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
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
Lowly Daysie with his Fringed Ruff That helps the Gout and Feaver's Heat Brain-purging with 's iuice-bruised Snuff Peeps there with hoarie Time provoking Sweat beat Strong Herb-of-Grace that Serpents Poysons forth doth 8. And divers humble Plants about her creep And harmelesse Beasts do 'bout her feed Of Nature like the Silly Sheep Which with Delight do There increase and breed While Shee does please Her self with many'a pious Deed. 9. At Foot of Faith's High Rock Shee safely dwells And at Devotion 's Chapple goes to pray Shee Great men's Falls and sad Fates tells To those that to Her come and passe Her Way How Free from Storms shee lives shee oft to such does say 10. To Neighb'ring Vertues step by step shee goes And gentlie Knocketh at their Gate With whom her Friendship fast doth close With such shee often doth associate Shee riseth Early and layes down her Head as Late 11. Hence must thou goe by Resolutions Field Where hardie Souldiers ' trenched lay Against Surprise Redoubts they build And None without A Passe can go that Way stay With Cross fair sign'd The Guards else cause them Pris'ners 12. First Kisse Humilitie's Fair Hand and goe Prepare thy Passe and cheer thy Mind Th' art under Winds that roughly blow By Obseruation thou shalt Wisdom find Who travails Thus leaves Nought of worth unseen behind PERSPECTIVE V. 1 A Cell is the solitary Place of an Hermit who is a Religious forsaker of the World that has chosen a Mountain in some Wildernesse or the side of a Rock for his Habitation resigning himself up by his continual Devotion and Segregation from the Company of Men to Divine Dispose only so seeking Safety and Repose rather among Beasts then Men. It is called The Cell of Humility for its unenvi'd Lowlinesse Low and Happy Cell For its Safety Self-enjoyment Spiritual Rejoycing Fair Virgin It is the Lovelinesse Innocencie and Integrity of Humility On her Knees Her Reverence and frequent Devotion Her up-cast Eye Holy Contemplation of Heavenly Things Gesture and Posture Her Sober Modest Conversation Religious Comportment and meek Behaviour Her Minde Her Disposition Or These suit the Soul best 2. Hearbs Are the lowest of Plants meaning Vertues which are the furthest from Preferment Because the meanest in the Worlds Estimation Secret Vertues She does ken Their operations and Effects Hereby intimating that Humility is the Handmaid of Knowledge and the Secretary to Prudence Much Skill in Chirurgions Art Because she opens the Understanding and secures the Distempers of the Minde In a Divine sence she gives the sight of Sins and is the proper Object of Grace The Chirurgion is Christ his Art is the Gospel which is revealed and made manifest to the Humble And as Physick it self is an Art of well-curing and reducing Health to the Body especially to that of Man so to Chirurgerie likewise belongs such Science as may with a Physitians Skill and an Artist's Hand best heal Hurts and Sores and take away the Diseases of the same Being chiefly conversant by two Wayes to this Effect In solutione continui as of Ulcers Wounds Fractures and Laxations Et in Moderatione partis externae as in dissolving and scattering of Tumours that gather against Nature The first may put in minde of Original Sin which the wonderful Humility of our Saviours Assumption of humane Nature His Submission unto his Father in undergoing his Wrath and Suffering for Us did free Us from the Bonds of Death The Latter of Actual Transgressions against the Law of which likewise by such His Humility in his Passion and our application of our selves to Him by Faith and our Humiliation by Repentance turning unto Newnesse of Life he is the sole means of our Recovery So healeth He our old Sores and new Pains and Smarts dispersing the gathering Humours of our disordered Affections or lancing the rotten Tumors of our Hearts by Afflictions and as it were a gracious Force of Acknowledgement of our Offences and asswaging the swelling of our Sins and doing them away with the Balm of his Mercie So doth he cure our Natural Corruptions and assist us by the Grace of his Holy Spirit to better Inclinations Undertakings Resolutions and Performances The Door or Tables End Humility regards not Complemental Priority or Worldly Superiority The stiffest Back to bend High Thoughts big Words and lofty Designes must Buckle must bend must stoop to Lowlinesse of Minde to Mildenesse of Expression to Meeknesse of Conversation before we can enter in at Humilities Door before we can be rightly said to be humbled yea we must be brought down to the Acknowledgement of our Errours and to Repentance for our Sins before we can properly come to be received by Humility whose Door is the Introduction to the Way of Truth And as the Back is the strongest part of the Body and must be bowed so must too much Opinion of our selves our own Strength and Power must be declined and laid by if we seek if we think to be humbled On Earth The lowest and grossest of all the Elements The Ground the vilest the dirtiest of all Places Her course Hempen Napkin Is her homely Diaper and best Courtship the plainest Dresse is her most pleasing Entertainment Looking Brown As Contemptible in common Eyes as her own Is spread She cares not who sees it With homely Cates That are rather wholsome than Dainty Thanking God rather for his Blessings than being so nice as to refuse any thing that He sends or so bold as to appoint or chuse what He should bestowe In an Earthen Dish Take it either for Mans Body that Pot compos'd of Clay at the Dispose of the Heavenly Potter the most wise Artist and Almighty Maker Or for Simplicity of Minde and Contentation of Heart In which she receives whatsoever Divine Bounty bestowes upon Her Close to this purpose is that of S. Basil. Tria sunt quae radicata nutriunt Humilitatem scilicet Assiduitas Subjectionis Consideratio propriae fragilitatis Consideratio Rei melioris If three Things take Root Humility flourishes that is Continual strugling to obtain a Diligence of Subjection The serious Consideration of our own inbred and Natural Frailtie And the Comfortable Meditation of a better Being 4. Beyond her Cell there lies a Path We must go by Humility to the Way of Truth Vera Discretio non nisi vera Humilitate acquiritur A clear Distinction betwixt a right Discerning and Discovery of the Natures of Things is not to be had not to be obtained by us without a real and true Humility Haec erit prima Probatio si universa non solum quae agenda sunt sed etiam quae cogitantur referantur seniorum examini This must be the first Trial if all Things that not onely are to be done but even passe our Thoughts be referred to the Ballance of gravest Understandings Ut nihil suo judicio credens illorum per omnia definitionibus acquiescat quod bonum malum debeat judicare eorum
nourishment prove thy greater destruction Desir'st to have the Father to hear thee to accept thee Say the Prayer that his Son taught thee Say it intentively zealously heartily understandingly and 't is enough The Son directs thee to the Father and puts words into thy mouth to that purpose If thou wilt be reckoned amongst the wise neglect them not If thou wilt not be numbred amongst the Froward and the Despisers refuse them not Seem not wiser then Wisdom it self lest the Wisdom that thou admirest so much in thine own eyes prove altogether foolishness A short prayer is too long for a wandring mind a short prayer is best for a weak Devotion Thy Devotion at the best is apt to tyre for a little way The Publicans Lord have mercy upon me A sinner may save thee sooner then a long Tautologie of Words then many a Lord Lord made use on to fill up disorderly vacuities immethodical matter and non-sence haesitations If thou wouldst have Prayers for thy particular wants for several occasions Go to holy David's box of precious Balsam Use this or the like Turn thee unto me and have mercy upon me for I am desolate and afflicted The troubles of my heart are enlarged O bring me out of my distresses Look upon mine afflictions and my pain and forgive all my sins Consider mine enemies for they are many and they hate me with cruel hatred O keep my soul and deliver me Let me not be ashamed For I put my trust in thee Then let thy mouth sing forth his praise and God even thy God shal give thee his blessing Rejoyce in his holy Name Yea let them that seek the the Lord rejoyce Psal. 105. 3. Desinat apte Liber non Laus pietate Secundus Wise 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 Iourneys end F. Barlow fecit The Third Book THE Pilgrim's Passe TO THE LAND OF THE LIVING Sil. Ital. Explorant adversa viros perque aspera duro Nititur adlaudem Virtus interrita clivo Crosses the boldest Courages assail Let what can come stout Virtue must prevail OR Affliction tries the Man But 's Vertue strains Through all Opposals till the Top he gains The Encouragement NAture is so apt to tire especially in so great a journey as it was but reason to give her some repose And there could not be a fitter place wherein to rest her afflicted Head and wearied Feet then in the House of Prayer A place of no less safety then Refreshment where there are Viands of all sorts as well to entertain the strongest Appetites as to settle please and nourish the more crasie stomacks Through a Wilderness is an uncomfortable Passage no better is this World stuff't with Thorns and Bryars stor'd with Thicks and Woods fill'd with Rocks and stones inhabited by wilde Beasts and savage Creatures replenished with dangers and difficulties of all sorts But chear up The worst is behinde the and having so well Refreshed thou canst not faint Thou art a Pilgrim and art used to Travel Thou canst not now but with delight move on Get but up upon Faiths Mount and thou shalt discover the holy Land Such a sight will ravish thee such a Hope will sharpen thy Desires and keep thee from ever growing weary Thou wilt then on lively and rejoyce that thou art in the way to so excellent a Countrey that thou art so near thy journeys end A better End then thou couldest expect or hope for To this end mayst thou safely hasten It is thy happiness Thus mayst thou with a holy kind of Impatience long to be loosed but it must be that thou mayst be with Christ. I need not call away I find thee me thinks so reudy to go Then on in Gods name BOOK III. CANTO VII The Mount of Faith 1. THou canst not stay 'T is High 't is Craggie way That to the Mount of Faith does lead Hear'st not one call as if he preach't to Day Be wary of thy steps As he does call so tread 2. Now look about Th' ast past ore stumbling doubt See some asleep upon that side That blinde Guides cast the further way about With Images inarm'd in Dreams lay round about their Guid. 3. On th' other Hand A Rout there there a Band Imaginations way advance Each Zeal makes Noise as at it does understand Each does 'gainst t'other cry so to Pantheon dance 4. The Praeco calls Still still beware of Falls For now your way grows sharp and steep You must climb over rugged stones like Walls Set footing wisely Hold by hands And sometimes creep 5. That way deceives And them of wit bereaves For thinking still they upward go Hypocrisie them draws and never leaves Till she doth cast them down to Pride that 's fall'n Below 6. The Top appears The blew Skyes brightness clears Even into holy Heaven you see The fresh green grass is gemm'd with pearly Tears And Faith's Pavillion stands near Figs fruit bearing Tree 7. The Tents wide Door A Dam'sel sits before Within A Chair made like a Heart Her eyes to Heaven do plead for Mercies store Her Lefts erect Right hand on breast is plac't athwart 8. So Faith dispos'd Her Shield is there disclos'd Salvations Helmet also Shows Truth 's Girdle wrought all Lilli'd ore and Ros'd Th ' Righteous Brest-Plate Words Sword Gospel-Shooe deck Rows 9. Upon her Shield Of Gules the bloody Field To make her Foes amaz'd in Fight Resplendently a Cross of Or doth guild With which fierce World false Flesh Hels Craft she puts to flight 10. Nor far from hence On place of Eminence Atenariff that 's mounted high A Lady deck't with Beauties Excellence Stands firm by Cable holding Anchor'd in the skye 11. A Fount near these In dimpled Vale doth please A flying Statue bears Loves Name Whose Breasts run Cream into Pacifick Seas By Cestern fil'd from Milkie way in th' heavenly Frame 12. Where th'Hungry feed The Sick that Cordials need Cure from blest Hand of Charis finde Who still delights to do a Pious Deed And th'helpless helps the Naked clothes and leads the Blind PERSPECTIVE VII 1. THe Mount of Faith It is so called for the Loftinesse of the Position of the Place above the neighb'ring inferiour Earth To go to the Etymologie of the word A Mount which is the diminutive expression of a Mountain is derived a Monte which is the Latine word for it Whence it doth come there is no little Contest among the Grammarians Quidam a movendo per antiphrasin Some would have it as from Not moving because Mountains are steady in their places Such Vast Bodies stand fixed as irremoveable by Art as they are by Nature A little nearer the matter though much differing from the Sound of the word is their opinion for Moâ—s ab â—minendo quasi eminens as hath been first mentioned Scaliger backs the Sence of a non movendo but
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
best Castration Throw thy Pride in the Fire Drown thy lust in thy Tears Make away thy self from the World to God-ward Not by killing of thy self in Body but by Mortifying thy Concupiscences and Appetite in thy Members to evil Sic nec alter so not otherwise is Self-killing lawful CANTO XI The Farm of Self-Resignation 1. BY Reconciliation's Tents Thou travel'st now where bending way indents Where with this Brother and with that thou mendest rents What thou hast borrow'd here thou needs must pay Or what thou canst From which make little stay Ill words bad works Gangreen not cur'd this way They gifts unto each other give and send So former Foe they change to new-made Friend Gain Heaven too and that safely guards them to their end 2. Most fair interpretation draws 'Twixt oft contending parties wholesom Laws What reason can't compose well there Religion aws Here th' one to th' other Alms doth freely deal With much delight th'ones wound doth th' other heal To Laws drawn thus does pardon set her seal Which is sent up to th'Empyrean Court Presented thither in most humble sort Accepted and confirm'd down's sent a pardon for 't 3. With throbbing heart and panting breath Wet eyes and wounded feet above beneath Th' ast gone through dismal ways by thousand paths of death Take rest awhile The wilderness is past As scaping storm thou now mayst Anchor cast Bid sowr and bitter things farewel Sweets tast See! Fertile Land enrich't by ploughmans pains Doe shew him plenty plac't in several veins The Fields with fulness laugh the Swain at pregnant gains 4. T is pleasant news the crowing Cock. How he to comfort 's Dawn's the chaunting clock How he does wild beasts fright when he his wings does Here self by lelf does Resignation dwell knock Within a spacious Farm of doing well He pays himself for Rent No coyn needs tell But every New-year sends to 's Lord a Heart A wreath of Laurel and a winged Dart Such is his Tenure which for All he pays in part 5. The Lord say some and those say well Above the Empyrean hill aloft doth dwell The Glory of his seat can none that 's mortal tell None like his Tenent keeps a house so free At every Court yet must surrender be He then re-grants None bountiful as he A Fence doth grow about th' encircled ground A living wall of safety all doth Bound And every thing doth thrive which that doth so surround 6. That River which in Post doth go Does disembogued waters to Sea throw And sea through Earth's chose bosom his head springeth to Whose gliding streams or falling showrs of rain In pious thankfulness it sends again To the vast bounty of the searchless Main And in his Course see how Meanders wind With clear and joy'd embraces seeming kind But onward hasts away and leaves the earth behind 7. About the house Trees growing high As Cedars spreading Tops A wood stands by Whose branches seem to root within the lofty sky T is calâ—d Mans Will which when the storms do come Is best Protection for the Farmer 's Room To which his cattel run for shelter home For on their Tops a Tree does strangely grow E'en down from Heaven that Mortalls here below Cann't think what it should be fruits dropping partly show 8. Within a fragrant Meadow near Mild Consolation gathers every where dear Choice beauteous flowers for many a one that she counts With Chaplets some by her their head have drest With Nosegayes she perfumes some others breast On beds of sweets she others lays to rest While like an Angel Love Divine stands by Heart-headed shafts Love shoots from thoughts that flie â—eather'd with Zeal their expectation cuts through sky 9. Their Contentations Cott behold How well t is plac't from too much heat or cold See'st not her pleasant Lambs skip driving to the Fold Shee 's Resignations Neighbour and self-friend Regarding nought but what may chiefly tend To Resignations Heaven-desired End There real Pleasure dwels T is alwaies Spring There are renewing Quires that still do sing sting There nought breeds on that Ground that venom has or 10. Aloof upon sinister hand Thine eye a floating Isle may now command Within a troubled sea They call it wishes Land Where every one does seek what th' other has And madly think to grinde at Mills of Glasse Caught Atoms which with wind away do passe Some bubbles blow into the laughing Air To which they fondly vent their foolish Prayer And when those break they cries do send to grim despair But turn unto the Right Behold a sight most fair 11. As Globes of Ivory two Hills Embroder'd 'ore with Azure-veined Rills distils Have 'twixt them beauties Plain through which each stream Within this Plain a Virgine comely drest Sits with dishevll'd Locks in snowie vest And with a Crimson Cross upon her breast She sweetly sings unto the flowing streams The while the Sun dispenceth smiling Beams Thus Conscience sits and tunes her self-instructing Theams 12. To Resignation from above Descends an Angel from the height of Love That with Protections Scepter ore the Farm doth move See! Blessed are the stock and thriving Kine Whose swelling Udders in white streams do joyn In praise of him them feeds showr'd milk resign And if at any time there come command For all the Stock or any fruit o' th' Land It is presented up with Free-will-offering hand 13. And when there 's offer'd all that Store Still Resignation cryes Lord wilt have more Accept my Self Alas I give but thine before Here learn thine easie Lesson It is plain Thou shalt not need thy busie Wits to strain Get it by heart It will refresh thy Brain Then Contentations Blisse thou shalt enjoy No noise the Song of Conscience shall destroy For Reconciliation fills thy Soul with Joy But on For Perseverance leads a Heavenly Way PERSPECTIVE XI A Farme signifies with us House or Land or Both taken by Indenture of Lease or Lease parol which is a Lease by word of mouth as it is vulgarly said Firma from the Latine word Firmus for locare ad firmum is as much as to set or let to farm The reason whereof may be in respect of the sure hold they have above Tenants at will The author of the New Terms of Law deriveth this word from the Saxon 〈◊〉 which signifieth to feed or yeild victuall For in auncient time the reservations were as well in victuals as money And so we take it here but more largely as a benefit bestowed by the Lord of All who is the free Giver of all good Gifts reserving all pure right and property to himself that all his Creatures may have their due and fit dependency upon him being to him tenants at Will Resignation Resignatio is used among the Civilians for the giving up of a Benefice into the hands of the Ordinary otherwise called by the Canonists Reunnciatio And though it signify all one in nature with the word Surrender yet it is by use more