christians in their Discontents This is that Black Eclipse that baneful Cause That not alone portends such Ills but drawes When holy Worship does become a crime And Weeds spring up and overgrow the Time When every Humonr Vents it's purulence And Scripture's made a Nose of wax of Sence When Poyson fills the Market sells for Food How can the People's Nourishment be good When humane Fancies for their Judgements go And down Opinion does Religion throw When All 's our own and Nothing 's due to God As if w 'had banisht Him from Our Abode When Malice out of Hearts has sulphur'd love And the fell Serpent has devour'd the Dove When there 's Delight in Evil and Men run As in Contempt with Back upon the Sun When Noughts left Christian but the only Name As if in Ashes Men wu'd seek a Flame When Christs High Ordinances Men reject And make's Commandements of none Effect When Men deny the Power of Godlinesse And dare most horrid Blasphemies expresse When Christians question Scripture War 'gainst God As if they did defie his dreadful Rod. When in such Wickednesse Men dare to boast Resist and dare deny the Holy Ghost When I must not write ought more Lest then My trembling Hand shu'd drop my sinking Pen Strook looking Backward see rais'd Babels Brick Or Forward see remov'd the Candlestick SECT XXVI Lamentation for the Church THen mourn Thou Virgin desolate in brine Bewail the Miseries that now are Thine Behold the Children dash themselves 'gainst Stones And madly strive who first shall break their Bones Sit down in mourning in thy Sackcloth Shell And let thy Groans be as each Back-rung Bell Fire Fires's within their Hearts Of Envie Hate As Wickednesse were Fuel unto Fate And each seems act so much the Wretched Elf First to destroy Another then Himself SECT XXVII Expostulation with the Atheist WHat Enyo guides What curst Erinnis drives Men to throw headlong into Hell their Lives Is there no God Say Atheist Is there none Thy Conscience needs must tell thee There is One. The Heavens declare his Glorie Earth his Power His Wisdom All His Providence each Flower No Hearb that peeps in Woods or showes in Fields But Argument sufficient 'gainst Thee yields Who made the Universe Some Power Above From Whom comes Life By whom all Things do move And if A God Is not that Trine-One He Whom the Athenians thought unknown to be That God whom they false worshipt thou must know Thy Baptism bound thee t'own Him and Self owe. Be else Apostate Stand Stand out the Tryal And Thou at last shalt finde Him by Denyal Delude thy Self And mock at horrid Hell As 't were A Tale that Pollicie did tell There 's such a Place For of it Thou dost smell Thy Brimstone-Oaths and thy diseased Fire Thy lustful Flames in curses that expire Shew there s A Hell And likely not far off For Part of it was in thy gracelesse Scoff SECT XXVIII With the Universarian BUt worse than Atheist If there worse can be For Thou Religion makest Blasphemie Thou Universal-Grace-Man that doest place The rankest Poyson in Best Balsame Grace To purge the Sins of all the World Christ di'd A Truth And yet it ought to be deni'd As thou do'st rend the Text and wu'dst infer As if that Satan were Interpreter Mark with what Subtilty the Devil tryes With such large Spectacles t' abuse thine Eyes Mark Consequences If for All He di'd He then for All most fully satisfi'd And if he satisfi'd for All forepast to come No Debt is due And if No Debt No Doom What may'st Thou then not do in Sin abound Thou canst not fail For Scripture is thy Ground Why should'st denie a Lust Or hold thy Hand From Murder when it with thy Ends do's stand Say Naboths Death was Just Condemn his Wit For Ahab offer'd Fair. The Ground laid Fit Hold Iezabel for Wise Make good Her Fast But Mark his Curse And read her End at last Christ di'd for All. For All the World Christ di'd For whom soe're Believes he satisfi'd For whom soe're Believes in Him His Will do's do All Those the Priviledge belongeth to He would have All be sav'd But ye would not He said and wept O There O There 's the Blot What! What shall we Then say Shall Sin take Place Shall We continue still in Sin that Grace May more abound Say as S. Paul then did God forbid O tell How shall We that are Dead to Sin Abusing Grace Shall we yet live Therein Know Ye not that All All so priz'd as We Which
Hand and Who does make His Intercession also for our Sake Who then shall seperate Us from Christs Dear Love Shall Tribulation shall Distresses move Shall Persecution Famine Nakednesse Shall Peril Shall the Sword do more then These Through Him that loved Us so much Before In All these Things W' are Conquerours and more For I 'm perswaded Neither Death it is Nor Life Nor Angels Principalities Nor Powers Nor Present Things Nor Things to come Nor Height Nor Depth Nor Creature that takes room Shall be'able Us to sep rate from the Love Of God in Iesus Christ our Lord Above O Blest the Time that Christ for all once di'd Is He Our Life Abhorre Self-Homicide LAUS DEO Wife Traveller through Wildernesse does lead The Christian Pilgrim teaching where to tread From Feind in Worlds Way Foes he warnes his Freind Through Deepe vp Steepe shewes Heavn's his Journeys end F. Barlow fecit The Second Book A GUIDE TO THE Land of the Living FOR THE DISCONTENTED That are in the Dangerous Path TO SELF-MVRDER A Comfort to All in Distresse By Way of Divine Poem Perspective Moral Prospect Consolatory Essay Sen. Lib. 4. Controversiar in Proaemio Multiplicatur ex industria quo condiscimus ut levetur quo discernimus The Manuduction A Hand may be welcome to One that needs it either in the declivity or steep descent from a Rock or amidst the Labyrinth and wandring on to Losse in a Wildernesse To this purpose Distressed Friend the Authour proffers His as a help Enough peradventure to Keep thee from Falling Or Preserve thee in the Way It may serve thee for a Prop if not for a Guide And seeing that the Best Dayes are Evill to Good Men and Bad Men make All their Dayes Evill Time gives Life a sad Progression And the Vitiosity of Manners makes Time seeme to receive Corruption Least thou should'st grow weary of Either Thou art here desired to ponder them Both Lest abused Life should prove thy Rock or not well considered Time might become thy Willdernesse Supposing therefore that thy Desperate Intentions are diverted thy Fury allayed and that a more sober Temper hath reduced thee to Better Inclinations by his former Verse he conceives it not amisse as a careful Physitian to prescribe thee a Diet after his operative Drugs or not Unlike the wary Pilot to set up some mark to avoid a second danger Thou hast been out of thy Way and in hazard of Great Losse even Losse forever Take that Crosse for thy direction yea let That Crosse that did afflict thee lead thee home to thy Happinesse Not by seeking to run from It But by Submitting to it Though the way be rugged It is direct And being straight Turne not Temptation is on either Hand Presumption may as dangerously overthrow thee as Desperation was like to ensnare to undoe thee There allures a Spotted Panther And Here lurkes a Seising Tyger Both Devourers Though in divers wayes To avoid the Perill of such Passages the sutblety and Fury of such Beasts it is Best to take Direction and One along with thee With such Intention in Charity unto thee The Authour hath under God's Blessing fitted himself with Provisions Instructions for such a journey Not to be Imploy'd is ery hurtfull for thee Dost here him call Away CANTO I. The Den of Idlenesse 1. AWake Dark Soul Arise And let us go To finde out what is fit to Know Who sitteth stiil still sets Corruptions Weeds to grow 2. In Den of Idlenesse so dark so fowl In which bred Monsters hisse and howl The sidelong Hag see half asleep doth stretch and scowl 3. Behold her nodding Head and Pointing Hand To Numerous Vices round that stand Taking their Q from Her to act her meant Command 4. Behold where many an open silent Grave That gape like pits about that Cave To swallow living Men where seeming Death they have 5. Behold where several Gins are scatt'rd wide To catch the Carelesse on each Side See'st not how Cov'ring Leaves their cunning Dangers hide 6. Near that Dens wanton Mouth does rise a Spring To whose soft Musick Birds do sing Inchaunting Passengers with Notes and Murmuring 7. But that to Satans Prison is a Port. Tentations Usher to the Fort. Mark How that Way some dance and sing to Hell in Sport 8. Hark! Drumming Drones do loaden home arrive From robbing Bees of Honey in Hive With others Labours see how Drones do live and thrive 9. Come off from those strange winding Wayes Make haste For he 's intrapt that stayes Beware of stumbling There are many strew'd Delayes 10. Didd'st eye the Spring near Den that runs so clear Within this Lake not moving Here A standing Scum of stinking Drain doth foul appear 11. Where poys'nous Serpents ugly Toads do breed From Filth on which again they feed As if with Nature's Sins Corruptions were agreed 12. 'T is well th' art past This Circes charming Power With Comfort thou hast spent This Hower Keep on Th' ast scap't Tentations beckning to devour PERSPECTIVE I. 1. ADen is the Place of Theeves There Idlenesse is lodg'd as the greatest waster of time and theif of Things 2. It is dark by Ignorance It is foul by Sloth Vices and Sins like Monsters Exuberances of the minde do Breed therein that hisse with Impudence and howl by too Late Repentance The hag the Witch layes along to shew her Security and Carelesnesse half asleep her Improvidence by stretching Indisposition to Imployment and by scowling Scorn at Reproof 3. By Nodding Shee discovers the Vanity of her Desires By Pointing her Unaptnesse and imperfection to Command 4. She buries Men Alive Either running them into Undreamt of Dangers or covering them with neglected Obscurity that they at best passe their silent Dayes Without leaving any impression by their Footsteps left to worthy Notice or Memory 5. Her Gins are temptations that catch the Imprudent With False Glosses Vaine Pretences as with covering Leaves Idleness hides her contrived Deceits 6. Vain Discourses and wanton Designes are the spring at the Mouth of her Den which dance to the Notes of the Birds of Pleasure 7. But this way leads to the Fort of Irrevocable losse And to the Prison of Unavoydable Destruction In which Men intoxicated with Folly sport on to Ruine 8. The Drones embleamatize and hold the Glasse unto The slothfull they rob the Hives and prey upon the Hony of the Bees the Honest mans Goods and Labour 9. It is no safe going on in Her enthralling Fascinations Or standing still Unbusi'd For Delayes not only breed but Bring forth Dangers 10. Her stream of pleasures and gliding waters of Vaine Conceptions stand settle and corrupt in A lake of filth the Sinke of Vice and Sin describing by the noisomness of the Waters their Rottenness by the poyson of Serpents their Infection and by the Ugliness of Toads their Deformity MORAL I. TAke the Moral from S. Hierom from Plutarch from Seneca Otium parit Fastidium Exercitium Famem Fames autem
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
be Heat or Cold they are welcome to Patience as they come she is not disturbed they have free Entrance they have free passage Naked came I out of my mothers womb and Naked shall I returne thither The Lord hath given the Lord hath taken blessed be the Name of the Lord. That was patient Iob's Quietus est for his Losses Their malice She counts little worth Alluding to Job's Friends Patience overcommeth malice by enduring Her Chambers haunted are with Sp'rits This pointeth at Job's messengers One Evill treads upon the Heels of another Such News rides poast to trie the Patient One Affliction one Trouble or another is still at the good man's Elbow She sings She sleeps secure c. She is undisturbed Her mind is settled on things above as she accounteth these Lower matters but Dreams and Fancies 5. When Eyes unclose sad Sights appeare Nulla dies sine dolore Every Day produceth new Disasters When we do look for light Grief's Tears ore cloud the Sight One spectacle of Grief or other is the Monument of our Affections and shews us the Tomb of our Selves With threatning Dart grim Death drawes near Omnem crede Diem que non sperabitur hora. Think Death with every Day doth come To dig the Grave or build a Tombe Affliction is like sicknesse the warning-piece of mortality Persecution like a Ruffian taks Patience by the Throat to fright her Yet she 's unmov'd though Ultimum terribilium mors the terriblest of All things Death appear Ill News of All Sorts buz in Eare Temptations of all Kinds that assault thee and insinuate with thee And Say th' are Tokens sent from Feare The Falsity of their Pretence This is the world's nature to send poyson in in a present Iob's Friends pretend Comfort in a Visit but when they open it it is Affliction The Sp'rits do groan and make a Noise The frailty of Nature by our own Passions within us do groan the malice of the world seems to shreike and the Devill encompassing the Earth and seeking whom he may devour doth roar All these as one conspire to amaze the Resolution of the Soul With Scourges others smartly strike This the Cruelty of the World that beats by Oppression the Weak and wounds with Injuries the Innocent Another tears what she does like Satan tries us most by hurting or robbing us of what we seem to affect best he seeks to tear from us what he thinks is most dear unto us And 'gainst her every where's a Pique Life is besieg'd begirt round with mischief All these she feels and foils by stay By restraint of passions by Recollection Patience perceving their drift and discovering their purposes overcoms them but not without assisting Grace for the Continuance whereof She prays To spite them more she fervently doth pray Fervent Prayer is a scourg to Satan It calls down the Power before which he trembles and which he seeks to avoid 6 With sober Pace This sets forth not only her Perseverance but her Sobriety Bonam vitam ego puto mala pati bona facere sic perseverare usque ad Mortem sayes S. Bernard I account that a good Life which consists in doing good and suffering evil and to continue in so doing even to Death Sobrietas temeritatem fugit pericula cuncta declinat Sobriety is too steady to be rash and so wise as to prevent the occasion of Evil. Sobrietatis perseverantia inaestimabilis est animi Fortitudo The Perseverance of Sobrietie is an inestimable Vigour of the Minde Abroad Ab aliis patimur She suffers Injuries from the World that is neither her Friend nor her Home She walks This differs her from a sinnie Patience She is not stupid She keeps her course And with her Self The Soul meditates discourseth to her self the wonderful goodnesse of God in all his Blessings and Benefits and what he suffered for her Redemption And since he suffered so much for her how much is she bound to undergo even any thing whatsoever for so gracious a Lord. Besides it is the way that leads to Happinesse She compares her Sufferings and finds them small in respect of the Greatnesse of others And Heaven she talks By Ejaculations of Spirit by Prayer There is such a Discourse of the Mouth and Hand too by good Conversation From whence an Angel cometh down The Holy Spirit descendeth into such a Heart And shewes the picture of a Crown Gives assurance of the Reward according to the Promises by Faith A Violl gives of Cordial Smell Of Comforts still to cheer her up in all her Calamities and to refresh her in her Trouble Of Essence 't is for her not well The Contemplation of Gods Power his Truth his Goodnesse His Excellence which changeth her Tribulations into Rejoycings At Scent whereof c. In Such Contemplation and beholding the Exnellencie of the Reward She is extasi'd and slighteth what this World can do unto her A Cot-Lamp skippeth by her Side The Embleam of rejoycing Innocence Gaude de Innocentia exulta Gaude inquam Quia nbique illaesaes ubique secura Si tentaris proficis si humiliaris eregeris Si pugnas vinceris si occideris coronaris Tu in securitate liberaes in periculo tuta in custodia lata Tibi omnis reatus adjicitur Tibi universa malitia subjugatur Te potentes honorant suscipiunt principes Magnates exquirunt Et illi nonnunquam te desiderant qui impugnaverunt Tibi boni parent mali invident zelant aemuli inimici succumbunt Nec unquam poteris victrix non esse etiam si inter homines judex justus defuerit Rejoyce of thine Innocence and praise the Lord I say rejoyce For thou art every where shot-free Thou art every where secure If thou beest tempted thou becomest the stronger If thou beest humbled thou art raised the higher If thou fightest thou gettest the Victory If thou beest killed thou receivest a Crown In Servitude thou art free In Danger thou art safe In a Prison thou art cheerful All blame is thrown upon thee But all Malice is subjugated under thee Potentates do honour thee Princes admit thee Great men seek after thee and they sometimes desire thee that are most Enemies unto thee Good men obey thee Wicked men envie thee Thy Friends are in love with thee Even thine Enemies submit unto thee Nor canst thou ever but prevail let there be but a just Judge amongst Men so S. Chrysostome By her Side is meant her Integrity of Heart her Innocence of Conscience Her Steps c. Innocence with Patience is a beautifull and a pleasant Example Oft Disadvantages c. She prevents inconveniences and waves Injuries 7. Wilde Satyrs make their lewd Assaults Satyrs among the ancient Heathen were taken for Gods Their form was in the upper parts like Man in the lower like a Goat with crooked Hands and Horns upon their Heads going erect and are said to have inhabited among the Eastern Mountains of India in subsolanis Indorum Montibus Wilde
Such are the phantasms of worldly delights that take their turns in our Brains not being worthy of comparison with pious and noble thoughts Ob hoc tenebrarum commercium et si alioquin tetricae et luridae non defuit tamen sua cui placeret Dea Proserpina Scil. Inferni regis uxor From their commerce with the darke though they be very unpleasant in shape or colour yet they have not wanted a Patronesse among the heathen Goddesses even Proserpina the wife of Pluto The faigned Powers of Hell Proserpina is Beauty Worldly Fame and the like Pluto is Riches and worldly wealth Ye may know what manner of Things those are by the Beast and Bird that they patronize Each screeching Owl to one another calls One sin gives the alarum to another in the Conscience till all be quieted by repentance The Owl is Avis luctisona funebris A mournful a Funeral bird So here it signifies the Lamentation of a sinner The punishing himself with sorrow and mortifying himself with grief for his sin committed Bubonem cum apparuit mâ—li ominâ—s esse aut bellum aut famem aut mortem portendere vetus persuasio fuit ad nostrum usque saeculum derivatur It was an old Augurie and remains as a continued vulgar opinion a popular Ethnick tradition even in latter times that the appearance of an Owl was either a sign of ill luck or War or Famin or Death All pertinent to this sense For here under the Owls is mentioned that sin must leave his place the flesh is overthrown as in the field by the Spirit sin is like to have no more sustenance For Mortification is at hand A side this Gatehouse down some steps do turn Alluding to turning from former ways aside from the world the Discourse of the Tongue is changed into a pious and sober language the Actions of the Hands are altered into Religious and Virtuous Deeds the Steps are downward to denote Humility and they turn to shew Repentance Into a Vault where 's many an Urn Mortification dwels very low and out of sight A Vault for Urns is a repository for the Dead used by the Romans and other Nations heretofore Such is man the burial place of disorderly affections when he is quickened in Christ. Which she with Ashes fills of flesh that late did burn The overcoming of the Temptations of the flesh by the power of the spirit 4. About this hollow Room lye gasping sins This shews the loathness of sin to leave us and our close League with it that we must dye at parting This Room is the Conscience That usually before they dye c. Before sin leaves us our natures being possess 't therewith shew much reluctancie and before it goes it will represent it self in the ugliest shape and make a horrid noise in the Conscience to Tempt to Despair or seek to move compassion in the Affections Which nought from her of soft compassion winnes The Mortified Soul is resolved of a New life and regards not any temptations She upward looketh with a pleased eye Heaven is her Comfort and delight She is pleased in the destruction of Gods enemies That dead their wickedness there lye She triumpheth in her conquest under Christs Banner While on a Tomb with arms acrosse she sitteth by The proper emblem of Mortification The soul sits in a sad Posture upon a Funeral seat a place for Tears a place of Mortality 5. Her right hand underneath her breast is plac't Signifying her Reverence Her Left upon a Yoke c. Her Patience A yoke is the Emblem of Patience Her Right foot tear-wash't very clean Her repentance and amendment of Life Upon an earthly Globe treads that 's defac't Her contempt of the World which is a deformed object in her Eye Her bare lefts set upon the Gelid Ground Her Humilitie That sheweth here and there a wound Her Charity and compassion Whose bleeding drops preserve her c. She is ever dying to the world and killing the flesh 6. Upon her shoulders she doth bear a Crosse Her Obedience Which makes Her bend a little down Her Patience She 's very lovely but she 's brown Shee is accepted in the Eye of her Saviour though nothing beautifull in the worlds opinion And listens not to oft brought news of loss Her Prudence and Resolution From off a stone a Lamp doth glimmer light Her Life is not specious but austere It is a despised labouring through many tribulations a strugling through temptations Or thus Our Lamps our Natures are subject to many imperfections our corruptions like Oyl will fire therein but mortification permits them not to flame forth and shine out they have but their Glimmerings The Lamp is plac't upon stone to shew it is mortal A stone is a thing without life and used to cover the dead As day were mix't with some of night This alludeth to the Painters artificial mixing of colours with his nimble pencil touching those brighter with some of the sadder hue which makes them shew much darker for the better draught of his piece to the Life often causing shadows to set off the livelier colours So the Traveller here makes one composure of day and night to set forth that the life of mortification is a continual death So is life resembled unto day and night mentioned as the privation of the same And near the walls Skul 's Letters form words Life does write Here the Traveller straineth his fancy to the resemblance of wise sentences heretofore accustomed to be written upon the walls within the rooms of wel disposed persons houses which offered to the ey of those that came near them the Memory of something that was worthy the observation For such a silent kind of instruction does he here build or set skulls one upon another against the wall to fashion words and of such words so formed to compose sentences The Skulls are Men men dead to the World the Letters are numbers of men the Words are Nations of men â—he Sentences are the worlds of men or the successive generations of the distinct Ages in the world Life writes mortality upon all these both by precept and example and publisheth it as by a writing upon the Table of the Universal world as the Skulls thus supposed in their order here are imagined to signifie upon this wall But this is not all For here it is meant concerning Regenerated men who are dead to sin Mortifying the Lusts thereof in their earthly bodies Christ is their life who is the Word charactereth in their soules the Comfort and Assurance of happiness as it is expressed from the words of S. Paul Col. 3. 4. in the next Stanza in those lines Your life is hid with Christ in God c. Stanza 7. 7. Such even composure of each Mortal head c. This Stanza was unlocked in the former The Door stands open 8. Without the Gate an aged Porter stands Contempt of the world he is said aged for his experience which conduceth
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
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