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 Mo [...]s ab [...]minendo, quasi eminens, as hath been first mentioned. Scaliger backs the Sence of a non movendo, but gives a nearer Terme and Speaks it a ma­nendo, from tarrying, and not moving from it's place. Ano­ther inclines to Mons a moveo, quod a terra in altum movea­tur; because it is cast up high overtopping the rest. Some other a minis, as if it's height did threaten the Skye.

But as every mans Fancy works, more especially in Criti­cisme, under favour it may be conceived Mons quasi monens; a Mountain a Mark, an Advertisement; and it carries a plau­sible construction with it to advertise us of the Greatnesse of the Creator, in the narrower object more suitable to the Eye, which cannot receive at once the vastnesse of the whole Earth; only thus it is represented in Abstract, as a Map of the whole Fabrick. Every Creature having an Impresse of the Excellence of the Most Mighty, and Most Wise Maker thereof, this hath it's place, and order by his Dispose in an extraordinary manner; as intimating the vastnesse, immo­vablenesse, immutability, and eminency, of the Creator [Page 144] above the perception of the inferiour Creatures of the Val­lies. So Hills and Mountains seem the stairs to Heaven. If we did conceive, that the Heathen had not altogether lost the memory of Noah's Floud, but preserved it by the Conti­nuance of Tradition, and Antiquity of History, as Ovid, a Roman, to whom the Latine Tongue was genuine, mentio­neth in that of Deucalion, it is not likely to prove a mistake that Mons should be derived from manens, because the Ark rested upon Mount Ararat, a Mountain in Armenia; yet the former Contract of Monens hath solid reason to underprop it; if we look either into Holy writ, or cast an eye upon the Superstition of the Heathen.

Most of all the Great works that it pleased God to mani­fest unto men were upon the Turrets of the Earth. That great Triall of Abraham's Faith in offering up of Isaac, who was a Figure of Christ, was by especiall command to be done upon a mountaine. As it is in the 22. of Genesis; And He said, Take now thine only Son Isaac, whom thou lovest, and get thee into the Land of Moria, and offer Him there for A burnt Offering upon one of the mountaines, which I will shew thee.

Canaan, that Land of Promise, was a high Countrey. For Jacob sent his Sons down into Egypt for Corn? And con­cerning their return it is Said Gen: 45. 25. Then they went up from Egypt, and came into the Land of Canaan.

When the Israelites murmured in Rephidim for water, Gods answer to Moses was Exod. 17: 5. 6. Go before the People, and take with thee of the Elders of Israel, and thy Rod wherewith thou Smotest the River take in thine hand and go! Behold! I will stand there before thee upon the Rock in Horeb, and thou shalt smite on the Rock, and wa­ter shall come out of it, that the people may drink.

And when Amaleck fought with Israel in Rephidim, Moses said to Iosua; Chuse us out Men; and go fight with [Page 145] Amaleck: To morrow I will stand on the Top of the Hill with the Rod of God in mine hand. When Moses held up his Hand Israel prevailed: But, when he let his Hand down Amaleck prevailed. They propped up his Hands, and Iosua discomfitted Amalek.

From Mount Sinai the Lord declared Israel to be his pecu­liar People: Moses went up unto God: for the Lord had called him out of the Mount, unto Him, Saying: Thus shalt thou say unto the House of Iacob, and tell the Chil­dren of Israel &c. If you will heare my Voice indeed, and Keepe my Covenant, then ye shall be my chiefe treasure above All people, though All the Earth be mine. Ye shall be also A Kingdome of Priests, and an Holy Nation. When Moses brought the People out of the Tents to meet with God, and they stood in the nether part of the Mount, Mount Sinai was all on Smoak because the Lord came down upon it in fire, and the Smoak thereof ascended, as the Smoak of a Furnace, and all the Mount trembled exceeding­ly, And when the Sound of the Trumpet blew long and waxed louder and louder, Moses spake, and God answered him by Voice. For the Lord came downe upon Mount Sinai, on the Top of the Mount, and when The Lord called Moses up into the Top of the Mount, Moses went up. &c. Exod. 19. And in the 20. chapt. God spake all these words &c. Viz. the Ten Commandements. After the delivery whereof All the People saw the Thunder, and Lightnings, and the sound of the Trumpet and the Mountain Smoaking; and when the People saw it, they fled, and stood afar off. There were Temporall, and Civill Ordinances and the ma­king of the Tabernacle appointed by God. There the Lord said unto Moses, Thus shalt thou say unto the Children of Israel; Ye have seene, that I have talked with you from Heaven. And Moses by command went afterwards up with Aaron, Nadab, and Ab [...]u, and Seventy of the Elders of [Page 146] Israel; And they saw the God of Israel; And under His Feet was, as it were a worke of a Saphire stone, and as the very Heaven, when it is Cleare. And upon the Nobles of Israel He laid not his Hand; Also they saw God, and did eat, and drink. &c. And the Glory of the Lord abode upon Mount Sinai; and the Cloud covered it Six dayes; And the Seventh day he called unto Moses out of the midst of the Cloud. And the Sight of the Glory of the Lord was, like consuming Fire on the Top of the Mountain to the Eyes of the Children of Israel. And Moses entred into the Middes of the Cloud, and went up to the Mountain. And Moses was in the Mount Fourty dayes and Fourty nights. Moses also came down from God in Mount Horeb. With the Se­cond Tables went Moses up to God in Mount Sinai, and the Lord descended in a Cloud and stood with him there and proclaimed the Name of the Lord. So the Lord passed be­fore his face, and cried; The Lord, The Lord, Strong, Mer­cifull, and Gracious, Slow to Anger, and Abundant in Goodnesse, and Truth; Reserving Mercy for thousands, Forgiving Iniquity and Transgression, and Sin, and not ma­king the wicked inocent, visiting the iniquity of the Fathers upon the Children, and upon Childrens Children unto the third and fourth generation.

And when the Children of Israel with all the Congrega­tion departed from Kadesh, they came unto the Mount Hor; And the Lord spake unto Moses and Aaron in the Mount Hor neere the coast of the Children of Edom. Numb. 20. when Balack the King of the Moabites had sent for Balaam to curse the Children of Israel who were advanced to the Plain of Moab he carries him first up into the High Places of Baal, that thence he might see the utmost part of the Peo­ple, and God met Balaam there as Numb. 23. But blessed Israel, as the Lord had spoken. Then Balak brought him inro Sadesophim, the field of the Spies, or of those that [Page 147] watched for them the motion of Israel, to the Top of Pisgah; And the Lord met Balaam there, and putt an an­swer in his Mouth. There did he blesse them also. Then Ba­lak removes him to the Top of Peor; where the Spirit of the Lord Came upon him. But there he blessed them also. The Lord commands Moses to goe up into the Mount Ab­arim, that thence he might behold the Land before his death, which he had given unto the Children of Israel; as it is in the 27. of Numbers; And in the 34. of Deuterono­mie. Moses went from the Plain of Moab up into Mount Nebo unto the Top of Pisgah, that is over against Jericho, and the Lord shewed him all the Land of Gilead unto Dan. &c.

Hieru alem was placed upon the Hills too. When they went to keep their Feasts there; It is said that they went up to Hierusalem to worship, where was Mount Sion.

Many other Examples might be shewed out of the Holy writ to demonstrate Gods appearance upon the Mountains; In Holy Gospell, there is frequent mention of the Selection of Mountains for Prayer, and Preaching by our Blessed Saviour, who likewise Suffered death upon Mount Calvarie. The Heathen thought to find their false Gods in Groves on High Places, as Moloch, Adram-melech, Baal, &c. These Idols had distinctive names from the Mountains where in they were worshiped, as Baul-Peor, Baal-Zebub, Baal-The­phon, Baal-Berith &c. So was Iupiter call'd Olympius, Ca­pitolinus &c. But all this discourse does aim at the setting forth of the fittnesse of the Terme of Mount for the place of Residence for Faith; Since it is not onely the Representa­tion of Heaven, where the Throne of God is mentioned to be, but the certainty of finding him by Faith that appeared frequently upon the Mountains, and, Suffered upon a Mount. It may therefore be called the Mount of Faith in regard of it's Elevation above the things of this World, and in respect [Page 148] of the Eminency of the Obiect of our Faith.

Thou can'st not stay] shewes the Constancie of a Christian Pilgrim's Course. He must on. Non progredi est regredi. If He standes still though but a little he loseth much ground. Without Perseverance neither he, that fights, shall gain the victory; nor he, that conquereth, shall wear the Palm, or have the Triumph. Tis continuall Endevour, and the Vigour of a dayly additional Force, that gains the Goal of what we aim at. No Merit can be fostered without it, No Reward can be obtained but by it, Patience bids Farewell, if not with it; Constancie has her life in it; Peace is gained through it; All bonds and tyes are knit for it; The golden Chain of Unanimity is made of it. It is not he, that begins a good work, but he that continueth to the End with so doing, that shall be Saved. Perseverandum est assiduo studio robur addendum, donec bona mens sit, et bona voluntas est, can Sene­ca say. We must persevere and ever send in supply with dili­gence wherewith still to reinforce, while the mind is well sett, and the will is rightly bent. But he speaks higher, some­thing above a Philosopher, as we may take his Sence; In excelso est beata vita, sed perseverantia penetrabilis. Let Happinesse be immur'd in Heaven, Perseverance will scale it.

'Tis high] The way to Faith is out of Sight to Reason. Credimus, quod non videmus. Faith is of Things not seene. And it is high because it is conversant onely with Heavenly Things. Tis high because the Object of our Faith that was exalted, Super crucem exaltatus that was exalted upon the Crosse, is ascended to the right hand of His Father. Fides aliquando recipit, quod Ratio non praesumit. Such Gifts are by Divine Grace bestow'd on Faith, as Reason cannot hope for.

Ti's craggie way] It is very difficult to Flesh and Bloud, a hard matter for Sense or Reason to believe. Natures Feet [Page 149] are very tender, and cannot endure rugged stones of Affli­ction and Tryal, that lay in the Narrow way of Faith, Lapis quidem durus est, Sed cùm factum fuerit de eo opus, desistere nescit. This kind of stone is very hard; it will last the bet­ter when it is well laid in a building. The Divel puts a thou­sand Questions to a Novice in the School of Faith. Que­stions are one sort of those stones.

Hear'st not one call, as if he Preach't to day.] This points at the saying of the Prophet David, in his Invitatory Psalm to the Worship and praise of the Lord, and Exhorting to repentance with a lowd call. To day if you will hear his voice, harden not your hearts, as in the provocation, and as in the day of temptation in the Wilderness. When your Fathers tempted me, proved me, and saw my works. This also hath reference to that of Saint Iohn the Baptist: Now also is the Ax laid to the Root of the Trees: therefore every Tree which beareth not good fruit, is hewen down and cast into the Fire, &c. This alludeth likewise to that of the Prophet Ionas, as shewing that there must be a continual renewing of Repentance, for the obtaining of a firm Faith. Yet forty dayes and Niniveh shall be overthrown. So the people of Niniveh believed God, &c. Ionah, 3. 4, 5. This mindeth that of Saint Paul, to the He­brews, 12. Wherefore let us also, seeing we are compassed with so great a cloud of Witnesses, cast away every thing that presseth down, and the sin that hangeth so fast on; Let us run with patience the race that is set before us, looking unto Ie­sus the Author and finisher of our Faith: Who for the joy that was set before him, endured the Cross, and despised the shame, and is set at the right hand of the Throne of God. Faith comes by Hearing, Hearing by the Preaching of the Word. If therefore none can hear without a Preacher, How can any believe without Hearing? and how can he understand with­out Faith? Or how can he do any thing that is good with­out Understanding? The word of God must be preached, [Page 150] that the hearer may believe, the believer may understand, and who so understands may persevere in the exercise of welldoing: For neither works without Faith, nor Faith without Woeks justifie those that have a kind of ability given them to use the freedom of their Will. The ho­ly Spirit comes to the Door and knocketh; It is not broken ope; it is a fair Render of Possession, not a Bur­glary.

Be wary of thy steps.] Consider before thou dost any thing. For Actions leave their prints behind them. Go not every way that Temptation inviteth the: Not be car­ryed away with every Wind of Doctrine, according to that carefull direction of Saint Paul, 2 Tim. 3. This know also, that in the last daies shall come perillous Times: For men shall be Lovers of their own selves, Covetous, Boasters, Proud, Cursed speakers, Disobedient to Parents, Unthankful, Unho­ly, without natural affection; truce-breakers, false accuses, intemperate, fierce, despisers of them which are good; Tray­tors, heady, high-minded, lovers of pleasures more then lovers of God, having a shew of Godliness, but have denied the power thereof. Turn therefore from such: For of this sort are they which creep into houses, and lead captive simple Women, laden with sins, and led with Divers lusts; which Women are ever learning, but are never able to come to the know­ledge of the Truth. And as Jannes and Jambres withstood Moses, so doth these also resist the Truth, Men of corrupt mindrs, Reprobate concerning the Faith. But they shall prevail no longer: For their madness shall be evident to all men, as theirs also was. Examin and try the Spirits. Have a care of falling either into Superstition, or Atheism. The One makes a Gay of thy Religion; the Other throws down God to advance thy Sense and Reason.

As he does call, so [...]!] As the Holy Word directs thee, Live! As Christ guides thee, Walk! As the Prophets [Page 151] foretold, as the Apostles witnessed, as the Martyrs have sealed, as Reverend Bishops in Holy Churches have deliver­ed, as Orthodox Divines, Learned, pious, and carefull Pa­stors have instructed by their Religious Life, and Sound do­ctrin; so regulate thy Faith! so order thy Life! so accustom thy Conversation!

2. Now look about!] When thou art in the way to Faith, as it were, in the Entrance of believing, thou mayst discern the Vanities of the World, and behold that no­thing is comparable unto Christ. Thou findest a be­ginning of Repose, and settlement of thy troubled Minde, formerly busied with Cares, Vexations, and Anxieties. But be watchfull! Be thou Cir­cumspect!

Th'ast past ore stumbling doubt.] Though th'ast been hindred by many Embraces of the Flesh, by severall strug­lings with Nature; though th'ast been shaken by various op­positions of the World; though th'ast been amused with numerous Temptations and Allurements of Satan, and di­vers questions concerning the Truth have troubled thee: and not a few scruples of Conscience have tortur'd thee; Yet, when thou com'st to the true Knowledge of the right Religi­on, and art principled therein; when thou receivest the pu­rity of the Truth, and the Light of Faith appeareth, thou art comforted in thy stedfastness, and art growing every day stronger and stronger for thy encouragement. Therefore be of good courage! Faint not! Thy worst is behind thee.

See some asleep upon that side!] Behold here Extreams go off, and forsake the perfect way! They will to the Right or the Left. They cannot keep the Mean. Prodigality is al­waies asleep; and Covetousness is ever waking: Prodiga­lity knows not when to spare, nor Covetousness how to spend: Prodigality is all Lace, and Covetousness no [Page 152] Clothes, Liberalitie's condemn'd by both. Her Bounty is too prodigal in the greedy eye of covetousness: Her discreet Parsimonie is too narrow for the humour of Prodigality. Covetousness terms Liberality a Spend-thrift, and Prodiga­lity calls her a Churle. She seems by turns the contrary to either, as they are to her Extreams both. It is even so with Opinions to Truth, and Sects to the True Religion. Truth is accus'd, Religion is Despis'd by all sides, condemned by all Factions. The Conclave of Rome, & the Consistory of Geneva, agree Eodem tertio, though there be a hot and seeming quar­rel betwixt them. Both may be blamed herein: It were to be wished that Geneva had somewhat of Rome's Charity, and Religious Decencie. I cannot wish Rome Genevah's, though I pray for their Reformation. Upon the present These Erre, both falling into the Extream on the either hand. The one makes it a great way about to Heaven, by Intercession of Saints; And the other goes so near the Gates of Hell, that many a poor soul drops in by Despair. The one puts a great efficacy upon the numerous Repetition of Ave Maries, and Pater Nosters; And the other no less confidence in indigested Long Prayers. The one is for Me­rit by Works; the other is for Salvation by a Naked Faith. Auricular Confession is holden absolutely necessary by the One to the Priest: Auricular confession is holden as necessa­ry to the Classical Elders. In this they differ therein. The Ons accounts it a Sacred thing to keep a secret, which the O­ther set at naught to violate. The One set up Images: the Other Imaginations: The One placeth Summary Appeal in Cathedra, the other in the Consistory, or Assembly; The One makes the Eucharist a Transubstantiation, the Other meerly a Sign. The One puts Excommunication into Bulls, the Other into Pulpits. The One conceives Religion to be all Ear, the Other all Hand. I might mention many more [Page 153] Parallels, but my Charity will not permit it. I rather desire and wish, that Faults were mended, and Errors cured by an humble seeking, and a meek submission to the Revealed Truth, and a Returning into the right way. That Christi­ans might have Charity to one another, and putting off Ani­mosities, might Worship the Lord in purity of Heart, in the beauty of Holiness, and that our Adoration might be with Outward and Inward Reverence, as becomes us to the Maje­sty, and Holiness of God. Let all things be done decently, and in Order.

They lay asleep upon that side.] Asleep with the Mists of Error, clouding their understandings. Too much enclining to their own Opinions.

Sopor est Mortis Imago.

The Jews may be pittyed for dreaming of another Messi­as so long upon this side, and ought to be prayed for, that their Eyes may be opened, and that in the Lords Mercy they may be recalled home to the sight of the Truth.

That blinde Guides cast the further way about.] Blinde Guides are such Clergy as are themselves darkned with Er­rors. When the blind lead the blind, both fall into the Ditch.

With Images enarm'd] Embracing Superstition.

In dreams lay round about their Guid.] Pleased their Fan­cies, they encompass, as seeming to defend their Guides, and their shewing great Affection to their Leaders, who are overcom with ignorance of the Truth, like themselves. Thus have they Shadows in their Brains, instead of Substance in their Hearts, Worshipping God not his way, but making Fantastick images of their own Devise; being fed with their own Humors, and regarding Traditions of men more then the Commandments of God; so lying wrapt up in their beloved Darkness, and Embracing the Vanities of their Rab­bies, [Page 154] the subtilties of their Priests, and the misleading of Mi­nisters instead of the Truth.

3. On th'other Hand] On the Left hand; in the other ex­tream.

A Root is there] Signifying the Multiplicity, and disor­der of Sects, of Error and Heresies that Defile the purity, and resist the power of the Doctrin of Christ. For in­stance, view that hurly burly raised by Demetrius the Silver Smith, as it is recorded in the Acts. And the same time there arose much trouble about that way. For a certain man na­med Demetrius, a Silver Smith, which made Temples of Di­ana, brought great gains unto the Crafts-men, whom he cal­led together with the work-men of like things, and said, Sirs, ye know that by this Craft we have our goods. Moreover, ye see, and hear, that not alone Ephesus, but almost throughout all▪ Asia, this Paul hath perswaded, and turned away much peo­ple, saying, That they be not Gods that are made with hands. So that not onely this thing is dangerous unto us, that the State should be reproved, but also that the Temple of the great god­dess Diana should be nothing esteemed. And that it would come to pass, that her magnificence, which all Asia, and the World worshippeth, should be destroyed. Now when they heard it, they were all of wrath, and cryed out, saying, Great is Di­ana of the Ephesians. And the whole city was full of confu­sion, and they rushed upon the common place with one assent and caught Gaius, and Aristarchus, &c. And when Paul would have entred, &c. Some cryed one thing and some ano­ther, and the assembly was out of order, and the more part knew not wherefore they were come together. Upon Alexanders ap­pearing to appease them, when they knew that he was a Iew, there arose a shout almost for the space of two houres of all Men, Crying, Great is Diana of the Ephesians.

There a Band] Armed Zeals: Men of Question and Contention, that would either silence, or destroy those [Page 155] which adhere unto, or publish the Truth, or force them into their own madness. Such was the Conspiracy of more then forty Jews, that bound themselves by an Oath to kill Paul, Acts 23.

Imaginations way advance] Following their own Hu­mors, and the Chrotchets of their own Crowns; presum­ptuously preferring their own Misapprehensions.

Each Zeal makes wise, as it does understand] Every one seems to be in the right, and wu'd be accounted before o­thers in judgement. This is a painted Fire, it has no true Heat. Here Passion is mistaken for Zeal. Every one will have a Religion of his own making, and carryes it on with a several Furie. Every mans Apprehension goes for Judge­ment.

Each does 'gainst th'other cry] Shews not only their con­fusion, but their contention, and uncharitableness; being full of questions to perplex, and put out of countenance, a pell mell of Noise and Negations to drown the voice of Truth.

So to Pantheon dance] Pantheon (saies Dion the Histori­an) was a Temple in Rome so called, Quod in Martis Vene­risque imaginibus, sub ipso Templo constitutis, omnium Dea­rum imagines effictae erant. Because under the images of Mars and Venus, set up in that place, they faigned and meant, that all Gods whatsoever were Worshipped. Under Wealth, under Force, and Lust, stalks in the Idoltary of all Vices. The Temple was round and open in the top, as counterfeiting Heaven in its Circular Figure, and so might give a conceit of Adoration of all the Host of heaven, as that Idolatry in the time of the Prophets. There they thought the Gods dwelt. Pantheon was made by Agrip­pa, to Iupiter the Revenger, who is very near akin to Pluto, in the sense of Fable. Of late times 'tis cal­led [Page 156] the Church Divae Mariae rotundae, the Church of S. Mary the Round.

4. The Praeco calls] Gods holy Word, and his Ministers direct the way, and give warning of dangers. So the Pro­phets of old, and S. Iohn the Baptist: Repent! for the King­dom of God is at hand. For this is he of whom it is spoken by the Prophet Esaias, saying, The voice of one that cryeth in the wil­derness, is, Prepare ye the way of the Lord! make his paths straight!

Still, still beware of Falls!] An ingemination for the grea­ter notice of Dangers, to stir up a diligent care against stumbling by Temptations: or falling away from the Faith.

For now your way grows sharp and steep] In regard of our approaching to more subtle underminings, and more vi­olent assault; that with earnest labour we should undertake to pass Tryals, and the sifting of the Tempter: Tis sharp and steep; very difficult for Flesh and Blood to endure that is soft and heavy, unwilling, and unweldy for such displeasing, and troublesom employment.

You must climb over rugged stones like walls] Sins raise a wall of partition between God and us, especially those sto­ny sins of Cruelty, Oppression, Malice, and Uncharitable­ness. We must strive to gain a Masterie of our selves; we must deny our selves, conquer the concupiscences of the flesh. climbing is a diligent labour.

Set footing wisely] Walk soberly with prudence, with all care and watchfulness; for so it behoves a Christian. Perse­ver with steddiness.

Hold by hands!] By Charitable deeds, which fasten us to Faith; and maintain thy Faith with thy Courage. For the hands are not only the Stewards, and dispencers of bounty, but the Guard and Weapons of the man.

[Page 157] And sometimes creep!] Denoting Humility and Prayer, and Christian Patience. The higher thou goest, thou art more subject to storms, and liable to eminent and precipitious dan­gers.

5. That way deceives] Of Schism, Error, Heresie, Se­ducing, Temptation, the speciousness of Superstition, the pretence of Holiness, Sanctimonious Pollicie,. Blessed is the man that doth not walk in the counsel of the wicked, nor stand in the way of sinners, nor sit in the seat of the scorn­ful.

And them of wit bereaves] Quos Jupiter perdere vult, de­mentat prius. Pharaohs heart was hardened before his de­struction: According to that which Jesus answered the peo­ple, S. John 12. 35. Yet a little while is the light with you; walk while ye have light! lest the darkness come upon you. For he that walketh in the dark knoweth not whither he go­eth! While ye have Light, believe in the Light, that ye may be the children of the Light. Vitia nostra, quae amamus, defen­dimus; & maluimus excusare illa, quam excutere. We are given to defend the Errors we have embraced; and we are apter to excuse such evils, then to renounce them.

For thinking still they upward go] Imagining that they are in the Right, being abused with a salse Opinion. No way is like theirs to Heaven. This is Satans Deceptio visus, his juggling with depraved Consciences, and deluded Under­standings.

Hypocrisie them draws, and never leaves] Hypocrisie is a subtile Evil, a secret poyson, a Hidden Venom, and the Moth of Sanctity. It pretends all's well, it deludes Prosperity, and belies Curiosity, and with a cruel Art it stabs Virtue with its own Dagger. It kills a Fast with Fasting, and makes Prayer undo it self, it throws down Mercy with a seeming Pitty: it destroies with cooling a Fever, and in a cold Cup it giveth hot Drink. Quod corporibus est Hydrops, [Page 158] hoc Hypocrisis animabus. What the Dropsie is to Bodies, Hypocrisie is to Souls. Haec enim Hydrops bibendo sitit, Hypocrisis inebrietata est siti. For as the Dro­psie with drinking thirsteth, Hypocrisie is Drunk to Thirst.

Till shee doth cast them down to pride] Till shee destroyes them with Ambition; till she doth throw them down to Hell. Pride is Satan, who possesses men with a Spirituall Pride.

That's fallen below] Lucifer fallen from Heaven into the Dungeon of utter darkness, prepared for the Divel and his Angels.

6. The Top appears] When we attain Faith, our souls are elevated.

The blew Skies brightness clears) Our souls apprehend Divine things.

Ev'n into holy Heaven you see) we behold our Media­tor, who is our Redeemer, sitting at the Right hand of his Father, and conceive the Mystery of the Trinity, and the Blessednese that is prepared for those that love the Lord Je­sus, and expect his appearing. Fides est perceptio veritatis rerum cum assertione, sine causarum cognitione. Faith is a discerning Understanding of the Truth, with a Claim of things without the Knowledge of their Causes.

The fresh green Grasse is gemm'd with pearlie Teares] we are renewed by Faith, alwaies growing upward. Green grasse is beautiful to the Sight, So is faith to our Saviour. There are Tears of Repentance; and Tears of Joy, and Love; which give a lustre and beauty to the Faith of the Spouse in the Eye of the Bridgroom. For so saith he in the Canticles. Behold thou art fair, my Love! Behold, thou art fair; Thine Eyes are like the Doves among the locks, thine haire is like the Flock of Goats, which look down from [Page 159] the Mountain of Gilead, Thou art all fair, my Love! and there is no spott in thee.

And Faith's Pavillion stands neer Fig's fruit-bearing Tree] It is said Faith's Pavilion, because it is no lasting place, both in respect of Man who is Mortall, as also of his future Be­ing; For though by Faith we are carried to Heaven, it leaves us there, when wee come to Fruition. It is placed near Fig's fruit-bearing Tree, minding the Figtree in the Gospell, that was cursed because it bare no Fruit. Faith is dead with­out Works. The Figtree is a Plant of soveraign Ver­tue, and it's Fruit is a pretious Medicine against most Dis­eases.

7. The Tent's wide Doore] Repentance is the Introduction to Faith. Or take it for offer'd Grace, or the Calling of the Spirit. Or for the desire of Salvation.

A Damsell sits before] Faith must be pure like a Virgin. She sits, It must be fixed, and before too. For Faith is a be­lief of things, that not onely are past and are but to be. She mindeth things to come, and so the Tent's wide door may mind her of Eternity.

With a Chair made like a Heart] The Heart is Faith's Chair of State.

Her Eyes to Heaven] That's the Place for expectation of Comfort. She believes that Christ is her Mediator, and Intercessor there.

Do Plead for mercie's store] Ther's her mentall Prayer for Pardon, and begging Grace, that is Gods Bounty. Mercie's store is Christ's Merits.

Her Left's erect] As laying hold of Christ's merit. The Left hand is said to be nearest the Heart.

Right hand on Breast is plac't] Shewing her Contrition, Humility, and acknowledgment of her Unworthinesse of his so great Favours.

Athwart] Signifying the sense of the Soul's trouble for [Page 160] Sin committed. Create in mee a clean heart O God, and renew a right spirit within mee.

8. So Faith dispos'd) Faith in such application to Christ shewes her Armourie mention'd by Saint Paul.

9. Upon her shield of Gules &c.) Sets forth Christ's Death and Passion.

To make her Foes amaz'd in fight) By which he conquer'd Death and Hell.

Resplendently a Crosse of Or doth gild) His Resurrection after his Passion.

10. Not far from hence, On Place of Eminence) Hope ac­companieth a stedfast faith. It is allwaies neer her. And hope is placed on high to denote that she loveth to be neer her Object, Christ, who hath prepared a Reward in Heaven, which She Keepeth still in her Eye. Tria considero; In qui­bus tota Spes mea consistit: Charitatem Adoptionis, Verita­tem Promissionis; Potestatem Redditionis. There are Three Things wherein Hope acknowledgeth her Self to consist. God's exceeding love in his Adoption; His perfect Truth in His Promise; And His Almighty Power in Performance. Christ is risen from the Dead, and is made the First-Fruits of them that slept. For as in Adam all die even so in Christ shall All be made alive. 1. Cor. 15. 20, 22.

Tenariff) A mountaine, that is accounted the highest in the world.

A Lady deckt with Beautie's Excellence) The Soul adorn'd with heavenly Graces; The rejoycing of Spirit in as it were the present Enjoyment of the Celestial Joyes, that the Soul shall fully possesse hereafter.

Stands firm) Ther's her steadfastnesse and Constancie.

By Cable holding) Ther's her strength assisting Grace given from above.

Anchor'd in the Skie) Ther's her Repositorie; In Heaven; in Christ. My wellbeloved is mine, and I am his. He feedeth [Page 161] among the Lillies, And a little before she Sang. He brought me into the wine-seller, & love was his Banner over me. Stay me with Flagons! and comfort me with Apples! For I am sick of Love. His left hand is under my Head; and his right hand doth embrace me.

11. A Fount near these) The Embleam of Charity, who cannot be far from her Two Sisters. Dicit Fides, parata sunt magna, inexcogitabilia bona a Deo fidelibus suis; Dicit spes: mihi illa servantur; Curro ego (ait charitas) ad illa. It is Saint Bernards. Great, and unconceivable Good things are by God prepared for his Believers, sayes Faith. They are Kept for me, cryes Hope. I run to them, for them, rejoyceth Charity.

In dimpled Vale doth please) As a dimple in a Chin ma­keth it seem lovely, so doth Charity make beautiful whom soever she inhabits. Adimpled Vale, fertile by receiving showry Blessings; A dimpled Vale shews it's humility, which is lovely in the Eye of Heaven.

A flying statue bears Love's Name) Charitie's Embleam: Love like Fire is pyramidall, mounteth upward.

Whose Breasts run Cream into Pacifick Seas) She nou­risheth others with the best of Plenty, and Relief, and is free in good offices for Atonement.

By Cistern fill'd) Such a Heart is replenisht with Grace, and Supply'd with Blessings.

From milkie way it'h'Heavenly Frame) From the Infinite store of Divine Bounty, by the Free Giver of All good gifts.

12. Where th'Hungry feed &c.) Shews the works of Charity Si non vultis in ista eremo siti mori, bibite charitatem, fons est, quem voluit Deus ponere, ne deficiamus, & abundantius cum bibamus, cum ad patriam venerimus. If you would not dye in the Wildernesse with thirst, drink charity, It is a Fountain, which God has pleased to place there, least we should faint, but we shall drink more abundantly of it, even [Page 162] our Fill, when we come into the Holy Land, into the Hea­venly Canaan. so Saint Augustine.

MORAL VII.

FOrtitude is a Cardinal Vertve, And Virtus in medio posita. Vertue has her habitation, and being in the Mean, where­fore to consider Fortitude as she is passive here, she is that Vertue that moderateth Grief, whereby a Man undantedly undergoes difficulties, and bears things that are averse to his naturall Disposition with a patient mind, and a preparation or Fortification to That, and Active Fortitude is called Reso­lution. The excesse of Fortitude is Rashnesse and too much Boldnesse; The defect thereof, is Timiditie, and too much Softnesse. Perfect Fortitude is conversant with terrible things with an unshaken mind for honestie's sake, for a good Cause: That which is imperfect Fortitude is either Irrationall, by which he runs into Dangers at unawars, not Knowing the greatnesse of their mischief, so unexperienc't men are Soul­diers; Or Civil, as he that is bred in the Lawes for the maintenance of the same, and for Reward defends Coun­trey Rights; Or Experimentall, by which a man goes into and frequenteth dangers, that he hath often past through and overcome with the paralogisme of a hope, that he shall still escape, he shall still have the better on't; Or Irascible, by which a man burning with desire of Revenge leaps into Perill. Or Fiduciary, whereby a man assists, or rescues ano­ther; Or Mercenary, whereby a man acteth stoutly for a Reward; Or Feminine, by which a man is as couragious, as A Lion in defending his Own, and as hardy as a Cock in de­fending Anothers. The most of these are Imperfect. That onely is perfect Fortitude, which expresseth Valour in a good Cause; The witnesse in that Cause is the Conscience; The Law is Reason, whose maxime and Principles are from Reli­gion. How can that be without Religion, which adapteth to it. No Religion without Faith. Faith then is not onely the [Page 163] Back to the Edge and force to the Point of Valour, but it's shield of Defence. It sharpens and directs both. Faith is the Engineer for the fortification of Valour. He goes most gallantly on, that goes on in Gods name; And he endures most stoutly, that suffers for Gods sake. In both he does though hard Duty, yet Christian service.

PERSPECTIVE VII.

CONSOLATORY ESSAY. 7.

FAith to take Saint Augustine's pious conceit in the Ety­mology of the Latine word, hath it's Nature in it's name. Fides â facto, & a Deo, from a Deed, and from God, Inter­rogo te ergo, Utrum credas? Dicis, Credo. Fac, quod dicis, & Fides est, I ask thee therefore (sayes he) whither thou believest? Thou answear'st. I. Do then, what thou say'st, and that is faith!

Saint Paul gives the Hebrews a clear Definition, and a full Description of it. Faith is the Substance of things, hoped for, the Evidence of Things, not seen, Heb. 11. There shalt thou find the Danger in the want of it; the various, and se­veral Effects of it; the knowledge by it of the Authour, and Manner of the Creation; the Acceptance of Our persons and our Actions in Abel; Freedom from Death in Enoch; Watchfulness, and Providence in Noah; strong Trust, con­fidence, and self-denyal in Ahraham; temporal Blessings in Sarah; A firm Relying, a Resting upon Gods providence for all good things, be it towards a man's self, or his poste­rity, in Isaac and Iacob, who bequeathed, what was not then in their possession; Courage to do, though even to the ha­zard of life, in the Parents of Meses; contempt of the World, the Riches, the pleasures of it, in Moses himself; God's protection of them, that undertake dangerous iourneyes in the Israelites; Victory by weak means in that of Iericho; Preservation in the midst of Dangers in Daniel, The three Children; Deliverance from dangers in Rahab; Victories over dangers in Gideon, Barak, Sampson, Iepthah, Daniel, Samuel, The Prophets; Miraculous Recovery of Life in the Woman of Sarepta's Child; A stoutness, and valour in re­fusing [Page 165] the offers of Life to forsake their Religion in the seven Brethren in the Maccabees; By enduring Afflictions, in Name, by mockings, in body by Scourgings, Imprisonment, disconsolate wandring up and down in Sheep-skins, and Goat-skins; In suffering Martyrdome of several kindes, as stoning, sawing asunder, &c. Was it not A strong Motive then to stir up the Faith of the Hebrews by the considerati­on of them of Old? putting the Blush upon them, if they should not believe in Christ, already come, when those so long ago, who received not the Promises, did assuredly be­lieve in Christ before his coming.

How voluntary a certainty of Things above Opinion is Faith, which yet is placed below Knowledge! O how rich is the treasure of Faith! More to be desired, and sought, then the most Orient Pearls, then the most resplendent precious Stones! More to be trusted, to be relyed upon, than All the strength of Man, than the Armes of Princes! More to be travailed for, then all the most effectual Medi­cines, than the most Soveraign Balsames! No Guard like it; No Physick of such Vertue. What doth not Faith find out? Against what doth it not prevaile? It seiseth upon what is inaccessible. It deprehends, it reaches down to Us Things, that were unknown; It comprehends, it bindes, what is most furious, what most strong; It apprehends, and make subject to our capacity, what is beyond the stretch of Time. In the vast Embraces of her Bosome, she sits down, and, as it were besieges, yea takes even Eternity It Self.

Make hither then, thou tottering Christian! Thou shaken Reed! Thou, that art in so great Distress by foule Weather! Here is an open Port! Wave it not! Believe! Believe in thy Saviour! Let not thy Curiosity search so much for Faith in thine Under­standing! Seeke not to understand, that thou [Page 166] maist believe! Believe rather, that thou maist understand. Understanding is a Reward of Faith. Believe in thy Savi­our! He is the way; He is the Light; He is the Bread of Eternal Life; He is the Spring of Never failing Waters; He is the Well of Life Everlasting; He is the Truth, to direct thee; He is All in all to those, that believe in Him.

Either thou didst never believe; not believe, as thou shouldest: Or thy Faith is out of Breath; very pursie for want of Exercise. 'Tis in a Lethargy with Idleness. Crebris otiosa tentatur incommodis: A thousand Temptations are ready to lay hold on thee! Nay, peradventure have seised upon thee, as the Philistines did upon Sampson, bound thee, and put out thine Eyes too. No marvaile, thou art in so bad a condition; so sick, so crazie, so full of Quames, and swoo­nings. Betake thee to a Prayer! Waken that sleepy Heart of thine! Will it, nill it! Lift up thy Hands! And, though but a good Thought with it! Christ will hear thy Faith, when it cryeth in thy Bosome. Cry out with failing Peter on, yea sinking in the troubled Waters. Lord, help! or I perish! Christ then takes thee by the Hand presently. Let thy Heart, Thy fainting heart, claspe Faith! Faith will lay hold on Christ, and Christ becomes, thy strength, thy Savi­our, thy Redeemer. Quod oportet, Lex minando imperat; Quod fidei, Lex credendo impetrat. What belongs to Duty the Law commands under a Penalty; what belongs to Faith, the Law demands, mercy desires by believing.

Say! Complaine! Confess then as the Church in the Canticles to thy Saviour! Look not upon me, because I am black, because the Sun hath looked upon me! My Mother's Children were angry with me: They made me keeper of the Vineyards, but mine own Vineyard have I not kept. Tell me, O thou, whom my Soul loveth! where thou feedest, where thou makest thy flock to rest at noon! For, why should I be as one that turneth aside by the flocks of thy Companions? Is [Page 167] he the Rose of Sharon? and the Lillie of the Vallies? Cry'thou then! The Fig-tree putteth forth her green leaves, and the Vines with the tender Grape give a good smell; Arise, My Love! My Fair One! and come away! O my Dove, that art in the Clefts of the Rock! In the secret places of the staires! Let me see thy Countenance! Let me hear thy Voice! For sweet is thy Voice, and thy countenance is comely. Take us the Foxes! The little Foxes! that spoile the Vines! For our Vines have tender Grapes. Thy Neck is like the Tower of David, builded for an Armory, whereon there hang a Thousand Bucklers; All shields of mighty men.

What though thou beest at a loss? thy Faith grows stronger; more earnest. What, if thou canst not find him? What though thou call'st Him, and He gives thee no Answer? What though the Watchmen; that go about the City find thee? smite thee? wound thee? and the Keepers of the Wall take away the Vaile from thee? On still! Thou shalt find him in an humble walk; When thou goest down into the Garden of Nets, whither he is gone to see the Fruits of the Valley, and to see whether the Vine flourished, and the Pomegranates budded, Or ever thou art aware, thy Soul makes thee, as the Chariots of Amminadab, thy faith wil run swiftly unto him, and call after him: Return! Return, O Shulamite? Return! Return, that we may look upon thee! What will ye see in the Shulamite? As it were the Company of two Armies. Thou art then thy Beloved's; and His de­sire is towards Thee.

Now, beloved Christian, hold fast thy Faith! Part not with it! Part with thy Life first! Which Thou must pay; But not with thine own Hand. Believe, and Live!

PERSPECTIVE VIII.

A Camp is an Artificiall place of strength: a Fortifica­tion for an Enemy, against an Army, anciently used by great Commanders and Generals, to secure their Soul­diers, and the Train belonging to them. It is not Ager, a field for the Plough-share, but Campus, a field of War, from whence this Word is derived. And a Camp is not a place of Defence, but of Offence, from whence Forces may annoy an Enemy. So sometimes it is used by Militarie Power to sit down before a Fort, Castle, Town, or City, to begirt, besiege, distress, and take such places by Assault, Sur­prise, or Stratagem.

Resolution is the fixing of Courage, and the vigor of Fortitude; Here more especially it is the Spirit, and Inten­tive strength of Faith, a Christian earnestness of Mind set to perform Gods Commands, with a valiant Courage, mau­gre all resistance, peril, or Temptation, as also to suffer there­fore, and undergo upon all occasions with an undanted mind, what Peril soever, Cross, Calamity, or what Evill can betide, as also a determinate purpose to ma­ster and overcome the Passions, the treacherous Rebels of the Mind.

Fortitudo est Virtus pugnans proaequitate, saies Cicero. Thus Resolution is an Excellent Commander to Order the unruly Affections, to keep them to Duty. Such a Caesar S. Gregory means in 8. Book of Morals, saying, Fortitudo ju­storum est carnem vincere, propriis voluntatibus contraire, de­lectationēm vitae praesentis extinguere, hujus mundi aspera pro aeternis praemiis amare, prosperitatis blandimenta contemnere, adversitatis malum in corde superare. The Gallantry of a [Page 173] Christians Resolution, is to Conquer the Flesh, to withstand Inbred Appetite, to oppose natural desires, to combate, and overthrow our own Inclinations, to delight in hardship, for Heavens sake, and to make nothing of the Thorns and Rubs of this World for the Reward of hereafter; to con­temn the blandishments, and smoothings of Prosperity, and with a noble heart to tread upon, and scorn the fear of Adversity. Hence is the Canto stil'd The Camp of Reso­lution.

1. Reviving Soul] Is as one that hath swounded, is fetcht again with Hot Waters: or as a condemned person, that has newly obtain'd his Pardon; So the Soul is raised from death to life, from sin to grace by Regeneration of Faith, by be­ing New-born in Christ, whereby it rejoyceth in the Com­forts of the Spirit.

March on! We proceed in a Christian course with cheer­fulness.

The day is clear] To the visibility of Faith, there is a shining forth of the Truth; Christ is made manifest unto us.

To Resolutions Camp now drawst thou near) Thou approach­est, and obtainest strength, and abilitie to Performance to do, or endure; thou hast gotten well onward to the Power of Resistance of Temptations.

Some skulking Enemies behold!) Consider thy Corrupt Inclinations, and the subtilty of Temptations; observe the rising of thy Passions.

But other some picqueiring bold) Picqueiring is by small numbers of Horse, which are termed Parties, go forth from their Camp, Garrison, or Quarters, either to seek booty, or to surprize careless Enemies; or to fetch in Scouts of the E­nemie for Intelligence; or to discover the manner of the E­nemies Posture; or to beat up Quarters, and to give Alarum; Sometimes to dare the Enemy, and to seek to draw him out, [Page 174] and engaging him by offering to fetch in somewhat that is in his eye, which in Honour he must not part with; therefore are such Adventurers said to be bold.

At Circumspection's Scouts do disappear) Temptations and Affronts of the World are not forward to appear, when watchfulness is in the Thoughts, and wariness attends the Senses, and Actions, that nothing be done inconsulte, without consideration; That the ends of Intentions, and Purposes, be look't upon through Desires prompting to them, which are their beginnings. Temptations vanish when they are thus ta­ken notice of.

Thick Woods) Ignorance bewildes, and fascinates with their gloominess, and Briars. The Shadiness denote the stu­pidity of Ignorance: the thickness with Thorns and Rub­bage, shows the many michiefs, and disadvantages which accompany the same. Here is a discovery how Passions lurk­ing in us, watch their opportunities to carry us out of our selves. Ignorance is the strength wherein Passions nestle and inhabit.

Loose Boggs) Are the deceitfulness, and pollution of sin, and temptations that prevail; when they dwell in an Enthral­led Mind, they hold it fast, and cleave to it, that it is hard to get out of their hands, these swallow in mire those that lay fast in them, and throw dirt at those that part from them. Temptations keep a correspondence with corrupt Af­fections.

Whence quick Excursions they make out) Come sudden­ly upon us to surprize us. Excursion is a sudden and speedy Marching out of Horse upon Command into the Enemies Countrey, to surprise and disadvantage them, and to fetch in Pillage, Forrage and Provisions.

And oft their multitude) Sins Temptations are very nume­rous, and give very frequent onsets.

Is manly fought) With Christian Courage, to Resist, [Page 175] and beat back; Principas obst [...]re, to foil them in their first advance, or at least to overthrow them in their Charge.

Oft foil'd, discover'd by the quick-ey'd Master Scout) By Circumspection, and diligent Watchfulness. Watch, lest ye enter into Temptation, Our Saviours advice.

2. From Vices strengths) The World, the Flesh, and the Di­vel; corrupt Affections giving way, and the Passions Assisting.

Are frequent Inrodes made) Invasions, as an E­nemy advancing into a Countrey, into contrary Quarters, with Regiment, Brigade, or some more considerable Army.

Stern injury) Wrong has a sullen look, and a Churlish hand, sparing none.

And Impudence invade) So bold is sin, and so little out­countenance Temptation.

High Resolutions well-kept Field) Temptations think to give an unlookt for On-set, and to Daunt or Abate Christian Courage: But that is too high for their Attempts, too great to be disadvantaged, because it is received from above; and the Camp is too strong, the mind is better composed and for­tified, the Affections are in better order, than to have such weakness as to be liable to much disadvantage. The Field well kept is by assisting Grace.

But his stout men do scorn to yield) The Christians affe­ctions are better bent; they account it a dishonour to their Calling and Profession to give ground, or to cry Quarter! They serve the power of the onely strength; their's is an ho­nourable service; they scorn to yeild to Outlaws, Runna­gates, and the weaker force of a base Enemy.

Temerity does flying lose his Blade) Rashness loseth both Honour and Power. Suddain Temptations against Pious Re­solution, soon lose their weapons.

Self opinion) A discovery of the baseness of Pride, and the Folly of Self-opinion like the mad man in Athens that thought all the Ships were his own that came into the Har­bour. [Page 176] It would own others worth, having none it self: here also it shews how subject that sin is to lying. Superbia & Cupiditas in tantum est unum, ut nec sapientia sine cupiditate, nec▪ sine superbia cupiditas possit inveniri, saith S. Bernard. Pride, and desire of having are so much as one, as neither o­verweening be found without too much craving, nor the too much desire of having be entertaind with too much cra­ving.

Poor Cowardize) As baseness of Spirit is impoverished by every Intruder, so what it gains it is by stealth, and in the dark, and so does it operate upon weak mindes. Thus Tem­ptations would impede Resolution by debilitating Courage, with stealing upon it in the dark, undream't of, by present­ing the shaddows of interests and Relations. Cowardise doth reason politickly, and like a Juggler.

3. Wild passions muster oft themseves amain) Temptati­ons reinforce, they will not give over for once, or twice, making a Christians Life a continual war-fare: they come still on, and encrease their Troops upon us, and then add more strength, when they find themselves most resisted. Nulla sunt sine tentationum experimentis opera virtutis; nulla sine p [...]rturbationibus fides; nullum sine hoste certamen; nulla sine congressione victoria But there can be no good works, with­out the experiments of, and trials by temptations; there can be no Faith, without conflicts and vexations; there can be no Combat without an Enemy; there can be no Victory without an Encounter.

March quick with hot incursion on the plain) Tentations are here arrayed in battel, their motion is swift, their encoun­ter is very furious, and they come on upon smooth ground, the place makes them think themselves and their violence of motion, and excess of malice, which is their false Valour, makes them think to have the better on't: Now or never they think to gain the Prize; for if Resolution takes place, [Page 177] farewel staggering of Faith. The field is open, and they con­sider not the Reserve, nor who it is that backs him; that pow­er is unseen.

Wrath leads as Van) Wrath has the command of the first body, and he is likeliest to carry it; he thinks to rout the whole man; For does wrath when he breaks into him. Nihil inter insanum & iratum est, non una dies; alter semper insa­nit, alter semper irascitur. There is no difference between a wrathfull, and a mad man, not a day; For the one is alwaies mad, and the other ever angry. Wrath thinks to tear Reso­lutions force in pieces, as Tygers rend their Prey. They need not have a madder head.

Revenge as Rear) Revenge comes slow; it steals behind the heart of Man. It is hard to pull out Cains sin, it is so deep in us; and when it has been thrown out, it would fain encompass us, or get in at the Postern.

As battel pride) He indeed makes his delight to Domi­neer over the whole Body, yea, and Spirit too, but then he is most dangerous. He must ride, and in a Chariot too, which has these four Horses to draw it. Amor dominandi, Desire of Command; Amor propriae laudis, Love of his own praise; Contemp [...]us, Despising others; Inobedientia, Rebellion. His Chariots Wheels are Boasting, and Arrogance; Verbosity and Levity. His Charioteer is the Spirit of Pride, and he is never without his Zanies, which he hurries therein along with him, even to the overthrow of others, and those are are Amatores mundi, the lovers of the World. Infraenes sunt Equi; volubiles rotae; auriga perversus; & qui portatur, in­firmus. The Horses are unbridled; the wheels are ever turn­ing; the Charioteer is madder then his Horses; and the Flatterers that are thus hurried want as much of understand­ing as they do of Resolution.

No Ranks Keeps Fear) Multos in summa pericula misit venturi timor ipse mali. Fortissimus ille est, qui promptus me­tuenda [Page 178] patitur. The very Fear of approaching Evil hath driven many into miserable Dangers. Fear cannot be kept in order and by chance wu'd break Resolution's Ranks, because he cannot Keep his own.

For Marshall Fury counteth Order Vain) Such is the opi­nion of a Mad man. A fitt Marshal for such a disordred Army.

Ha red does charge) Hatred is a Great Accuser, It is so much the better that he is an open Enemy, Pejora sunt tecta odia, quam aperta, et agnosci amat, qui odium ostendit, Con­cealed Malice is worse than that which is declared, He seems to crave pardon that discovers an intended ill turn. Here Hatred is taken to presse upon Resolution to weaken it. Ha­tred Visits like Job's Friends not to try his Faith but to shake it.

And Envie tear) Fuge Invidiam, quae non solum alienos, verum multò magis eum, quem possiderit, lacerare consuevit. Take heed of Envie! For She not once rendeth strangers, but teareth much more whensoere She does possesse.

Black Treason moveth up and down) He casteth about to gain advantages and to designe against Religious Resolution.

Rebellion's Drums &c.) Tumults and Noises are raised to shake Resolution. This kind of Temptations makes use of streperous Musick to discompose more settled thoughts.

But Slander fights behind) Dentes dicti sunt à demendo, Ideò pulchrae linguae detrahentium dentes vocantur; Quia sicut illi ciborum partes demunt; ita et istae opiniones hominum corrodunt. Teeth are called so from taking away. Therefore are the slippery Tongues called Teeth: Because as they di­vide the Parts of meats, so detractors do tear the good names of men: and in the worst manner ever wounding them unseen.

The War's for Vertue's Crown) To rob the Soul of hope of Happinesse.

[Page 179] 4. Oft does their C [...]ing seem to make Retreat) Discovering the Subtlety of the Temptations of the three Grand Enemies of Christian piety, the World, the Flesh, and the Devill.

Here the Vices are rallied first, because they are the inva­ders of the souls Rest and Comfort.

Field Marshall Prudence Voydeth such Defeat) Prudence here is taken for Providence. Providentia Dei omnia guber­nantur; et quae putatur poena, medicina est. By the Providence of God are All things marshall'd and govern'd: And happy is it so. For that which Evill men account a Punishment is the best Physick.

Discover'd, broke, they fly, dismaid) Grace Assisting Faith, gives strength to Resolution to break them, having disco­ver'd their wicked Policies.

Ambition leaves his tired Horse) He rides post for his Ends, but having wearied himself, and his Agents, he either is thrown or so rowted that he is compelled to leave what was his Advancement, his Honours, and seeks safety among the Vulgar.

And Prodigalitie doth run his Course) Here Vices and Sins are mentioned as the Punishers of themselves.

In Bog Vainglory drops) A Swelling Vice is like a Tumour in the Body that when it breaks shewes nothing but rotten­nesse which is a Punishment agreeable to the Folly.

Thus Scatt'reth Vice's Force) This is the best Conclusion of Wickednesse.

5. From Idlenesse so sick) Idlenesse moves like stone towards Imployment, And is sick of doing nothing.

Sloth could not come &c.) Sloth is inseparable from Idlenesse.

But Iealousie did often show) Jealousie is ever stirring.

Intemp'rance too, that still does grow) Intemperance foo­lishly discovers it self. It increaseth still upon those, that entertain her.

[Page 180] And Apish Noveltie, that pleaseth men) And this no con­siderable Enemy against pious Resolution, one not to be neglected. Novelty of Opinions, Newes, and the like do ve­ry much endanger the settlement of a Religious mind.

Ingratitude Friends wu'd not Know) This is an Enemy to the whole man. This wu'd cut off the Hands of resolution, and kill the Heart of Charity; A declar'd Foe to Grace; This is as forgetful of giving Thanks, as craving handed to receive Cureesies, as evill minded to return Injuries.

And Curiosity did stay) Here is the Description of the na­ture of Curiosity, as of the rest of the Vices; quarit in rem abs onditam, No going without prying into some secret. But while this is so busie in others Quarters, no notice is ta­ken of the weaknesse on's own Guard. Curiosity Seldom parts with him that will entertain him.

Oft peeping through a hedged narrow way) Curiositas foras egreditur, et exterius omnia considerat, qui sic interna despicit, praeterita non respicit, praesentia non inspicit, futura non prospicit. Curiosity has much businesse abroad, and takes strict notice of what's not it's own businesse, of what's with­out; But he that despiseth what's within, regards not what is past, and is as carelesse of what is present, as he is mind­lesse of what is to come. Upon those things that God has turn'd the Key, man should not temper with the Lock. Some things are placed in their straight Limits upon purpose, that they should not be common. And others are placed in the dark that they should not tempt an Eye; And some have a Clowd as a Curtain drawn before them, lest their Glory should strike blind, if not destroy. Satisfied Curiosity is a subtle Enemy to a Christian Resolution.

Ill Education likewise was in Field this Day] Though ill Education be not a Vice it self, yet it is Vice's Intimate, and much acquainted, therefore cannot be out of sin's Company, wheresoever it goes. Want of godly Nur­ture [Page 181] is a dangerous means of bringing Adversaries up­on Piety.

6. Prosperity, Adversity aside did stand] These are Evils in themselves. These are Hermaphrodites utriusque Sexus. They neither Friends, but as they are used or abus'd, so declare.

Voluptuousness made neer to prospers Band] Yet it is a difficult thing for prosperity not to exceed. Pleasure is often tickling the Elbow of prosperity.

Despaire then to Adverse ran] It is still attempting a miser­able condition.

Desiring him to save the Man] By this seeming contra­riety of speech is expressed the Viperous nature of Despaire that speaks to destroy by being nourisht, alluding to the Fable of the Countrieman, and the Snake in Aesop, whose commiseration had like to have cost him dear. He brings the dying Snake unto the fire, where reviving it is ready to sting him for his kindness.

For these fair Quarter held on either hand] Neuters as they are declar'd Foes, so they are no certaine Friends.

At home did swearing banne] This Sin curseth it self; And is it's own Chief punisher. It keeps within it's Circle like a conjurer, and too often raiseth the Devil. Sin is not so much as a seeming good to any, and a great mischief to it self.

And Covetise at home did hide] It lives as though it lived not, like a Snaile in his shell in Winter. Hiding here is the neglect of use of what it has. A curse that attends it; There­fore is the Covetous properly plac't next him, that useth Execrations. As the one raps out Oaths, the other rams in Bags; Both are conversant with their gods.

Among his Baggs, that cover'd every side] These are the gods of Covetousness and his protection. Quantum nummo­rum habet in arca, tantum habet & fidei. Chest and Consci­ence [Page 182] fill and empty alike. Heres no Religion without an Idoll.

And Superfluity with many more, that there abode] Exor­bitancy has all his Rooms fill'd with wickedness. A divel is in every corner.

7. How bravely Resolution took his Ground] Here follows in this Stanza the Description of the Army of Vertues, and how they behaved themselves in the Battaile. They are de­scribed last; because they keep the Field; and in this Christian matter of moment obtain the Victory.

It is no less Judgement, then Advantage for a General to choose the best Ground, as well as to gain the Wind and the Sun for so great a Dispute, as that of A Field. That Ground is faith, upon which Resolution cannot faile.

From Vertue's ports did bounding Troops abound] The Ports are places here from whence Assistance is sent. So prayers by obtaining from above do send fresh strengths to second and supply the weakness of our spirits. Whereupon they are stil'd bounding Troops. For as a bounding Horse doth rise from Ground and charge, doth jump upon the Earth; Prayers mounting up to heaven come swiftly down with obtained Blessings. Mounting Troops signifie also re­joycing in Spirit, which always accompany holy Resolution.

Dexterity the Right Wing led] We must in the first place use our best skill, and Activity to move every way, if we mean to resolve well. Dexterity leads also the Right wing for his agility, and quickness. Tis best to resolve well be­times.

And to the Left was Courage Head] The left is said to be next the Heart.

'Force Battail Resolution, while Trumps sound] To ani­mate all the Spirits against so great and violent a conten­tion.

Iudgement's Reserve behind was spread] All occasions of [Page 183] doing good are to be placed near; but the only and maine assistance is that from above, to rely upon Christ by Faith then want we not assisting Grace.

At signal gi [...]en the Charge was stout] This contention be­twixt the Soul and Satan with all his Temptations of the Flesh, and the World are resembled here to the Form of drawing up in Battalia, and the striking of a Battail, where­in the signal must first be given, and then the violence of the Charge begins as here betwixt these Mortal and Spiri­tual Enemies.

And Execution's Ordnance lan'd the Rout] Obedience to God's commands cutts down Temptations. It is said, lan'd the Rout, from the Force of Ordnances that cutteth through bodies of men, and numbers of Souldiers, making void spaces like Lanes; Or from destroying sin.

How Vice's Force fell! fled! as this great Gallant fought!] When pious Resolution bestirs himself and draws up his strength of Faith, the World forsakes us, the flesh faileth, and is disheartned; And the Devil takes his flight.

8. They can but tarry now] This eight Stanza describes, how weak Temptations will appear, when Resolution hath got the Day; Less Opposition then so it be continued and watch kept, will keep off rebellious Temptations; denoting also the base Nature of such enemies, their insolence and Cowardise, concluding it with an Invitation of the Pilgrim to Resolution's Camp, both for safety and Refreshment; as also whetting desire to go and take notice of the Excellency of Resolution, and the happiness of that Place (which in­timates the whole man) wherein he hath Residence; how well all things are ordered under him; And needs they must, being under Gods Guidance and Blessing. Disco­vering in the close the safety and Beauty of Obedience.

9. And those are five, fit Counsellors of War] A wise few are enough for a counsail. Here every one speaks his own [Page 184] interpretation in this Stanza, deciphering what vertues are necessary to so excellent Resolution; Beginning the relation of the Commanders and Officers in the Camp, which is the Heart.

10. The Traveller, or Guide proceeds in the relation of the former Stanza, mentioning the several Offices, and at last speaks the purpose of all this, which is, to make good the Spiritual Warfare, to maintaine Religion, and not to shrink in a good cause.

11. The Huts in streets are plac't to'th' General] The Ge­nerals Tent is pitcht in the midst of the Campe, to be fit to command and regard all Parts: The Heart is this Tent, Reso­lution the General; several Graces are his Officers, several operations are the Huts, and Affections are the Souldiers. The Colours are the Cross, the Drum and Trumpet is the Preaching of the Word that directs to Armes and encour­ages to the fight. The Campe is the whole man. Ten Cur­tains are obedience to the Ten Commandments, which is accepted as performed by a working Faith through Christ. Scarpe is resistance of Evil, Parapets cheerfulness in work­ing, Graffe Mortification of our Members; Counterscarpe Despising of Dangers, All which forbid Invasion, and make the strength of Resolution impregnable against Tem­ptation.

12. Five Ports there are] The Five Senses are the Five Ports.

And Sent'res to each Gate] Several sorts of Warines, ac­cording their several places. Steadfastness of Look watch­eth the Eyes. Aversion from Evil Discourse guardeth the Ears. Abstinence attend the Tast, and Lipps. Innocence prevents the sent of Pleasures, and Integrity keeps the hands from touching Foul things. These suffer none to pass without The Word. The Draw-bridge is the Tongue, which is drawn by silence, and let down by Reason. The Ordnance planted by its Severity.

[Page 185] Without round doth a Line circumvallate] This alludes to an outward strength made by Engineers according to Gene­rals Commands about their Camps, especially used when they set down before Towns at their intended Leaguers: and are to prevent the invading, or relieving Enemy from doing them sudden injury, as also from too much streightning their Camp, and this is done by an out-line at Proper dist­ance, and according unto proper form and place in propor­tion to their Camp, and number of Force; Which Line is termed the Line of Circumvallation, as about a Town the Garrison and Force in it draw a Line of Communication to secure themselves against a Leaguer upon an Enemy sitting down before them, and encamping upon them. This Line has Tenails at fit distance to strengthen the Line; also Re­doubts, both which have Curtains to scowre their Faces. Tenails are Triangular Fortifications; Redoubts are square Forts for Courts of Guard. This Line is that of Circumspe­ction. Tenails are prevention of occasions of Evil, and the Redoubts are Consultation not to admit any thing rash, on the opposition of evil. Thus you see how much work is requi­red to a Christian Resolution.

MORAL VIII.

REsolution is from Fortitude. Fortitude from God. The Lord be praised for ever and ever: For Wisedom and [Page 186] strength are his. Dan. 2. 20. Whosoever is endued with true Virtue is valiant: And whosoever is valiant so, neither rashly dareth, nor inconsideratly feareth. He is the right valiant Man that can be temperate, will be moderate, and dares be just.

Excellently singeth Divine Boëtius, de consol lib. 3. metr. 5. Express.

The Ten Half-Moons to the Ten Bulwarks of Resolution, are these.

[Page 187] 1. Malum est cedere malis, & iis libertatem suam de­dere.

It is a mischief to give place to evils, and to subject our li­berties to such Tyrants.

2. Magnum est Malum ferre non posse Malum, & infoelix est, qui ferre nequit infelicitatem.

It is a greater mischief not to be able to undergo Evil, and he is very unhappy that cannot endure misfortune.

3. Aequus animus, & bona conscientia est optimum aerumnae condimentum.

A patient mind, and a quiet conscience are the best seaso­ners of Troubles.

4. Res adversae nulli sunt malae, nisirepugnanti, & aspera placidè ferendo leniuntur.

Adversity is not evil to any, but him that resists it. Harsh things are smoothed up by a gentle bearing.

5. Calamitas est efficere virtutis gymnasium.

Calamity is a strong exercise of Virtue.

6. Rosa inter spinas, inter difficultates virtus, inter curas gloria.

The Rose amidst the Prickles, among difficulties Virtue, and in a crowd of cares hovereth Glory.

7. Miseros metiora sequentur.

Better things attend those that are in misery.

8. Fortiter ille facit, qui miser esse potest.

He doth command, not undergo,

That calmly steers in storms of wo.

9. Si in unum evicti, cuncta sua mala contulissent, futu­rum ut propria deportare domum, quam aliena eligere mal­lent.

If every man were agreed to bring to one heap all their burthens, he would rather load himself again home, then carry anothers.

[Page 188] 10. Homo timidus, ipse sibi maledicit.

A faint Heart gives the denial to his own hope.

PROSPECT VIII.

CONSOLATORY ESSAY. VIII.

VIrtue is the refining of Nature to an Eminence; a leading her up to the Top, to perfection; and not onely an Ex­traction of her to a Quintessence, but a Direction likewise, and impulsion of the mind to the obtaining of what is most excellent. She was, if not the Philosophers Goddess, as it were their Good Angel, their Bonus genius, to find the True God out by. Those Athenians in the Acts of the Apostles had set a pretty step to Heaven-ward, when but so far as an Altar to an unknown God. There was a blind acknowledge­ment in that; and we find it soon followed, and had so far obtained Grace, that S. Paul came to them with the Reve­lation of the true one, Jesus Christ. For whom they ignorant­ly worshipt, Him did he shew unto them.

Make a stand then! And view so fair a Ladie! She is wor­thy of a look. For she is very beautiful. There is a Legiti­mate Fascination: Look upon her! Eye her well in her Phy­siognomy! her Symmetrie! Form! Mein! and Stature! She is not Fair onely, but very comely. Thou losest not by it, if thou fallest in Love. She is the best Mistress. The most ami­cable sweet-heart.

Look upon her Head! So consider her in her Intellectu­als! Hast thou seen a plaited or ribbed Picture, represent­ing it self at some distance in divers forms, and several Fi­gures, as thy Station hath changed from one side to that o­ther in the Room as then placed? Such does she thus appear unto thee. In a Notional, Contemplative, and Theorical manner, thou beholdest her to be Wis [...]m. In the Practical, Prudence.

[Page 190] Observe her body! So thou look'st upon in her Morals. So maist thou read Justice in her Will, whose best and sound­est parts decline from Evil, are forward and ready to do Good. Whose subjective Parts (which are her Species) are General, or Particular. So appears she distributive in her Reward; In her Punishments. Commutative too, in Bar­gain, Sale, and the rest. Whose potential parts are Religion, Piety, Observance, Obedience, Truth, Gratitude, Liberality, Affability, Friendship.

As she is Moral you may consider her in her concupiscible appetite. Then call her Temperance, adorn'd with blushing shamefastness, and innocent honesty; with the Neck-lace of Abstinence, stomacher of Sobriety, Girdle of Chastity, and Garment of Modesty.

Her Companions at times are lovely Virgins. Continencie handeth Courtesie; Clemency Meekness; Humility studious Regard; Moderation Eutrapelia; Ornament Simplicity.

As thou look'st still upon her Morals, mind her likewise in her Irascible Appetite! And thou must call her For­titude, whose sinewie, musculous, and curious Limbs are Re­solution, or Magnanimity; Magnificence; Patience, and long­suffering; Perseverance, and constancy.

So you see how all the rest branch from, or depend upon these four Cardinals, as upon hinges, but they are Virtues. They are so call'd Cardinal à Cardine, a Hinge. Thou hast seen Resolutions Pedigree. He's Highborn, Grand-child to the Queen-Regent of the Mind, to virtue.

Wud'st thou know what he is? He is a Captain, he is a General, and fit to be so. He is both valiant, and active. He is not too hasty in the Order of his Designs; nor too slow in their Execution. But is steady in their settlement, as the Laws of the Medes, and Persians, that were not to be revoked, not to be removed. He will through with his un­dertaking: No let must stop him: No Enemy gainsay him. [Page 191] His aim is Noble; his end is Honourable: For that he strives. Thither he must. He slights a Treaty with the Vices. He is accustomed to their specious pretences; he understands their Rhetorick, and is acquainted with their Enticements. He knows the Golden Balls thrown in Atalanta's way. He re­sists or diverts their purposes. He walks upright; and on still.

Come hither then, Weak Brother! and take example! Hast a Uertigo in thy Head? Like enough, It may be blown in by some New Doctrine. Hast no certain Pulse? nor Pace? Doest stagger up and down? Doest reel, like a Drunken Man? It may be so. There is a Drunkennesse in the Fancy. There is an Intoxication of the Understanding. Disorderly Passions are the Ebriety of the mind. Is it so with thee? Take Resolution to avoid Evill! Take Resolution to do good! Thou shalt find a cure. Thou shalt become sober. He, that is desperate is a Coward. He, that is Resolute, is Valiant.

Take Courage, Man! Put on Resolution! Be a Numan­tine, in the better Sense! And let not a Scipio, in the worst, overcome thee! Lose not thy Liberty, for the glory of a Christian! O happy Numantia (Sayes that defeated Con­querour) which the Gods had decreed should Once end, but Nere be vanquished! Make good the Liberty, that God hath given thee! Be not led captive by Passion! though never so great. Let no torment debase thee! Let no Grief bring thee so low, as to committ any thing unbeseeming a Noble Heart! Nor wish death! Nor fear it, when it comes! T'is terrible onely to Him, that thinks not of it, before it comes. Tis horrible to him that forceth and hasteneth it be­fore it's Time.

Doest thou fear God? O bey Him! Forget him Not! Nor thy Self! Hasten not an End to Those Dayes, that of themselves do poast unto it! Let no Occasion prompt A Lye to thee, to frame a base Excuse, to blind, to tempt thee to [Page 192] committ, which in it self is not onely most Unlawful, but most abhominable! Socrates (that wise man) by the Light of Nature can tell thee so much, like a Divine: Thou must not suffer thy Soul to depart from the Sentery wherein she is placed in this Body without the Leave of her Captain. So weighty a matter as Death (sayes, the Divine among the Heathen, Plato) ought not to be in mans Power.

If thou find'st thy weaknesse, fortifie thy Self by Degrees! Become Master but of One Resolution! Thou maist become Master of thy Self by't. One step is the means to move fur­ther upward; to raise thee to a lofty Room. Resolve, thou wilt avoid One Oath! but One Hour! It may produce A Day. Resolve, thou wilt not goe into that bad Company! But this Time! It may take thee off from Another. Resolve, to deny thy Heart, but One unjust Request! Mark, how it will cool from offering thee Another! If thou didst not give the Devill encouragement, thou shouldst not peradven­ture have his Custom. Resolve to say but One Prayer! Take that, which thy Lord hath taught thee! It is but a short one, lest it might seem irksom to thee. Resolve to say it humblie! In thy Heart! Resolve to do it humblie! On thy Knees too! All Reverence of Soul, and Body is too little for so Great a Majestie. Whoso wu'd chill thy Reverence, wu'd Kill thy Devotion; murder thy Prayer; and by Con­sequence thy Soul. Have the Angels no Knees? thou hast. Let thy Heart suit their Reverence! Let thine Intellectuall Nature do a like worship! Let thy Body perform it's own. O come let us fall down, and worship, and Kneel before the Lord Our Maker. For he is the Lord our God, and we are the People of his Pasture, and the Sheep of his Hands (this can not be remembred too often) Prostrate then! The Hu­miliation of thy Body will humble thy Soul! It will abate the strength of thy proud Flesh.

Resolve, as much as possibly thou canst, to think of No­thing [Page 193] then, but God, and thy Prayer! and thy self in it to Him! Conceive, it is the 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 [Page 194] 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.

PERSPECTIVE IX.

A Lodg is the lonelie Dwelling of A Keeper in a Park; Of a Ranger in a Chace; or of a Forrester in a For­rest. A Forrest is a desert Place full of Woods, and Copses. It is chiefly frequented by wild Beasts, being their proper ha­bitation. And many of those Beasts are not more wild, than cruel, a savage Kind of Creature. Though this Forrest within a Wildernesse in the passe along the same the experi­enced Traveller indeavours to direct the Pilgrim in this Discourse.

The Wildernesse is the World. The Forrests therein are Cities and most inhabited Places, The Woods and Copses are the Houses, not onely because they are built with timber, but for their Thicknesse, and nearnesse of Position. The Streets are the Walks. The wild Beasts are the Men. Indo­mitum Vulgus. The People, that are not easily tamed; Who are more savage, than those wild Beasts, devouring not only one another, but their own Kind. So as t'is not Lu­pus hominem Vorat, the Wolf devoureth the man, but homo homini Lupus, Man is the Wolf to Man; nay more, Homo homini Daemon; Man is a Divell to Man. And that exceeds the Barbarisme, and abhomination of Those Anthropophagi Spoken of by Plinie. lib. 6. c. 30. or those Indian Canni­bals [Page 200] of later notice. And more than that, Homo sibi Daemon, Man is a Devill to Himself, the horridest of All. As though the Devill were weary of or overwrought in mischief a­gainst man, and man had taken his Journey-work.

In such a Place, among such Inhabitants layes the patri­mony of Patience. No where also to raise her Portion. And yet even to a miracle, there lives she happy, happy in a hope not onely, but in a Joincture by Assurance of Happinesse hereafter. Hence is her Habitation properly stil'd the Lodg of Patience.

1. Pace Softly on!) With care and steadinesse.

The Way is deep.) Here the reasons are given for much circumspection. In deep and miry wayes the passenger is more than usually hindred, and he is thereby more apt to tire. The Ground is deceitful, it is not firm, Such is the World. Mundus est molestus et magis cavendus. The world is full of molestation, and therefore must our steps be the more wary, the way is deep ready to swallow us up.

T'is fowl with Showers) It is very tedious and sad with Sorrows, that abound therein. Tears are the showrs of the Brain, that proceed from woefull Clowds, that are there ga­thered, falling down upon severall occasions of Lamen­tation.

Wade through that Slough!) Meaning the Plunges of Dis­advantages in the world. Dura res est dolor, in motu mollis, Sayes Seneca. Grief has hard Hands, and soft Feet.

This thawed Clay) The nature of Clay is a stiff and a hard Earth; Limus ut hic durescit, Sings Virgil. The Clay hardneth against the Sun, as shutting out his Beams. Such are bad mens Persecutions of the vertuous, having their hearts hardened against them. But this is thawed Clay, a signe of Winter, there has been a Frost. This was a hardening by Cold, by want of Charity. This intimats that a Difficulty may be made a greater Inconvenience by Passion, and [Page 201] immoderate Sorrow. A Clod might have been more ea­silie past over, than a Slough or dissolved Clay is past through.

That mines] Admonet cogit (que) contemni. The World bids thee leave the World. Does any man delight in Dirt? It is fitter for swine than good men. And yet see the unreasona­bleness of it; the World would fain detain thee, though tis but to welcome thee with a Mischief. Mundus iste periculosior est blandus quàm molestus, quumse illicit diligi, as S. Augu­stine: Then intends the World most mischief, when it chan­geth wrinkles into smiles, and is so wanton as to turn the Wooer.

This tires] Cares and perplexities are very troublesome: Nay, even Flesh and Blood, our own Nature, which is but Formata è meliori luto, made of a little finer Dirt, is a great burthen to a Christian Pilgrim in so long a journey, and so hazardous a voyage.

Best pick thy way] Prevent all Occasions of Evill! a­void all introductions of mischief! Be very circumspect in all thy words and actions, yea, in thy very looks too.

Ore some deep Ditches thou must leap] He that leapeth must look before him; he must not onely use Circumspecti­on, but Providence in the untoward passage through this World. Pleasure is a deep ditch that swallows many; there is no staying with Delight; It will endanger thee: tis best to leap from that thou wouldest avoid: do it with all speed and agility: Covetousness is a Ditch that has no bottom. Have a care of that too, and the like.

On bare-foot pass sharp stones on heap] Thou must pre­pare tenderness of thy Nature to undergo many cutting dis­contents, many wounding afflictions. Such Stones lie not scattered that thou mayst pass by them. No, they lay on Heaps, thou must pass over them. On bare-foot. Upon ne­cessity [Page 202] thou must Suffer. Do it then patiently; Go gently! For he that struggles upon those stones, doth gaul his Feet the more, doth make his Wounds the Deeper. And they are stones indeed, they are stones of offence, very grie­vous, and very obdurat; for they regard not thy Complain­ing.

Through furzy Queaches thou must go] These are growths of Furres so thick, as it is very hard to enter in­to them, much more difficulty is it to get through them. Such is the opposition and violence of this world. Its op­position hinders thee, withstands thee: Its violence goars thee, tears thee: Th'adst need prepare thee for such a passage; th'adst need couch thy self very close.

That Prick and wound from Head to Toe] Though th'art Achilles foot all over; that th'art penetrable every where, Crosses and Troubles will find out places every where to wound thee.

Mark Sun! and thou thy way shalt know] All Light comes from above. The best and onely Direction is from Heaven. Mark Christ the Son of God! Tread in his steps! Follow his Example! He is the way; the Son of Righte­ousness is the Light also. He hath prepared thee both by pre­cept and Example. Read the 13. and 14. ch. of S. John, The Servant is not greater then his Master, &c.

Then com'st thou breathless unto Sand] He labours hard that loseth his breath. Breath is the Air of Life. But where­fore dost thou toil so? Thou must not think after so great pains, that when thou hast escaped some miseries, thou art freed from all. They are but to forewarn thee, and to teach thee to endure more. Change is very pleasing in delights: it is no less in sanctified Sorrows. Thou com'st, does shew that thou art coming home, coming to heaven-ward. It is not, Thou goest, as if thou wert going abroad, abroad in­to the World. Thou passest from Post to Pillar, from Mire [Page 203] to Furs, from Furs to Sand, a Dry, a Barren, a Hungry place. To Poverty, to Scarcity, to necessities, where there is none upon the earth to relieve thee. Sand will sooner put out thine eyes, then afford any thing to fill thy belly, or cloath thy back. Sand is a loose earth; it is deceitfull to thy steps. So are worldly friends very unsteady. The best use of Sand is, it is the measure of time; such benefit may thy Consideration reap by the comparison of the barrenness and vanity of this world, with the Solidity, Fertility, and ri­ches of that to come.

An open Country, and a barren Land] Th'art in a Desart, a place forsaken by all Inhabitants, as comfortless, as Solita­ry. Pleasure dwells in the Countrey, but a Curse upon the Land. By the open Country thou mayst expect hospitality, but barren Land hath shut up doors. Here comfort ap­pear'd at first sight, but sorrow came along with it. In the way of Patience, Comfort will not be from sorrow neither. There is some ease in changing place or Bur­then.

Tis there the Lodge of Patience does on Crutches stand] In such a place of Barrenness of Comforts, in such a Desart of Disertion of Forsakenness, is the being of Enduring the Cross: It is a Lodge, not a constant dwelling; and out­wardly it stands upon Crutches; it seems ever falling in the Worlds eye, and very contemptible.

2. It stands upon a hilly plain] Does it stand? There is some comfort in that yet. Upon a Hill too, and upon a Plain. It is not very high, though it is but hilly, as it were a hill, yet high enough for the fury of storms, and the Plain shews it low enough, and even enough for subjection to every Foot. It is open, and made fit for Inju­ries.

Where Cammels food with labour gain] What Food? What nourishment can there be in so barren a place? It is [Page 204] not said that they feed there. This expression of the Travel­ler alludes to the Camels that pass the Desarts of Arabia for Merchant-Trade from Egypt to Ierusalem by Caravans, by Companies of Camels, that gain their maintainance by their travel, and get their food by their labour. Their Provender is carried along with them by their Masters care and provi­dence.

A Camel is an Exotick, a very strange Creature in his Form, and a Forrainer, or stranger by his Countrey, yet is much taken notice of by Writers for his profit in, and ex­cellency for use: Iob was very rich in Beasts of this kinde: Three thousand Camels was reckoned in his general account, as a fair part of his substance. Iob 1. 3. Solinus observes of them, that they break no ground with their Feet in their mo­tion, because their feet and their steps like them are back­ward: Sunt illis reciprocis quibusdam palmunculis vestigia carnulenta, unde & contraria est labes ambulantibus nullo favente praesidio ad visum insistendi. Their soft fleshy Feet leave very little impression, and that backward and contra­ry to the steps of other Creatures, in so much as it is a hard matter to finde where they have gone or strayed. When they drink, they are best pleased with thick, and troubled Water: Lutulentas aquas captant. They are light and nimble in their Travel: and they will fast forty dayes from drink without taking harm. Camor est curvum, à dorsi cur­vitate, from the crookedness or bunch in his back he has his his name, says Isidore: [...], quasi [...] curvans foe­mora, from his buckling down his hinder parts. Graeci [...] humile, & breve dicunt, for that he humbles and shortens his stature when he stoops down to take up his burthen. So Isidore, and Euenus Parius: He feeds upon very hard meat, and which is rare for a Beast without horns, he ruminates and chews the Cud. He is usefull in War for the bearing of burthens. In banquets (the Arabians make a dainty of Ca­mels [Page 205] Milk) in Combats, among the Heathen in Sacrifices: In cloathing by the Texture of his hair. His parts are excel­lent many ways in Physick and Medicine. He is very re­verent, docil, and pious, &c. A very fit sort of Beasts to ac­custom near the Lodge of Patience that partakes of all these qualities.

On bitter Broom, Wormwood, &c. Denote the hardship of affliction.

Patience, &c. Besides her Lodge.] She makes it her Recep­tacle, not her dwelling. Her Lodge is her necessary being in this world, not her home.

Beneath a Tree.] The Palm denotes Christ, who is pro­tection and victory.

She smiles at rufflings of the Winds] Knowing who is over her head, and so near to shade her with his Grace she rejoy­ceth in Tribulation, and Persecutions.

On stone she sits] Signifies her meekness and humility, and contentedness, making a Cushion of her calamities. She sits down upon them, not under them.

Her head does bind] She moderateth Passion, and restrain­eth the wildness of thoughts and affections.

An Eagle sometimes does descend] S. John because he de­livered the height of the Mysteries of the Trinity, and wrot more sublimely then the rest of the Evangelists, was cal­led an Eagle, peradventure alluding to the learning of the Antients, who did mention Ganimede the Messenger of Ju­piter to descend in the Form of an Eagle. S. Augustine ren­ders the reason thus, Serm. 34. in D. Joan. In quatuor Evan­geliis, vel potius in quatuor libris unicus Evangelii Joannes Apostolus non immeritò secundum intelligentiam spiritualem Aquilae comparatus, multò sublimiùs aliis tribus erexit prae­dicationem suam, & ità corda erigi voluit. Nam caeteri E­vangelistae tanquam cum homine Domino in terris ambulabant, de Divinitate ejus pauca dixerunt. Istum autem, quasi pi­guerit [Page 206] in terra ambulare, sicut ipse in exordio sui sermonis intonuit, erexit se non solum super terram, & omnem ambitum aêris et caeli, et super etiam omnes exercitus Angelorum, omnemque constitutionem invisibilium potesta­tum, & pervenit ad eum, per quem omnia sunt, dicen­dó: In principio erat verbum, &c. Onely John the A­postle in the four Gospels, or rather in the four Books of the Gospel, is not without great cause compared ac­cording to the excellency of his high spiritual understan­ding to an Eagle, in that he raised his delivery and preaching thereof to a farre sublimer pitch then any of the other three, thereby seeking to elevate the hearts of believers. For the rest of the Evan­gelists wrote as if they walked with the Lord upon the earth, as man speaking but few things of his Di­vinity. But he as if it grieved him to walk upon the Earth, did in a manner Trumpet forth in the begin­ning of the same, and erected himself not onely above the Earth, and above all the Regions of the Air, and the motions of the Heavens, and above the Powers of the Angels, and above all constitutions of invisible Or­ders, he comes at first to him by whom all things were made, saying; In the beginning was the Word, &c. This hath relation likewise to the Successive Am­bassadours of the Word, and Sub-administrators of the Ordinances. This hath reference likewise to the Ra­vens that fed Elias by the River Cherith: 1 Kings 17. 6. As also to the Angel that visited him, finding him a­sleep under the Juniper Tree in the Wildernesse, when he fled for his life from Jezabel, where at his sitting down he had desired to dye, and where the Angel provided him a Cake to eat, and a pot of Water to drink, bidding him, Up, and eat.

And layes a panting Dove down by his Friend] Friend to [Page 207] God, and God is her Friend. For Deo judicium derelinquit, & a Deo Misericordiam consequetur: She refers Judgement to the Lord; and from God shall she receive Mercie. She sends up Judgment to Him, He again will bestow Mercie upon Her.

A panting Dove] The Word of God, which brings spi­ritual Peace along as Noahs Dove, that return'd with the Olive Branch in her Bill unto the Ark; and layes it down by Her; so descend Gods Blessings to relieve the Distresse of patient Souls.

With such his Labour oft her Commons he does mend] Her Commons is continual Hardship. And behold, the wonder­ful Goodnesse of Almighty Mercie, he mends it with the Word which is the Bread of Life, and with Peace, even of Conscience which is the Banquet of the Soul.

3. Beneath that Place there runs a Spring, whose &c.] De­noting the many Troubles that do continually arise, and seem to stifle at the first Scent, at their first Perceivance, according to the Nature of Brimstone, whose Smoak suffo­cates: but it is very wholsome and sweet in the Stomack. It hath likewise an Eye cast upon Compassion with others Sorrow. Tanto Quis (que) perfectior est, quanto perfectius sentit dolores alienos. So much more perfect is our own Patience, when it hath a Sense of anothers Misery.

Her Wine it is, and Bath for Feet] It is a Cordial to the Soul, and it takes away the Wearisomness of Labour. It gives a Cheerfulnesse to Travail, and is a Smoother of the rough­nesse of Accidents.

To be in Storms She much Delights] Custom of Enduring giveth a Passage to Difficulties with Ease; alluding to the Nightingale that singeth most sweetly in the midst of an April Storm. The Soul hath her Dittie too: God is our Hope, and strength, and Help in Troubles; ready to be found. Therefore will not we fear, though the Earth be moved, and though the Mountains fall into the midst of the [Page 208] Sea. Though the Waters thereof rage and be troubled, and the Mountains shake at the Surges of the same. Yet there is a River, whose Streams shall make glad the Citie of God. God is in the midst of it: Therefore shall it not be moved. God shell help it very early. Psal. 46.

She's us'd to Goblins, not to Frights]. She is more accu­stom'd to Afflictions, then overcome by them. They are her sad Companions, not her insulting Conquerours. Children being grown towards Man will not be scar'd with Bugbears. Poaker then appears to be no more then a Begger.

Wilde Boars do sometimes passe that Way] According to those Epigrams of

Englished thus:

Thus rendered.

And Tygres that do seek for Prey] Under the Ferocity is shadowed the Violence of Temptations; and the Rage of the World against the Vertuous. The Spite of Malice; and the frequent Attempts of Injurie.

At her they try but dare not stay] Patience overcomes all Temptations, it banisheth Attempts, that finde they take not their wished Effects. Vice is ashamed to look Vertue [Page 209] in the Face long: It is too weak-sighted, It is daunted with the others Eye.

The Box is the Heart, the flaming Fire is Charity which overcometh with Forgivenesse. And is said dreadful in way of resemblance to the Fires Adventurers use in the Night, or other times in unknown and savage Countreys to fright away furious wilde Beasts, that might otherwise endanger their Safety.

4. Her stilted crazie-seeming Lodge, &c.] Injurie and the foul Weather of the World tears many a Hole in the Coat of Patience, which she patcheth and botcheth with fair Con­struction pittying their Mistakes.

Is lin'd with Adamant within &c.) Though it seems very weak and shaken without to vulgar Eyes, yet it is lin'd with Adamant with Strength from Above, which protecteth against the Malice, and the Mischief of the World, the Flesh, and the Devil, Who may hitt Iob in his Children, in his Substance, yea in his Person, but shall not be able to touch his Life, nor to shake the integrity of his Faith.

The torne Thatch Cover ore her head] Outward Poverty has inward Riches; But the intention here was to signifie, that Divine Protection over religious hearts, is their conti­nual Guard though not discerned by the world, who account them, as Castawayes, that Suffer, and who measure, All as the Turks, by the Event. As Lead is a very plyable mettall For use; It is a warlike Mettall also For shott, for the Mus­quet, and the like. So Patience is not without Courage. Thatch without, Lead within, Contempt without, within Resolution.

Beneath is floared All with Lead] Patience is here noted to be the Compound of Humility and Valour.

Too wide Doors are to South, and North] These Quarters of the Heaven send forth either favourable, warm, and gen­tle, [Page 210] or blustering, impetuous, and sharp winds. These de­note Prosperity and Adversity. The wide Doors Signify free Entertainment, Let there 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.

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.

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 [Page 211] 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 [Page 212] 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 'tis 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 nbi (que) illaesaes; ubi (que) secura. Si tentaris, pro­ficis; si humiliaris, eregeris; Si pugnas, vinceris; si occide­ris, coronaris. Tu in securitate liberaes; in periculo tuta; [Page 213] 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 and salvage Monsters, accounted by some to be Devils, and mentioned as Companions of Bacchus. These accu­stomed, [Page 214] and frequented the Woods. These Emblematize Lust and Pride, the Temptations of Satan. Their Hairi­nesse is Impudence, Horns Arrogance, Hands Rapacity; rather Beasts then Men. Such are Worldlings that abuse the Religious, and despite the Vertuous.

They mock, they mow] Is their Contempt, and Derision.

Like dogs they bark] By Envie, Malice, and Slanders.

And She is robb'd by many a Shark] Most subject to In­jurie.

But still unmove'd she mindes above, To that, &c.] Argu­ing the Constancie of her Faith, which regards the Place of her future Being.

All other Trisles she does scorn] She despiseth the Vanities of the World.

Her Noble Spirit's better born] She is regenerate, Hea­ven-born.

She smiles at what wu'd make forlorn] She bears her Af­fliction with Courage, and Cheerfulnesse.

At home she takes down Fortunes Wheel] Alluding to the Heathens figuring of Fortune with a Wheel as though she turned all things, and that every thing were at her Dispose. Here the Traveller condemns their ignorant Opinion of Fortune, ascribing unto Divine Providence as properly due, the Governance of all things under the Sun; reading this Lecture of Patience unto the Pilgrim, That what Misery so­ever doth befall us, it proceedeth by Divine Permission, ei­ther to punish us for former Sins, or for a greater Trial, and manifestation of our Faith.

Patience spins the threed and reels] She submits to Gods Will and pleasure in all things.

Web from Loom of Steel] Patience laboureth through her Troubles with much Difficulty and Hardship.

8 Before her Lodge a Column stands, &c.] Christian Pa­tience has in the Eye of her Faith the Constancie of Hope [Page 215] that reacheth Heaven. A Column is the Embleam of Strength, which may be also applyed to her Courage. This Stanza describing this Pillar, denoteth the common Affections of Patience, which are Sincerity, Constancy, Community and Singularity. Her Sinceritie makes her appear no other then she is; Her Constancie shews her Perseverance in what is ho­nest; Her Community sets her forth notable unto All, that behold her; and her Singularity denoteth the Eminence of her Excellence, and Heroick Raritie. So does she deliver o­ver unto Fame the glorious Memories of those famous Per­sons of all Ages, that have been Conquerors amidst the most violent Persecutions, and gained Crowns out of the Flames of Martyrdom. This Column is described also as set up by Semiramis, as a Work of her Hands, because she was a Per­son of such vast undertakings, and particularly in Archi­tecture, that Berosius lib. 4. sayes of this Ascalonica, Nemo unquam huic Foeminae comparandus est virorum. She had not her Peer amongst Men. This was she that built Babylon so vastly, and was fained at her Death to be turned into a Dove, as Ovid relateth. The Syrians both abstained from the eating of Doves, and had wont to bear a Dove in their Babylonish Ensignes, as Diodorus Siculus hath it, which the Prophet Ieremie seemeth to insinuate, when he exhorts the Inhabitants of Jerusalem, that they should flee from the Face of the anger of the Dove, which was from the Babylonians, who bare the Dove in their Banners.

9. Upon the Columns Chapter's writ] This Stanza is alto­gether emblematical. On the Head of the Column is the Motto of Constancie, discoursing the Nature of Noble Pa­tience.

Aloft doth stand an Amazon] Denoting Courage.

A Snake her right Foot treads upon] Signifying as well the Victory over Temptations, as a performance of her Actions with Prudence; so sapiens ut serpens, as she is sim­plex ut Columba, wise, and innocent.

[Page 216] Her left Arm's lockt within Faith's Shield] Which is firm­nesse of Faith.

Which bears a Bloody Crosse in Field] The Ensigne of a Christian, the Memory of Baptism; under which he pro­mised to fight the Lords Battels against the World, the Flesh and the Devil.

Her right Hand up to Heaven is held) To demonstrate her Hope and Confidence.

She boldly looketh towards East) With continual Expecta­tion, and Assurance of the coming of Christ, the Sun of Righteousnesse, being Regardlesse of Dangers, or Suf­ferings.

10 Not far off hence there lyes a shore, &c.) This Stanza has shadowed in it the Charity of Patience, discovering the Miseries of Men under the Shipwrack of Marriners, as also the Way to cure in these Extremities is by Patience.

She to her Viol bade them smell] The Viol is the Word. Smelling to the Viol is the Hearing and Understanding of the Word, which with the Reading thereof is a Soveraign Cordial to afflicted Mindes.

Praise then they did begin to sing) Use Thanksgiving when they were delivered out of Distresse.

She bade them take her Diet, &c.) Here she gives Comfort and Counsel. Tribulation which is born with patience is ra­ther a Comfort then Corrosive to the soul. Consilium est ex­aminandarum, gubernandarumque causarum subtilis animi prospectus. Counsail is a quick consideration by the mind of Causes to be examined, or disposed, Saith Cicero.

11. But 'mong the rest One, closely bound &c.) This Stanza intimats the Effects, and Sanity produc't by Patience of Griefs never so inveterate; or secret. It layes down her commiseration, compassion, and fellow-feeling of others Sorrowes.

She fetcht a Balsame, whose rare power &c.) Submission [Page 217] and Resignation to God's will, and All-wise Dispose, which hath an infallible Vertue.

And to restore Lost Witts her way is sure) She gives a re­medy to all Distempers of mind, and all Distractions of Thought. To this purpose the Vertue of patience useth to be exercised Three severall wayes. Some things we suffer from the Hand of God; Others from our Old Adversary, and not a few from our Neighbours in this World. From our Neighbour endure we Persecutions, Losses, Reproches; From Satan Temptations; And from God his gentle cor­rections and iust Punishments. On all these a Christian Eye must be very watchfull, very circumspect, least retribution be not studied, and revenge contrived for Neighbours Inju­ries; Least the Consent to Sin and the Delight in Iniquity carry us away prisoners fettered by Our Enemyes allure­ments; Or Least our perverse Frowardnesse and stiff-necked Murmuring striketh us against the powerfull Correction of so Great an Offended Master and Maker. For he that made All out of Nothing, can utterly destroy according to his Will and Pleasure.

12. Abroad She oft adventures much) This is an Allegory taken from Merchants vent'ring abroad for Gain; And as their Endevours returne them Riches for their Hopes and Patience. Patience likewise hath it's Spirituall Reward in a manner here, and a certain Hope of Returne hereafter. This likewise expresseth the variety of Comforts that she hath to refresh her self and cure her Patients. For as coo­ling Cordialls are excellent to cure the hot distempers of the Body, so these following Receits of patience do mittigate, and allay the Feavers of the Mind. The first is Non incipe­re iniustitiam. Not to begin or enterprise any thing, that is unjust. The Second; Postquam incoeptum est, aequalibus non vindicari. After any Such thing be begun, not to repay the like Injury. The Third; Non facere vexa [...]iea, quae passuses, [Page 218] sed quiescere. Not onely Not to return to him that has wrongd'd thee such things, as thou hast suffer'd, but to sit down quiet. The fourth is: Tribuere seipsum in patiendo mala. To submit the Will to the suffering of evil things. The Fifth: Ampliùs tribuere ille vult qui fecit. He is much more to submit himself that occasioned those things. The Sixth: Non odio habere, qui operatur haec. Not to hate or think amiss of him that doth these things. The Seventh: Diligere: To love one another. The Eight: Benefacere, To do good for one another. And the last, as consummation of all, being that strength which perfects the cure, gains the victory, Deum pro ipso deprecari, To pray to God hear­tily in his behalf.

MORAL. IX.

VVHo so intends to win a Christian Field, must use his Shield more then his Sword. He that endureth most, gains the day. He must not play the man so much as the Christian, if he means to conquer. This conquest must be over the lesser World, Mans self; and yet it is the greater Victory.

'Tis naturally against Mans upward posture to bear; Therefore the more difficult: He that undergoes but com­mon [Page 219] griefs, has many shoulders to ease his burthen. He's strong indeed, that without help can bear his own.

So speaks the Chorus in Seneca's Troas.

But Christian Patience is not so much eased by others miseries, as she is the reliever of others in miserie. She is not onely a good Pilot, but a fair Sea-mark.

PROSPECT IX.

CONSOLATORY ESSAY. 9.

OPinion deceives us more than things. So comes our Sense to be more certain, than our Reason. Men differ more about Circumstances, than matter. The Corruption of our Affections misguides the Result of our Reason. We put a Fallacy by a false Argument upon our Vnderstand­ings.

If the Vitiosity of Humor doth oft put a Cozenage upon the radiancy of sight, so that it sees through deceiving Eyes, the false Colours of things: Not as they are, but as they seem. (Peradventure Choler hath given a Percolation to the Chrystalline humor of the Eye; or Phlegme hath made an uneven commixture or thickness in the Optick Organ, or the like, by which means all is repre­sented yellow, or all seems black, or of the darker Dye, that the Sight returns to the common Sense) why may not mens understandings be likewise so deceived? As sure they are a­bused. For most men, yea many of the higher Form of Brain, being in love with their own Parts, or their Credit, commit first the Error, then undertake, make it a part of their Reso­lution (rather, then to recede from misapprehended, or de­livered Untruths) to account it as a concernment of honour, and maintenace of affected reputation either to proceed to further Obliquity, or at least to take up the stand with Ob­stinacy.

[Page 223] By this Means have we not only lost much of our Peace, but even the clear Evidence of Truth. How comes else such a Gladiatory in the Schools (to omit the Pulpits) such Challenges of the Pen, such Animosities in Discourse, as if our Natures were lesse inclinable to Conversation, than a Combat.

Nor have Things, Indifferent, been hereby made the one­ly occasion of the Quarrel, of such Division; But overrun with Misprision, and overcome by Pertinacy, they sett sail to the Anticyrae, goe besides themselves; not onely in fal­ling from, but by putting the Question upon the principles of Reason, and the very Fundamentalls of Religion. Wher­by some unwisely thinking to add to their stature, to become Gyants among Men, have fallen lesse, then the least of Beasts, not retayning so much, as the Prudence of the Bee; yea coming short of the providence of the Pismire; Not ar­riving at the Knowledg of the Oxe: For he knowes his Master's Crib.

And from whence proceeds the Corruption of such our Affections, but from the Evill of our own Hearts? No marvail then, though we see so double; as if our Brains were intoxicated; Or as looking through artificiall Glasses, multiply our mistakes, or magnify our Errours; and dimi­nish, yea undervalue matters of the greatest moment. We sett a Price upon Things by our own Clark of the Market. Holy Things must goe cheap; And Wordly Trash, and Trifles at the onely Estimate. Covetousnesse puts us first into a petty Treason, minting much Falss Coine, and then runing us into a Praemunire by assuming Authority without lawful Warrant, we will have it goe for Currant: Our De­sires too like their mettall are not Touch, are not Standart; Yet passe they must for the Impresse, though Vulcan and Venus be on the One Side, and Pluto and Proserpina on the Other.

[Page 224] But what comes on't; The vanity of our Desires makes them punish themselves; putting Sisyphus to an unprofitable, and perpetual Labour, and Tityus to the Torture. We desire without, and coutrary to a right understanding; Like silly, like froward Children we must have, what we have a mind to; Neither considering what is suitable to us, what is fittest for us; Nor taking notice of, or setting a true Value upon, the Noblenesse of our created Natures. The Soul is not to be filled, with what is finite, nor commixed with what is impure.

Away then with the Dirt, and Rubbage of the world! What has Mans sublime Nature, little inferiour to the An­gels, to do with the Trash of the Earth? or the Bubbles of the Waters? Much lesse to be so affected to them, as to sor­row for them?

Sit thee down then neer me awhile, Distressed Man, or Woman, that wearest Discontent on thy wrinckled Fore­head, like a plaited Vestment, and shewest Grief, as it were sown, in the furrows of thy Cheeks. Suspend thy Passion for a time! Let us discourse a little! Between our selves let us argue the Matter! Whether thou art not mistaken in the Thing? Or thy Desire? Peradventure in Both. I con­jecture, and not without some Reason; Thou art sick either from the Retarding, or from the Losse of thy Longing; Or thou complainest under some insupportable, and un­avoidable Burthen. Some Crosse hath put thee into a Fea­ver; or some Calamity into a Consumption. Thou ragest, Thou languishest, Thou fallest away. What's the Matter? Hast suffered any Losse? Why didst not expect it? Say­est thou, My Beloved is Dead? Didst not know, he was mortal? Sayest Thou, My Friend hath dealt unkindely? He lov'd Thee for Himself; Or Thou Him so. Thou expect­edst more of Him, than came to thy share. There will rise a Quarrel at the Division of Interest. Interest it self is a [Page 225] Divider. Art thou Poor? Who is born Rich? Or who shall die so? Doest cry, I have lost my Goods, I have lost my For­tunes! They were thy Evils, they tempted thee; Or Evils thou madest them, by abusing them. Knew'st not the Na­ture of thy Fortunes? Didst not understand their Lan­guage? They told thee, they were unconstant. Doest que­stion, Where is my Honour? In other mens Mouths. In the Air. Or doest enquire, Where is my Office in anothers Di­spose; not thine own. Didst place thy Self there? Saist, Where's my Good Name? In thy Vertue; Not in Opini­on. Where are the Hopes of my Labour? In the Vanity of thy Expectation. Dost think any thing is fastned to the Earth? Or that it is not changable. The Earth it self is mu­table; and in this Sense moveable. Thou alterest from thy Self. The World from Thee. And thou from the World. Thou doest foot the Hay. Thou must Sometimes hedge in, sometimes winde out. Why understandest not the Dance? O! but my Husband is furious! A Blow! O! but my Wife is ever froward! A Noise! Why givest occasion? Or allayest not the Distemper? Is a Fire quencht with Oyl? Thy Patience may cool her Heat, and allay his Violence. Multiply not Words! And stand not in the way of a Sword. Alasse for thy Conscience! Doth that trouble Thee? Thou art mistaken. It is Satan: not It. Vomit up the Filth in thy Stomack! Disgorge thy Sins! Lest there be Death in the Pot. Canst thou Buckle, or art thou too opinionate. Spi­ritual Pride is a Torture. Think not to have Ease, while thou hast It. Art thou afraid of Envie? Humility putteth out that Eye, which is left her. Art thou charged by Detracti­on? Mildnesse keeps thee Shotfree. Hast thou any Discon­tent, afflicts thee? Be quiet, There is, or will be an end of all Sorrowes. No Night without a Morning. Hast thou any Trouble, that Shoulders thee? Thou wert asleep in thine Enemie's Arms; Thank it for wakening Thee. Is all the [Page 226] World thine Enemy? Thou art the honester Man. Be not so to thy Self. Hast thou any Discontent that wu'd gnaw thee? Feed it not. If so many lay for thee, be not Alone. Hast murdered like Cain? Or hast thou betray'd, and mur­dered too, like Iudas? Have thy Imprecations hung Ven­geance ore thy Head, as the Sword over that of Damocles, that it holds but by a Thread, a Hair to thy thinking? Thou ever expectest, when it shou'd drop. Do thy Perjuries thun­der within thee? Has thy Sacriledge brought Fire to thy Nest? Art a Rebell all over against God? Hold thy Hand! Rebell not agaist Nature too! Why think'st, that thou art beyond a Pardon?

Tell me! O tell me! Is thy Sin, or God greater? Art a Christian? Or a Turk? Or an Infidel? Or a Devil? Darest give the Almighty thy Lie? Could he create all the World out of Nothing? And can He not save Thee? At what time soever a Sinner doth repent him of his Sin from the Bottom of his Heart, I will put all his Wickednesse out of my Re­membrance, saith the Lord. Did he send his Son to die for the Sins of the whole World? to be the Salvation of his People? and the Redemption of all them that believe in Him? And sayes Satan, Thou art one of them, Do what thou list. Thou art none of them, Do what thou canst. He is the Deceiver. It is his Name. Believe him not. Give ear to distressed Davids question, again and again to him­self, in the midst of his conflict for his grievous Sins! Why art thou so full of Heavinesse, O my Soul? And why art thou so disquieted within me? Put thy trust in God! For I will give him Thanks for the Help of his Countenance. Why art thou so vexed, O my Soul? And why art thou so disquieted within me? O put thy trust in God. For I will yet thank him which is the help of my Countenance, and my God.

Away then with thy Discontents! Bear thy Crosses! [Page 227] Run not mad at thy miseries! Hang not thy head low with thy cares! And be not out of countenance at thy Calamities! Be patient.

Thy Tears do not become thee. Thou art a Man. What meaneth then this bleating of the sheep in mine Ears? And the lowing of the Oxen which I hear saith Samuel to Saul in the case of Agag? What ayleth this sighing? 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.

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.

[Page 232] 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 [Page 233] 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, [Page 234] 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, [Page 235] 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 [Page 236] 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 dressed.

With Aviarie's Sweets, where wanton Voices sung] The Allurements of Temptations. Against such Syrens must U­lysses stop his Ears; There is no coming to Mortification, before an Abnegation of such Vanities, and a demolishing in our Hearts, or at least an utter neglect of such cozening, and deceitful Trifles. This alludes to what is fabulously re­lated of the Syrens, ipsae periculosa hominibus monstra propter cantus suavitatem, those same dangerous monsters to Men, with the inchantment of their Songs, thereby first lulling Passengers asleep to devour them. These had a Song for e­very Mans Humour, not to misse any Disposition. These Syrens and their Songs are Pleasures and their Titillations. These were feign'd to be Daughters to Achelous, and one of the Muses. Cum taurino patre, et ad voluptates propenso natae sint: of Achelous in the shape of a Bul, from inclination to de­light, from Sensuality. Of a Muse, quae sit suavitas illa, quae nos ad eas illicit, from such an apprehended Sweetness as is an al­lurement unto Pleasure. These lead us as in a Maze to destru­ction. These put up their Heads, and shew in that part of the Minde, which the Philosopher calls [...], quae caret rati­one, that wanteth Reason, that comes short of Judgement. These were half Virgin, half Fish. The Bestial part kept under Water. Such Monsters are Men that are given over to their Lusts, and have relinquished others sound Counsel, and quitted the Evidence of their own Understandings.

2. All now dropt down within own Ruine's Tombe] Fluit Voluptas, & prima quaeque evolat. Pleasure tarries not. It does but shew, and vanishes: Saepius (que) relinquit causas poe­nitendi, quam recordandi: It leaves us for the most part [Page 237] more cause of Regret, then Reason for Remembrance. And no marvel. For if we look upon the foul Nature of the thing. Voluptas est cum quadam lubrica suavitate ad illicita foedae mentis inclinatio. Pleasure is an Inclination of a defiled Minde, with a slippery desire and Itch to unlawful Things: So S. Herom. This Stanza describes the Inconstancie and Dirtinesse of the Vanities of this World. Destruction, and Oblivion are the best Conclusion Pleasure can hope for.

Lay buried in a Rubbish Graffe] The Walls drop into the Ditches, that lay under them, being in a manner the ex­pecters of, as well as receptacles for their Downfals. Such Delights perish in their own rottennesse, as dead Carkasses do putrifie, and consume in the places of their foul, and dark Sepulture, In a Rubbish Graffe, the Sink of a vitious minde is the Reception of all sorts of Muck, and sinful Unclean­nesse.

As Corn within a heap of Chaffe] Obscuring all that is good within us, and making happy Endowments uselesse.

The Persons and the Lustre of each Room] Here the main drift of this Stanza openeth to this effect, that in prepara­tion to Mortification our Affections must be rectified, and our Desires turned from the emptinesse of Things, that are finite, which have not in them a possibility to give the Soul satisfaction. A Square cannot fill a Circle. When Prosperi­tie leaves us, and Adversitie takes us by the Elbow we are taught by experience, that all is but Vanity, and Vexation of Spirit; we are then apter to the Inspection into our selves, and upon examination finde what is necessary to be morti­fied in us.

Where Numbers dwelt before, now's desolate) Vices are e­jected, there is no habitation for them. Legion is thrown out of the Possessed; Or it may be taken for the general cu­stom of the world to stay no longer than the Sun shine; When a storm comes, or a dark Winter's day of triall ap­pears, they play least in sight.

[Page 238] And Whispers tell the Walls their state) Whispers are Fears and Suspitions; Or secret Censure. But here more properly they give us notice, when Sin has lost it's boldnesse, it disco­vers it's weaknesse.

The ruin'd Place of Flesh is sad Necrosis Gate) Ego non sum ego is the man, that comes to be mortified, He is not the same He. The Gatehouse only stands, and some ruines ap­pear of the outward Man, but his Inside is turn'd all topsy turvy; he has repented, he has thrown out his former bad Guests, his Vices; he has thrown down his Concupiscences, and foolish Affections. They lay in their Graves, in the dust, in dissolution, in oblivion. Now welcome sad Necrosis, severe Mortification. Mourning now is more comfortable, and becomming, than the wonted mirth of the world, which is but madnesse, a meer Delirium, a ridiculous foo­lishnesse. The flesh is mastered, conquered. For the spirit hath gotten the Day. Happy is that Tribulation, that brings to Mortification.

3. The Gatehouse onely stands) The Remains of Pleasure, are onely the Repetition of what Repentance was for, and the Confession of former Errour. The Gate to the House is as the Mouth to the Stomack.

The other Walls Do seem to shoulder friendlesse Air) Deno­ting the tott'ring condition of worldly Vanities, that con­ceive themselves propped by the breath of men's mouthes, but are weakly buttrised by Opinion. It sets forth likewise that frequent mistake of those, which are in misery, applying themselves to, or seeking redresse from any mundane hand, or terrestrial Assistance, which neither regards the Com­plaint of the wretched, nor stayes to relieve those which are distressed, and call upon them; which pass like the Ayre, and are as trustlesse as the Wind, that rather throwes down, than strengtheneth a stooping structure, that overthrowes a leaning Building. Here is chiefly aymed at, that there is no [Page 239] place of Entertainment left for former Wickedness.

Where Melancholick Bats repair) The disconsolation of Affliction; The uncomfortable remembrance of Sins past. Batts are Vespertiliones, quòd se vespertino tempore ad volatum proferant, as Pliny. Because they use their wings chiefly in the Evenings, and accustome to fly in the Night. Such are fears and Sorrowes, that take the places of former Delights. The Evening is the dusky remembrance of the day past, the melancholy thought of what has been done amiss. The Night is the darkness of Sorrow, heaviness of Heart, and dejection of spirit for commision of forepast Evill. Batts are Lucifugae Creatures, that shun the Light. Night walkers, as if they were afraid of Arrest, which imployes their Guilt, as being conscious of Offending. In the Second of Isaiah. v. 20. The Prophet denouncing the punishment of the rebellious, and obstinate, Saith: At that day shall man cast away his Silver Idols, and his golden Idols, (which they had made themselves to worship them) to the Moles, and to the Batts; which denote secrecy, and Oblivion These like Sin hate the Light. A Bat is neither a Mouse, nor A Bird, but mediae naturae, betwixt them both. The Soul after Sin is put to the question, whether it belonges more to Sense or Reason. If to Reason how came sense to com­mand; If to sense, why should not Reason obey. A Batt is rather to be said to swim in the Aire with Finns, than to fly with wings. 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 [Page 240] 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, m [...]li omin [...]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.

[Page 241] 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.

[Page 242] 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 [Page 243] 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: [...]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 [Page 244] 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 [Page 245] 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, new­born, 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 [Page 246] 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 Angers 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.

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 ro [...] 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, [Page 249] 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.

[Page 250] 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? 'Tis 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 [Page 251] 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 [Page 252] 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.

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, [Page 257] otherwise called by the Canonists Reunnciatio. And though it signify all one in nature with the word, Surrender, yet it is by use more restrained to the yielding up of a spiri­tuall Living, into the hands of the Ordinary, and Surren­der to the giving up of temporall Lands into the hands of the Lord. And Resignation had wont to be made into the hands of the King, as well as of the Diocesan, because he had Supremam authoritatem Ecclesiasticam, as the Pope had in times past.

1. By Reconcialition's Tents] Tents a tenendo, from holding, and fastning unto. But rather from tendo to stretch, and spread; to extend. Which is the nature of love both to lay, and cemen [...] together, and to inlarge all good offices for the piecing together, or continuing of Amity. Such is the part of Reconciliation betwixt man and man, which must first be done, before we can hope for the excellent state of Recon­ciliation betwixt God, and man.

Thou travell'st now, where bending way indents] Which is the way of moderation; And that is the nearest way, or outward means to mediate friendship between those, that have been at ods, That is the best way for the working of an Atonement between parties at variance. Likewise in the way of Compremise, both parties, setting by Interest, do incline to amicable terms the one with the other.

Wherewith this Brother, and with that thou mendest rents] By the Means of Moderation, Reconciliation is obtained, Ruptures, and Breaches betwixt men are in one conjoyned, and confirmed in Amitie. Seneca hereupon sayes very well, Dissentio ab aliis, à te reconciliatio incipiat. Cum ignoscis ita beneficium tuum tempera, ut non ignoscere videaris, sed ab­solvere. Quia gravissimum poenae genus est, contumeliosa ve­nia. Let others begin Dissention, but let none be before thee in Reconciliation. And when thou dost pardon, so tem­per such a Benefit, that thou doest not only seem to forgive, [Page 258] but that thou doest absolve him, not only to free him of the fault, wherein he has offended, but even to blot out of Re­membrance all such evil, as he then, and therein committed against him. Do not do it grudgingly,. For there cannot be a more grievous kinde of punishment, then a churlish Pardon.

What thou hast borrow'd here thou needs must pay; Or &c.] Thou must make Satisfaction for all injuries to the full, if thou can'st, if not, to thy power. Thou must be reconciled in tune. According to that of Our most blessed Saviour; Matth: 5. 23. 24. If then thou bring thy gift to the Altar, and there remembrest that thy brother hath ought against thee, Leave there thine offering before the Altar, and go thy Way: first be reconciled to thy Brother, and then come and offer thy gift. Whereupon S. Gregory, Dial. lib. 4. Sciendum quod ille recte delicti sui veniam postulat, qui prius ho [...], quod in ipso delinquitur, relaxat. We must hereby under­stand, hat he doth rightly ask pardon for his offence, that first forgives another what he has offended him. Qua in re pen­sandum est, [...]ùm omnis culpae munere solvatur, quam gravis est discordiae, quà nec munus accipitur, nec proximus recon­ciliatur. Debemus ita (que) ad proximum, quamvis longe positum, long e (que) disjunctum merito ire, e [...] (que) animum subjicere, humili­tate, ac benevolentia placere. Seeing that every other Tres­passe may be satisfi'd by a gift, we are to consider how hea­vie a thing is that of Discord, whereby neither is thy gift received, nor thy Neighbour reconciled. Therefore ought we to make haste with a willing minde to finde out our Neighbour, though he be far from thee in place, and further distant by Disaffection, and to submit thy self unto him, with Humility and all fair means to appease, and gain him. Owe nothing to any man, but good Will.

Or what thou canst] Si cogitatu offendisti, cogitatu recon­ciliare; si verbis, verbis; si factis, factis. Non enim quem [Page 259] factis laesisti, sine factis placaveris, saith S. Chrysostome upon the fifth of S. Matthew. If thou hast offended against thy Brother in thought, be in thought reconciled unto him; If by Words, let thy Tongue ask thy Pardon; If in Deeds, give him satisfaction by Deeds likewise. For whom thou hast injur'd in Action, thou canst not appease without a suitable Satisfaction. Yet do what thou canst herein, that thy good Will in Gods sight may be accepted for the Deed.

From which make little stay! Ill words, bad Works, &c.] Mora facit periculum. Delay is the Nurse of Danger. A­gree with thine Adversary quickly, whiles thou art in the way with him; Lest thine Adversary deliver thee to the Judge, and the Judge deliver thee to the Sergeant, and thou beest cast into Prison. Verily I say unto thee, thou shalt not come out thence, till thou hast paid the utmost farthing. Matth. 5. 25, 26.

They gifts unto each other give, and send, &c.] In Signe of Benevolence. Greet one another with an holy kisse, as S. Paul. Beneficium est benevola actio tribuens, captans (que) gau­dium, tribuendo id, quod agit. A Benefit is a well-willing action, giving, and taking Delight in bestowing whatsoever it gives.

So former foe they change to new made Friend] Officiorum assiduitate hostes conciliandi sunt. Even Enemies are by many a good turn reconciled.

Gain Heaven to] Here is the Place taken for the Deitie. Benefaccre homini est, beneficium magnum apud Deum depone­re. Behold the infinite Goodness of the Lord, that he is plea­sed so far to condescend, that he accepteth what good deed soever is done to Man, to his little Ones, he accounteth it, as a Benefit done unto Himself. Ante Dei oculos non est vacua manus à munere, si arca cordis plena est bona voluntate. Our Saviour speaks in a fuller Sense. Whosoever giveth a Cup of Water in my Name, shall not go without a Reward.

[Page 260] And that safely guards him to his End] Divine Protection never forsakes those, that do well unto others; He, that does delight in good deeds, is not wanting of many Blessings.

2. Most fair Interpretation, drawes) They that seek peace make a fair, and candid interpretation of All things. Obsti­nacy endures not the closure of Hearts in one; And Suspi­tion permits not so good a thought, as that there is love from another. Huic duplici morbo duplex charitas medetur; Illa scilicet, quae non sua quaerit, et iterum illa, quae omnia credit. To these two sick Patients a twofold Charity is the curing Physitian, giving the Pill unto the one, That she seeks not her own; And the Cordiall to the other, That she beleeves, and makes the best of all that she hears.

Twixt eft-contending Parties wholsome Lawes) This ex­pression is taken from the manner of arbitrement, that is made in way of agreement between such as have contended at Law, in which both parties give, and seal Releases to one another after their Articles of Agreement.

What Reason can't compose well, there Religion awes] Ar­guments are to be used of all sorts according to the severall dispositions, and tempers of men to promote peace, and to procure atonement. Si quid Religionis oritur, quicunque resist it, quicun (que) repugnat planè cum Aegyptijis parvulos Isra­elitici germinis necare conatur, Imò cum Herode nascentem persequitur Salvatorem. If any strength of perswation be taken from Religion, whoso withstands it, whosoever resisteth it, doth declare himself a Conspirator with the Egyptians to murder the Children of the people of Israel; Yea; more, he joynes with Herod in the persecution of Our Savi­our to murder him at his Birth. Though men may seem to put off Reason, while it is difficult to preserve themselves men, they cannot cast off the dictate of their own Consciences.

Here th'one to th'other Alms do freely deal] Reconciled [Page 261] Hearts strive to outvie one another in actions of love, the more to manifest their clear affections to the same. Alms are not onely charitable deeds unto the Poore, which is a necessary and excellent Christian duty, but an obedience to that commandment of Christ, Love one another; with a strong reason to back it. For if thou lovest not thy Brother, whom thou hast seen, how canst thou love God, whom thou hast not seen. Saint Augustine gives his sence of dealing of Alms very apposite to this purpose: Qui vult ordinate dare elcemosynam, à seipso debet incipere, et eam fibi primò dare. He that would well order the Dispose of his Alms, must be­gin at himself. He should bestow alms first upon himself. There is most need, according to the Proverb, Charity be­gins at home. Est enim elcemosyna opus misericordiae, verissi­m [...]quae dictum est, Miserere animae tuae placens Deo. For Alms-giving being a work of mercy, it is most truely said if thou intend'st to please God, be mercyfull to thine own Soul.

With much delight th'ones wounds doth th' other heal] As the Unguentum armarium, or weapon-salve is said to heal by Sympathy. It is the property of Charity to nourish con­cord, to preserve Love and Agreement, to conjoyn, and make up the breaches of those that are divided, to di­rect those that are out of the way, and to consolidate, and fortifie all Virtues by the strength of her own perfection; so that whosoever obtaineth Charity to take root within him, nec à veritate deficit, neither faileth of the Truth, nec à fructu inanescit, nor can be without fruit. Experi­ence of self-misery teacheth the Compassion of ano­ther.

To Laws drawn thus does Pardon set her Seal] In recon­ciliation of those that have been separated in their affecti­ons, there is not onely a Final agreement undertaken, and setled, but an absolute acquittance of all injuries and obli­teration [Page 262] of the same is sealed. S. August. de verb. Domini, speaks pleasantly upon the words of our Saviour, to invite to the forgivness of our brother. Audistis formam, si septua­gies septies. Christus peccata tibi donavit: si huc us (que) igno­vit, & ultrà negavit: Pone & tu limitem, & ulteriùs no­li ignoscere. You have heard the manner of forgivenesses that Christ appointed; that thou shouldest forgive thy brother seventy times seven in a day, as he hath forgiven thee. If he hath pardon'd thee so far, but hath set a bound there, not to exceed. Go thou to that Pillar! and go no further! Thou shalt not need.

Which is sent up to th' Empyrean Court] Our good deeds are Registred in heaven, which is the Coelum Empyreum, the Heaven of heavens, above the Fabrick of this world, the Throne of the Almighty.

Presented thither in most humble sort, accepted and con­firmd, &c. The operation of our Alms by faith in Christ is effectual with the Father, and accepted as our Prayers. As that Petition especially in that Prayer which our blessed Lord taught us. Forgive our Debts, our Trespasses as we forgive them that are indebted to us, or Trespasse a­gainst us. Here is forgivenesse for forgivenesse: forgive thy brother, and God forgives thee: the one Pardon doth not onely obtain the other, but in a manner it seals it. O for­midosa sententià (cryes out S. Hierom) si parva fratribus non dimittimus, magna nobis a Deo non dimittuntur. O sen­tence to be trembled at! If we will not forgive our Brethren small offences, God will not forgive us our farre greater sinnes.

The summe of these two preceding Stanza's is, that there must be Reconciliation with thy brother, before thy gift of Resignation can be accepted by God.

3. With throbbing heart] With many a stroak of Consci­ence, with the contrition of Repentance, in the fear of the Lord.

[Page 263] And panting breath] As when a man is almost out of winde with much labour, and sore travel; having even spent his spirits, full of faintness and weakness.

Wet eyes] Flowing sorrows; having undergone many dole­ful miseries.

And wounded feet] Having endured a world of inju­ries, Afflictions, and persecutions, the portion of a Chri­stian.

Above] The tryals of prosperity, which is called the height of fortune, having been subject to envy, malice, slan­der, and the Evils that accompany and haunt an eminent Being, being set up, as it were, a mark for all to shoot at.

Beneath] Having passed through the Calamities of ad­versity, through scoffs, and scorns, the derision and con­tempt by the World, the usual tramplers upon low condi­tions.

Th'ast gone through dismal wayes] Through disconsolate difficulties, very displeasing to flesh and blood to endure; Wayes, the common and usual passages of the world; dismal wayes, full of frights, and fears; among the tempests and storms of malice; many troubles, and disadvantages; amidst the darknesse of ignorance, and misconstruction; through myrie entanglements, plunging cares, and the dirt of calumny and evil censure.

By thousand paths of death] By numberless perils, and most hazardous dangers, leading thee to gaping destruction, that was ready to swallow thee up. The beginning of this Stanza is a kind of review, or recapitulation of the hardship of their former travel. That they have escaped the foul den of idlenesse: that they have gone by the mournful Grott of Repentance: that they have journeyed through the un­comfortable Wildernesse of Tribulation: that they have not omitted the fruitful vale of tears: that they have accost­ed [Page 264] the lowly Gell of humility: that they have refreshed at the holy house of Prayer: that they have climbed the lofty Mount of Faith: that they have passed the strong camp of Resolution: that they have visited the storm-beaten Lodge of Patience: that they have touch't at the sad Ruins of Mortification: that now they are come to the sight of the contented Farm of self-Resignation. Therefore now pause; sit thee down and rest thee awhile after so much trouble and labour.

Take rest awhile] Consider all these things; the mer­cies and blessings of God, his wonderfull assistance, and most excellent preservation amidst, and out of al these miseries and dangers.

The wilderness is past] Thou mayst be comforted; for the World is gone over. Th'art past the ruggedness of the world. Th'ast turn'd thy back on't. Tis behind thee. Now thou hast pleasant and smooth way. Th'art even within sight of thy happiness.

As'scaping storm, thou now mayst Anchor cast] Th'art come to much perfection in Christianity, when thou attain­est to Self-Resignation, and the contempt of the world. Thou hast escaped and got out of the jaws of a world of trouble: th'art in sight of thy Port; heaven is in thine eye; the storm is over. Thou hast a calm in thy breast.

Bid sowre and bitter things farewel! Sweets tast!) Thou takest leave of pain and care. For comforts come not to thine eye only, but to thy enjoyment.

See fertil Land enrich't by ploughmans pains) This alludes to the Parable of the husbandman, or the sower that went out to sow seed, S. Matth. 13. 3. The Ploughman here, is that Husbandman, that Sower. The fertil Land is the hearts of the Faithful. The enriching of that Land by the Plough­mans pains, is the culture of the Ministry of the Word, that by ploughing up those wild and overgrown hearts, breaking [Page 265] in sunder, and turning up their inordinate affections, they are enriched and fitted to receive the sown seed of the word, and to bring forth a full and plentiful Crop in due season, accord­ing to the expression in the next verse.

Does shew him plenty plac't in several veins) That is Our blessed Saviour Jesus Christ, from whom the Apostles in Pri­mitive times received the Apostleship, as he had received it from his Father; and the Bishops in that, and after Ages re­ceived and derived the same successively from them, as al­so the Pastors, and Ministers of the holy word, who likewise receive their subadministrations from those superiour hands; that Church Congregate, whereof Christ is the head, is that Ploughman meant in this Allegory, who behold the plenty of the Crop appearing, the Congregation of the faithfull in the Church Militant arising, and shewing, the Saints upon earth (being part of the number with those in the Church Triumphant that were given to the Son by the Father to be­stow upon them eternal life, when all Power was given him over all flesh, as it is in the 17. of S. Iohn.) Making mani­fest his Doctrine in his holy Gospel by their Christian pro­fession, and Godly conversation, by their believing and stedfast faith, and their active Obedience to his command­ments..

The fields with fulness laugh, the Swain at pregnant gains) The Lord delighteth to see his Vine fruitfull, and the Saints rejoyce in the strength of his Salvation. As Solomon singeth, Cant. 8. 5. Who is this that cometh up out of the Wildernesse, leaning upon her well-beloved? Swain is a Pastoral tearm for a Shepherd. The fields (by a Metonymie, that is continens pro re contentâ, that which contains is taken for that which is contained) are the sheep that feed in the fields. Who is she that cometh up out of the wildernesse, like pillars of smock per­fumed with Myrrh, and Incense, and with all the spices of the Merchant? Cant. 3. 6. Thy teeth are like a fleck of sheep in [Page 266] good order, which go up from the washing: which every one bring out twins, and none is barren among them. The Lord is my shepherd! I shall not want (sings David also.) He ma­keth me to rest in green pastures, and leadeth me by the still wa­ters, Ps. 23.

4. Tis pleasant news, the crowing Cock) It is a sign that they have past the Wildernesse, and are come near some habitation, which is no little comfort to the Pilgrim and tra­veller: Poor Christians in this world, are glad when the wil­derness, the world is behind them, when they are near their happy expectation; when they draw towards their journeys end. Cupio dissolvi, & esse cum Christo, was Saint Pauls longing, he fain wu'd put off his mortality, that he might put on immortality. He was sick of love: needs must he be with Christ. The crowing Cock, Victoriae Hieroglyphicum, is the Hieroglyphick of victory. Hinc lacedaemonii, as Plu­tarch relates, cum hostem viribus profligassent, Gallum immo­labant, upon this account the Lacedaemonians when they had worsted and scattered their enemies, the crowing Cock vigiliarum signum, a sign of watching, therefore dedicated to Mercury. Alciate is of the like opinion, making him the Emblem of vigilance.

Rendred by the Author.

Alciate hereby intimating a twofold vigilance. One of [Page 267] the Body, the other of the Mind. Corporis vigilantiam Gal­lus referat, qui homines ad labores solet excitare. The Cock referreth to the former, because his crowing awakeneth, and stirreth men up to labour. Campana verò, quia mentem ad Deum excitat, Symbolum interioris vigilantiae continet. The Cock referreth to the latter, as a Bell, that raiseth up the mind to God, and so doth signifie the Symbole of watchful­ness unto the mind.

How he to comfort's dawns the chaunting clock) Cando­ris animi signum. The crowing Cock is a sign of candour, and integrity of mind. For that Emblem of a Cock with the motto over his head of Sic animus, expressed the same to the Life, setting forth that he who demonstra­teth the clearnesse of his mind, cannot be disturbed, can­not be offended, à quavis externâ injuriâ, by any out­ward injury whatsoever. And as that lofty Wit Scaliger acutely mentions in his Riddle of a Hen, it may be said of the Cock.

He discovers comfort, and Emblematizeth Providence, and foresight. Which sense more particularly closeth with the Meaning of the Traveller here, though all the rest are congruous to a Christian, who though he meet with much offence in his journey, yet the vigour of his spirit to God­ward, clearnesse of his Conscience towards Man, his fore­knowledge of future happinesse, and foresight of approach­ing evils, makes him prudent in his walking, comforts him, preserves him amidst his troubles, and leads him wisely on to Self-Resignation, to the giving himself up to Gods dis­pose, under which shelter is the only safety.

[Page 268] How he does wilde Beasts fright when he his Wings does knock] The Cock for his Courage and Magnanimity is cal­led Martis pullus, Mars his Bird, quasi ad bella pugnas (que) magnoperè propensus, being exceeding ready to the Battel, and very forward to the Combat. He is animal solare, for his regard of the Sun, and he hath a Majestie in his Eye. A Trumpet in his Throat, and the Shock of a Battel in his Breast: and the Stroak of the Day in his Wings, and Dag­gers in his Heels. If we may believe Plinie, Solinus, Aelian; Proclus, Lucretius, and others, it will appear, Gallum à Le­one timeri, that the Lion is frighted by, and stands in awe of the Cock. Angui quoque Gallus terrori est. The Serpent cannot endure him. Basiliscus ipsum horret. The Basilisk doth tremble at the sight of this Champion Hunc aiunt mi­rabile dictu, cùm Gallum videre forte contingit, animo treme­re, et cum cucurientem audit, tanto terrore concuti, ut emori­atur. It is scarce to be beleeved, what is said of him that when the Basilisk chanceth to see the Cock, he is stricken with a strange terrour, but when he hears him, he is so won­derfully affrighted, that he dies upon the place. Quam rem non ignorantes, qui per immensas Cyrenensium solitudines, quae pestem illam, et singulare in terris malum gignunt, iter faci­unt, Gallum itineris comitem sibi adjungunt, qui cantu suo truculentissimam illam bestiam longè abigat, reporteth Aelian lib. 3. c. 31. Whereof those Travailers that passe the dan­gerous and vast Lybean Deserts, which produce such a mis­chief, and, where onely, a Creature of that pestilent nature is bred and brought forth, for safety sake they make the Cock their companion in their Travell, who at the Clapping of his wings and the shrillness of his crowing, may drive away farr from them a Beast of that horrid countenance. There is much more furniture of this sort, if the roome were not so small, and this place so straight. Some are of Opinion that Christ is meant by the Cock in holy Scripture, dormientes [Page 269] excitans et quasi calcaribus comminationum, that I may use their words, pungens & stimulans. Waking those, that laid asleep in sin, and security, and as it were pricking with the spurs of his threats, and striking with the sharp heel of his comminations. So Vitriacus Cardinalis. Venerable Bede lib. 9. Expos. Tob. c. 7. Interprets thus: Gallum puto esse unum­quemque Sanctorum, qui in nocte, & tenebris hujus mundi accipiunt per fidem intelligentiam, & virtutis constantiam clamandi ad Deum, ut aspiceret jam dies permanens, et amove­antur umbrae vitae praesentis, qui urgent item sequenti clamore precum suorum, dicentes. Emi [...]te Lucem tuam, et veritatem tuam. Quod de Prophetis intelligere possumus, qui certatim annunciaverunt Diei et Solis adventum. I conceive the Cock to be every one of the Saints, that receive in the Night and Darknesse of this world understanding by Faith, and the constancy of the virtue of crying to God, that the ever li­ving Day might behold them, and that the shadowes of this present life may be removed, still enforcing their continued cryes and petitions, in these words: Let thy light and thy trueth break forth. Which we may likewise under­stand of the Prophets, who in a manner strived to exceed one another in the annunciation of the comming of the Day and the Sun. But nearer our matter is their Verdict, that apply it to the Messengers of the Gospel, Gallus succinctus lumbos, id est, praedicatores, inter hujus noctis tenebras verum manè nunciantes. The Cock that hath his loins girt is the Preacher of the word who declares the Truth betimes in the morning amidst the darknesse of this night. Praedicator quis­que plus actibus, quam vocibus insonet, et bene vivendo vesti­gia sequacibus imprimat, ut potius agendo, quam loquendo, quo gradiatur, ostendat, quia et Gallus ipse, cum jam edere cantus parat, prius alas excutit, et semetipsum feriens vigi­lantiorem reddit. The Preacher must sound by his life as well as his doctrine, and by living well, Leave to his follow­ers [Page 270] the footsteps of a good example, that he may shew them their way, whither they are to goe rather by good deeds, than words, by the hand, and the foot, rather than the Tongue; Because the very Cock when he prepares him­self to crow, first smites his wings, and striking himself, makes himself the more watchful. His Note is Hora est jam nos de somno surgere. It is time that we should awake from sleep! from sin! Evigilate justi! Nolite peccare! Awake unto righteousnesse! sin not! The Cock then is the Prea­cher; The wild Beasts are the World, the Flesh and the Devill; The crowing of the Cock is the Publication of the Cospel, which remembred Peter, when he denied his Master. The frighting of those wild Beasts is the repelling, and dri­ving away Temptations. But Simia odit Gallum, the Ape, the world, doth hate, despiseth his Voice, and with the deaf Adder stoppeth his eares, though the Charmer charmeth never so wisely.

Here Self by Self does Resignation dwell] In the Farm, in the Soul does Resignation inhabite; In God's Promises, in the obedience to his will, and Commandements does Chri­stianity rest; self by self, laying by, and casting off all man­ner of self confidence, or trust in any worldly help or strength onely submitting unto Divine Pleasure and God's Dispose.

Within a spatious Farm of doing well] A godly Life, and Conversation.

He payes Himself for Rent, No coin needs tell] Here the Will is taken for the whole Man; so is the Will accepted at Gods Hands for the Deed. No Coin needs tell, God de­lighteth in Obedience rather than Sacrifice. Mans Self is the best payment to be tendred unto God, being enstamped in his Creation with the Image of Himself, and being as it were new minted in his Redemption.

But every New Year sends to's Lord a Heart] At his Re­generation, [Page 271] and being renewed in the Spirit, he presents, what his Lord reserves, Da mihi Cor, Give me thy Heart, that belongeth unto God only, and is the best New Years Gift to the Master of All.

A Wreath of Laurel] Is Praise unto his Holy Name, and everliving acknowledgement for all his Blessings, especially for that of our Salvation.

Or a winged Dart] Is Prayer that flies up to Heaven, that sticketh, and remaineth there, which is for assisting Grace, or for whatsoever the Soul standeth in need of.

Such is his Tenure, which for all he payes in part] This is the Jew and Christian commanded to do by the Command­ments in the Law, and by the Love that is required in the Gospel. He that loveth me, keepeth my Commandments, saith our blessed Lord and Saviour. Yet the most Righteous cannot be perfect in this World, he payeth but part for all his Dutie; and with an earnest Will it is accepted too through Faith in Christ. All is the Lords, and he pleaseth to accept our acknowledgement. He requireth only that we glorifie him for all his Benefits.

5. The Lord (say some, and those say well) All acknow­ledge not the Lord, only his Elect know by Faith, who God is, and where he dwelleth.

Above th' Empyraean Hill aloft doth dwell] Heaven is his Throne.

The Glory of his Seat can none that's Mortal tell] It is in­effable. Neither Eye hath seen, nor Ear hath heard, nor can Heart conceive, nor can it enter into the Thought of Man the wonderful things that are prepared for those which love the Lord, and expect his Appearing.

None like his tennant keeps a house so free] The Godly Man, the true Christian is the happy Tennant unto the Lord of Lords. His Service is the only Liberty; It is a rea­sonable Service saith S. Paul. His Tenure is in Capite; He [Page 272] holds of the King, of the Lord of Lords. His Grant is in Hee Farm, he depends on the King, on the King of Kings. His is a Perpetuity, an Eternity of Blisse to Himself and his Heirs, to his Body and Soul for ever; He does no Homage, Healtie, or other Service to any, other then such as is espe­cially comprised in his Feoffment, only such as is contained in his Covenant, according to Sacred Scripture. He is a Free-holder that he may give his Lord his Voice, that he may magnifie his Maker, that he may praise his Holy Name; He keeps Christmas continually by his Bounty and loving Entertainment of his Neighbour; and he is allow'd for't. He keeps open House alwayes by his Charity, and compas­sionate relieving of the Needie, and shall be rewarded through Christ for it.

At every Court yet must surrender be] There must be o­bedience to his Commandments; a ready and dayly submis­sion to his blessed pleasure. His Court is a signification of his Will, and power. Surrender is in manus Domini, a yield­ing up into the Lords hands, what the Tennant holdeth of him. Tis Curia Baronis, He is Lord of the Mannor, even Lord of the whole earth; for he is Soveraign of all. In this Court his Suitors are Free-holders: Those Free-holders Judges; such are the Saints who are in design joyned to the great Lord, at the last grand Court, the final summons, the day of Judgement. Their Oath is their lawful Covenant ex­hibited by the Priest to the Conscience, and sealed with a kiss of the Book by believing stedfastly in God according to his holy word. This is a Court Christian likewise, wherein the great Bishop of our souls is supreme Judge, and from whom there is no appeal. It is Curia Requisitionum, a Court of Re­quests too, a Court of Equity, a Court of Mercy instituted to the like purpose as the Chancery. His Court is every day; for he is the Lord for ever.

He then regrants] The Lord is ready to be found by those [Page 273] that seek him: Iob must surrender his children, his estate, his good name, his friends, his health, his All, with The Lord hath given, and the Lord hath taken, with a Blessed be the name of the Lord; and then the Lord regrants, causeth his friends to submit to him, and gives him twice so much as he had before, Iob 42. 10, 11. Then came unto him all his Brethren, and all his Sisters, and all they that had been of his acquaintance before, and did eat bread with him in his house, and had compassion of him, and comforted him for all the evil that the Lord had brought upon him, and every man gave him a piece of money, and every one an earing of gold. This was the Lords doing, and it is marvellous in our eyes.

None bountiful as he] O wonderful Mercy! and unspeak­able bounty of him that is the free giver of all good gifts! O Lord, our God, how excellent is thy Name in all the world! which hast set thy glory above the Heavens! Out of the mouth of Babes and Sucklings hast thou ordained strength, because of thine enemies. that thou mightest still the enemy, and the avenger. When I behold the Heavens, even the work of thy fingers, the Moon, and the Stars, which thou hast ordained. What is man, say I, that thou art mind­full of him? and the son of man that thou visitest him? For thou hast made him a little lower than God, and crowned him with glory and worship. Thou hast made him to have dominion in the works of thine hands: thou hast put all things under his feet: All sheep and Oxen, yea, and the beasts of the field; the fouls of the air, and the fish of the Sea; and that which passeth through the paths of the Seas. O Lord, our Governour! how excellent is thy name in all the world! Ps. 8.

A fence doth grow about th'encircled ground, &c.] His Vineyard is hedged in from the injury of the beasts of the field. His Providence, and Protection is over all them that [Page 274] trust in him. All things thrive that are within his enclosure. He is their strength and defence; he guardeth as with a shield.

6. That river which in poast does go, &c.] Here under the Allegory of a River, the Rain, and the Sea, is described the nature and manner of a Christian Self-Resignation. As the River pays its tribute unto the Ocean for what it hath received from its bounty, conveyed up through the earth to the head, and rising fountain of the River. The Sea likewise that is in position above the earth, from its immense abun­dance returneth a continual supply for such thankfulness, du­ty, return, and resignation; and as the waters send up their vapours in clouds to heaven, Heaven poureth down his Blessings in showres to refresh the waters, and supply the Rivers, that in Love resign themselves unto the Sea again. God is resembled by that bottomlesse sea, that unsearchable Abysse, whose inscrutable paths are past finding out. The sea is a glass of the Deity, in which man may by the weakness of expression to sense in a manner behold, and have some con­ception in his mind, of the otherwise incomprehensible Al­mighty. The River is man, that as it were flows from his Creation: His soul, as the River is the Representation of the floud of the sea, is in likenesse according to the image of God his Creator, from whom it hath its spirituality, and immortality; for the very damned shall live for ever, though tis an everlasting death in such a Life, by torment, and the privation of such blisse as the blessed shall enjoy. The Clouds denote contentedness of resignation in parting with its natu­rall Place, the element of Waters, the World. The people therein are a heap of Waters that Tide it to and fro in their several generations. The fury of a multitude is compared in Scriptures to the raging of waters.

The River and the Sea even in obedience to the sun, send up their waters in vapours, as his beams id a manner please [Page 275] to summon. For which resignation are poured down again from the Firmament sweet waters, like blessings, in showres and rain, that raise the streams of the River, fattening the neighbouring grounds with the abundance of heavens be­stowed bounty; and as it were dancing over their before confining banks for joy in the after smiling meadows, and poast it floud away unto the Sea, in earnestness of desire to carry news of what it's more than Channel could contain hath yet received, and to communicate with the waves of the Sea, their swelling felicity; yet in the Rivers Semicircling and Meandring courses, it appeareth to embrace the earth with seeming expression of Love and kindness, by its fre­quent windings, as in charity with the world; but leaves it yet with a carelesse farewel, being earnestly bent forward in its course without so much as looking back upon the Hills, or making the least shew of any returning. Which still more and more sets forth that free Resignation of the Christian of himself, and whatsoever he hath received, unto the Lord that gave it, which procures from him blessings still more and more to distill upon him, and obtains the pouring down upon him the sweetness of spiritual rejoycings, and graces, which make fruitful in good works, and put into his heart such a contempt of the Hills, of the greatness of the world, that with chearfulness he passeth away without any regret at parting, and hasteth onward to his home, to Heaven the O­cean of his happinesse.

7. About the house trees growing high, as Cedars spreading tops, &c.] When the Acts or operations of the soul are to be made manifest by the description of things belonging to sense, which are so exceedingly disproportionable unto spiri­tual matters, the Pen that undertakes runs into much hazard upon necessity, either on the one hand to fall very short of the proper, requisite, and full expression that should be made concerning the same, or without the excellency of a [Page 276] far greater skill, then the Author can find in himself, or af­sume, will remain not a little obscure. As this Stanza may give occasion of instance, which to some may seem a Riddle. His adventure in this or the like of his undertaking, may ob­tain excuse, howsoever in regard of the Example of that fa­mous Poet M. Spencer, who in the 22. Stanza of his 9. Can­to in the second Book of his Fairie Queen, putting Alma upon the description of the House of Temperance, therein deciphering the curious Fabrick of Man, hath put many Scholastick Wits, yea searned understandings to the plunge about the clearing of the meaning of the same, which to this day is not sufficiently interpreted in every part thereof, as though he had carryed the Key with him of such a Cabi­net in his sheet into another world. This is not mentioned, as though Affectation had begot Imitation, but the Au­thour hopeth, that his Example may stand, as a plea for priviledge.

Now for the untying of any knots herein the better, First take the sense of the words as here applyed, and then of the matter.

The House) The Farm-house is the Christian Man.

The Trees) And these are to be considered in their bo­dies, and in their Tops. The Bodies is the understanding, the Tops the Will. Voluntas est actus intellectus, the will is an act of the understanding.

As Cedars) Is the tallness and loftinesse of the under­standing.

The Wood) Signifies strength and vigor, as well as shelter.

The branches seeming to root within the skie) Shews a fastening to Gods will by Faith, & humility, whence it takes the lowly expression of a root for so high a matter, as if a Christian compared to such a tree were turned with his root upward, and that he received all his Life from thence. These [Page 277] branches so rooted in the sky, are the Christian Mans Will.

Which when storms do come] The storms are Persecutions, Afflictions, and Temptations, that violently presse upon the Christian.

The Farmers room) Is the Soul.

His Cattle) Are his Affections, and all outward things that are the objects thereof belonging to the outward man, as the relations to marriage, friendship, prosperity, estate, or all outward comforts whatsoever.

Run for shelter) Seek repose and preservation.

Home) In the inward man.

The tree growing upon the tops, as down from Heaven) Is a a course shadowing of Gods will; which tree seems to grow transvers't, as with the root in heaven, with descend­ing branches like Raies, which shoot into, entwine as tendrel of Vines encompass, and grow among the tops of mans will, whereby the wood, the understanding receiveth grace and protection for the Affections, to receive stediness, and to obtain safety, and all outward things, to be under a bles­sing.

Mortals here below can't think what it should be) The world understands not the things of God; nor can the best of men find out the secrets of God, otherwise than he hath declared himself in his holy word.

Fruits dropping partly show) and those are external or internal. The external are those acts that concern the out­ward man, which drop, fall, or proceed from Divine dire­ction and guidance, or permission and sufferance. The inter­nal are those operations that descend from above into the soul, either to terrifie with the presentation of his Justice, or to comfort with the offer of his mercy. These discover fully Gods will to the understanding of man by his revealed Word, and by his holy Spirit, that descendeth into the souls [Page 278] of Christian men; But men understand but in part what might be there discover'd.

The Sum is this: That whoso resigneth his will freely and earnestly up to God's will in all things with Thy will be done, hath God for his best and onely Protector; whose Holy will seems joyned to that Christian's, shewing him the works of his wisdome by the active demonstration of, or his permission by his divine Dispose, which is better, than he could ask or apprehend. This Fruit falling is not made manifest unto man but by Evidence of Action repre­sented to the sense or the Understanding.

All things are not onely under the wisdome of God's Pro­vidence, but under the power, though many not within his Protection. His Protection is an act of his will, God's will may be said to be joyned unto man's for his better protecti­on, when man's will is submitted and resigne'd unto God's for his better Direction, which is not to be understood but by the fruit, which is the Excellency of his evidenced most wise Dispose. So read we God's will directively in the best of our Actions, permissively in our failings, Trials & Afflictions.

8. Within a fragrant Meadow near, Mild Consolation &c.] This Stanza is a description of the severall effects of self resignation, that the Holy Ghost bestoweth there­upon many graces upon the Soul, many kinds of Consolati­on, divers degrees of Comfort: The care-free'd Head is en­circled as it were crowned with Rest. The Breast is perfumed with prayse, thanksgiving and rejoycing of spirit; The Con­science hath Quiet, and Repose; and the inward man Con­tentment and Satisfaction. Assisting Grace, from Divine mercy, is alwaies at hand to relieve against all Reencounters, stirring up Devotion, and quickening Zeale; inflaming the Christian with Love to God, strengthening his Faith, and giving vigour to his hope. By assurance from Gods Promi­ses of the Reward, that is prepared for him hereafter.

[Page 279] 9. There Contentation's Cott behold] The Humble Sedati­on of the mind.

How well 'tis plac't from too much heat, or cold] Then the Soul is neither troubled with Heat of Desire or chilled by the cold of Fear; It is strengthened against the violence of Passions.

Seest not her pleasant Lambes skip driving to the Fold!] In all employments, and proper buisinesse the mind has an innocent and rejoycing contentment, when the heart is so dispos'd, being folded in safety, according to that of the Psalmist, I will lay me down, and also sleep in peace: For thou Lord onely makest me dwell in Safety.

She's Resignation's Neighbour and Self Friend, Regarding nought, but &c.] The rest of this Stanza expresseth, that Contentation of mind allwaies accompanieth Self-resignati­on of will to God's Dispose; In whose Pleasure the Soul re­joyceth, alwaies without murmuring, waiting with Patience, and not repining, but cheerfully from his hand receiving, whatsoever commeth. So as nothing betideth such a Soul, crosse or obnoxious.

10. Aloof upon sinister Hand] Vain Desires arise from the wrong side of the Soul. They are said to be aloof as described by the Travailer to the Pilgrim to be out of the way of a Christian's walk, to be at great distance from the way, wherein he ought to goe.

Thine Eye a floating Ile may now command, Within a troubled Sea &c.] This discovers the Folly of worldly De­sire, and the vanity of corrupt Affections; As an Ile is di­vided from the Continent, they do not concern, and should not belong to the Christian man; They are extraneous, and extravagant; They float having nothing of firmnesse or steadinesse in them, intimating their Vanity. The floating Ile is a wandring Fancy; within a troubled Sea, in a distem­per'd Brain. Or the floating Ile, inordinate Affections; [Page 280] within a troubled Sea, in a disquiet Soul. This is the de­scription of too fond desire, and earthly mindednesse.

Where every one does seeke, what t'other has] The breach of the Tenth Commandement. Nullus sua sorte con­tentus.

And madly think to grind at mills of Glasse, Caught a­tomes &c.] Shewing the unreasonablenesse and unfitnesse as well as impossibility of obtaining of foolish Desires, discovering the Vanity of carnall appetite, which occasion Disquiet, sorrow, and Dejection of mind, Mills of Glasse are the Fancy, wherein the Imaginative Faculty is in labour with Apparitions. When unreasonable Expectation is dis­appointed, the heart is ready to faint with Despaire, and the Breast is ready to break with the losse of it's longing.

But turne &c.] Giving notice of a more worthy object Averte oculos a vanitate mundi. Turne away from the vain world! Contemn it.

11. As Globes of Ivory, two Hills, Embroid'red o're &c.] Joy and Innocence are to a good Conscience as the fair Breasts of a beautiful Virgin, very full of Ornament and Comliness. As the Church is mentioned in the 7. of the Canticles. v. 7. Thy two Breasts are as two young Roes, that are Twins. Thy Neck is like a tower of Jvory &c.

Embroid'red ore with azure-veined Rills] Quickened and adorned with Integrity of Life, and continually re­freshed with the Comforts of the Spirit.

Have't wixt them Beautie's Plain &c.] The cleare bo­some of Trueth; a Plain that is fertile with well-doeing.

Within this Plaine A Virgin &c.] Here is mentioned the Excellence of a sanctified Soul, and the Eminence of a good Conscience. It is Virgo intacta a Virgin undefiled. Thou art fair, my Love! and there is no spot in thee.

Comely drest] All about it, is decent and in order.

Sits] It is unmoved.

[Page 281] With dishevell'd Locks] Without a Covering, without hypocrisie. Veritas non quaerit angulos.

In Snowie Vest] purity cloatheth it all over. It is array­ed with Candour as with a garment.

And with a Crimson Crosse upon her Breast] The Badge of Religion and Devotion.

She Sweetly sings unto the flowing Streams] It provoketh praise to God for his continuall Benefits, and Graces pow­red upon it. He maketh me to rest in green pasture, and lea­deth me by the still waters; He restoreth my Soul, and lea­deth me into the paths of righteousnesse for his Name's sake. Psal: 23. 2. 3.

Self-instructing Theams &c.] Conscientia sibi judex. The Conscience is it's own Judg, and Counsellour. How beautifull are thy goeings with shooes, O Princes Daughter! The Joynts of thy Thighs are like Jewels; the work of the hand of a cunning workman. Thy navel is a round Cup, that wanteth not liquour; Thy Belly is as an heap of wheat compassed about with Lillies &c. Thine Eyes are like the Fish-pooles in Heshbon by the gate of Beth-rabbim. Thy Nose is as the Tower of Lebanon, that looketh toward Da­mascus &c. How faire art thou! and how pleasant art thou O my Love in pleasures! This thy stature is like a Palm tree, and thy Breasts like Clusters. Canticles. 7.

12. To Resignation from Above, Descends an Angel &c.] God out of his infinite Love and Mercy sendeth his Angels down to guard those that trust in him. He is a Pillar of De­fence to the Faithfull.

See! Blessed are the Stock and thriving Kine &c.] This pointeth at the Blessings in the 28. of Deuteronomy, to those that were obedient, and gave up themselves to per­forme the Commandements of the Lord. If thou shalt diligently obey the Voice of the Lord thy God, &c. Blessed shall be the fruit of thy Body and the Fruit of thy ground &c.

[Page 282] And if at any time, there come Command, For All &c.] Here is willing submission to Gods will, and ready render with a free Heart and a rejoycing minde, that he wil daign to call for any thing, that we best esteem; and that he will please to accept it from us.

In this, and the beginning of the next following Stanza is set down the obedience of the soul, and the dutifull sub­mission of a Christian heart by self-resignation in all unto God.

MORAL. XI.

AN injur'd generous Mind, is conquer'd by submission to it. Posse & nolle nobile, He that gives up all unto a no­ble heart, seiseth upon all that is in the Possession of it. Sub­mission, with reverence presented unto God, is an humble argument of a Christian repentance. Resignation of the Will, a ready discovery of the Souls devotion; the first a fair preparer for pardon, the last a great prevailer for pro­tection at the Throne of mercy. Submission attracts Gods eye of mercy towards us. Resignation opens the hand of his blessings upon us. Suhmission makes the Will an Altar for the soul; Self-resignation offers the whole man upon that Altar. Without Submission there can be no Reconcilia­tion. Without self-Resignation, no perfection of Faith in a Christian.

Well saies Isidore lib. 1. de sum. bon. Non erit caro sub­jecta animae, nec vitia rationi, si animus non est subditus Crea­tori. Tunc autem rectè nobis subjiciuntur omnia, quae sub no­bis sunt, si subjiciuntur ei, à quo nobis illa subjecta sunt. The flesh shall not be subject to the Spirit, nor vice be ma­ster'd [Page 283] by Reason, so long as man stands out a Rebel a­gainst his Maker. For then are all things below us, are subje­cted unto us, when we become subjected unto him, by whom all those things were made, and placed in subjection un­der us.

PROSPECT. XI.

CONSOLATORY ESSAY XI.

THere is no action, but tendeth to its end. By that we judge whether it be Virtuous, or dishonest; Worthy or base. Of Causes the finall is the Noble. For as the Efficient gives Motion, and the Formal gives Essence to the matter, So the Final gives the Judgement, and Appellation of all things: And this doth Aristotle, that Princeps Philosopho­rum, that Alexander among the Philosophers, in his first Book of his Ethicks make good: [...], All art, all learning, every action, no purpose, no designe whatsoe­ver, but seems to bend towards, to seek for, and to aym at Propositum aliquod bonum, something that we purpose to our selves to be very good. Towards that the affections drive [Page 285] as their proper Home; For that the will does press as its best purchase: At that the Understanding shoots as its fairest Mark.

That therefore seems to please men most, that may yield them joy and safety. Without joy, safety is no more than a still misery; without safety, joy is but a laughing danger. Joy without safety, has too great a Spirit for a weak Body; Safety without joy, has too strong a Body for a distemper­ed mind. But this is rather Supposititious than Real; A Chimaera in fancie, more than a thing in Nature. It is but the Picture of joy, that has not safety; And it is but an Apparition of safety, wherein there is no Joy.

Yet the world has form'd such a Creature; and is in love with the Monster. Pygmalion's Image makes a stone of the Carver. Pygmalion thinks he has given his Ivory Statue Sense; the Statue by a kind of assimilation, as Ice makes water Ice, takes away Pygmalions reason.

Though Roman Ovid in his deathless Metamorphosis, drew this forth for a Fable; yet the allusion carries so much weight and substance in it, and is so lively a Picture of the mistake of Apprehension, and so sutable to discover the vanity of humane designes, that I cannot conceive it less sutable to the gravity of our discourse to relate it; than that custome de­served commendation as well as approbation of those Lace­daemonians, that called forth their Children to shew them the Odiousness of reeling Images of men in the streets, to deter them from the like vice by their deformity; especially the story not being tedious, so apposite to our purpose, and so happily and incomparably rendred by M. George Sands in his 10. Book.

Such a Glass of Deception is the world to humane eyes, cozening with false resemblances the weak imaginations of erring men.

Why else seek we for joy in riches? or safety in strength? Why do we lullaby our Fancies in the lap of Pleasures? and think there is Security in Ambition? When Joy dwells in Heaven, and Peace is flown from off the Earth. Regret at­tends Delight; And Check of Conscience treads upon the hels of sinful Desire. No Comfort; No Repose but in Piety: No Safety, but in Divine Protection. Why then plant we so many sorts of a New-found Paradise? Why labour we so incessantly? and inconsiderately hope for a full Harvest in vain? Why rage we, when we misse our Purposes, as though we might be Masters of our own Acti­ons? Why cry we out of Sicknesse, as though it were a Phrensie? Why hate we our brethren's Infirmitie? And increase our own by shunning another's weaknesse, as if it were the Plague? Why are our Burthens intollerable, when we laid them upon our own shoulders? Why account we so irreverently? and are so ignorant of the Deitie, when [Page 288] we professe our selves Christians? Why war we against Heaven with our perverse Wills, and so add to the heap of our Sins, by our frowardnesse still more to provoke the All­mighty? when there is no Rest to be found upon Earth, but in God? Nor any Safety but under the shadow of His Wings. What conceive we of His wonderful Wisdom that prefer our own imaginations before It? Why raise we our Vain Desire against His most Holy Pleasure? and make the Rebellion of our Hearts to be as the Sin of Witchcraft? Why fondly hast we to every Bush for shelter? Or think we to avoid the storme by the nimblenesse of our failing Feet?

Come then my sad Companion in distresse! My other Self in Misery! Sit thee down by me! Sit thee down, and rest thee! Many say, who will shew us any good. But Lord, lift up thy countenance upon us. Thou hast given me more joy of Heart, than they have had when their wheat, and their Wine did abound. I will lay me down; and also sleep in peace. For Thou, Lord, onely makest me to dwell in Safety.

Hath the Lord humbled thee? and set thee down in the shadow? Hath he besieged thee with many Troubles? Hath he beset thee with a multitude of Afflictions? Is there no way to escape? Doe His Arrowes fly about thee. O consider, what thou hast deserved! Remember, that His Patience is wonderfull! and His loving Kindnesse above measure! His Corrections are gentle; and His Mercies ne­ver fail those that trust in him. His Straightnings are Life; and His Goodnesse surpasseth understanding. Why holdest out? And giv'st not up the Place? Resigne!

Hath Abraham but one Son? His Joy? His onely com­fort? And must Isaac be a Sacrifice? Were there not Cat­tel enough among all the Herds for one Offering? Nor a nearer place, than a strange Countrey for an Altar? Must [Page 289] he travaile to his Losse? the Losse of his onely Son? his beloved? And must that come by his own hand too? And was his obedience without grutching? with cheerfulnesse? Without question? O how great was his Faith! But what followed? The stroak was restrained, Isaac saved; a Ram presented, and in his stead offered; Abraham proved, and approved. For so calls the Angel of the Lord from heaven, Abraham! Abraham! Lay not thine hand upon the Child! Neither do any thing unto him! For now I know, that thou fearest God; Seing for My sake thou hast not spared thine onely Son. O the infinite mercy of the Lord! He is tender, and full of compassion. Is He the onely stay, and Refuge? Withstand him not! Submit! Resigne!

Whither is Ionas run? from his Message? from the Lord, that sent him to Ninive? Can a ship hide him? Or the Sea promise him Safety? He runs from a Calm to a Storm; From the God of peace and power to the incon­stancie of the Creature. Is a Lot better, than a Portion? Or a Whal's Belly a more pleasing Entertainment, than a City? Is the Deep more comfortable, than the brightnesse of the Heavens? Or a dying habitation in the Living more to be esteemed, than a lively Publication of God's warning to those, that were otherwise appointed to dy? Let every Ionas, that is out of the way, turn againe! For the Lord is gracious; and His Mercy endureth for ever. Alas for thee! Murmur not! Keep not thy Will! Let it not be thine own! Resigne!

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 [Page 304] 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 [Page 305] 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 by Alex­ander for the more speed upon Dromedaries by the unfre­quented passages of media per occulta, et squalida tesqua to dispatch Parmenio. Zenobia fled upon a Dromedary after her defeat by Aurelian, as Vopiscus tells the story. Cogitationes sunt motus voluntatis, et cordis humani. Thoughts are the motions of the will, and the spirituous stirrings of the Heart.

4. Behind her stands a wight &c.] In this Stanza is Sancti­fication described, that purifies the Heart, and rectifies the Thoughts. The Heart is allwaies moving like the driving of a Chariot. Sanctificationis partes sunt, aversio à malo; con­versio ad bonum; Sanctification taken absolutely in it's parts is a turning from evill, and a turning to good. Therefore here a fit directer of the Thoughts. The Causes of Sancti­fication are; first the Efficient, which is the principall: and that is the Grace of God, which instrumentally is conveyed unto us by the means of Faith obtained by the hearing of Gods revealed Will, and understanding the same from the Preaching and reading of this written word. The mat­ter is the hatred of sin, and the study and love of righteous­nesse. [Page 306] The Forme is the renewing of our minds, our wills, and Affections; The End is the Glory of God, the confir­mation of Election, conversion of others, and the rejoycing of Saints, Angels, and Men. The Effects of Sanctification are good works. The proper purpose therefore is Sanctifi­cation the best directer of the Thoughts. For from evill Thoughts proceed bad words, and worse Actions. Powring of Oyle is a hallowing of the Mind. Her Rod is a hatred of Sin, which kills those naturall Corruptions, which have been bred in us, and buz in our Fancies.

5. Thus ore the Downs She drives &c.] Cogitation, it comes to settled, and sanctified comes to meditation, which is [...] in the Greek. And when it is elevated with sublimity in Thought it mounteth up to Contemplation. Here is ex­pressed also the secretness of the Thoughts of the Heart. Deus sol us [...], the very Angels know not the secrets of the heart, ipse intuetur in corda hominum, et illa scrutatur. God onely is the knower of the Thoughts, God the onely searcher into the Heart of Man.

6. On Promontorie there doth dwell, Wise Phrontis &c.] Here Meditation dwels upon a Place, that is Mountainous and high and reaching from the Land into the Sea, she views God's works upon Sea and Land. Meditation in this place is taken for a continued working of the thoughts in a pious consideration circa opera creationis, redemptionis, et sanctifi­cationis of His works in the Creation of the world, and all therein, in his Redemption of fallen mankind, and in the sanctification of His Elect, of those that he hath called to the hope of Glory. This Promontory is Man; His Flesh is the Earth, and His Bloud is the Sea, which ebbeth and flow­eth about his Flesh, made and created by God, the Holy of Holies in Heaven, who endowed the Soul with most excel­lent Gifts, giving it at first Free will and the like Graces be­fore the Fall. Os homini sublime dedit coelumque tueri; videre [Page 307] some render it, sayes Ovid, a Heathen. God made Man's countenance erect, and to take the sense of videre more pro­perly to this purpose, that he might the better meditate up­on the wonderfull works of His maker. Tueri agrees better with Contemplation; both aim at the same End, the Glory of God. Meditation is devout, retired, and solitary like an Hermit; It is private, yet frequent intercourse with Prayer.

7. From out her study she doth eye &c.] This Stanza is an explanation of the former Stanza and an explication of the operation, and requisites to the performance thereof. Mele­tetick art is the Method of Meditating, and the discovery of circumstantials conducent to the same. [...], the study, before and contrivance of all kind of business. Ars meditandi est omnium studiorum, et negotiorum anima. The art of meditation is as the Soul to all studies, and Imploy­ments. Sicut flamma motu excitatur, et lumen solis reflexione roboratur; Sic studia nostra frequenti mentis agitatione illu­minantur, excoluntur, vit â donantur: As a Flame is quicke­ned by motion, and the light of the Sun is the more brighte­ned by reflection, the beams of greater Force by their re­bounding; Our studies likewise by an accustom'd agitation, and frequent exercise of otherwise our too sedentary minds are no lesse enlightened, but improv'd, yea receive their animation.

8. Her Object she doth keep in sight &c.] Here Meditation showes her Judgment, as well as her Nature. She has a na­turall Logick in her, as well as a sweet Inclination, and is a discreet orderer of all the affairs of the Soul, of matters of the greatest Concernment; very provident to lay up in the Trust of memory, what upon occasion she receives from the hands of memory by Recordation, that is Remembrance. She cannot doe amiss, having quickness of reason, judgment in inquisition, and true Devotion to assist her.

[Page 308] 9. Her Liberary is large and fair &c.] In Her Library all the Creatures in the World are for her Bookes, quaelibet her­ba Deum, every Creature has the Frontispeice of the Crea­tor. Her Liberary is disposed into three ranks, as before mentioned into thoughts of the Creation, Redemption and Sanctification. All studies must have a method. Otherwise multitudo librorum destruit animum, a multitude of Bookes would rather astonish, than instruct the minde. In the rest of this Stanza are the Conveniences expressed for Medi­tation.

10. She's beck'ned oft abroad by Love &c.] Meditation has divine affection, that invites to a mentall religious plea­sure in a solitary walke by reposedness and the better self­enjoyment, in the shade, out of the eye, or thought of the world, and thereby enjoying in her mind the society and comfort of holy things; which as a Loadstone attracts the Soul. Upon which the Travailer takes occasion to provoke the Pilgrim to the Holy Hill of contemplation.

11. It is call'd the Holy Hill of Contemplation in resem­blance of Sion recorded in Holy Scripture, which is stiled the Holy Hill of Sion. Heaven is the proper object of Con­templation. Divine things are onely fitt for highest Thoughts, whose lawfull Ambition may be industrious, but not curious. A Hill is a lofty Place upon the Earth, and Contemplation is the acumen, and elevation of the mind.

A loft now raise Thy Self &c.] This Stanza is the excita­tion of the Christian Soul to an elevation by Contem­plation.

12. Behold the Place &c.] Here is in this Sanza first a poeticall Description of the manner of contemplation, Then begins her Speculation; which, because it is more dogmati­call, than poeticall, spareth the Authour much pains at the present for it's Exposition. And being, in much of it, not the Authour's owne, but from the industry of a very Learned [Page 309] Man, and worthy Doctor in Divinity 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

[Page 310] 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 [Page 311] 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 [Page 312] 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 [Page 313] se adjunctum opus tacitè reprimunt, dùm cogitationes pro­tinus se causis propriis ad utilitatem subdunt.

Suppose that Reason went abroad a visiting, and left the house of the minde to the Dispose of her servants, the Thoughts. When the Mistresse is thus out of the way, what a noise, what gossiping there is among the Maids; But let Reason return unto the minde again, when the Mistresse comes home; no sooner her Foot at the Door, but all is hush, all Disorder vanishes, and as every Maid betakes her self silently to her Work, the Thoughts in like manner be­come well ordered, and for much benefit to the Minde ad­joyn themselves, and set themselves on Work in their pro­per Businesse.

Let us look upon a Neoterick.

Ut figuli celerrimâ rotae, & manus concitatione in dissimiles, & propè infinitas, elegantes tamen imagines mollieres ar­gillae massam transmutant: Simili ratione meditatio afficit, ut infinita rerum abstrusarum genera, acriter ratiocinando assequamur, & paria paribus, contraria contrariis, prae­terita prasentibus comparemus.

As the Potter transforms the Masse of purer Clay with the swift Motion of his turning Hand, into many unlike, and in a manner numberlesse Figures, yet curious shapes: After the same manner worketh Meditation, She brings it so to passe, that we may reach untold sorts of secret things by a quick and inward reasoning, comparing like to like, con­trarie with contrary, and weighing with the present things what went before.

Let's hear what another sayes.

Cùm bonum sit objectum voluntatis nostrae, adeo quòd nihil possit esse amatum, nisi bonum, aut sub specie boni; Cum (que) intellectus concipiat infinitam bonitatis abyssum in Deo, val­dè frigida esset voluntas, quae non instar alterius Phoenicis exardesceret in amoris divini ignem contemplando luci­dissimos [Page 314] solis justitiae radios. Discute igitur alas tuas instar Phoenicis, et erige cortuum inter meditandum, et invenies te convertendum in cinerem & vermes, dum agnoscis tuam utilitatem coram infinita, et immensa illa bonitate Dei.

When, what is Good, is the object of our Wills, so no­thing can be affected but That, or something like it. See­ing then, that the Vnderstanding may conceive the infinite Abysse of Goodnesse, that is in God, the Will were Ice, if it should not as another Phoenix flie all on fire with Divine Love by Contemplation, beholding those most glorious Rayes of the Sun of Righteousnesse. Display thy Wings then like the Phoenix, raise thy Heart, and mount thy Spirit between thy Meditations, and with Iob thou shalt finde thy Self converted into Dust, and Worms, while thou doest acknowledge thine own Vileness in the Presence of that most Infinite, and most Immense Goodnesse of the Lord.

PROSPECT XII.

CONSOLATORY ESSAY XII.

AS Men hear they tell the News; But as they see they know, so 'tis in Plautus that old Comoedian. Qui audiunt, audita dicunt; qui vident, planè sciunt. The Tongue and the Hand are very unruly Members, especially when Honesty and Reason are not their Masters. The Tongue seemeth the more desperate, but the Hand appeareth the more dangerous. What is spoken may be helped by Suppo­sition of Mistaking, or Disagreement in the Reporters, or Death. For then Breath and Life vanish together; where­as that of the Hand appeareth to Posterity, surviveth the Writer, and Reader, and remaineth as a Thousand Wit­nesses.

Sayes the same Plautus.

Incautus fuerit, si propriâ manu tale aliquid comprehen­derit, â quâ uti (que) re, unicè cavere debes; quòd nihil sit, quo tam facile convincaris. It is Macrobius. He may be ac­counted [Page 316] indiscreet that leaveth a loose Action under his own Hand; which a man ought with special care to avoid, lest it become a snare to take his want of foresight. Wherefore as no Vice layes a more foul aspersion upon Man, then that of Ingratitude; So no evidence is so strong to taint him there­with, or convict him thereof, as his own Hand-writing in Detestation of that Vice, and his Actual Approbation of the Contrary.

How comes it then, that Christians, that have so often set their Hands to so many Obligations to God, as have been so often iterated in, and since Baptisme, should fall away in such a manner, as by the Wickednesse of their Hands, and the ungodlinesse of their impudent Actions to testifie against themselves their own Impiety, and to divulge abroad the Characters of their not lesse great, than Abominable in­gratitude; To unman themselves by ingratitude to their Maker; to unchristian themselves by unthankfulnesse to their Redeemer; when the least that can be done in such a Case is, to render Obedience for Creation, Dutie for Pro­tection, and to return Praise for Blessings.

Do the Dumb Beasts give Thanks in their Looks, and cast their Eyes unto the Hands that feed them? Shall condemn'd Androgeo finde Gratitude in a Den of Lions? And can any Christian be at a Losse, when he Looks for it in his Bosom?

My Friend! and Brother Christian! Ubi animus, ibi ocu­lus; The Watch of thine Eye goeth, as the Spring of thine Affection directeth. Let's mark our Blessed Saviours advice: He preacht it in the Mount. Lay not up Treasures for your selves upon the Earth, where the Moth and Canker corrupt, and where the Theeves dig through and steal: But lay up Treasures for your Selves in Heaven, where neither the Moth, nor Canker corrupteth, and where the Theeves nei­ther [Page 317] dig through, nor steal. For, where your Treasure is, there will your Heart be also.

Hast thou had a dejected Look from a heavie Heart? as if th' adst lost thy Comfort, and couldst not finde thy Happinesse? Didst seek it in the Earth? that Treasure is not in Mines; nor in the Darknesse of so dull an Element. Look upward, Soul! Look upward! and be thankful! Look upward! and be mindful! Be mindful of all, that the Lord so wonderfully hath done for Thee, so mercifully hath done unto Thee, so bountifully hath bestowed upon Thee. Strive to turn thine Eyes towards him from Vanitie; And intreat His help to quicken thee in his Way.

Canst thou tell the number of his Mercies? Canst thou tell how many be the Rays of the Sun? And canst thou con­sider all his Blessings? Look up! and rejoyce at the ex­cellent Goodnesse of the Lord! Look up with the Eyes of Faith through the Heavens! and behold the Brightnesse of His Glory that he hath prepared for the Saints! Meditate! and Look all about Thee! Contemplate! and cast up thine Eyes above Thee! Here is Comfort. There is Joy. Here Christ easeth thy Burden. There he gives Thee a reward.

Observe then his Testimonies! and obey his Statutes! Let thy Soul then magnifie his Name! Let thy Lips sing Praises to his Holinesse! Let thy Breast become a smoaking Altar! And let thy Soul be all a flame of holy Love! Let all thy Breath be as sweet smelling Incense up to Heaven! Fix there thy Faith! thy Hope! thy Heart! thy Soul! That's thy Place, thy dwelling. Hasten as directed thither! Only remember thou art Mortal! Deal thine Alms! Give thy Dole before thou goest!

Praise ye the Lord! For it is good to sing unto our God. For it is a pleasant Thing; and Praise is comely. The Lord doth build up Jerusalem, and gather together the disper [...] of Israel. He healeth those that are broken in Heart, [...] [Page 318] bindeth up their Sores. He counteth the number of the Stars, and calleth them all by their Names. Great is our Lord, and great is his Power, his Wisdom is infinite. The Lord relieiveth the meek, and abaseth the wicked to the Ground. Sing unto the Lord with Praise! Sing upon the Harp unto our God!

Praise the Lord. For his Mercie endureth for ever.