Together with A Guide, and the Pilgrims Passe To the Land of the Living.

In Three Books.

Soles occidere & redire possunt. Senec.


Printed for [...] [...] and are to be sold at the Signe of the George in [...] [...] 1653.


SInce All the World is Folly, well may one
Be th' Hieroglyphick, not alone.
As unprun'd Trees, Men all abroad expresse
In strange Wild growths A Wildernesse;
In which alone does dwell each friendless Man.
Each 'mong'st the rest's A Pellican.
This, That about the Neast flame, hidden, brings;
To take The Foule, with singed wings.
Whose Piety, to save her Young from Fire,
Makes her a Prey to sharp Desire.
This Pellican owns none, that so unclean,
Do Her, Self-Death's Example, meane.
Yet hath she heard within her lonely Place
As she t' her Young did put the Case,
The shreiking Newes, that from New Troy did cry,
Self-murder! which did cause her fly
From Wildernesse of Beasts to That of Men;
Where each House seems A Dragon's Den.
With stretched Pineons she her Flight does take,
Leaves Young, does not her Young forsake.
And to that Forrest of hewn Trees, squar'd stone,
Where Thousands dwell, yet live Alone;
She comes; And on a sacred Mountain's Head
Takes stand; and then the Round does tread.
Earst dedicated was that Place to Paul,
Not for his cruell Deeds, when Saul.
[Page] But for such Acts, his Courage did discusse
With Beasts in Fight at Ephesus.
Upon that lofty, seeming, Ruine she
Does all about Destruction see.
There mounted high, as on a Tower she stands,
To 'th' Desart sings Divine Commands.
To That forsaken Place with op'ning Wings
Pointing her Beak t' her Breast, she sings
This uncouth Note. Why, changed Mortalls? Why,
With horrid Deeds thus blast ye Skye?
How are your Voices chang'd too, by done Wrong?
Now Groanes, now Cryes beare Parts in Song.
And what, so tunable, was, Sweet before,
Now beares the Burthen, does deplore.
Were once your Hands too smooth, your Face too fair?
Must Faith be traffick for Despair?
Ah Troynovant! Thy too unhappy state
May justly feare from Heaven Troy's Fate,
Which nought can hinder, but such [...]louds from Eyes
Of Penitence, as drown Sin's Cryes.
Who made The World? Who turns the starry Ball?
Is not Th' Allmighty Head of All?
What's Pleasure made, is ord'red by His Will.
His Hests were Lawes; And must be still
'Tis not Inferiour Wit of things below,
Can cause by wisdome Ought to grow,
His Creatures All are; All from Him derive.
Without Him there is Nought can thrive.
Let Him but turne his Back, to Self leave all.
I'th' darke they reel, to ruine fall.
And but His Way Most High can Not be found.
His Walk is Not like Paths on ground.
What Blindnesse then possest bewitched sight,
That needs it must forsake The Right?
[Page] What unknown God do you adore in vain?
What Idols set you up in brain?
Are Those Thy Gods that did from Egypt free?
Or what doest call thy Liberty?
Or what Religion is it, that you coine;
When All Sins with Devotion joyne?
Is Heaven not just? or does forget to pay
The Debt, you scoar'd but yesterday?
Dispute it not! Nor cast with recklesse Mind
Approaching Judgments so behind!
Hark! How the Night-Ravens croak! Strange sights appear!
When Seasons alter, Judgment's near.
When Self-Destruction does among you rage,
Soon Publick Fury may engage.
O stand not out Apostates! least you burne
To common Ashes in One Urne.
Returne to Life! as I to Death for Young returne!

The Prooeme.

SInce Adam's Fall his Posterity became Partakers, not Onely of his Sin, but his Sorrow. I will greatly multiply thy Sorrow, and thy Conception. In sorrow shalt thou bring forth &c. said God to Eve Gen. 3. 16. Grief is antienter than the Eldest Son of the World. And by production of Time as Sin increased Sorrow had the bigger growth. The Dayes of the Years of my Pilgrimage are an hundred and thirty Years. Few, and Evill have the Dayes of the Years of my Life been, and have not attained unto the Dayes of the Yeares of the Life of my Fathers in the dayes of their Pilgri­mage: So Iacob to Pharaoh. Gen: 47. 9. Every Day was [Page] in new Labour; and every Minute a step onward in Pilgri­mage.

Life then is a Long Journey on Foot; And the further we goe, the wearier we are. It is Fabled of Iupiter that being wearied with the brabbles of Pleasure and Sorrow, he linkt them together with an Adamantine Chain, that the One should not part from the Other.

Invicem cedunt Dolor, ac Voluptas,

Sayes the Poet▪ Grief hangs at the Skirt of Pleasure, Sor­row is her close Attendant.

Why make men then such a Wonder at the Miseries of the world? As if they had not heard of them? Why are some so dejected at usual, and unavoydable Burthens? groa­ning, and crying out under them? yea, and many times thinking to throw them off, overthrow themselves.

And whence the Source of All This, but that they have laid by, as uselesse, the Reason of Men; and cast off, or forgotten the Religion of Christians. For as their Reason may be sufficiently informed by the Many Experiments in This World of the Instability, and Violence of the same, which may render Notions enough to convince the Under­standing; Religion likewise might in the Soundness of it's Principles, and by the strength of it's Superstructures so evi­dence by Faith the Certainty of Hope, and Assurance of Future Enjoyment of Celestiall Things, that Our Souls (being as it were transanimated by Divine Contemplation) should not onely despise the Calamities of This World, as Trifles; But rather rejoyce in the Blessing to suffer Crosses, and Afflictions Here, especially to be accounted worthy thereof in A Good Cause; These being Nothing in their Greatest Bulk and Number, compared with the Unspeakable Rejoycings of Hereafter.

It is want of Faith, that makes us fall Below our Reasons, and to subject Our selves to a Lower Kind of sense, than [Page] Bruites. So Geat is the Punishment of God for Our Aver­sion, and Turning Our backs upon Him, that instead of Be­ing near the Degree of the Angells, As He created us, He leaves Us, infatuated, to fall into a grosser sense, than Beasts.

How else can it possibly come to pass, that Any Distresse should so overpower Us, to destroy Our own Lives? As if we had proclaim'd war against Our selues? which even Na­ture by Instinct, and it's own secret Impulse doth dictate to preserve. Cor est primum Vivens et ultimum moriens, The Heart is readiest to welcome Life at First, and most loath to part with it at Last by the Adhaesion of Nature, which is a Lecture of Self-preservation unto All. How much more are we to listen to, and obey The Divine Law, putting so strict an Obligation upon Us, when It commands, Thou shalt not Kill? This considered, I cannot, but stand Amazed at the Steam of so much Humane Bloud, running in streams, and the open Veins dayly bleeding of so many Christians, as is continually shed: But mine Eares do tingle, to hear so many sad Relations, as even since March last concer­ning Severall Persons of diverse Rank, and Quality, inhabi­ting within and about so Eminent a Citty, as late-fam'd London, that have made away, and Murd'red Themselves.

It is a Greivous Thing to consider; Especially, if we have a Right Apprehension of God; or a Belief, that there is a Hell.

Hence arose The Occasion of This Poeme; Wherein The Authour's Christian Compassion moved him rather for O­thers Good to put Pen to Paper, than any Overweening O­pinion of himself, intimately Acquainted with his own Im­perfections, or any Vain Glory to seek The Presse, to write Something upon so Deplorable a Subject; Lest the Fre­quency of such Actions might in time arrogate a Kind of [Page] Legitimation by Custom, or plead Authority from some late­publisht Paradoxes, That Self-homicide was Lawfull.

It is not deni'd but that the Temptations of Satan are subtle, frequent, and, without God's Grace, almost irresisti­ble. But so Great a Sin as This (From which Good Lord de­liver Vs) is a direct Giving Our selves over to The Divell, and a Denying the Power of Godlinesse; Yea, a Resoluti­on in a desperate Madnesse to throw our selves headlong into Perdition.

Whence These Horrid Actions more, than heretofore pro­ceed, let us take a Considerate View. Whether the Last Times be come upon us, so long foretold, that Satan is let loose; Or That The Cup of Our Wickednesse is allmost brim-full; Or that Our Apostasie, and Our other heynous Sins, as it were a Violent Multitude, do rage, and make an Uproare in Our Consciences; Or that the Sacriledg, and Blasphemy, (what shall I say of the Perjury of the Time?) shew not [...]he Removall of The Candlestick, and lay us not open to the Immediate wrath of The Lord, I leave it for Second Thoughts, and poizing Understandings.

But This sure must needs be apprehended, that such Things comming to pass, are A signe of threatned, if not apparent Derelection, and God Forsaking us, when the Heavens in their Wonders, and Men upon Themselves do Thus declare God's Judgments; And it is to be feared, that Our Hypocrisie, Malice, and Uncharitablenesse, as to raise an Audacious Heap to Heaven, Our Rebellion against God's Ordinances are none of the meanest hastners of These Thunderbolts, being, may I say, the Whetstones of Divine Vengance.

It were therefore much to be desired, That Every Man did lay his Hand upon his Heart, examine himself diligently, and make inspection, and search into Every Corner of the Same, to find out, and remove, what is Uncleane among Us. [Page] Lest, if not warned by the Gentlenesse of the Lord's prepa­ratory Punishments we be swallow'd up in the Abysse of our Abhominations, and perish utterly under the Intollera­ble weight of his Heavy Displeasure, and Irresistible, con­suming Judgments.

The Author chose rather the Quicknesse of Verse, than more prolixe Prose (with God's Blessing first implored) to disenchaunt the Possessed; following Divinely-inspired David's Example to quiet Saul with the Melody of the Harp, who was troubled with such a Spirit, that left him Not, untill his Armour-bearer having refused to obey his dire Commands, saw Him First act His Desperate Re­solve upon His Own Sword, and, provoked by His Exam­ple made the Like concluding Scene to the Same Tragedy. Dereliction rode Before, Self-Execution poasted After▪ Saul the First Homicide, we read of in Holy Writ (Cain onely fear'd to dye.) His Armourbearer His Second; And wise, yea crafty Achitophel halter'd his Policy to make a Third. Saul possest with a Devill▪ in his Heart, Achitophel in his Head. How great a Care is to be had to prevent both.

To the Discontented.

AS in a Glasse you may behold
Your Face, your Figure in this Mold.
And, though it may in Some Lines miss,
As like as Many'a Copie 'tis.
This onely Diff'rence is between
The outward Draught, and-This within.
The Painter limbs with curious Art
The Face, the Breast, but This the Heart,
The horrid Fancies of the Braine,
The furious Bloud in every Vein
Are here decipher'd by course Hand
For lowest Minds to Understand,
[Page] Expect not therefore Lofty Verse!
Here Launcets prick, not Launces peirce.
It so becomes thy Wounded Minde
By what is sharp a Cure to find.
And yet Here is a Lenitive,
A Cordia'll Venome forth to drive.
Refuse not Then so good Advise,
As points from Hell to Paradise.
So have I seen A Lighthouse stand
In sable Night with burning Hand
Directing from Wracke's Shelf, Rock, shoar
The sayling Pilot blind Before;
By which, escaping Danger's Tort,
He well arrives at Safetie's Port.
So maist Thou too; If Thou seek'st Grace
And up to Heavenward Eye doest place.
T'is weak'ned Faith does make thee reel,
As Storme turns ore th'unballast Keele.
Saile gently Then unto Thy Self!
And think each Passion is a Shelfe!
And every Melancholy Fitt
A Rocke's to shipwrack Soul, and Witt!
Compare thy Self with All Beneath;
Thou liv'st then, Others scarcely breath.
And cast not up thy Sums of Losse,
Without The Counters of The Crosse.
Then What Before perplext thy Heart
Will prove A Buckler, not A Dart.

As Not, to the Desperate.

WHo speaks to Thee, that scorn'st Thy Self and All?
That look'st not for a Place to stand, but fall,
[Page] Thy rowling Eyes, and gastly Face do tell,
Within Thee's That, which Some doubt, Locall Hell.
Then why doest poast? And ride each stage so fast?
To seek for that, which Thou at Home there hast?
If Hellish Rage be better, than Heaven's Blisse,
Take Such thy Choyce! And live, where Torment is!
Be lost Forever! Who does Willful dy,
Sall find Erelasting Deafnesse to his Crye.
And does deserue it from High Justice Hand,
Whose Living Deafnesse would not Understand
Embrace thy Horrour!-Yet, as Curious looke,
Not on, but in this Thee-concerning Book!
In which, if, by God's Grace, thou chance to find
The Right, the Best way to reduce thy Mind;
Thank Heaven, not Him, that busi'ed thus his Brain,
To shew thee, There lives Blisse, and here dwells Pain.
There Horrour, and Eternity shake hands;
Darknesse, and Fire with whips obserue Commands
Of Tophet's Tyrant, forcing them t'obey,
That scorn'd, and would not listen in their Day.
So Sin's Rebellion's punisht; and Sought Evill
With Easines doth find a Meeting Devill.
Yet stop thy Foot!-And try but one Lord's Prayer!
It may blow Satan up into the Ayre.
And lead Us not into Temptation, Say!
But, Lord, deliver Us from Evill pray,
And He that holdes the Kingdome pulls the Chaine
Or frighted Satan boundeth up againe;
Where let him dwell in Stormes, but not in thee,
Who should'st to th' Holy Ghost a Temple be.
O could'st thou think, what Joyes thou now doest wave!
Thou wou'dst despise Earth's Paines Such Joyes to have!


  • Sect. Pag.
  • 1. ACcost. 1
  • 2. Induction. 2
  • 3. Lovers. 2
  • 4. Great Spirits. 2
  • 5. Melancholick. 3
  • 6. Iealous. 3
  • 7. The frighted Childe 4
  • 8. The Debaucht Prentice 4
  • 9. The unfortunate Mer­chant 5
  • 10. The bloudy Murtherer 5
  • 11. The curious Zelot 5
  • 12. The Tender-Conscienc't Despairer. 6
  • 13. A horrid, yet true storie of one that hang'd him­self, upon his Knees, with a Bible on a stool open before him, and a paper to signifie that he had re­pented 7
  • 14. One that will not plead to save his Goods. 8
  • 15. A desperate malefactor. 8
  • 16. A Wench with childe. 9
  • 17. A despairing Client. 9
  • 18. From the Frame of Na­ture. 10
  • 19. From Mans Creation, and Redemption. 10
  • 20. Self Preservation from Instinct. 11
  • 21. Examples of Self-pre­servation. 12
  • 22. Self-Homicide against Nature. 12
  • 23. Reason against Self-mur­der. 13
    • 1. From Iustice.
    • 2. From comparative value
    • 3. From Courage.
    • 4. From the Immortalitie of the Soul.
    • 5. From Experiment. 14
    • 6. From the offices of the Senses.
    • 7. From shame of the Fact.
    • 8. From Injustice. 15
    • 9. From the manner of the Duell. 15
    • 10. From particular In­terest [Page] Of Parents, Husbands and Wives, Children, Friends &c.
    • 11. From publick interest Of Countrey, Supream Magistrate, The Church, &c.
    • 12. From the Law of Na­ture. 16
  • 24. Arguments from Reli­gion 16
  • 25. The Cause of desperate Actions. 17
  • 26. Lamentation for the Church. 18
  • 27. Expostulation with the Atheist. 18
  • 28. With the Universarian 19
  • 29. Invitation to the Di­rection. 21
  • 30. The Direction. 21
  • 31. An Orthodox Divine the best Instructer. 22
  • 32. Persuasion by Assumpti­on, and Religious Rea­son. 23
  • 33. Comparatives in Law, and Gospel. 26
  • 34. Supposition of satisfa­ction. 27
  • 35. Consolation. 28
  • 36. Satans Craft and Poli­cie. 29
  • 37. Incouragement against Temptation. 29
  • 38. Advance of Resolution. 30
  • 39. Prevention. 30
  • 40. Summary Fortification. 31


  • Pag.
  • THe Manuduction, 35
Canto 1.
  • The Den of Idlenesse. 36
  • Perspective 1. 38
  • Morall 1. 39
  • Prospect 1. 40
  • Consolatory Essay 1. 41
Canto 2.
  • The Grotto of Repentance. 44
  • Perspective 2. 47
  • Moral 2. 51
  • Prospect 2. 52
  • Consolatory Essay 2. 53
Canto 3.
  • The Wildernesse of Tribu­lation. 58
  • Perspective 3. 60
  • Moral 3. 63
  • [Page] Prospect 3. 66
  • Consolatory Essay 3. 67
Canto 4.
  • The fruitful Vale of Tears. 70
  • Perspective 4. 72
  • Moral 4 78
  • Prospect 4. 80
  • Consolatory Essay 4. 80
Canto 5.
  • The Cell of Humility. 84
  • Perspective 5. 86
  • Morall 5. 95
  • Prospect 5. 90
  • Consolatory Essay 5. 91
Canto 6.
  • The House of Prayer. 94
  • Perspective 6. 106
  • Morall 6. 125
  • Prospect 6. 126
  • Consolatory Essay 6. 127


The Encouragement Canto 7.
  • The Mount of Faith. 140
  • Perspective 7. 143
  • Morall 7. 162
  • Prospect 7. 163
  • Consolatory Essay 7. 164
Canto 8.
  • The Camp of Resolution. 168
  • Perspective 8. 172
  • Morall 8. 185
  • Prospect 8. 188
  • Consolatory Essay 8. 189
Canto 9.
  • The Lodge of Patience, 194
  • Perspective 9. 199
  • Morall 9. 218
  • Prospect 9. 221
  • Consolatory Essay 9. 222
Canto 10.
  • The Ruines of Mortification. 227
  • Perspective 10. 231
  • Morall 10. 246
  • Prospect 10. 247
  • Consolatory Essay 10 248
Canto 11.
  • The Farm of Self-Resigna­tion. 252
  • Perspective 11. 256
  • Morall 11. 282
  • Prospect 11. 283
  • Consolatory Essay 11. 284
Canto 12.
  • The holy Hill of Contempla­tion. 286
  • Perspective 12 303
  • Morall 12. 311
  • Prospect 12. 314
  • Consolatory Essay 12. 315
As Cat sad, despr'ate Mayde Feind tempes to Tree
From Steepe, to gaping deepe, as Tyger Man bent see
As Eagle, Booke, Grace, Gospell puttes in Hand
Instruction pulles from Fire, (as Angell him,) yt Brand.
F. Barlow fecit.


SECT. I. Accoast.

STay, Desperate Souls! Let's have a word or two!
Examine Well, what you but Once can do!
Can any Fiend allure with such a Call,
That you must post, and run into the Fall!
Or is your Conscience cozen'd with false Hope,
That Heaven is t'ane by Water, Knives, or Rope?
For no man sure seeks Hell; Nor sets his Will
On Purpose to bring forth the Fruits of Ill.
Man was, and is betray'd with specious Show;
And meets with Losse in seeking More to know.

SECT. II. Induction.

SMooth-handed Pleasure beckens Most awry;
And has a Wanton Witchcraft in the Eye.
Unwieldy Wealth (that's stiff, and pursie grown)
A Hoard's, that He, that has, yet does not own;
Or Others vainer Breath, wherewith some build
Castles in Air, their Names with it to gild.
These are Hell's usual Cordage (Traps and Gins)
Wherewith Men twist the Cables of their Sins;
With which they to destruction tye so fast,
As if unto th'Abysse th'ad Anchor cast.

SECT. III. Lovers.

OR is't some whining calm of Love, that's crost,
That has your Hearts into the Hazard tost?
Is there No Remedie for what you loose,
But, Woodcock like to cure it with a Noose?
Is Nature plunder'd that she'as lost her Store?
What canst not finde 'mongst all All to please, One more?
Why sneak ye else alone? Why sigh? Why pine?
Why set up Idols on each sainted Shrine?
So tempt ye Heaven; And with your frantick Fits
Endanger losse of Life, as well as Wits.

SECT. IV. Great Spirits.

COme ye stiff Hearts, that know not how to bend!
That All wou'd borrow, but wou'd Never lend!
[Page 3] Has strong Affliction prest ye to the Ground?
And left ye Speechlesse, as y'had lately swoun'd?
Can dire Resolves help? Or Stabs cure a Wound?
Have ye lost All Things? And 'bove Those your Fame?
Life was before. Let it out-live A Name.
Impatient Fingers of Mindes overhot,
Open not Skains, but run them All a knot.
Unrulie Pris'ners, fetter'd, strive in vain;
And more do hurt themselves, the more they strain.

SECT. V. Melancholick.

BUt, cloudie Natures, swallow'ing stupid Follie,
Like Pills, wrapt up in pleasing Melancholie!
Forbear your Dumps! And let in Reasons Light!
Else you may hasten; or forestall your Night,
Be sociable Creatures! as First made.
Occasion shunn'd, does Sad Events evade.
Be well imploy'd! For Idlenesse has been
Porter, and Executioner to Sinne

SECT. VI. Iealous.

ANd, Why so Jaundic't are ye Man? or Wife?
Your Local Hell does wearie, shorten Life.
Think ye that Jealousie, Ill got, Worse born,
Must have Death drive it through the Suretie-Horn?
Whose narrow passage is the only way
For foolish Hopes to seek by Night the Day?
Shalt thou, cause th'other happens on a Shelf,
Needs therefore madly cast away thy Self?

SECT. VII. The Frighted Childe.

WHo's there? The woful Childe of Parents Rage.
Whither art going to prevent thine Age?
What Stepmother has frighted thee to do
That, when thou com'st at, thou wilt tremble too?
Beware of Haste! Thy Steps do lead to Hell;
Where Rage, where Horrour do for ever dwell.
Storms last not Alwayes. Have a Care, mad Childe!
Thou thinkst to scape the Worst, and art beguil'd.
Thy Parents Wrath may sooner be appeas'd,
Than everlasting Torments can be eas'd.

SECT. VIII. The Debaucht Prentice.

WHy Prentice buy'st That Cord? Thy look bewrayes,
There's something in thee, that thy Self betrayes.
Has thy lewd recklesse Youth summ'd Tavern-Scores?
Or hast exchang'd thy Masters Wares for Whores?
Do'st fear thy Parents Bond? Thy Credits Losse?
All these? And hast thou yet another Crosse?
Then Wrath on All sides haunts thee, and the Maid,
Or Masters Daughter, thou hast ill betray'd.
And wud'st thou binde up all within that String?
Life is of higher Price, then any Thing.
There's Hope to cure all These. There's None in Death.
For There thou stranglest Hope in stifling Breath.
Because th'hast injur'd Others, must Thou still
Increase thy doing Wrong to lessen Ill?
Bethink thee then! And make not more thy Curse!
Since Ill to Ill is Step from Step to Worse.
[Page 5] For there's no Price that can this Reck'ning pay.
Turn back! Repent! Thy Score may waste away.

SECT. IX. The unfortunate Merchant.

SEek not that poison, Merchant, for thy Taste!
Must thou be lost 'cause Ships away are cast?
Canst fear a Prison, whence there may be Bail?
And flee'st from that into a Hopelesse Goal?
Wu'd any Mad Man seek the Sergeant's Hand?
On Such an action too, as ere shall stand?
Losses may be regain'd, but this can never.
This is a Losse but Once, but Losse for ever.

SECT. X. The Bloody Murtherer.

BUt whom behold I There with Hands so red,
And Face so pale, as if he were half dead?
Lay down that Dagger! Mercies endlesse Store
Cain's Fact exceeds; or Iudas Sale; or More.

SECT. XI. The curious Zealot.

AH! What say'st Thou, that break'st asunder Text?
And seekst out Scruples, that thou may'st be vext?
And look'st for such Decrees of God, as Fate?
Poring to know whom He'd predestinate?
Those Characters are legible to'th' Wise
I'th' Book of God, as saving Mysteries.
Do well; and be accepted. Can'st not see?
Thou wantest Faith. Thou want'st Humilitie.
[Page 6] No Wonder Then; Though Desperation make
Thee ready Fuel for the Brimstone Lake.

SECT. XII. The tender Conscienc't Despairer.

WHat ayl'st poor Tender Conscience, late misled?
Why, That was [...]tone, He gave Thee; 'Twas not Bread.
Said He? (Too vile to live to spend Gods store,
Thou do'st but heap up Sin with spending more.
Thou tread'st on groaning Earth, and robb'st the Good
By wrongful eating up the Godly's Food.)
Hast Thou lesse Right unto the Creature, than,
For whom All was at first created, Man?
Or has the Serpent chang'd his former Cheat
To' a Contrarie as false. Thou must not Eat?
He meant not Thee. God made Thee Living Heir
O'th' Earth; unnaturalize not by Despair!
Canst be a Burthen to the silent Earth?
And wert not to thy Mother 'fore thy Birth?
Deluding Satan see, thy Soul wu'd Presse.
He takes advantage of thy heavie Dresse;
And leads to Mischief by the Wildernesse.
He's now turn'd Saint to turn Thee from thy Joy
To'a dark Labyrinth the better to destroy.
Shines not the Sun on All? The Bad? The Good?
Bears not Earth equally for all her Food?
'Twixt Good and Bad what difference makes the Main?
Or what Distinction Windes? or falling Rain?
No Eurthen thou unto the Earth canst be.
Unload thy Sin. The Burthen is on Thee.

SECT. XIII. A horrid, yet true Story of one that hang'd himself, upon his Knees, with a Bible on a Stool open before him, and a Paper to signifie that he had repented.

VVHat Storie have I heard? What rueful Tale?
What monstrous Match, of Piety and Bale?
E'en to Beliefs Abortion? That a Crime,
So big, shou'd bear Religion out of Time?
Can any Christian make his Will of's Minde
Before, so black a Deed to leave Behinde,
To shew, his Act spawn'd not from Discontent,
But that he was Prepared, did Repent?
And, that of Death he need not be afraid,
The Sacred Book was ope, and 'fore him laid.
Mad Zeal to Blindnesse he makes double Pairs
In Kneeling Posture Hanging joyns to Prayers!
What greater Sin cu'd Satan ere devise,
Than put Devotion into Bloudshot Eyes!
Are Cursed Fruits produc't by Blessed Trees?
How comes else Blasphemie upon its Knees?
Where Gods Church is, must there Hells Chappel be?
Religion, Witchcraft, and Idolatrie?
What Jugling Cozenage This? To gild Damnation?
'Tis a strange Tenet sure? What? Damn'd Salvation?
I did repent saidst thou? Thou didst resolve
The greatest Sin to act, that could involve.
For, cou'dst have clear'd by Sorrow thy past Score,
Thou in This One hast done them Millions o're.
The Pardon of all Those This does prevent.
To much One Such. Who shall for This repent?
[Page 8] Nay; Who is't can? Such Actors past their Scenes,
When off the Stage have lost their Time and Means.
For, as the Tree does fall, so must it lie,
Until the mighty Judge does come to try.
Then, as our Deeds have been or Good, or Ill,
He will our Measures with our own Corn fill.
Blest They shall reign, that did obey's Commands.
Hells Zelot! Who requir'd This at thy Hands?
Religion, if ye make a Pedlars Trusse,
From such Gear in't Good Lord deliver us.

SECT. XIV. One that will not plead to save his Goods.

IS That a Christian standeth at the Bar,
That will not be to's Wife or Childe a Scar?
Why didst ought then unjust? Offences be
The greatest stains unto a Familie.
Speak Mute! Pull off thy vain Pretences Hoods!
Wu't cast thy Self away to save they Goods.
For ought thou Know'st the Jewries tender Heart,
Or Judges Wisdom way may finde to start.
Wu't Thou upon thy Life commit a Rape?
And block the Door, by which thou might'st escape?

SECT. XV. A Desperate Malefactor.

COndemned Malefactor, why such strife
Within thy strugling Breast to shorten Life?
Thou hast not many dayes. Make use of Those!
Wu't thou turn Hangman to preserve thy Clothes?
Yea, rather then the People see thy Day,
[Page 9] Thou wilt prevent, and make thy self away.
There may be yet Reprieve. At worst, thy Death,
Repenting paid, will give thee Heavenly Breath.

SECT. XVI. A Wench with Childe.

ANd Why that Physick, Wench? Hast loos'd thy Shooe?
Wu't to Adulterie adde Close Murder too?
What though th'ast broke thy Leg? thy Credit's lame?
By breaking Neck do'st think to cure the same?
More salvage then a Tygresse! brutish! wilde!
Hast neither Mercie on thy Self? nor Childe?
By Covering Sin, and seeking Shame to hide
How many might have liv'd, that fouly dy'd.
Blinde Wounds, than open ones, more long endure;
And oft prove Mortal, that might else have Cure.

SECT. XVII. A Despairing Client.

WElcome from Westminster! If I may say.
What? wu't not answer? Hast not gain'd the Day?
The Tryal went against thee by thy Look.
How comes this Pen-Knife in thy Sleeve, I took?
Thou dost not mean for Losse of Land, or Pelf,
To draw, and enter Judgement gainst thy Self?
Let too hot Passion take some cooling Ayre!
And raise a Title unto Heaven by Prayer!
Wu't spoil a good Cause by thy loud Despair.
Come all the Rest of much Distorted mindes!
Come! Bring your Griefs, like Loads of several kindes!
And let me shew you, where's your Rest! your Balm!
The last to be your Cure, the first you Calm.

SECT. XVIII. Instruction from the frame of Nature.

SPell first in Nature's Book, Gods bigger Print,
And read his Glory in his Creatures in't.
As first he gave joynt-Being unto All.
One does another to his Dutie call.
The Sun provokes the Plants to flow'r, and seed.
Heats living Creatures in their Kindes to breed.
He gilds the Day, and lends Moon silver Light;
While she directs the Tides, and rules the Night,
Attended by the Stars with twinkling bright.
Man onely is above their Influence;
Except his Vegetation, and his Sense.
Those are his grosser Parts. But else his Stature
Is tall as Angels by' Intellectual Nature.

SECT. XIX. From Mans Creation, and Re­demption.

THe World for Man, Man like Himself He made;
And Man shall last, when all the World shall vade.
Wherefore the Universe, so great, we see,
Is summ'd in Man, in his Epitome.
The World, and every Creature in the same
Were made to glorifie the Makers Name.
God, though Man fell from his first blessed State,
By'th' Word in's Son to Blisse did Renovate.
His standing in the Gap Heavens Justice staid.
His Sponsion th'Execution then delaid.
[Page 11] So fell not Man, as Angels did. Their Fall
Had none to interpose, was past recall.
Then by th'oreshadowing of the Holy Ghost
The Virgin did concelve Him, sav'd the Lost.
So took He Humane Nature; and did dye,
That he Gods Wrath for Man might satisfie.
Sufficient for the whole World was his Death.
Efficient only unto such as breath,
And live by Faith in Him. With Him Man rose.
He then to Heaven Mans Mediator goes.
So Man depends on Him; or should. For He
To th' Father must Man's Intercessor be.
Who rob Him of such Office, or deny
His Power, shall finde Him Judge. He comes to try.
No Stars then such Intelligencers be,
As Dreams have made them from Astrologie.
All keep their Courses; and in Order move;
As if each Part with T'other were in Love.

SECT. XX. Self-Preservation from Instinct.

ALl by Instinct Self-preservation seek;
E'en savage Creatures to their own are meek.
By Bears are Cubs lickt. With Whelps Lions play.
On others Panthers; not their own Kinde prey.
Tygres do others, Themselves never slay.
Hares leave their Forms. Deer rouze; and flee from Hounds.
These lodge; Those squat; Both run for covert Grounds,
And all, these labour for, is Life to save
From those, whose greedy Mouths it soon wu'd have.

SECT. XXI. Examples of Self-preser­vation.

THe warie Carp, scar'd by the ravenous Pike,
Darts under Banks, and into Mud does strike.
The frighted Fowl, that sees the Falcon nigh,
Steals up on Wing, with Speed away does fly:
The Dog-sprung Patridge from the Hawk does go;
And drops in Thicks; or shelter in a Rowe.
The Nightingale o're Thorn sits tender Breast;
Lest Danger should surprize her at her Rest;
And, watching sings away Nights silent Hours,
Else her the Sloemorm unperceiv'd devours.
Some, that but Plants are, seem quick Sensitives,
Do shrink from Touch, as if to save their Lives.
The Marigold does open with the Sun,
And shuts gainst hurtful Dewes, when Day is done.
The Daisie does the like, that closes leaves;
Least any Hurt it from the Night receives.

SECT. XXII. Self-Homicide against Nature.

SElf-Preservation is to All a Law,
Which Nature hath imprest Life's Length to draw.
How comes it then, that Man should only finde
Self-Murder out, against e'en Naturies kinde?
Self-Murder! Why, my Hair affrighted stands;
My Knees do Knock; and Tremblings seize my Hands.
After amazement I examine, Who
'Tis dares Such Deeds, as Well as 'tis, can do?
[Page 13] If Men? Sure Reason might their Madnesse binde.
For That gives better Light to Every Minde.

SECT. XXIII. Reason against Self-Murder.

HAst but One Building? And That statelie? fair?
Wu't ruine That, which thou can'st not repair?
And That not Thine too? But for Use, in Trust?
And think'st, to fire That House, was lent thee, Just?
Take All Things! Weigh Them in the Scale with Life!
And muster All, that move within thee Strife!
So Prizelesse That, That is so Rich a Gemme,
As That outweighs the Numerous Weight of Them.
Besides; What Cowardise it is to dye,
Meerelie for Feare of Facing Miserie;
Which, if thou stand'st, does Wheel about, does flye,
And leaves thee Great by Such thy Victory.
For no Man's Wretched, but Who thinks him so
More might be happy, if themselves they'd know.
Opinion 'tis, that much does Bedlam fill,
Where Men are tortur'd by their own crosse Will.
We make our own Hobgoblins in our Heads;
One Foot Frights T'other then, Wheres'ere it treads.
The Fears of Death do cause us oft to dye.
So leap we into Graves, when Tombs we flye.
Mistaking Creatures, Men themselves condemn;
And make a Bedlam of their Bethelem.
As what for Labours destin'd, late Abuse
Has nam'd All Bridewells, where they whips do use
Or think'st, The Spirit is Mortall? That it dyes
When chilling Death doth Mortall flesh Surprise?
Wer't so Man were no better, than a Hogge;
[Page 14] Than Lion, dead, better's a living Dogge.
The loaden Asse, with burthen pressed down,
Goes into streams To drink, but not To drown.
Mark! Who has tri'd Self-homicide; and come
By happie Help into Life's loathed Room.
How gladly they survive The Despe'rate Act!
And with Sad shame behold Their hideous Fact!
For Nature still abhorres to be Unsluc't;
And from it's Being to Not to Be reduc't.
Why standeth Sentrie The discerning Eye,
And often acts at distance the quick Spye?
Why does The Eare with care bestow It's sense,
T'import the Newes, and give Intelligence?
Why is The Tast so quick? The Smelling nice?
And, 'gainst what's ill, give Larum in a trice?
Why is The Touch so tender, 'voiding Paine,
The Warning piece to make Retreat amaine?
These Cinque-Ports are, as with their Fire in pan,
'Gainst Danger set to guard The Isle of Man.
For Life's dear Safety All, as one, conspire
In Preservation of the Self entire.
How Keeps He Faith with These, that's so Uniust,
By Violence of's Hands betraying Trust?
Why seek'st A Corner? Is The Deed so base?
Thou sham'st to Common Iudgement put the Case?
That sure is very foule, that All condemn;
And thy Self too. Why else avoydest Them?
Even Malefactours, new condemn'd At Bar,
That scarce cu'd speak Before, Then Pleaders are,
To gaine the Judge's Favour for Reprieve,
For A Prolonger, that their Snast may Live.
And wu't thou throw the Taper in the Fire?
And cause, what might Long shine at once expire?
Wu't thou Keep 'Sizes in thy self? Act All?
Be Judg? Be Jury? Party Criminall?
Accuser? Jayler? (All unfit to do)
And must thou be the cursed Hangman too?
Blind Judge! thou know'st not Nature's statute Law;
That bids thee Save; And thou saist, Hang, and Draw.
Thy Jury [...]s pact, of Passions all a-flame.
Th'art not the Party, but some other Name.
For thou art not thy self. Nor is thy Crime
Such, as thou think'st it at the present time.
Th' Accuser is suborn'd; the Jayler's mad;
A Prison making, where none ought be had;
Mistaking thy free Chamber, that's thy Hall,
Of Judgment too, thy Golgotha, and All.
The Hangman has no Warrant; Nor the Shreife;
Where All is thus 'gainst Law, what needs Repreife.
What Combat's this? Where fight not Two, but One?
Who gives the Wound, must fall. Flesh Kill'd by Bone.
A strange Encounter! Where there none to part,
The Rebell Hand dies with it's Blow at Heart.
But Hark! thy Parents call! thy Freinds! thy Wife!
They bid thee, Spare, what's not thine Own, thy Life.
If Not for love, yet Hold thy hand for shame!
Blot not Posterity, nor brand thy Name!
Prevent not Future Issue! For thy Deed,
(As much as in thee lyes) makes Mankind bleed.
Yea; Should All into Such a Pitt be hurl'd,
A Suddain Fun'erall Soone would Sweep the World;
As Waters Fury Once did All engage,
Thou would'st bring Death to All by Human Rage.
The Diff'erence Only; What was there one Floud,
Thou fain Would'st change to many streams of Blood.
Thy Countrey and the Magistrate Supream
Do claim thee as a Branch o' th' Common Stream.
[Page 16] For there's a Publicke Right in Every Man,
That Life He neither may dispose; nor can.
Canst make a Law, than Natures, more to bind?
And null Her Statute that at first was sign'd?
Then didst thou make thy self. If not, Submit!
Who's not Above that Law, is Under it.
A Law is made to punish an Offence;
And not Authority for Violence.
A Law's the Rule of Justice, Bond, whereby
To knit, No Force to break Societie.
The end of Laws is This; That Men increase
By Justice 'mong Themselves so, that milde Peace
May blesse their Fellowship; Which should be so,
As if th'were holy, and no change might know.
The right Lawmakers Sacred Priests appear
Of Justice; Each to Her's A Minister
How comes it Then, that Thou do'st so assume.
To break what's holy? Or how dar'st presume?

SECT. XXIV. Arguments from Religion.

BUt Wher's Religion all this while? Yea, Where?
Had God been in thy Thoughts, th'hadst not been there.
There in grim darknesse, out of Sight of Heaven,
Self durst not Self attempt Life t'have bereaven.
Religion is the Bank, the Quickrow Bound,
That pens the Waters, and divides the Ground.
By this the Vineyard's fenc't from Fox and bore.
That Watch to Spoil It's Beautie, and It's store.
Nor has the Roaring Lion there the Power
To Rend with Pawes, or with his Jawes devoure.
And though his Fury compasses about
Earth, Sea, and Ayr, yet is he there shut out.
[Page 17] Gods Church is Noah's Ark; Which maugre Rage
Does act yet Safely on the bill'owie Stage.

SECT. XXV. The Cause of Desperate Actions.

NO marvail then, when Her strong Pale is down,
Like Ship-sprung Planks, the waves break in and drown
How cu'd Such Fury else, such dire Events
Lay hold on Christians in their Discontents!
This is that Black Eclipse, that baneful Cause,
That not alone portends such Ills, but drawes.
When holy Worship does become a crime;
And Weeds spring up, and overgrow the Time.
When every Humonr Vents it's purulence;
And Scripture's made a Nose of wax of Sence.
When Poyson fills the Market, sells for Food;
How can the People's Nourishment be good!
When humane Fancies for their Judgements go,
And down Opinion does Religion throw.
When All's our own, and Nothing's due to God,
As if w'had banisht Him from Our Abode.
When Malice out of Hearts has sulphur'd love,
And the fell Serpent has devour'd the Dove.
When there's Delight in Evil; and Men run;
As in Contempt, with Back upon the Sun.
When Noughts left Christian, but the only Name,
As if in Ashes Men wu'd seek a Flame.
When Christs High Ordinances Men reject,
And make's Commandements of none Effect.
When Men deny the Power of Godlinesse,
And dare most horrid Blasphemies expresse.
[Page 18] When Christians question Scripture, War 'gainst God,
As if they did defie his dreadful Rod.
When in such Wickednesse Men dare to boast,
Resist and dare deny the Holy Ghost.
I must not write ought more; Lest then,
My trembling Hand shu'd drop my sinking Pen;
Strook looking Backward, see rais'd Babels Brick;
Or Forward, see remov'd the Candlestick.

SECT. XXVI. Lamentation for the Church.

THen mourn, Thou Virgin, desolate, in brine!
Bewail the Miseries, that now are Thine!
Behold the Children dash themselves 'gainst Stones!
And madly strive, who first shall break their Bones.
Sit down in mourning in thy Sackcloth Shell!
And let thy Groans be as each Back-rung Bell!
Fire, Fires's within their Hearts! Of Envie! Hate!
As Wickednesse were Fuel unto Fate.
And each seems act so much the Wretched Elf,
First to destroy Another, then Himself.

SECT. XXVII. Expostulation with the Atheist.

WHat Enyo guides? What curst Erinnis drives!
Men to throw headlong into Hell their Lives?
Is there no God? Say Atheist! Is there none?
Thy Conscience needs must tell thee, There is One.
The Heavens declare his Glorie; Earth his Power;
[Page 19] His Wisdom All; His Providence each Flower.
No Hearb that peeps in Woods, or showes in Fields,
But Argument sufficient 'gainst Thee yields.
Who made the Universe? Some Power Above,
From Whom comes Life? By whom all Things do move,
And, if A God. Is not that Trine-One He,
Whom the Athenians thought unknown to be?
That God, whom they false worshipt thou must know.
Thy Baptism bound thee t'own Him, and Self owe.
Be else Apostate! Stand! Stand out the Tryal!
And Thou at last shalt finde Him by Denyal.
Delude thy Self! And mock at horrid Hell,
As, 'twere A Tale, that Pollicie did tell!
There's such a Place. For of it Thou dost smell
Thy Brimstone-Oaths, and thy diseased Fire
Thy lustful Flames in curses that expire,
Shew there s A Hell; And likely not far off;
For Part of it was in thy gracelesse, Scoff.

SECT. XXVIII. With the Universarian.

BUt worse than Atheist! If there worse can be,
For Thou Religion makest Blasphemie.
Thou Universal-Grace-Man, that doest place,
The rankest Poyson in, Best Balsame, Grace!
To purge the Sins of all the World Christ di'd.
A Truth. And yet it ought to be deni'd,
As thou do'st rend the Text; and wu'dst infer,
As if that Satan were Interpreter.
Mark with what Subtilty the Devil tryes!
With such large Spectacles t'abuse thine Eyes!
[Page 20] Mark Consequences! If for All He di'd,
He then for All most fully satisfi'd;
And if he satisfi'd for All, forepast, to come,
No Debt is due; And if No Debt, No Doom.
What may'st Thou then not do? in Sin abound.
Thou canst not fail. For Scripture is thy Ground.
Why should'st denie a Lust? Or hold thy Hand
From Murder, when it with thy Ends do's stand?
Say Naboths Death was Just! Condemn his Wit!
For Ahab offer'd Fair. The Ground laid Fit.
Hold Iezabel for Wise! Make good Her Fast!
But Mark his Curse! And read her End at last!
Christ di'd for All. For All the World Christ di'd;
For whom soe're Believes he satisfi'd;
For whom soe're Believes in Him; His Will do's do;
All Those the Priviledge belongeth to.
He would have All be sav'd. But ye would not.
He said, and wept. O There! O There's the Blot!
What! What shall we Then say! Shall Sin take Place!
Shall We continue still in Sin, that Grace
May more abound! Say as S. Paul then did!
God forbid.
O tell! How shall We that are Dead to Sin,
(Abusing Grace) Shall we yet live Therein?
Know Ye not that All, All so priz'd as We,
Which into Iesus Christ Baptized be,
Into His Death have been Baptiz'd? We then
With Him by Baptism int' His Death (for Men)
Are buri'd, that as Christ was rais'd from Dead
By th' Glory of the Father, We (so led)
Should Walk in Newnesse of our Life, (and be,
As He, that is so dead from Sin, is) free.

SECT. XXIX. Invitation to the Direction.

BUt (O distressed Souls) leave These! Come near!
And I will point where Heaven do's bright appear.
As Those that sink down Fathoms in a Well,
At dining time to one another tell:
Seest not (though Noon it is, yet dark here) far
From this our Depth we may behold a Star!

SECT. XXX. The Direction.

FIrst prostrate fall! Then humbly upward rise
On bended Knees! And mount thy dewed Eyes?
Strike! Srike thy Breast! Till th'hast new fi'rd thy Heart
With Holy Zeal! And, earnest, strain each Part
With Penitence! Get Faith to sharpen sight!
Now, stedfast, look through Heaven! Behold the Light!
Behold the Lamb of God in Glory sit
At's Fathers Right Hand! See Him from thy Pit!
Behold Him There thy Mediator! See!
What is't can now so much discomfort thee?
But, if thy too weak Eye can't long thus look,
Behold His Picture in the Holy Book!
There read him clos'd within the Virgins Womb!
That He to Fold might fetch the stray'd Sheep home.
Observe Him combating the Devil Twice!
By Active, Passive, doubled Victories!
[Page 22] In Desart foil'd him, spoil'd him On the Crosse;
For Human gain, and wu't Thou make it Losse?
Observe his Miracles! And thou shalt finde,
He cur'd the Deaf, the Dumb, the Lame, the Blinde.
Read on! And 'twixt times pray, as thou do'st read!
And praise too! That He Life gave to the Dead.
But, lest these Things thou may'st not understand
Receive a Pescue from a Holy Hand!
Choose such as did in Persecution stand!
For, who in Tryal left the Truth, can He
Be well conceiv'd to be a Guide for Thee?

SECT. XXXI. An Orthodox Divine the Best Instructer.

HE will unlock the Treasures of Salvation,
From Genesis unto the Revelation.
He'l shew Thee the Original of All,
What is Pure Truth, and what's Apocryphal.
H'as no new Lights to Lead Thee up and down.
Nor fancies Revelations in his Crown.
He'l preach to Thee for Gods sake, Not for Ends,
Nor takes he Pains, that marres, His labour mends.
He point blank damns none. But instructeth All,
To shun the Way, wherein the Desp'rate fall.
He lops presumptuous Growths; Lest bearing Top
Too much, from High they down do Headlong drop,
(O how lies Man, if out o'th' Line of Grace,
Too ope to th' Enemie in every place!)
He dares not take Religion for A Cloak;
Nor cry up Dunghil-Steam for Altar-Smoak.
He dares not meddle with the Holy Things
Without Commission whence he Warrant brings;
[Page 23] Nor will he turn Apostate for Mens Hands.
No: Might he have a Dean and Chapters Lands.
He knowes well, How th' Apostleship was given;
And how 'twas left, as 'twas receiv'd from Heaven.
T'Apostles, and to th' Angel of each Church;
Whose Office was to feed; Not Kill; Not Lurch.
He knowes, It was deriv'd by single Streams;
And is not drown'd in Consistorian Dreams.
He I teach thee Mercie, as his Master, meek;
He tells thee Christians no Revenge must seek.
Revenge on others then's A dangerous Shelf.
'Void Shipwrack! Lay not Hands upon thy Self!
Ah haplesse Time! Wolves Sheep-Skins o're them draw.
But thou may'st know Them by the Tearing Paw.

SECT. XXXII. Preservation by Assumption and Religious Reason.

ME thinks I hear him say, what now I write,
God First did out of Darknesse bring the Light.
And wu't do Contrarie, to what he then,
Reduce that Light to Darknesse back agen?
God in's own Image did Man first create.
Wu't that destroy? Turn Self-Assassinate?
How in Gods Image at Gods Image strike?
Thus Self-divided 'gainst Thy Self turn Pike?
God blest Both; Bade Both, Increase and Multiply.
And with a Curse wu't Thou turn Natures Key?
He gave Them Freedom on All Fruits to carve
And must thy Spight amidst that Plenty starve?
[Page 24] He Thee Dominion o're the Creatures gave,
And wu't Thou to the Serpent turn a Slave?
The Tree of Life, and That, which made too wise
He placed in the midst of Paradise;
What? Nought but Root and Branch? Wu't stab the First?
And taste thine own Death in the other, curst?
Eve had Excuse: The Serpent did deceive.
But Thou deceiv'st Thy Self. Who shall Relieve?
Must Man for Flesh, and Bone of Bone
Dear Parents leave? And joyn to her, as One?
And She was but a Rib ta'ne from his Side.
Which Way then canst Thou Self from Self divide?
What Law pretend'st to justifie That Force,
That both commits A Rape, and makes Divorce?
For Sin God drove Them out. They loath, dismisse.
Thou Fly'st Thy Self; Yea, Barricad'st from Blisse.
Eves Eldest Son, that first did Murther Act,
Gave Blood a Voice, that cry'd against his Fact.
And, though but banisht, seem'd to die with Fear,
(So sweet was Life) They'd kill Him every where!
And wu't Thou midst the Safety that Thou hast,
Thy Self undo! And into Horrour cast?
And was his Sentence more than he cu'd bear?
What must Self-Murder thinkst Thou, needs then fear?
Sin links to Sin. A Lye made Murder worse.
Was Mercie short, that his Despair must curse?
Eve might forget her Grief for Abels Death,
And have some Joy restor'd her in a Seth.
But Thou damm'st up the Hopes of Life to flow.
Thou cutt'st thine own Root. What can ever grow?
Nor can this Crime admit of Reparation.
Repentance thus prevented is Damnation.
Noah's Ark thou sink'st, Thou blott'st out Abrahams Creed.
All Families shall be blessed in his Seed.
[Page 25] And Thou deny'st That Promise by Thy Deed.
For truly did'st beleive, That Christ were come.
To cure The Leprous, Palsi'd, from the Tombe
To raise the Dead, Thou couldst not, Wretch, then have
A desp'rate Thought. Since His will All wou'd Save.
Or did'st conceive The Love of God to Man.
How Infinite It was, above Our Span;
To send His Onely Son, Of Such Esteeme,
From Heaven to Earth, that He might Man redeeme;
To suffer Scorns sharp Scourges, Crosse, and Death;
And even His Father's wrath to give us Breath;
To bid Us lay Our Burthens on his Back;
And In His Name to beg whats'ere we lack;
To tell, He came to Save, and Not Condemne;
How melted He o're Deaf Hierusalem!
Dust-blind Hierusalem with Prophets Bones.
Shee must dismantled be for murd'rous Stones.
How often did He call the People, clock.
As Hen her Chickens; But they stirr'd like Rock.
T'was not bad Memory, that Him forgot:
But perverse Wilfullness. For they would not.
They would not Turn, nor Know, what did belong
To their Day's Peace, nor heare the Charmer's Song.
How he embalm'd Prediction of their Fall,
Chief, Only Mourner for Their Funrall.
He, He bequeathed All Salvation's Good;
And Sign'd The Testament with's Pretious Bloud;
And left Two Blessed Sacraments, as Seales;
By which to Us A Proper Right He deales.
O wonderfull the Grace, Thy Love does give!
Jesus! Thou woo'st Us, Not to Dye, but Live!
He teaches Us the Meanes to Certain Cure,
The Means to Health, that is For ever Sure.
He is the Life, the Light, the Guide, the Way
[Page 26] Unto the Dead, the Blinde, the Lame, the Stray.
To help our Wants He teaches how to pray.
He is the Best Physitian to the Sick.
He Wits restores unto the Lunatick.
He is the Shepheard, that does Watch and Keep
From Wolf-like Satan his Believing Sheep.
Then let's not make our Reason lesse, then Sense,
To flye Protection, and such Providence!
He leads his to the Pastures, ever green,
And in Communion oft by them is seen.
He drives Them by the Streams that ever run;
And after folds them at the Setting Sun.
His Yoke is easie; and his Burthen Light.
'Tis Day in Goshen; Though in Egypt Night.

SECT. XXXIII. By Comparatives in Law and Gospel.

BY Mighty Wonders He redeem'd the Slave.
By Miracles as great he preacht to Save.
He Waters Walls made; and a Path midst Seas;
Through which his People made their Passe with Ease.
And, when pursuing Pharaoh with his Host
Thought to destroy, their Wheels and all was lost.
The Waves did close. So what was firm before,
Was Waters Throat, as was the Earths to Core;
By Day a Cloud he was, a Fire by Night
To guard, and to conduct his People right;
And, that he might his mighty Arm expresse,
He led them fourty Yeers through Wildernesse;
As many Dayes He in the Flesh did fast,
When in the Wildernesse He Satan cast.
[Page 27] The Womans Seed the Serpent found, did feel
It bruise his Head, as he had bruis'd His Heel.
A Wildernesse for Paradise had Stain;
For Wildernesse was Paradise a Gain.
From Heaven with Manna, and with Quails he fed
His People broaching Rock the while he led.
Three Fishes and two Loaves were Thousands Bread.
He was the Brazen Serpent that did heal;
Which on Mount Calvarie He did reveal;
And, as on Sinai He the Law did give,
A Judge He'l come to th' Dead, and those that Live.
The Nations Then were scatt'red, and did fall.
He was their Dread, the Mighty General;
And by his Conduct, and so great Command,
He marches Conquest into Holy Land.
This, This was He, that conquer'd Hell, and Death;
And broke the Chains of Darknesse, forg'd Beneath.
He, He victorious from his Tomb do's rise,
And raises Man, as his Redeemed Prize.
Wu't Thou turn Sadducee? and This withstand?
Or wu't Thou rise with Halter in thy Hand?
He has Ascended up in Triumph where
Thou may'st by Faith in Glory finde Him. There.

SECT. XXXIIII. Supposition of Satisfaction.

BY This I deem Thy Frenzie does abate.
For whom Thou erst did serve, Thou now do'st hate,
I see thy streaming Eyes, thy mournful Tears
Wash off thy Blacknesse. Christs Blood drowns thy Fears.
[Page 28] Thou wond'rest at thy Sin 'gainst God, so Good;
And start'st at th' Offering to Moloch Bloud.
Do! Sigh againe! That will blow Holy Fire!
Sighes are the Bellowes to Divine Desire.
Those Groanes, like Thunder in the troubled Ayre,
Will make thy Brest, as Skye, Serene, and faire.
What though thou dost endure A storme, or Two?
By This thou storm'st, tak'st Heaven and entrest to?
Thou safely maist commit Thus Violence.
This holy Murder slayes thy First Offence.

SECT. XXXV. Consolation.

'Tis well, thou dost complaine; And wisely Say,
Thou hadst forgotten, Untill Now, to pray.
Th'art Now alive. Thou walk'st, and talk'st with God.
Thou hast his Kisse. H' hath cast away his Rod.
When first the Subtile Hunter did prevaile,
He took Thee Sleeping. Then he did assaile.
He frighted Thee with Specters, and grim Dreames.
He cast A Mist 'twixt Thee, and Truth's clear Beams.
O look not Back! And eye the Deadly Place,
Where thou had'st fall'n, had it not been for Grace!
With th' Apprehension where thou late didst tread,
Be not, as he at Rochester, strook Dead;
But rayse with prayse to Heaven thy thankfull Head
When God's Protction leaves Us, what are We?
Our drunken Madnes reales to Misery.
Hel's Craft insinuates Ease from Present pain,
Gives Torment There, leaves here Eternall Staine.

SECT. XXXVI. Satans Craft and Policie.

SO Lucifer undoes our Reasons Stock,
Insensibly He drawes Us up a Rock;
And seems to rest Us in this Grot, that Cave,
With pleasing Sense, of what we think to have;
With Shadowes coz'ning our deluded Eye;
And does pretend to lead us to the Skie.
Until H'has mounted Us to th' Slipp'rie Top;
Where staggering down We into Hell do drop.
Thus does his Subtlety set hidden Traps,
Most greedily rejoycing in our Lapse,
His Kindnesse wu'd destroy Us. For, behold,
He offers Poyson in a cup of gold!
Mark! How at First he gilded over Vice.
His Apple was The Cheat of Paradise.
Like Gods we should be; Know both Good and Evill.
But Rebells to The Subject's of the Devill.

SECT. XXXVII. Incouragement against Temptation.

Shall we believe A Lye. Or him, that saith
The truth, He is? O let Us give Him Faith!
Thou shalt not Kill, did God in's Law expresse?
No: Not be Wroth His Gospell sayes. That's Lesse.
Let's Mind Our League in Baptisme, made gain'st Evill!
That we wu'd fight 'gainst World, The Flesh and Devill!
[Page 30] That we wu'd joyn our Force, sans Fear of Losse,
Like valiant Souldiers under Christ his Crosse.
We so are Christians. So we stoutly stand;
And make our Ground good, whilst w' obey Command.
His Standarts our Protection. So We shall
Be Safe, Let whatsoever can befall.
A Foil We may have: not a Final Fall.

SECT. XXXVIII. Advance of Resolution.

THen let the World raise, muster cheating Weights!
Let tickling close-armd Flesh draw forth her Baits!
And let the Devil set out slye Deceits!
Let them embodie All! We dread no Harms.
Yea; Let Hell come too, with it's Magick Charms!
Let's keep close Order! And our Christian Arms!
Jesus! The Word! And then they break amain.
The World turns Back, when we Heaven, Heaven do claim.
We fight so fast, the Flesh has lost her Force.
Resistance makes him flie: Prayer makes him curse.
Hell's Charms do vanish, Jesus! At Thy Name.
Thou wert our Captain. So we overcame.

SECT. XXXIX. Prevention.

BUt, if the Devil stalks to Thee, Alone;
And thinks He has Advantage One to One;
And tempts Thee, as thy Saviour, set high;
Showes Kingdoms, and their Glory in thine Eye;
[Page 31] And promises the Gift of such Worlds All;
If that Thou down to Worship him wu't fall:
Cashier him with Christs Word: Hence Satan get!
The Lord thy God to Worship is thy Debt!
Him only shalt Thou serve. He's gone and's Net.

SECT. XL. Summary Fortification.

TAke Courage Fellow-Christians! Let's rejoyce!
I hear Hearts Comfort from a Heavenly voice!
God spar'd not His own Son: But for Us All
Did Him deliver up. How! How then shall
He not with Him give freely Us All Things?
Since He's the Fountain of All Good that springs.
Who is He that Condemns? 'Tis Christ that di'd;
Yea rather that is ris'n in Heaven t' abide;
Who is at Gods right Hand; and Who does make
His Intercession also for our Sake.
Who then shall seperate Us from Christs Dear Love?
Shall Tribulation? shall Distresses move?
Shall Persecution? Famine? Nakednesse?
Shall Peril? Shall the Sword do more then These?
Through Him that loved Us so much Before,
In All these Things W' are Conquerours and more.
For I'm perswaded, Neither Death it is;
Nor Life; Nor Angels; Principalities;
Nor Powers; Nor Present Things; Nor Things to come;
Nor Height; Nor Depth; Nor Creature (that takes room)
[Page 32] Shall be'able Us to sep, rate from the Love
Of God in Iesus Christ, our Lord Above.
O Blest the Time, that Christ for all once di'd!
Is He Our Life! Abhorre Self-Homicide!


Wife Traveller through Wildernesse does lead
The Christian Pilgrim, teaching where to tread:
From Feind in Worlds Way Foes he warnes his Freind.
Through Deepe, vp Steepe, shewes Heavn's his Journeys end.
F. Barlow fecit.

The Second Book.

A GUIDE TO THE Land of the Living. FOR THE DISCONTENTED; That are in the Dangerous Path TO SELF-MVRDER.

A Comfort to All in Distresse;

By Way of
  • Divine Poem,
  • Perspective,
  • Moral,
  • Prospect,
  • Consolatory Essay.
Sen. Lib. 4. Controversiar, in Proaemio. Multiplicatur ex industria, quo condiscimus, ut levetur, quo discernimus.

The Manuduction.

A Hand may be welcome to One, that needs it either in the declivity or steep descent from a Rock; or amidst the Labyrinth, and wandring on to Losse in a Wildernesse.

To this purpose, Distressed Friend, the Authour proffers His, as a help. Enough peradventure to Keep thee from Falling; Or Preserve thee in the Way. It may serve thee for a Prop, if not for a Guide.

And seeing, that the Best Dayes are Evill to Good Men; and Bad Men make All their Dayes Evill, Time gives Life a sad Progression; And the Vitiosity of Manners makes Time seeme to receive Corruption. Least thou should'st grow weary of Either, Thou art here desired to ponder them Both; Lest abused Life should prove thy Rock; or not well considered Time might become thy Willdernesse.

Supposing therefore, that thy Desperate Intentions are diverted, thy Fury allayed, and, that a more sober Temper hath reduced thee to Better Inclinations by his former Verse he conceives it not amisse, as a careful Physitian, to prescribe thee a Diet after his operative Drugs; or not Unlike the wary Pilot, to set up some mark to avoid a second danger.

Thou hast been out of thy Way, and in hazard of Great Losse, even Losse forever. Take that Crosse for thy direction; yea let That Crosse, that did afflict thee, lead thee home to thy Happinesse! Not by seeking to run from It; But by Submitting to it. Though the way be rugged; It is direct; [Page 36] And being straight, Turne not. Temptation is on either Hand. Presumption may as dangerously overthrow thee, as Desperation was like to ensnare, to undoe thee. There allures a Spotted Panther; And Here lurkes a Seising Tyger. Both Devourers; Though in divers wayes.

To avoid the Perill of such Passages, the sutblety, and Fury of such Beasts, it is Best to take Direction, and One along with thee. With such Intention in Charity unto thee The Authour hath under God's Blessing fitted himself with Provisions, & Instructions for such a journey. Not to be Im­ploy'd is ery hurtfull for thee. Dost here him call? Away?

CANTO I. The Den of Idlenesse.

AWake, Dark Soul! Arise! And let us go,
To finde out what is fit to Know!
Who sitteth stiil, still sets Corruptions Weeds to grow.
In Den of Idlenesse so dark, so fowl;
(In which bred Monsters, hisse, and howl)
The sidelong Hag see, half asleep doth stretch, and scowl.
Behold her nodding Head, and Pointing Hand
To Numerous Vices round that stand,
Taking their (Q) from Her, to act her meant Command!
Behold, where many an open, silent Grave:
That gape, like pits, about that Cave,
To swallow living Men, where seeming Death they have!
Behold, where several Gins are scatt'rd wide,
To catch the Carelesse on each Side!
See'st not, how Cov'ring Leaves their cunning Dangers hide?
Near that Dens wanton Mouth does rise a Spring;
To whose soft Musick Birds do sing,
Inchaunting Passengers with Notes, and Murmuring.
But that to Satans Prison is a Port.
Tentations Usher to the Fort.
Mark! How that Way some dance, and sing to Hell in Sport.
Hark! Drumming Drones do loaden home arrive,
From robbing Bees of Honey in Hive!
With others Labours see, how Drones do live, and thrive.
Come off from those strange winding Wayes!
Make haste! For he's intrapt, that stayes.
Beware of stumbling! There are many strew'd Delayes.
Didd'st eye the Spring near Den, that runs so clear?
Within this Lake not moving Here,
A standing Scum of stinking Drain doth foul appear.
Where poys'nous Serpents, ugly Toads do breed,
From Filth, on which again they feed.
As if with Nature's, Sins Corruptions were agreed.
'Tis well, th'art past This Circes charming Power.
With Comfort thou hast spent This Hower.
Keep on! Th'ast scap't Tentations, beckning to devour.


1. ADen is the Place of Theeves, There Idlenesse is lodg'd, as the greatest waster of time, and theif of Things.

2. It is dark by Ignorance. It is foul by Sloth. Vices and Sins, like Monsters, Exuberances of the minde, do Breed therein, that hisse with Impudence, and howl by too Late Repentance. The hag, the Witch layes along, to shew her Security and Carelesnesse, half asleep, her Improvidence, by stretching, Indisposition to Imployment, and by scowling, Scorn, at Reproof.

3. By Nodding Shee discovers the Vanity of her Desires. By Pointing her Unaptnesse, and imperfection to Com­mand.

4. She buries Men Alive; Either running them into Undreamt of Dangers, or covering them with neglected Obscurity, that they (at best) passe their silent Dayes Without leaving any impression by their Footsteps left to worthy Notice, or Memory.

5. Her Gins are temptations, that catch the Imprudent. With False Glosses, Vaine Pretences, as with covering Leaves Idleness hides her contrived Deceits.

6. Vain Discourses, and wanton Designes are the spring at the Mouth of her Den, which dance to the Notes of the Birds of Pleasure.

7. But this way leads to the Fort of Irrevocable losse, And to the Prison of Unavoydable Destruction; In which Men intoxicated with Folly sport on to Ruine.

8. The Drones embleamatize, and hold the Glasse unto The slothfull; they rob the Hives, and prey upon the Ho­ny of the Bees, the Honest mans Goods and Labour.

[Page 39] 9. It is no safe going on in Her enthralling Fascinations; Or standing still, Unbusi'd. For Delayes not only breed, but Bring forth Dangers,

10. Her stream of pleasures, and gliding waters of Vaine Conceptions stand, settle, and corrupt in A lake of filth the Sinke of Vice and Sin, describing by the noisomness of the Waters their Rottenness; by the poyson of Serpents, their Infection; and by the Ugliness of Toads, their Deformity.


TAke the Moral from S. Hierom, from Plutarch, from Seneca.

Otium parit Fastidium, Exercitium Famem. Fames au­tem miro modo dul [...]ia reddit, quae Fastidium facit insipida.

Idlenesse is squeazie stomackt, when good imployment feeds with Hunger, which gives a luseious Gust unto such Diet, while Idlenesse with Loathing rejects sound food, as tastlesse.

Ingenium hominis ceu cariem, et senium in otio contrahit propter obscuritatem; Et muta Quies; vita (que) Sedentaria, in otio semota, non corporibus modò, verum etiam animis mar­corem conciliat.

The Wit of Man contracts old Age by Idlenesse before its time; And growes decrepit in obscurity by disuse of Exercise. The dumb Rest of a Sedentary Life in Ease, and, as it were wrapt up in a Mantle, from all im­ployment, brings not Bodies only, but Minds also into a deep Consumption.

[Page 40] Sunt quorum corpus innoxium est, & in mille fascinorum Fu­rias mens otiosa discurrit.

A sickly, and a wanton Minde hath thrown the soundest Bodies, and most healthful Constitutions into a Thou­sand Mischiefs, and as many foul Diseases.


Some Vainly do consume theire Oyle.
Some hide the Diamond with the Foile.
Some think, that Providence hath Plac't
Men here, On purpose to make wast.
As if The Lesson, given to read,
Concern'd None Living, but The Dead.
How comes it else, So many' a Hand
Of well-made Clockes so still does stand!
Loose Idlenesse committs The Sin,
Maxentius did; Life, Death entwin.
How does Shee rock Rare Parts asleep!
Hides pretious Pearles within the Deep!
T'is This Pandora's Box let's fly
Evills enough to Cloud the Skye;
With subtle Poysons mixing Ayre,
Makes Breath, Life's Means, Men's Life t'mpair.
Hence dire Effects, and black Events
Commit a Rape on Discontents.
Who therefore will be warn'd and Wise,
Must work his Hands, and watch his Eyes.


IT Was A Friendly Wish, with a smile at the end on't; That the English were as Industrious, as they are Inge­nious. it came from Erasmus; An eminent Man of Wit; And no Dwarf in Iudgement. It is a great abatement in the Coat, if the Lyon be not borne in proper Posture, or wan­teth any thing of Due Arming. Ingenii Acumen, vel tar­ditas praemium, vel poenam, in futuro collocat. Reward crown­eth the Diligent; And Danger, in conspiracy with Losse, surprizeth the Drowzie; And they deliver to Punishment the Sleeper.

Solomon had no sooner rouzed the Slugard, and sent him on an Arrant to the Ant, to consider her wayes, and be wise, &c. but he describeth his Next Neighbour, his likeliest Familiar, a Naughty person, a Wicked man, that walks with a froward Mouth; that winks with his Eyes; speaks with his Feet; And teacheth with his Fingers. Frowardnesse is in his Heart; He deviseth Mischeife continually, He soweth Discord. Therefore shall his Calamity come suddainly; Suddainly shall he be broken; without Remedy.

And not far off from him dwells The Bewitching Whore with Her Allurements. But how? and whither does shee lead her Paramour, her Gallant? He goeth After her straight way, as an Oxe goeth to the slaughter; Or, as a Foole to the Correction of the stocks: Till a dart strike through his Liver, as A Bird hasteth to the Snare, and Knoweth not, that it is For his Life &c. Her house is the way to Hell, going downe to the Chambers of Death.

Behold! Sloth is The Hen; Idlenesse the Unclean Egge; The many sorts of Iniquity the Plumage of wickedness, the [Page 42] Snare is Death, and the Devourer Hell. Maiestas Pop. Ro­mani peromnes Nationes, per omnes diffusa Provincias in sinu Meretricio Iacet; Sayes Seneca: Even the Glory of Roome, that Spred her Wings over All Nations, whose Eagles Talons grasped the utmost Consines, slept to Ruine in the Lap of Dalliance, runing a Comparable Fate with that web of the Chast Penelope, whereon The Night undid the work of the Day.

Idleness can find No Bellowes to blow the Fire; and will nor so much as use her Own Breath. This is the cover'd Pit, that swallowes the Heedlesse. while time is wasted in the Embraces of Seeming Goods. For want of Diligence, and In­quisition Imprudent men do miss of what is reall.

While David was in Action, though Persued by Saul for his Life, he slipt not; But, when in the pleasance of the Eve­ning, coming from the Softness of his Bed, when he takes a Loose turn upon the Roof of his pallace, He is strook in the Eye with the darting Beauty of Bethsheba; And it must seeke for cure the bloud of Uriah. The First Evill begets a Second of a bigger Stature; Illegitimate Voluptuousness brings forth monstrous Cruelty. How dangerous it is to set One Foot upon The First step of Sin! the other is ready to slip, if not to run down the Stairs No sooner in Idlenesse, but in Lust. Lust hurries into Adultery. Adultery sends post to Bloudshed; and sometimes engages in such a Mur­der, as is past repairing, and beyond returning.

Beware, then thou distressed Soul! Least Satan finde thee either void of buisiness, or ill imploy'd. He will beset thee with a multitude of temptations, and give thee a Desperate Onset; And, without Grace help thee by a Prayer, thou lay'st open to the Storm, and 'tis not easy to hold out. Keep therfore thy Watchmen on the Tower! Set a Gaurd upon every Port! Be Allwayes Training, and Mustering thy Forces! When he makes his Subtilest Approches, put good [Page 43] Actions to work! So maist thou countermine him. Feed The Hungry! So thou diggest a crosse-Vault to his Workes. Cloath the Naked! And it is a Retrenchment. Visit the Sick! And thou hast made good, where the Wall is weakest. Frequent Religious Company! And thou hast doubled thy Guards. Pray! And thou Victuallest the Place. Read the Scriptures! Thou want'st no Ammunition; And thou hast the never-failing Waters of Life.

By Such continuall Exercise the Divell will be disheartned, will but weakely attempt thee, Till by every Assault thou shalt grow the Stronger; and by many Combats becom A Conquerer. Vessels, that are full, are not capable of any other Liquor; And the Well-busied minde is not at leisure to undertake a bad Imployment.

Besides the Wast of Time, that is so pretious (momentum est punctum eternitatis) thy prodigall Idleness spends thee, consumes thee in weariness. The Hours seem asleep, and te­dious to thee, like the Hand of the Dial, they move not, as it were, at all; When Labour would refresh thee, and Season thy Rest with Sweetnes.

Fly from her therfore, as from a Pest. The Plague is not so infectious. Untilled Land produceth Thorns, and is over­run with Briars. Evill thoughts are the want of Culture of the Mind; The word imployes Worship; Want of the wor­ship of God produceth as Evill words, the Thorns of the Tongue, So it overruns with wicked Actions, those Briars of the Hands, and Feet.

Sow in thy Heart Holy, and devout Meditations! And thy Hands will beare comfortable Fruit. Then art thou ne­ver Alone, nor Out of Safety. Lye not Lazilie, as bedrid in health! Least thou get a Sicknesse.

CANTO II. The Grotto of Repentance.

THrough Labyrinth of Sin you goe;
Where numerous Pathes do Travailers confound.
Turn to the Right! Those lead thee strangely round.
Thy Wandring else an Exit will not Know.
In doubling Knots, so twin'd,
With Woody Darknesse blind
How canst thou think, or hope a way from thence to find?
Some Sins do dance about, like Apes,
From trampled Paths do take, and throw the Sand;
Like Foxes Some trace wayes, few Understand.
In Melancholy walkes have some Beare's shapes;
Some Swine, grunt here, and there,
In dirt themselves besmeare;
Others, like Tygres, prey, and range it every where.
Presumption sets her Falles, and Traps.
She takes too many, recklesse in the Snare;
And deep Pits digged are by grim Despair
Athwart, the winding Paths for dire mishaps.
The Wisest sometimes strayes
Through These bewilding wayes:
By Sound of Horn are they drawn out from these mad Hayes.
For in a Forrest, neighbring next,
Doth sober Recollection Ranger ride,
[Page 45] With's Bugle Horn, that hangeth by his side,
With which he rouzeth those, that are perplext.
For Dear in Hill, or Hyrne,
Close lodg'd, as in an Urn
Calls to Remembrance; winds his Horn, which ecchoes, turn.
Remembrance is his faithfull Hound,
That's Very sure, and diligent withall.
He workes through thick, and thin at's Master's Call.
Oft hunts he on That thick Perplexed Ground.
And, if he findeth Dear,
He makes them soone appeare;
And's Master's Hollo drawes amaz'd wights to him near.
This Recollection Ranger is
To Lady, bright, whose proper Title's Grace.
She in that Forrest has A goodly Place,
Where Those She wellcomes that have gone amisse.
The Building's pollisht fine.
It's Chrystall Windowes shine
With Golden Gates; It Seems a place, that is Divine.
Through this green Forrest dost thou passe;
Art entertain'd there; There refresht full well;
And hast Guifts given thee, and A Holy Spell.
But On Thou must to Rockes from glistering Glasse.
Now Up, then Downe's thy way;
Where diverse Mourners lay;
And to A Widow, young, they goe, and Homage pay.
When halfe way downe the Rock th'art got
Well maist thou hear come forth A Sighing Wind
From Hollow Vault, that seemes to thee Behind.
There is The Widow Penitencie's Grott;
Where She on Ground alone
[Page 46] Kneeles by Two Springs of Moane.
Which thrill from her, in Cataracts do Sadly groan
All o're her Head do Teares distill,
And drop, like Virgin -wax, or mellting Stones;
Which raggedly do hang, like naked Bones.
These as The Springs run downe A Well do fill.
While oft She Knockes her Brest,
And takes (Ah!) little Rest,
As Oft She cryes: Lord, help A Sinner, much opprest.
As Thus With Greif She does complaine,
She makes the thawed Stones in Raine to fall;
As if in Passion for her Funerall.
For Oft She Swounes, though Oft She comes againe.
She never doth give o're:
But waileth more, and more;
Untill An Angell comes, and bids her not deplore.
Below within The Mourner's Well,
Some bath, Some rince off Natur's Moles, and Spots
With Scowring Waters, that wear late The Grot's:
That Healing did distill, when earst they fell.
Some wash The rankling Sore;
Which, Cleans'd gangreans no more;
On whose top Swims a Balme, wherwith th'anoint them ore.
Then Fair they looke, and cease their Cryes
But yet Another Traine for Help do come
With heavie Dole, and take their empty Room
With Teare-fill'd, and with much deiected Eyes;
Whose Fingers point thee to
The Place, thou now must goe
Through Tribulation's Wildernesse, the Passe of Woe;
And through the fruitful Vale of tears, where comforts grow.


1. A Grotto] Is a hollow Place of Solitude and refresh­ment Under Some Hill, or Mountain, or aside some Rock. And this place is resembled to the Heart of Man, the proper Scite for Serious Repentance.

The Labyrinth of Sin] Denotes It's Intricacie.

The numerous Paths] Its Disorder, and Confusion to amuse the Understanding; Or take them for Several Choice of Evills, divers Sorts of Tentations. To avoid which it is best turning to The Right, the truth by Repentanc.

Wander to finde no Exit] Intimates Sins perplexing Na­ture, intruding into Difficulties.

Doubling Knots] are Its Fascinations.

Woody Darknesse] Its stupid Ignorance, which emprisons and fetters the Soul from returning to The Light.

2. Apish Sins] Are wanton Pleasures.

There trampled Paths] Are Custome of acting Sins over and over. These throw away their contemned Minuts, and wast the Sand of time.

The Foxes] Are Sins of Contrivance, Precognitancy, Sub­tilty, Hipocrisy, Whose Pollicy Keeps their By Paths Undis­cover'd.

The Bears] Are Sins of Rapine, and Murder, that have their affected Mallencholy walks of Solitude.

The Swine] Are the Sins of Excess, as Gluttony, and Drun­kennesse, that wallow in Voluptuousnesse, and Sensuality.

Tygres] Are Sins of Ambition, Cruelty, Oppression, and Sovetousnesse, that prey Upon, and devoure all, that stand in their way.

Presumption's Falls] Shewes the malignant Nature of [...] that it is a Punishment to those that embrace it. Ambi­tion is it's owne overthrow.

[Page 48] Traps] Are the Deceitfulnesse of Temptations to an over­daring. Men are to easie-natur'd to this Sin, being Very rea­dy to be drawne into the Snare by Flattery.

Despair's Deep Pits] Are Losse of Hope by weakenesse of Faith, or Such Terrours of Satan, as are cast athwart to be­tray to destruction, not acrosse to stop from going on in the bewildings of Sin, or bewitchings of the Tempter.

The wisest sometimes may erre] But are recover'd from such Hayes (a tearme in dauncing) from such Enchant­ments by the Sound of Recollection's Horn, by Self Exa­mination, by timely Apprehention.

4. The Forrest] Is the Inward Man, where in Recollecti­on is Ranger unto Grace.

His winding the Bugle-Horn] Is Touch of Conscience;

The Deer] Are the Affections, which he hunts home to the Understanding; Or may signifie the wandring Sheep, that is converted and brought home to the Church by the care­full Pastor.

The Eccho of the Horn's Sound] Intimates, that the Con­science warnes to Repentance.

5. Remembrance is Subservinet if not Coadjutor to Re­collection; therefore call'd his Hound, that works through thick and thin, calls to mind, known and Searches out Secret Faults.

He looks for the Deer in Hill and Hyrn] In every Place, and Corner.

Through the thick perplexed Ground] To draw them out of Danger from the difficulties of Returning.

Recollections Hollo] Are Divine Motions of Assisting Grace, that brings back many a Sin-bewilded, and Satan­beguiled Soul, reducing the Affections to their Prper Place.

6. Recollection is subservient to Grace; and is called Ranger] Because it examines all The Forrest of the Inward Man, which, Since The Fall, is naturally A Wild Place.

[Page 49] The Lady Grace] Has Heaven for her Derivative Place, whither She inviteth, and attracteth those which are Elect: But here her Pallace is taken for the Divine Bounty, where She welcomes those approaching, that were wandering Sinners:

The Crystal windows] Are the Excellencies of Providence.

The Golden Gates] Are the Riches of Heavenly Mercy.

The place seems Divine] Because Such bounty comes from God.

7. The Forrest is green] flourishing, when Grace lives in the Inward Man. Grace intertains those that come unto her, refreshes dejected Spirits, gives Guifts, enriches the poor in Spirit, and bestowes a Blessing, the Blessing of the Gospell. But, no staying here, the Soul must on, from Glasse to Rock, from sight of Sin by Affliction to Repentance.

The Passe Up and Down] Is Prosperyty and adversity, Height of Mind, and Humbled Condition.

The Mourners] Are Sorrowes of Heart, which lay in de­jection for Deeds done amisse. These are instrumentall, or Ministerial Servants to Repentance.

Who is call'd a Widow] As forsaken and left by Sin her dead and Unlawfull Mate, or forsaking the World to whom her Soul was wedded.

She is said Young] Because it renewes the Soul; Young; So Repentance best, when early.

8. When half-way down the Rock] Signifies humbled by afflictions.

The sighing wind is heard] Sorrowfull expressions.

From hollow Vault] From the Inward Man, to which Sor­rowes seem to be behinde, to come short of the Repentance, of the Acknowledgement they seek to manifest for the for­mer Commission of Deeds, misdone.

Half-way down the Rock] Is Penitencie's Grott, in the Breast, in the Heart, in the Conscience of the Sinner, who is [Page 63] Saxei generis of a Rocky, and stony Nature, there is the Place of true Repentance.

The Grott] Is a place of Solitude, of Stone, of Tears, of Uncomfortablenesse, of Mortification, of Grief.

The Two Springs of Dolour] Are Weeping Eyes, whose Tears, as they fall, seem to run with a Noise of Groans from within.

9. The Description of a Natural Grotto setteth forth the Sad Acts of Repentance.

10. Repentance prevails, and obtains Pardon by Christ from above, when the stonie Heart melts and drops the Tears of Grief. True Repentance is full of Fits and Passions, im­portunate, and persevering; Till the Distressed Soul receives the Comfort of Remission from Grace by the Holy Spirit, as by an Angell from Heaven.

11. The Effects of Repentance are here shadowed.

The Mourner's well] [...]s Christ.

Nature's Moles] Are Originall Sin.

The Spots] Actuall Transgressions. The scouring waters are Christ's Sufferings, applyed to Repentant Tears by Faith.

Distilling Healing] The Promises, being the means of Recovery.

On the Top of the water Swims, the Balm] Of the Bloud of Christ, which is a certain Cure to Believers, and the Assu­rance of their Hope.

12. Sin thus purged by Christ's Bloud, washed away in his Wounds, and the Soul bathed in Tears appears restored by Grace, in his pristine Beauty. Sorrow is wip't away; And the Cryes of Conscience are silenced. Yet Sins rise dayly, Sorrowes, come in fresh Rank, and must be by dayly repen­tance so done away. which give direction likewise for a continuing of our selves and a willing and patient taking Up, and bearing of the Crosse through the many Tribulati­ons in this world, through which we must passe with Com­fort in Hope.


DIvine Grace calls us from our wandrings amidst greatest Dangers by Recollection and the Remembrance of Evils committed by us; whereby having the Sight our selves, and seeking by Repentance to the Rock of our Faith, we finde Christ to heal us, who is the Well of Life, and the Fountain of our Salvation.

Take Hugo's Interpretation to this Purpose.

Poenitentia appellata quasi Punientia, eò quod ipse homo in se poenitendo punit, quod male admisit. Tria enim quae sunt in percussione Pectoris (i. e.) Pectus, Sonus, & Manus, signi­ficant quod Poenitentia est de his, quae Mente, Voce, Opere pec­cavimus.

Repentance is (not to refuse the word) a Pennance upon, or punishing of our selves in such a manner, that there is a Reluctancie and serious Sorrow in the whole Man, that he is provoked by such Resentment to punish in himself, what Sin soever he hath foolishly admitted, or wickedly committted. Now there are three things re­quisite to a stroak on the Breast; the Breast, the Sound of the Blow, and the Hand, all which denote, that Re­pentance is concerning all Offences of Thought, Word, or Deed. So comes Contrition from within, Confessi­on out of our Mouthes; and Satisfaction from our Hands to make up a real Repentance.

Hear Isidore-deliver his Sentence.

Poenitentia est Medicamentum vulneris, Spes salutis, per quam Deus ad Misericordiam provocatur, quae non tempor [...] pensatur, sed profunditate Luctus, & Lachrymarum. Poeni­tentia [Page 52] autem non mensium, ac temporum cursu pensatur, sed poenâ, quâ animâ cruciatur, & mortificatur caro.

Repentance is the Balsam for a Wound, the Hope of Health, whereby God is provoked to Mercie; which is not regarded for the length of Time, but the Depth of Sorrow, and the Seriousnesse of Tears spent in it. Therefore it is not the Moneths, or Seasons of Mourn­ing, that prevail so much with Him, as that infliction upon our selves, that mortifies the Flesh, and that Affli­ction within our selves, that cruciates the Spirit.

Observe S. Cyprians Minde herein!

O Poenitentia! quid de te novi referam! Omnia ligata tu solvis; Omnia clausa tu reseras; Omnia adversa tu mitigas; Omnia contrita tu sanas; Omnia confusa tu lucidas; Omnia Desperata tu animas.

O Repentance! How shall I finde tearms, or Language enough to commend thee! Thou dost set free all things that are bound; Thou openest all things that are shut, and revealest all things that are hid; Thou allayest all things that come crosse; Thou bindest up and healest all things that are broken; Thou lettest in Light to all things out of Order; And thou givest New Life, and as it were another Soul, to All things gasping in Death, and Desperate.


WHen sad Eyes see so bad a Time,
All Ills One Heap make for One Crime;
[Page 53] And Wicked Nature acts her Part
T' extract Sin's Grosse by Chymick Art;
And o're the Helm drawes All's Offence;
To quicken Wrath with Quintessence;
Me thinks Men should not still adde more;
Rather abstract from such a Store.
Unlesse they think, The more they dare,
That Heaven is ty'd Them more to spare.
Or that some Subtlety takes place,
To damn by Universal Grace.
A Miracle (or like't) behold!
The wanton Young; The doating Old;
The Mindlesse Noble; And the Show
Of Common Men, so hard to know,
Are in a Dungeon All; in Chains.
Each with his Will too so remains.
And yet the Prison Door stands ope;
The Chains are loose. They might have Scope.
Who wu'd be so perversly bent,
That might be free? Why not Repent?


SIn, through Negligence, or wilfulnesse undiscover'd, is a secret Fire in the House; the more close, the more dan­gerous. Discovery then is the Best Introductive to Cure, Self-Examination is in the First Place necessary to this pur­pose, as water to quench, what is so Unruly. Such Fire is This; It will consume All, if not taken in time. Call then for water to quench it as well, as thou cryest, Fire! And do it soon too! There is more, than ordinary Hazard in Delay.

[Page 54] But, art thou asham'd to repent? The shame lies in the Commission of the Sin; Not in the Acknowledgement. Seneca Controverting the matter, brings in such a Criminall Modestie. Gravius punior nunc, cum peccasse pudet, quam cum peccavi: Ti's more Irksome to unload, than to bear my Burthen. He had a kind of proud Lazinesse, that he was loath to confesse. But it is better adjudged: Minus est quod vitiat it, quam quod negavit. Lesse is the Evill in the Deed, than in the Denyall. Periculosius est negare, quam commisisse. what hope of that Patient, that will not acknowledge him­self sick? How canst thou come near Pardon, when thou block'st up Confession? When that is the way to It. As Christ, and the Sanctified Intellectuall nature of Man, His Church, are Relative, as Bridegroom and Spouse, Sin likewise makes a Contract with the Wicked man's Soul: But ti's A Dower with a Mischief. The wages of Sin is Death.

Thou Distressed Christian! since it hath been so with thee, that such an unlawfull Marriage hath lept into the Saddle; Let Repentance ride upon the Crouper! Better is a Cramp in thy Jawes, than a Convulsion in thy Bowels; than a Stich at the heart. Repent!

Thou Know'st the nature of thy Sin best. It is thy Dear Acquaintance; thy Familiar; thy bosome-Friend. But trust it not! It has betray'd thee; And will undo thee. Look about thee then in time! For the Philistins are upon thee! Break the Fetters! Rend asunder the Cords that bind thee! In time Repent!

Small Matters have their Great Effects in All humane Ac­tions. One Word, misunderstood; One Opportunity or In­stant of time, slipt, hath many times occasioned so much Danger, as even the Overthrow of an Army; Of the Acti­on, and the Actors. Thou hast undertaken A Mighty war against Three Confederates, those Three Conspirators in one Combination; The World; The Flesh, and the Devill. [Page 55] One word makes good thy Battel; Repentance. If the word be not given; Or not Rightly; And in time too; Thou maist, nay thou wilt lose the day by't. Custome hath taught Nations, Reason Men; and Nature Beasts, that self­defence is more, than Lawfull; It is Necessary. Stand to thine Armes then! Betake thee to thy Tears! For the Roa­ring Lyon goeth about seeking whom he may devour. In time Repent!

When Homer that blind Seer among the Auncients. (For Poets were their Prophets then) discourses of a Certain wo­man, whom he names Ate, he sets forth her Character, as a Dittie to this tune; That shee was Hurtfull, and Pernicious to All the Race of men. He might mean Eve by it, as well as cover another truth under a like Fable in that of Jupiter, whom he feigns to have been the wisest of all men living. Yet was Once deceiv'd by Iuno, by his wife. Thereby He might in the dark point at Adam; And in A Heathen Lan­guage speak good Hebrew sense.

Thou maist not rightly understand his story; And maist mistake the text also. Adam left thee much in debt; in such a condition, as to part with All, that thou hadst; and to pri­son too was the sentence; thou wert subiect to everlasting condemnation (had not one stood in the Gap) thou wert within the Penall statute of eternall Losse, and never-dying torment. It was in vain for the man to put it upon the woman. It was no proper excuse. It was his own sin. It was his own Fault; And he and his must pay the For­feiture.

This Debt thy Saviour undertook, as Sponsor, when He should be Incarnate; performed it Actually in the wilder­nesse, what Adam should have performed in Paradise; ad­hered, and vanquisht, as his Active obedience; and satisfied on the Crosse for the Guilt, that Adam contracted by Non­performance, satisfying the Justice of the Father by his pas­sive, [Page 56] and was by the Father consummated in him by his Re­surrection, and Ascension.

This Score was by Him washed out in thy Baptisme. But thine Actuall transgressions, though they be cast from that Serpent, are Egges of thine own hatching. Thou woud'st lay these Bastards to thy First Parents now too. Thou woud'st have thy Excuse the Son of theirs. No. As Nathan said to David (with reverence) may I say to thee, to my self, to any grievous Sinner, thou art the man. Thou art the Reus laesae Majestatis. Thou the Traitor against God, & thine own Soul. Perditio tua ex te, O Israel! Out of thine own Bed the weeds come. Thou art the unprofitable Servant; the idle Gardiner, the Garden also of wickednesse. Thou art thine owne Ate. None more malitious, than thou to thy self. Thou, that reall Pandora, that open'st the Forbidden Box; That scatt'rest within thy self, and poudrest thine own head with all Evills. Christ upon thy Resentment and desires is ready to make Intercession for these also, for these thine Enormous Sins; but, as Elisha did the Cure to Naaman in such another Leprosie, He must wash at his appointed waters, at Jordan, where thy Saviour bath'd for thy sin, which like­wise shall be Cleansed, but his way, and upon such Conditi­on: Repent; and Believe!

Saint Iohn was sent upon that Embassage mainly, to pub­lish the Doctrine of Repentance. No Saint Iohn, no Christ. No Repentance, no Salvation. If thou beest not baptized in water with the Baptisme, of Repentance, of the Remissi­on of Sins, thou hast no part in the Baptisme of Fire, the purification, and purgation of Sins with the Holy Ghost. No Regeneration, no Resurrection, no Glorification.

Take then S. Iohn's Advice! He preaches to thee. Now the Ax is laid to the root of the Trees. Every tree therefore, that bringeth not forth good Fruit shall be hewed down, [Page 57] and cast into the Fire. To Day, sings the Psalmist, if you will hear his voice, harden not your hearts, as in the Provo­cation, as in the day of temptation in the wildernesse. It is an Invitatory Song; Repent.

What else can'st thou, ought'st thou do, Fellow Christian? whither else woud'st thou turn thee? Turn thee! Look upon thy self, as Ieremie on the Jewes! How doth the City sit so­litary, that was full of People! (full of Graces, which thy Sins have sent into Exile) How is shee become like a widdow! How is shee become Tributary! shee weepeth sore in the Night, and her teares are on her Cheeks; Among All Her Lovers shee hath none to comfort Her; All Her Friends have dealt treache­rously with her, they have become her Enemies &c. Her Adver­saries are the chief, her Enemies prosper. For the Lord hath afflicted her; for the multitude of her transgressions her children are gone into Captivity before the Enemy. And from the Daughter of Zion all her Beauty is departed; Her Princes are become like Harts, that find no pasture, and they are gone without strength before the pursuer, &c. Her filthiness is in her Skirts; Shee remembreth not her last end. Therefore shee came down wonderfully; She had no comforter, &c. The Adversary hath spread out his hand upon all her pleasant things. For she hath seen, that the Heathen entred into her Sanctuary, whom thou didst command, that they should not enter into thy Con­gregation.

Where are All thy Pleasures then? where is thy help? or thy Refuge? For these things let thine Eye run down with water: Because the comforter, that should relieve thy Soul is far from thee. Then fall down! then cry out! with thy voice, with thy Heart! Behold O Lord! For I am in distresse. My bowells are troubled. My Heart is turned. For I have grievously rebelled. Abroad the Sword bereaveth; At home there is' as Death.

[Page 58] What saith the Prophet Isaiah concerning Edom? Sinful Edom? Scoffing Edom? Edom, that yet repented? The Burden of Duma. He calleth me out of Seir. Watchman! What of the Night? Watchman! what of the Night? The Watchman said; The Morning cometh, and also the Night. If ye will inquire, Inquire ye! Return! Come!

O doest thou hear thy Saviour calling sweetly! Come unto Me All ye, that be weary, and heavie laden, and I will ease you. Take his word, that is the Word; Repent! and be saved!

CANTO III. The Wildernesse of Tribulation.

FOrsake the Paths of Pleasure! Those smooth Wayes
Have every Mile a standing Post;
On which Time's Glasse of Hours, still lost,
Is set, Which whoso passes, breaks as with't he Playes.
This rugged Way, all overgrown with Thorns,
Unpleasant to soft Flesh, and Blood,
Leads on to the Perplexing Wood; (Scorns.
Where frisking Satyrs haunt, whom some call Scoffs and
This Uncouth Way, all over-run with Briars,
Is Best for Thee; Though Nature loaths
A punched Skin, or tatt'red Clothes; (sires.
And though this Way has Theeves. They'l rob thy loose De-
Within a Cave does crawling Sicknesse hide;
And makes a Prey of Strength, and Health;
Surprising Beautie with her Stealth;
Which oftentimes with Partner Death she does divide.
Here Sodom-Apples grow to cheat the Taste;
And Apparitions do appear;
At Distance Friends are, that seem neer;
And in a Storm Trees, senselesse move, away in haste.
By many'a Crosse, and many a stumbling Stone
This Straight does lead, that thou must go,
And every Danger Thou must know.
For sometimes thou maist sadly travel it Alone.
Beware the Magick Castle, thou shalt see!
For on those Gates of shining Jet,
If thou but look'st, thine Eyes will wet
By represented Tortur'd Lovers Miserie.
For, when thou thin'kst to knock at that False Gate.
That, then too late, thou find'st deceive,
And wud'st thy Childe, or Love reprieve,
Th'art tane by Passion Pris'ner, that breaks out thereat.
O have a Care, when at the Doleful Dale!
Where Land Flouds tide away with Cares.
Mark Shallowes well! the Deeps have Fears.
That will surprize; And into Mare Mortuum hale.
Detractions Hounds thou'it hear perchance in Cry,
That seld Face Game, but still pursue;
[Page 60] And Envie gnawing others due.
Besides a Climbing Hill seems t' have her dwelling by.
Thou must passe neer World's Rowling Globe (as Stone,
Which vexed Sysiphus of yore)
Avoid its Trinkets, and its Store!
If thou escapest That, Thy sharpest Journey's gone.
For Heav'ns bright Sun-shine then breaks out more clear,
And fair green Plain will oyen show,
Where Thou hast Time Thy Self to know.
For horrid Sights before Sweet Comforts will appear.


THe Wildernesse of Tribulation is a place of trial, of dis­comfort, of Solitude, the many persecutions of the world. And as A wildernesse hath many dangers, so hath a Christian many temptations, to put him to the plunge, and the Exercise not of his courage onely, but to the use of his best understanding. In the unknown wayes of a wildernesse the Sun is the Travailer's best guide; And that is the Son of Righteousnesse, who is the way, and the Light, the onely Direction to the Right, and protection for safetie. In a Wil­dernesse the Travailer must expect but hard entertainment. Therefore must he carry his provision along with him, that is, preparation against Injuries, which, like hunger will else starve him; and expectation of his necessitie of suffering, that he may not in the time of triall by improvidence be overcome. He must watch and ward. Tribulation is from Tribula, A Flaile which thresheth out the corne, from the straw.

[Page 61] The Paths of Pleasure] Are the occasions, the Custome or Habit of evill, that must be avoided.

Every mile] Signifies every day of life.

The standing poast on which Times glasse stands] Intimates the night. Or the continuance of time on which the mea­sure stands, the glasse is broken, if time be not well spent.

2. The rugged thorny way] Is the difficulties in Affliction. Not agreeing with the delicacy of our natures. Leading men to [The perplexing wood] To the troubling of Reason by Cares and Anxieties.

There Satyres dwell] Which are Violence, Malice, and Derision of the world.

3. This uncouth way] Shewes men's unwillingnesse to en­dure Affliction. It is uncomfortable unto nature.

Hath Briars] Which are Intanglements, and many provo­cations to passion; hath many Hindrances from an even walking; hath many Impediments to a christian progresse by the imperfection of man's Frailty.

The worldlings are the theeves] That oppresse the vertu­ous; yet are they not absolute enemies in their plunder, but Friendly Adversaries in effect that take from us our vaine desires, and thereby weane our hearts and Affections from Earthly Vanities.

4. Sicknesse hides in A Cave] In the Body of Man, where secret infirmities lay, as in Ambush to surprise.

Makes a prey of strength] Of power.

Of Health] Of Pleasure, of Beauty, of Riches.

Death and sickness said to be Partners] Because Flesh and Bloud is shared between them. So little of well-being is there in this vexatious, transitory world.

5. Sodome-Apples] Apparitions.

False Friends and Trees] Discover the deceitfulnesse, and Cosenage of the world, that faile in time of greatest need to yield reliefe to those, that relye upon the same.

[Page 62] 6. Crosses) Are Afflictions.

Stones] Frequent Offence given.

The straight way] Signifies Necessities, wherin the wayfa­ring Christian is hedged in to gain Experience and under­standing of dangers, that when he is alone, without any to counsell him, he may be able to direct himself, and to order his course wisely.

Stones] To keep him in a sober walk, his hinderances; from running too fast, and Remembrances to be careful, and the straight way makes him walk Right On, even against his will.

7. The Magick Castle] Is the witchcraft of Passions, that emprison our Reason, and fetter our Understanding.

The Gates of shining Iett] The speciousnes of Sin, the Plea­singnes of Melancholly; as the first torments our Consciences, the last nurseth up sorrows to torture our Affections.

8. The False Gate of the Passions] Because they open not unto us, and represent not things as they are, but tempt men out of themselues; And the unseasonable discovery of their deceit brings oftentimes too late Repentance. For commonly it punisheth men's fondnes, and cruciates their Dotage upon vain terrestrial things, by occasioning the too late sight of Losse of themselves in the Pursuite of shadowes, in such earnest Prosecution of the same, so as becomming Transgres­sors, even against the law of Nature, they are apprehended, and committed to Custody by their own vices, before they are aware.

9. The Doleful Dale] Denotes the Depth of Mourning. Land Flouds] Are violent, extream, inordinate Sorrows, which tosse and tumble us with Anxietie, and hurries Reason impetuously away with fruitlesse Complainings.

Shallowes] Are moderate Griefs.

Deep] Excesse of Passion; which too often casts away Life, throwing it into the Dead Sea of Destruction.

[Page 50] 10 Detractions Hounds] So called, as well for their spend­ing so much at the Mouth, Hunting, as pursuing the Chace, and seizing behinde the innocent Game.

Envie] Endures not anothers Welfare, and dwells next.

Ambition] Still watching those that are before her, and malicing those that are Above her.

11. Thou must passe by the Uncertainties, and Vanities of the World, lest thou be vexed, as Sysiphus with continual and fruitlesse Labour about what is not worth thy pains. Of no better Value are the Trinkets of the Worlds Pleasures, and the Magazine of Earthly Riches.

12 When thou turn'st thy Back upon the World by despi­sing it, the Sun-shine of Gods Grace, and his Blessing breaks out upon thee; thou art enlightned, and comest to Know­ledge of thy Self. And as a green Plain is free and pleasant to the Discovery of the Sight; Thou hast instead of former Vexation and the Darknesse of thine Ignorance, thy Minde, thy Conscience quieted, and thine Understanding of Know­ledge, and present Comforts opened by the Apprehension of the Benefits of such Afflictions, which are but for a time, and the Happinesse hereafter, which is to last for ever.


HE, that passeth through the Wildernesse of this World, must walk with Circumspection, and Prudence; that he neither loseth his Way, nor his Time; and must rather make Observation of all Accidents, then be in Passion at any. He must Arm himself with prevention of Occasions of Evil; And having the Consideration of the world's proper [Page 64] Nature must shield himself with the expectation of Suffering for nothing more surprises, than our mistake of things for what they are not, and our trust and confidence in those things, that cannot relieve us, or will not help us; Or our stupidity, with which we voluntarily lay down, even in the open mouth of common Perils. Nor must he let himself loose to his passions, which rather torture the mind with their violence, than afford any advantage, with their cla­mour, or heal any misaduenture with their corrosive. Des­pise the world! and thou art a good Day's Journey onward to Happinesse.

Observe S. Augustine in this matter:

In fornace ardet palea, & purgatur Aurum. Illa in cine­rem vertitur; et illud Sordibus exuritur. Fornax, mundus; Aurum Iusti; Ignis tribulatio; Artifex Deus. Quod vult ergo Artifex, facio. Ubi ponit me Artifex, tolero. Iubeor ego tolerare, novit ille purgare. Ardeat licet palea ad incenden­dum me, et ad consumendum me: illa quasi in cinerem vertitur, ut ego sordibus caream.

The Gold is purged, while the Straw burns in the fire. This turns to Ashes, when that is refined from it's foulnesse. The furnace is the world; the Just are the Gold; Tribu­lation the Fire; And God the Great Operator. I sub­mit my self therefore by Obedience to whatsoever He pleases to command. I set down contented in what con­dition soever the Almighty Disposer placeth me. He commands me to suffer, because he knowes best whom to try, and how to order. What though the Straw doth burn to fire me, to consume me? Mark the End! The Difference! That is therefore turned into Ashes, that I may appear the more refined.

[Page 65] S. Gregory speaks herein with Fulnesse and Clearnesse.

Plerum (que) postquam in hoc Mundo non possumus obtinere; quod volumus, postquam in terrenis Desideriis de impossibili­tate lass [...]mur; tunc mentem ad Deum reducimus, tum placère incipit, quod displicebat; Et quae nobis amata fuerant, prae­cepta repentè dulcescunt in Memoria; Peccatrix anima quae adulteria conata esse non potuit, discernit fideliter esse Conjux. Qui ergò hujus Mundi adversitatibus fracti ad Dei amorem redeunt, at (que) à praesentis vitae Desideriis corriguntur; Quid isti (Fratres charissimi) nisi; ut intrent, compelluntur?

For the most part it happens, that, when we cannot obtain what in this World we so greedily would, so earnestly thirst for, and so violently hunt after; After we are tired with the Vanity of our Wishes, and the Impossi­bility of our earthly, too low Desires, then turn we home to our selves; then bend we our Mindes to the best Repose, to the proper Center of our Hearts, to God. Then comes a holy longing into our Souls; and those Things begin to displease us, which before we so much desired. Yea, those Commandments of his, that seem'd so bitter to our Pallats, and so irksome to our Natures, in an instant become amiable to our Dispo­sitions, and sweet to our Remembrances. Then that wandring Sinner, The Soul, who might not be brought home as a Harlot, findes her self faithfully rendred in­to the happy Condition of a Spouse. Whoso therefore, that are broken by the Adversities of this World, do return to the Love of God, are corrected, and as it were whipped by Afflictions from the Desires of this present Life; what are they (Dearest Brethren) but compelled, and in a Manner forced into Happinesse.

[Page 66] Hear the same Father most excellently in another Place!

Quisquis adversitate & tribulatione frangitur, à quo fractus est minime contemplatur. Nam qui, quod non erat, facit, factum sine gubernatione non deserit. Et qui benignè hominem condidit, nequaquam injustè cruciari permittit, nec sinit neglectè perire, quod est: qui hoc etiam, quod non fuit, creavit, ut esset.

Many a Man is bruised with Adversity, and broken with Tribulation: But few consider aright, few look up to Heaven upon the Hand from whence the Stroak comes. For He, that made what was not, deserteth not, nor ex­ileth, what he hath so made, from his Governance, and Protection. And He, that out of the Bounty of his Grace made Man, permitteth him not to be unjustly af­flicted at all. Nor doth suffer through Negligence to perish, what Is, who created even this World, that was Not, that it should Be.


THat Chaos which was faign'd of Old,
By Men is acted, as 'twas told.
An indigested Matter There
Does in Mens Mindes alive appear.
Dark Death is interwov'n with Life;
With killing Love embracing strife;
With worldly Joy as dismal Ruth;
A Lye must lay with Bed-bound Truth.
For Watrie Lust, Terrene Desire,
And Ayerie Hope sleep with Zeal's Fire;
[Page 67] Sin with Religion seems to lye
I'th' Silence of Adulterie.
A Chaos All. Till th' only Light
Does show the Day, divides the Night.
So Men distinguisht are by Ills;
These Grace renewes, Those Nature fills.
So Nature in her falling Dresse
Showes Eden's Garden Wildernesse;
From whence the World has tane the Fashion
To form a Christians Tribulation.


TRibulations surprise the Improvident, as Armed Men starting out of an Ambuscado. They are overcome, before they think on't. The Foolish scorn, and The Despe­rate throw away their Arms. So will not an experienc't Souldier hazard. He will not move, before his Scouts come in. He will not go unprovided. He is acquainted with Dan­gers. He Knows their Subtleties as well, as their Malice. Thé wise Travailer will not cast off his Cloak for Every Sunshine. He expecteth foul weather. A calm Sea cozens not the Sea­man's Eye. He stands prepared for, though unseen, yet not unlookt for, Storms. Expect Tribulation!

Life; and Death appear to Men masked; and have false Fa­ces (So goes the Story) Life, which is so ill-favoured, hath the Fair, hath the Beautiful Mask, which makes her of Most to be so Beloved. Sometimes Passion pulls it off; and Then men are frighted with the Uglinesse of her Look. Death, which is Fair, hath the gastly Vizard, which makes her by Most to be so Feared, and hated. But when That Mask doth slip, her Beauty appearing, She is much Affected, Sweetly [Page 68] Welcomed, and Joyfully Entertained. Life indeed has many Spots, and Warts in her Face, and no few wrinckles in her Forehead; Her Eyes look much asquint; And her Cheeks are all furrowed. She is Fair in Prosperitie's Eye only; In Prospe­ritie's; whose Brain is intoxicated. She seems to have a sharp Tongue; to speak too much, to talk too long to Those that are in Misery. But Her Counsel is wholsomest, when it is in the tritest, and plainest Language; And wise men do well under­stand it. She has ever Sweat on her Brow, brawny Hands, and often a Thorn in her Foot. A Coach gives her the Gout; And a Feast puts her into a Feaver. She is healthfullest at Lowest Pension. Nature is content with a Little. Desire is Satisfied with Nothing. Affliction seems to rob, or take from Death, what's her Due; Paying some of her Hours to Death for A Quit-Rent; And stands Out to maintain Death's Title. Mille modis morimur is One of Her Cases; And She has Books enough for't; And wants not many an Experienc't Lawyer to become her Pleader; Though Afflic­tion sues In forma Pauperis. Death seemeth therefore to be Her Friend; But yet is somewhat Lordly. For Death will hardly be intreated to visit Affliction; though much in­vited.

This is to shew the troublesome Condition of Man; whose whole Life is a Procession week, from Crosse to Crosse. Ini­tium vitae caecitas et oblivio possidet, progressum Labor, dolor exitum, error omnia. Childehood is a foolish Simplicitie; Youth a rash Heat; Manhood a carking Carefulnesse; Old Age a noysome Languishing; And his History is a Tragi­comedy of Errours. Man is Instabilis tellus, a floating Island; tossed up and down with many Tribulations. Affliction hems him in on every Side.

Whosoere thou art therefore, that art Distressed in mind, for any outward Losse; or Crosse; Or hast an Inward Con­vulsion for some Sin, that seeks to overpower thee; and throw [Page 69] thee down, as from a Precipice! Read This short, well-in­tended Tract of a weak [...]nditer, and under God's Blessing thou maist profit as well peradventure, as by a Greater Les­son from a Learned Hand! Read This, as An Epitaph upon the Living, who are dayly buried in a world of Sorrows! But dig not thine Own Grave with Anxietie; Nor do a Certain Mischief to avoid a Seeming Inconvenience! Heap not Affliction upon Affliction! lest the Burthen become too heavie. Tye not more knots upon the Scourge! Quid misero miserius non miserante Seipso? who shall have pitty upon Thee, if Thou beest Cruel to Thy Self? It is not thy Case Alone. For Every Man has his Pressure as well, as Thou; And Some far Greater. What art Thou, that hast not deserv'd a Punishment? Hast chang'd Thy Voice to Groans? Be Patient! Thine owne Unquietnesse rather, than The Weight, thou carri'st wrings thy Shoulders.

Examine the True Nature of what it is, afflicts thee! Thou maist think That a Monster, which is but a Shadow. Is it a Devil? Or a Bugbear? Bring it to the Test of thine Understanding! Use All good means to quiet and still The Hubub in thy Bosom!

If thou canst carry Thy Burthen no further; Go to thy Friend! thy Priest! thy Pastor! thy Physitian! Open it to Him! He will carry Part of it for Thee; Or direct thee, that thou maist find Ease.

But by All means avoid All Occasions of aggravating Thy Misery. For Thy Present Grief will goe out of It Self if Thou add'st not Fuell to it.

If thou wilt needs see thy Afflictions in a Glasse, let it not be a Multiplying, or a Magnifying Glasse, that may re­present Them More, or More Horrid!

Give as little Freedom to Thy Passions, as thou can'st! For Those Wild Horses will run Suddenly away with The Whole Man.

[Page 70] If Thy Friend give Counsel, listen to it! It is as precious as Balsam. Comfort to One despairing is, as Cordials to The Dying. Refuse it not! Nor The Means to have it. A wise word in Time may Save Thy Goods; Thy Body; Yea thy Soul from Eternal Losse. The Sick have need of the Physitian.

Be not Obstinate against kind persuasion! For That is, as if thou didst sow up thy Mouth, when thou hast an empty stomack. Repentance, and that oft too late too, payes home the Denyal of good Offers.

In any Case have a Care, that thou rely'st not too much upon Thine Own Judgment!

Have a Care of Solitude, if thy Thoughts be not good enough to keep thee Company!

Keep not That Secret, that will, like Joab stab thee with An Embrace in the Dark. Why should'st Thou be the De­vil's Second against Thy Self?

CANTO IV. The Fruitful Vale of Tears.

PAce on awhile unto yon Little Hill!
Whose shadie Top sends forth two Springs,
That curle about His Cheeks like Rings,
And down into that Fruitful Vale of Tears distill.
Where groaning Turtles moan their Love-lost Mates,
By Fowlers Hands to Death betray'd;
[Page 71] And many sad Wightes side-long laid,
Whose Groans, & Sighs do seem to sympathize their Fates.
Take Rest! And cast about thy wat'rie Eyes
Upon the Sweetnesse of the Plain,
That oft is washt with dropping Rain;
Which causeth Flowers to grow, as from dead Roots to rise.
There stand Some telling many'a Heavie Tale;
While Others bid them gather Flowers
To dresse their Bosoms up like Bowers,
Some Hearts-ease, Violets; Some chuse Lilies of the Vale.
On Cammomil Some lay their rest lesse Heads;
Some under Walnut-Trees couch Low,
Which being beaten best do grow.
Adonis Plant thrives most, when some upon It treads.
Some stoop, and gather Hearbs to cure their Wounds;
Some cool their Heat with Lemons sharp;
Some charm their Sadnesse with the Harp;
And Some with sweating Brows are digging up the Grounds.
For where before Arm'd Thorn so stiff did grow,
A Bush of Rosemarie doth rise;
To which a Woodbine Tendrils tyes;
And with its Cups of Flowers doth make a lovely Show.
Where divers rending Briars did run and spread,
A pleasant Vine with ripening Grapes,
As if from Earth they made Escapes,
For Sad Souls Comfort lifted up its rising Head.
Where many ragged Souls, that lookt forlorn
[Page 72] With Shoulders seem'd the Earth to Plough;
And sowe warm Drops with many'a Vow;
To whom did soon appear a hopeful Crop of Corn.
O Sad Blest Place, though hither roughest Way!
Thou still must on o're Rocks and Hills;
And passe by several Grinding Mills.
Chear up! and travail still, while shining Sun lends Day.
Behold! You Bottom very flat doth lye!
Which oft these Streams do overflow;
In some parts 'tis exceeding Low;
There lyes thy Way, by th' Cell of lov'd Humility.
Seest not a Crown in yonder Cloud appears!
Make Haste unto That Eastern Place!
For thou may'st meet the same by Grace.
O happy then! That Here thou saw'st the Vale of Tears.


1. TEars are the Tide of Sorrow, which proceeding from the Afflicted Minde, as from a Troubled Sea, work upward, and overflow the Banks; By These we finde the Argument, as the Channel of our Desire; For we do not so much pursue Grief, as discover it. Nemo enim sibi tristis. Few are sad with out a Witnes. Plerum (que) omnis dolor per La­chrymas effluit. The exhalation of Sorrows to these melan­cholie Clouds in the Brain oft distill in showrie Tears. Passi­on within, like an Earth-quake at the Heart will not cease strugling, or a pent Vapour, till it hath made either Eruption by Sighs, or Expression by Groans. Some body must hear [Page 73] us; We, even in that Torment are in love with Anothers Compassion, as well as in Labour to be delivered of our own Pain. Therefore hath it pleased the Almighty Maker of All to place near the Eyes two Christal Streams in the Head to allay the Flames of a Martyr'd Heart; which doth often evaporate it self at the Diamond Casements of the Sight. By these we sometimes seek to obtain, what our weak Tongues have scarce ability to request, or Courage to De­mand. And if that Innumorato did not doubt but continual Suite would mollifie His Mistris Heart, who presented her The Figure of his Mind, made in the Form of an Eye, dropping Tears upon a Heart with

Saepè cadendo.

What, with Reverence, may not we think to gain from Divine Mercie's Hands, if we accost Heaven with the Peni­tence of our groaning Hearts, and the Frequencie of our running Tears?

Therefore is Affliction call'd The Vale of Tears; Because it humbles us; And The Fruitfull Vale; In that Sanctified Affliction is the pleasant Ground of Comforts.

Fletus (Sayes Cassiodore) est cibus Animarum, corrobo­ratio Sensuum, et absolutio peccatorum, refectio mentium, la­vacrum culparum: Weeping is the Food of Our Souls the Strengthening of Our Senses, the means of Absolution of Our Sins, the Refreshment of Our Minds, The Laver, or Bath of Errours.

Grief for Sin is of the Nature of Fire. It labours still to shew above, It works more impetuously, and burns the more violently in the straightnesse of it's Inclosure, when it is most hidden. It is much allayed, if not quenched, by that Rain of Grace from Heaven, Those Ocular Shoures, that pour down upon The Breast. In short We must proceed in Repentance from Heart to Head, and so make use of Affli­ctions [Page 74] in Our Hearts as to consider the Head, as their Foun­tain from whence they are derived.

The little Hill] Is the Head, whose shady Top resembleth the Grove of Hair upon it without, or the obnubilation of inward mourning, which sends forth Lamentation at The Two Springs of the Eyes; running into the Fruitful Vale, to the Brest, the Conscience made fruitfull with the Riches of the Almighty Mercy. Such Tears are the wine of Angels, and the Banquet of Comforts to The Penitent, or to that happy Soul, whom Grace inspires with the Sight of Divine Loves causing it to be so afflicted.

2. Groaning Turtles] Intimate, the Distempers and Passi­ons of the mind for Worldly Things.

Lost Mates] Earthly Vanities.

Fowlers Hands] Oppression and Iniury, the Seeming Occasions of Sad Accidents.

Sad Weights side-long layd] Are the Affections not turn'd to their proper Object, or their Dejection for not enioying the humour of their desires. This is a vain Sorrow, yet may it be introductive to a true Repentance.

3. Take rest] Signifies Recollection or Sedation of mind.

The Sweetnesse of the Plain] Is the Joy that accompanies Religious Sorrow. Affliction thus receiv'd rather calms the Mind, than disturbs it; Tears refresh the Heart, not drown it.

Dead Roots] Mortified Hearts; from whence arise by Christ in us new Life, and a restored Being.

4. While Some spend their time in lamenting their Disad­vantages, The Children of Grace, the motions of The Ho­ly Spirit bids us, puts us in mind, to gather The Flowers of God's mercies, and Blessings together, wherewith we may perfume our Bosoms, give an odour to our Consciences of the Comforts in the Gospel, so happily revealed unto us.

Some gather (Hartsease) Which rightly us'd has in it a Medicine against Agues; against Convulsions; against Fits [Page 75] of The Falling Sicknes in Infants and Children. Contenta­tion likewise with present condition, and Submission to Gods Dispose is a Cure to Irresolution and the Shaking of weak Minds and Childish Reasons by Misfortunes, Misadventures, or Injuries, as also against the Violence of Passions and the Danger of Despair, which is the Falling Sicknes of the Heart.

Violets] Which cool Feavers, helps Headaches, &c. So Consideration mitigates too cholerick and intemperate Hu­mours within; and makes Moderation Mistris of the Tongue.

Lillies of the Valley] Which restore Speech to the Dumb­palsi'd, and those in Apoplexies; is good against the Gout, comfort the Heart, strengthen the Memory, and help the In­flammation of the Eyes. Religious Prudence in like manner by Humility restoreth a quick, yet sober Conversation to Malencholy, and indisposed Dispositions takes off Anguish from the Impatient, and Sweetens Afflictions to the Soul; gives Mindfulnesse, Care, and Regard of Not Do­ing what is Evil, and renders us the Remembrances of the best Things, cools the Lusts of the Flesh, and tempers, while Grace reclaims, The Lustful Wandrings of the Eye.

Some lay their Heads on Cammomil] Cammomil is an excel­lent Remedy against the Collicke, Stone; but especially against Wearisomenesse; mollifies Swellings; allayes Aches, Pains; is good for Bruises, Shrinking of Sinewes. The red Cammomil is call'd the flower of Adonis. How Grace and Faith give an Aequanimitie, a free Suffering of Crosses, and a settled Quiet to the Soul, helping against the flatulent Collicks of Ambition, the Obstructive Stone of Covetousnesse, mollifieth, and disperseth the Swellings, the risings of immoderate Passions; cures the Aches and Pains of diseas'd Affections, takes off the Tiring of Patience, re­lieves against the Stroaks of Tribulation, and heals the Bruises of Aduersity; Nor does it prevail lesse against the [Page 76] Shrinking of Resolusion. Cammomil, and walnut Trees are the Emblemes of Vertue's better Growth by Iniuries, and Christianitie's flourishing under Persecution.

6. Stooping] Is a posture of Humility and Reverence; So Signifies Prayer; and of yeilding to a Burthen; So it denotes Submission to Gods Will; a Christian Patience, whereby Grace is obtained to have our wounded Souls healed.

Heat] Signifies Presumption, the effect of Prosperity.

Sharp Lemons] Adversity, or the Apprehension of God's Justice.

Sands] Intimates dangerous Melancholy, or Possession of Satan by Sin, which is charmed by the Power of the Word, the Harp of the Scripture.

Sweating Browes, and digging up the Grounds] Some labour against Temptations by Alteration of Former Life, and take pains by Reformation of Bad Manners, and Sinfull Courses to mortifie the Flesh.

7. Instead of Thorns] The former wounding of Sin, and the obscuring of Truth by wickednes appears A Bush of Rosemary, which is a Strengthener of the Head, and Me­mory; Christ appears that is the Fountain of Knowledge and Pillar of Understanding; By Him flowes the wisdome of the Father, and in him is the Stedfastnesse of the Truth.

The Woodbine is Faith, which is strengthned by the applica­tion of it self unto Christ.

The Cuppes of Flowers] Are pious workes, which mani­fest such Faith in Christ unto the world.

8. Briars] Sinfulnesse did overrun our wild Lapsed Na­tures.

The Vine] Is Our Saviour, Our Redeemer.

With ripening Grapes] With Joy and Comfort.

Escapes] As overcomming Sufferings, Persecutions &c.

For Soul's Comfort lifting up his rising Head] For Salvati­on [Page 77] of those that were lost after his Passion here, He is ascen­ded up to become Mediatour and to come Judge.

9. Ragged Souls) Are Sinners, who are liable to the Sen­tence of Condemnation by The Law, that finding their des­perate Condition (Seem to plough the Earth with their shoulder) make no account of Themselves, are humbled, and lay prostrate, with the Confession of their Faults before The Throne of Grace, that with Contrition of Heart Seem to tear up their Ungodly Courses (Sowing the Droppes) of Repentance (with the Vow) of Reformation, entring in­to a new Covenant with God to walke and persevere in his wayes. Such Grace causeth (A Hopeful Crop appear) by Faith in Gods promises; the Assurance of Pardon, Forgivenesse of Sins, and Hope of Everlasting Hapinesse.

10. Sad blest Place) Are Sanctified Afflictions and Crosses.

Roughest way) Difficulties, that are unpleasant to Nature.

Rocks and Hills) Are great Temptations, and Smaller Trials.

Grinding Mils) Are Persecution in this world.

While Shining Sun) While Life lasts.

11. Bottom flatt) Is Adversity.

These Streams overflow) Are Sorrowes and Tears.

Exceeding low) Comfortlesse; Neer Despair, with de­jection, and no Opinion of Our Selves dwels profound Hu­mility.

In a Cell) In Solitude, like A Hermit alone, whom All love, but Few Visit.

12. A Crown in A Clowd) Is the Reward of Hereafter, Seen onely by the Eye of Faith.

Eastern Place) A hint of the Resurrection, when Christ will come in Glory to Judge and reward.

Grace) Comes towards us, if we will turn to meet with it.

O happy then) Then the Slight Affections of This World [Page 78] shall be recompenced with Eternal, Joy and Blisse Ever­lasting.


THough many Temptations do, and must assault us for the better threshing out the Corn, and winnowing out the Chaffe to sift away, and Seperate the Drosle, and Coc­kle from the Wheate; if rightly understood, they are the Friends, though of a harsh Tongue, yet Speake the best lan­guage. For many Benefits arise from Tribulation to the better fitting, and preparing us for the Journey to Heaven­ward, which the godly man expecteth, and a wise man ought to undertake. And if Tribulation be well searcht into, we shall find therein more reason of Reioycing, than of Sorrow, we shall rather love our Tears for Cleansing the Foulnesse of our Sinful Eyes; and be cheared at Heart, when our Repen­tance works upward, that by Such watering the Mercy of God may be obtained, whereby becoming fruitful we may grow from Grace to Grace, having This Comfort, That Sorrow may continue for a Night, but Ioy cometh in the Morn­ing.

Most sweetly speaks S. Bernard.

Lachrymae poenitentium sunt vinum Angelorum; quia in illis odor vitae, saepor Gratiae, gustus indulgentiae, sanitas redeuntis innocentiae, reconciliationis jucunditas, & serenatae Conscien­tiae suavitas.

The Tears of the Penitent are the Wine of Angels. For therein is the fragrant Perfume of Life; the sweet smel­ling [Page 79] savour of Grace, the quick and pleasant Taste of Forgivenesse, the strong, and Beautie-bringing health of returning Innocence, the only Mirth, the rejoycing of Reconciliation, and no such sweetnesse to that De­light, that Pleasure, as after a dark and stormie day to enjoy a cleared Conscience.

So S. Chrysostom.

Sicut post vehementes imbres mundus Aer, ac purus efficitur; Ita & post Lachrymarum pluvias serenitas mentis sequitur, at (que) tranquillitas.

As the Air becomes fair and clear after the fiercenesse of stormie Showres, the brightnesse and tranquillity of the minde appears after the sweet fall of Rainie Tears.

And S. Gregory upon the Twentieth Psalm.

Saepè quod torpentes latuit, fletibus innotescit, & afflictae mens certius invenit malum quod fecerat; & reatum suum, cujus secura non meminit, hunc in se commota deprehendit.

Tears draw the Curtain, and discover unto those whom Drowsinesse had lodg'd upon the Bed asleep, what oftentimes hath laid so silent in the dark; then is made manifest that evil to the afflicted Minde, which it hath committed; then in the strugling with, and rowzing of its self, the soul brings to light, even that her own Guilt, whereof, while she slept secure before, she was not mindful.


OF Time-to come there dawns A Day,
That questions Now what Then to Say.
To That This seems A Gloomie Night.
(How else forget so many Light!)
A stormy Night of Rain, and showers
In which Tears bath our living Howers.
Wax Tapers burne, and leave sweet Fume;
While Candles with ill Sent consume.
All ore A Storm, the Clouds vnfold;
The Waters rage; The Winds are bold;
The searchlesse Deep does open lay;
The roaring Seas make wide Death's way;
The woful Mariners do cry;
With whom The Pilot's Voice doth Vye,
Some throw out Goods. And well. For These
Seem 'sswage the Fury of the Seas.
The winds forsake the late-torne Sails:
And change into the milder Gales.
How Happie's He, that gains his Port,
And is not Billowes Prey, but Sport!


ADam had no sooner transgress'd in the Garden, but Shame ran him into a Corner. The Light was too bright for him. He hid himself. He thought, he was Out of God's Eye, but he found, he was not out of His Call. Adam where art thou? It is his pleasure still to put The Question to His [Page 81] People; And for whom He hath Love, He most strictly examines. Does He whip thee? yea, scourge thee, till the bloud comes? Thou answear'st Him by thy Patience, or Re­pining. Does He command thee crosse to thy will? Thou answer'st him by thy Obedience, or Perversenes. Does He open the Door of thy Knowledge, by Revealing Some things, and Shutting it up Close in Others? Thou answear'st Him by thy Humility, or Curiosity. All, that He does, is for Thy Good: But He will Not doe it Thy way. Thou art His Creature. Thou must be guided by Him. Heaven is the Place of Joy; And Thine in Designe: But Thou must not goe Laughing Thither.

There is a Great Difference betwixt Creatures, Though of the same Species; In their Outward Forms; In their Inter­nall Dispositions; which are distinguisht by their Race, and Kinds. That we call their Nature. One Cock crowes, and Soundes to the Battel; Another reioyceth upon his Dung­hil. There is no Lesse Difference by their Education; which may well be stil'd A second Nature. One Dog (of the same Litter) pursues the Hare; The Other runs to the wheel, or the Port; The One prefers his Chace; the Other his Break­fast. There are Joyes of Heaven; and Joyes of Earth. Both are Joyes; Of the same Name; But not of the same Na­ture. The Mirth of this world is Folly; And the Laughter of it Madnesse. With Such unwholsome Cates the World glutteth her Darlings. In matters belonging to Heaven the Course is Clean contrary.

For thy better Health, thou must be fed with course Fare; And be kept to a strict Diet. Wu'dst thou have A Blessing? Take up the Crosse! Wu'dst thou reioyce Indeed? Learn Lachrymae! Or Sing the Lamentation of A Sinner! Put on Mourning. It is lined with Scarlet. Thy Joy is Inward. It is wiser, than to make a Noise. What hast thou of thine Owne, that Thou should'st expect a Better Crop, than Thistles? [Page 82] But, though thy Heart has a Feaver, meddle not with Helle­bore, Despaire Not!

My Friend! Yea, My Brother, that art so perplexed! Has Sorrow broke over thee, like A raging Tide? Or is A Shelf between Thee, and Thy Desires? Thou wud'st have, what thou canst Not; Peradventure, what wu'd hurt thee. And this Vexation is intollerable. Recollect thy Self! Thou art A Christian; Thou art Not to receive Thy Portion Here. It is Black money. But upon Exchange. Thy Silver; Thy Gold; Thy Bank is in Heaven. And, where Thy treasure is, let Thy mind be also!

Pine not to death then for the Losse of A Husband! A Wife! A Brother! A Sister! A Friend! A Mistris! A Sweetheart! Thy Fame! Thy Goods! Thy Liberty! or the Like! What wud'st thou? God hath His will; His time. Be not precipitate! Be Not impatient!

Art Thou betray'd? So was Thy Master. Art thou con­temned? Thou deserv'st it. Why should Man regard Thee, when Thou respect'st not God? If at all; Not, as Thou should'st.

Thou understandst not the language of God's mercy in Thine Afflictions. He corrects Thy Sins, past; And by Them works in thee a deeper Loathing of Thy Natural Cor­ruption. So prevents thee from Falling into many Other Sins, whereunto thy Disposition is too prone.

Does He afflict thee? Thou art His Son. He seals unto Thee thine Adoption: Thou art else A Bastard. Remember, what became of Eli's Sons! The purest Corne is Cleanest fanned. The finest Gold is oftest tried. The sweetest Grape is hardest pressed. And the truest Christian is heaviest Cros­sed. In blurred characters read The Beauty of God's Love. Thus hast Thou Tribulation sent to thee, as A token. It is thy Summons too. Thou art cited to Heaven.

Art thou Afflicted? Thy Heart is hereby weaned from [Page 83] Falling too much in Love with the world. Thou art hereby reclaymed from thy Dotage upon It's Vanities. It is to shar­pen thy Desires as well, as to sett them right, that They may shoot Upward, as to heat, to inflame thy Longing for Eter­nall Life. What Comparison is there between the Ioyes of this world, and Ioyes Everlasting? The world is Thy Step­mother. Shee misuseth Thee. Shee striketh Thee. Love her Not.

Doth God afflict Thee? He musters thee, He takes notice of thine Arms, His Graces. He doth exercise thee; that thou maist the Better use them. He trieth thy Faith. Re­ioyce in thy Tribulation!

Doth God send thee Affliction? He gives thee His Livery. The Crosse is His Badge, and thy Cognisance. He shewes to the world His Children's Love, and Service. Sanctified Affliction is the Conduit-pipe to thy true Conversion, and Repentance. David's troubles, Hezekiah's sicknesse, The Prodigal's Misery fac't them about, and led them weather­beaten home upon their Knees. That is the comfortable Po­sture; that Creeping Climbs Heaven.

In Affliction how is thy Heart softned with Pitty! How is it melted with Compassion! Thou art Partner with Ano­ther in Distresse, and Misery. Thou art moved to condole His and so lessenest thine Own.

The Bearing of Afflictions are the means, the Examples, that like Trumpets proclaim and manifest the Faith, and ver­tues, which God hath bestowed upon His Children; that strengthen, that enliven, that give courage to those, which have not received so great a measure of Faith.

By Afflictions He makes thee conformable to the Image of Christ. He being the Captain of our Salvation was made perfect through Sufferings. So fight! So overcome! So re­ceive A Crown!

Doth God humble the Godly by their Afflictions, in re­spect [Page 84] of their state and misery? He glorifieth Himself by His deliverance of them, when they call upon Him. He afflicteth not Alwaies for Sins, Sometimes for His Own Glory.

What is it then, that so much troubles thee, that thou art weary of thy Life? Mark! How God hath blessed thee; How He hath protected thee; And that should put a Hymn into thy mouth; and fetch Bloud in thy Cheeks. Thy Fear made thee seem more wretched, than thou art. Thou didst not know the Honey, that is within the Carkasse of the Lyon. Bath in the brinish Sea! It will heal thy Soares. It will cure thine Itch. Though It smarts; It is wholsome. Through many Tribulations you shall enter into the Kingdome of Heaven.

CANTO V. The Cell of Humility.

NOw com'st thou to the Low and Happy Cell
Of A fair Virgin on Her Knees,
'Tis, where Humilitie does dwell;
Her up-cast Eye Heaven's Brightnesse sweetly sees,
Meek Gesture, and such Posture with Her Mind agrees.
Of Herbs the secret Vertue Shee does Ken.
Much Skill Shee hath in Chir'geon's Art.
Full oft Shee heals the Sores of Men;
And, though it doth occasion Pain, and Smart,
Doth Tumours launce, asswage with Balm the swelling Part.
Shee mindes not much the Doore, or Table's End.
Who passeth Hers must stoop much down.
It makes the stiffest Backe to bend.
On Earth Her Hempen Napkin looking brown
Is spred; which homely Cates in Earthen Dish do crown.
Beyond Her Cell, there lies A Path, well trod
To much-sought Truth's faire, Christall Spring;
Besides This Path some Students plod;
And leaving It's Straight Way to Errour fling,
Who still in Crooked Blindnesse leades them wandring.
Upon the Ground's greene Turf the Larks do breed
Who Climb with Songs the Lofty Skye:
Her Land is sown with smallest Seed,
Which beareth Plants, that grow up very High;
In which Joy'd Birds do sing, and make sweet Melody.
About Her much white-flowr'd Self heal does grow;
That Inward, Outward Wounds does cure;
And quieteth the Aking Brow:
And what is Sound, it causeth so t'endure;
A rugged, blacke, dry Mouth from Swelling that makes pure
The Lowly Daysie with his Fringed Ruff,
That helps the Gout, and Feaver's Heat,
Brain-purging with's iuice-bruised Snuff
Peeps there, with hoarie Time provoking Sweat. (beat.
Strong Herb-of-Grace, that Serpents, Poysons forth doth
And divers humble Plants about her creep;
And harmelesse Beasts do 'bout her feed;
Of Nature like the Silly Sheep;
[Page 86] Which with Delight do There increase, and breed;
While Shee does please Her self with many'a pious Deed.
At Foot of Faith's High Rock Shee safely dwells;
And at Devotion's Chapple goes to pray;
Shee Great men's Falls and sad Fates tells
To those, that to Her come, and passe Her Way
How Free from Storms shee lives, shee oft to such does say.
To Neighb'ring Vertues step by step shee goes;
And gentlie Knocketh at their Gate;
With whom her Friendship fast doth close;
With such shee often doth associate;
Shee riseth Early; and layes down her Head as Late.
Hence must thou goe by Resolutions Field;
Where hardie Souldiers 'trenched lay;
Against Surprise Redoubts they build;
And None without A Passe can go that Way, (stay.
With Cross fair sign'd; The Guards else cause them Pris'ners
First Kisse Humilitie's Fair Hand! and goe!
Prepare thy Passe! and cheer thy Mind.
Th' art under Winds, that roughly blow.
By Obseruation thou shalt Wisdom find.
Who travails Thus leaves Nought of worth, unseen, behind.


1 A Cell is the solitary Place of an Hermit; who is a Re­ligious forsaker of the World; that has chosen a Mountain in some Wildernesse, or the side of a Rock for [Page 87] his Habitation; resigning himself up by his continual De­votion, and Segregation from the Company of Men to Di­vine Dispose only; so seeking Safety and Repose rather a­mong Beasts, then Men.

It is called [The Cell of Humility] for its unenvi'd Low­linesse.

Low, and Happy Cell] For its Safety, Self-enjoyment, Spi­ritual Rejoycing.

Fair Virgin] It is the Lovelinesse, Innocencie, and Inte­grity of Humility.

On her Knees] Her Reverence, and frequent Devotion.

Her up-cast Eye] Holy Contemplation of Heavenly Things.

Gesture and Posture] Her Sober, Modest Conversation, Religious Comportment, and meek Behaviour.

Her Minde] Her Disposition; Or These suit the Soul best.

2. Hearbs] Are the lowest of Plants, meaning Vertues, which are the furthest from Preferment; Because the mean­est in the Worlds Estimation.

Secret Vertues She does ken] Their operations and Ef­fects. Hereby intimating that Humility is the Handmaid of Knowledge, and the Secretary to Prudence.

Much Skill in Chirurgions Art] Because she opens the Understanding, and secures the Distempers of the Minde. In a Divine sence she gives the sight of Sins, and is the pro­per Object of Grace. The Chirurgion is Christ, his Art is the Gospel; which is revealed, and made manifest to the Humble; And as Physick it self is an Art of well-curing, and reducing Health to the Body, especially to that of Man; so to Chirurgerie likewise belongs such Science, as may with a Physitians Skill, and an Artist's Hand best heal Hurts, and Sores, and take away the Diseases of the same; Being chiefly conversant by two Wayes to this Effect: In solutione con­tinui, as of Ulcers, Wounds, Fractures, and Laxations; Et [Page 88] in Moderatione partis externae, as in dissolving and scatter­ing of Tumours that gather against Nature. The first may put in minde of Original Sin, which the wonderful Humility of our Saviours Assumption of humane Nature, His Sub­mission unto his Father in undergoing his Wrath, and Suf­fering for Us, did free Us from the Bonds of Death: The Latter of Actual Transgressions against the Law, of which likewise by such His Humility in his Passion and our application of our selves to Him by Faith, and our Humili­ation by Repentance, turning unto Newnesse of Life, he is the sole means of our Recovery. So healeth He our old Sores, and new Pains, and Smarts, dispersing the gather­ing Humours of our disordered Affections, or lancing the rotten Tumors of our Hearts by Afflictions, and as it were a gracious Force of Acknowledgement of our Offences, and asswaging the swelling of our Sins, and doing them a­way with the Balm of his Mercie. So doth he cure our Na­tural Corruptions, and assist us by the Grace of his Holy Spirit to better Inclinations, Undertakings, Resolutions, and Performances.

The Door or Tables End] Humility regards not Comple­mental Priority, or Worldly Superiority.

The stiffest Back to bend] High Thoughts, big Words, and lofty Designes must Buckle, must bend, must stoop to Lowlinesse of Minde, to Mildenesse of Expression, to Meek­nesse of Conversation before we can enter in at Humilities Door, before we can be rightly said to be humbled, yea we must be brought down to the Acknowledgement of our Er­rours, and to Repentance for our Sins, before we can pro­perly come to be received by Humility, whose Door is the Introduction to the Way of Truth. And as the Back is the strongest part of the Body, and must be bowed; so must too much Opinion of our selves, our own Strength and Power must be declined, and laid by, if we seek, if we think to be humbled.

[Page 89] On Earth] The lowest, and grossest of all the Elements; The Ground, the vilest, the dirtiest of all Places.

Her course Hempen Napkin] Is her homely Diaper, and best Courtship; the plainest Dresse is her most pleasing En­tertainment.

Looking Brown] As Contemptible in common Eyes, as her own.

Is spread] She cares not who sees it.

With homely Cates] That are rather wholsome, than Dainty; Thanking God rather for his Blessings, than being so nice as to refuse any thing that He sends, or so bold, as to appoint or chuse what He should bestowe.

In an Earthen Dish] Take it either for Mans Body, that Pot compos'd of Clay, at the Dispose of the Heavenly Potter, the most wise Artist, and Almighty Maker; Or for Simplicity of Minde, and Contentation of Heart; In which she receives whatsoever Divine Bounty bestowes upon Her. Close to this purpose is that of S. Basil. Tria sunt, quae ra­dicata nutriunt Humilitatem, scilicet Assiduitas Subjectionis; Consideratio propriae fragilitatis; & Consideratio Rei melioris. If three Things take Root Humility flourishes; that is, Continual strugling to obtain a Diligence of Subjection; The serious Consideration of our own inbred and Natural Frailtie; And the Comfortable Meditation of a better Being.

4. Beyond her Cell there lies a Path] We must go by Hu­mility to the Way of Truth. Vera Discretio, non nisi vera Humilitate acquiritur. A clear Distinction betwixt a right Discerning, and Discovery of the Natures of Things is not to be had, not to be obtained by us, without a real, and true Humility. Haec erit prima Probatio, si universa, non solum quae agenda sunt, sed etiam quae cogitantur, referantur seniorum examini. This must be the first Trial, if all Things, that, not onely are to be done, but even passe our Thoughts, be referred to the Ballance of gravest Understandings. [Page 90] Ut nihil suo judicio credens, illorum per omnia definitionibus acquiescat, & quod bonum, & malum debeat judicare, eorum traditione cognoscat. That a man grounding nothing upon self-opinion, may with their Definitions acquiesce, and sit down satisfied in all things, and that he may know by their tradition and doctrine, as well, what he ought to receive to be good, as what he ought to sentence to be bad. So Cas­siodore.

Well trod] Not only in respect of the Happinesse of them, that finde the Way to Truth, but in regard of the Direct­nesse more, then the frequency of the use of it. For Pauci inveniunt, few finde this way, and fewer go it.

To much sought Truth] All seek it, few attain it.

Fair Chrystal Spring] Fair for the Beautie: Chrystal for the Clearnesse and Purity of Truth; Spring, for its Con­stancie and Continuance, as also for its Derivation from the Ocean of Divine Excellence, that Abysse of Wisdom, from whom all Purity and Verity for ever flowes.

Besides this Path some Students plod] Many take a great deal of pains to travail themselves out of the way, not right­ly distinguishing Bonum apparens, from Bonum verum, fol­lowing a thousand Mistakes and Misprisions, fall into as ma­ny Errours, that seduce them still on in the crooked Intrica­cies of Doubt; or continue them in Blinde stupidity, of Ignorance.

5. Upon the Grounds green Turfe the Larks do breed] Chearfulness is enjoy'd in a convenient humble Being; And the Mind never rejoyceth More, then when there is a Despi­sing of our Selves Most.

Who Climbe with Songs, &c.] Climbing is Prayer, Songs Praise, Skie Heaven.

Her Land Sowen, &c.] Pointing at our Saviour's Parable concerning the Kingdom of Heaven. Or her Land may sig­nifie the whole Man; The smallest seed, the Diminution of [Page 91] his own Worth; and the low Estimate of himself in his own Opinion.

Which beareth Plants that, &c.] The Plants are the Af­fections of the Soul, which if sanctified grow from Grace to Grace, even reach to Heaven.

In which joy'd Birds do sing] the Affections being so ex­ercised, the comforts of the Holy Spirit do make Musick in the Conscience.

6. About her much white-flowr'd, &c.] Self-heal is here taken for Recognition of a mans self, his Recollection, which accompanies Humility, which asswageth the Fury, and pre­venteth the Ranckling of Inward Passions, allayeth the smart, and cureth the Venome of Outward Injuries.

The Akeing Brow] Is Anxiety of Minde, or too much Carefulness.

And what is sound, &c.] Humility preserveth Love, which is the health of the Minde.

A rugged, black, dry Mouth, &c.] She purifieth the foul­ness of speech, she changeth the ruggedness of a violent Tongue into submiss, and mild Language; the Blackness of Oaths and Obscaenity into modest and Pious Expression; the driness of the Mouth, it's Folly and vain Babblings, its Vaporings, by too much Arrogance and Presumption, into Meekness and Loveliness of Conversation, whereby former errors are reformed.

7. The lowly Daisie] Is Quiet, and Sedation of mind, sub­mission of will unto Divine Dispose; Or Innocent Injoy­ment with honest Labour, that opens with the Rising, and closeth with the shutting of the Sun, that is, daily Endeavor, and continual Obedience, observing that Sun that enlivens All, as he shineth upon us with his Blessings, or seemeth to withdraw from us by sending Afflictions; to open to him by our Thansgiving, or to close with him by our Relyance, and Patience.

[Page 92] Its Ruffe] Is Incircling Security.

Gout] Idleness; Covetousness, Prosperity.

Feaver's Heat] Disorder of intemperate Passions.

Brain-purging] Of evil Humours, that arise from a foule stomack; allaying, or taking away inordinate Desires, curing the Head of Solicitation, which is the Headach of the Mind.

With's Iuice-bruised Snuffe] With the right use, and applica­tion of Tribulation. Snuffe is made of the Juyce or Powder of several Plants, as of Helebore, Tobacco and the like, which taken, drawn or snuffed up at the Nostrils (from whence it is so named) it seemeth to be troublesome by it's pricking pro­voking sneezing, but is very wholesome; For it agitateth the Spirits of the Brain; And is very good against paralytick infirmities. Tribulation likewise is not willingly entertained by Nature, but is very necessary, and wholesome for a Chri­stian, who is subject by his Frailty to be palzi'd with Pro­sperity, and Lethargick with forgetfulness of his Duty. The Pestel, and the Flaile are by their offices very neer a kin. The Pestel beateth out the Juice and vertue of the Plant, and breaketh those which are dried, into Powder for a Physi­cal benefit, and the Flaile thresheth out the Corne from the Chaff and the Straw for Natural Nourishment. As both these are very profitable to the Body; So is Affliction to the Soul for it's better Exercise, and Being.

It peeps] Shewing us the Bashfulness of Humilty. It is a very modest Vertue, which makes her the more lovely.

With hoary Time] Signifies Opportunity, as well as gravi­ty, chusing to deliver and shew her self in the One, as to ap­pear comely in the Other.

Provoking sweat] Shews, Hours well spent, Good Imploy­ment, Proper Business if not void, do purge out vicious Hu­mours.

Strong Herb of Grace] Is a steady Confidence, and a strong [Page 93] Relying upon Gods Providence; which drives away the Serpents of Temptations; and masters and overpowers the dangerous Poyson of Despaire.

Humble Plants, &c. Harmeless Beasts, &c.] Are the Em­blemes of the low Condition, and sweet Harmlessness of Hu­mility, that accompany her with Gladness of Conscience without Fear, which Keeps the whole Man Cheerful amidst his continued, and good Imployment; and so shineth forth in a holy Conversation, by Religious Discourse, Ver­tuous Comportment, and charitable Dealing.

9. At foot of Faith's High Rock, &c.] Humility is the first step to that High Rock Christ, who is the Foundation of Our Faith; and the Firmeness and Assurance of Our Sal­vation; neer whom fixing there is the Onely Safety.

At Devotion's Chapel, &c.] Is Custome of seeking God devoutly, Praying continually.

Great mens Falls and Fates, &c.] Humility knoweth the Vanity of Greatness, and beholding the experimental Ruins of mighty Men; she discourses her own Happiness to Those, that seek her, and discovers the sad stories of Elevated mens Misfortunes. Therefore she trusteth not in the World, nor seeketh to sit on High.

10. Neighboring Vertues, &c.] Are her Companions, that are never far from her. Discite à me, quia Mitis sum, & Hu­milis corde, & inveniatis requiem animabus vestris. Learn of me, saith the Doctor of Our Souls, Our Blessed Saviour, for I am Humble, and Meek, and you shall find Rest unto your souls. Whereupon sayes a Learned Expositor of that Text, Ecce Mel Humilitatis cum dulcedine Mansuetudinis! Sicut enim Mel concordat in confectionibus Medicinae cum omnibus diversitatibus specierum: Sic ex Humilitatis dulcedine condi­untur omnia Genera Virtutum. Behold the Honey of Hu­mility with the sweetness of Gentleness! For as Honey is very agreeable to and useful for the compounding of All [Page 94] Medicines according to their several sorts and qualities. In like manner all kinds of Vertues are composed out of the sweetness of Humility.

Step by step, &c.] Humility proceedeth from One Degree of Vertue to another, from Grace to Grace.

She gently knocks, &c.] Shewes her mild Desires, gentle In­vitation, and modest Inquisition.

Friendship fast doth close] Intimates Constancy, in her Love and Perseverance in her Affection, which causeth her to be very much frequented by them againe.

She riseth Early, and layes down her Head, as Late] She is ever Watchful, and never Weary.

11. Hence must thou go, &c.] Pointing out to the Pilgrim in This World not onely the Necessity of Patience, the Prepa­ration to put on the Resolution of enduring Injuries; but gives an Admonition withal to take A Pass along with him, The Cross of Christ; The Example of Him, who is The way, sign'd by Faith. Otherwise there is no passing his way, no travailing his Christian course with Resolution; He will faint by the way, come short in his Journey, and as a Prisoner be disabled from further Progress.

12. First Kisse Humility &c.] Is a Taking Leave to pro­ceed on to a Further Journey with Premonition to prepare, and Incitation to Cheerfulnesse, and the Assuming of Courage.

Th'art under Winds &e.] Intimates Safety by Divine Protection, and Quiet in Conscience, let, whatsoever can, befall: Yet the Guide directs to make use of Observation and warinesse, which is an advance to wisdom.


HUmility is a Voluntary Inclination of the mind and a Declination of the haughtinesse of the Spirit, upon the Inspection of our Selves, and the Beholding of the proper Condition of our present State, and Being; without which we strive but in vain to raise the Structure of other Vertues in Our minds, if we do not First wisely lay the Foundation of them, and for them with the same. Upon which the Su­perstructures, firmly placed, may ablie sustain the Top of Perfection, and Height of Charity. Seneca's Chorus in his Agamemnon does act to the Life, and most fitly expresse the subiect matter of this morall, speaking English by the weake Pen of the Authour.


O Regnorum Magnis fallax
Fortuna bonis! in praecipiti
Dubio (que) nimis excelsa locas.
Nunquam placidam sceptra quietem,
Certumve sui tenuere diem,
Alia ex aliis cura fatigat;
Vexatque animos nova Tempestas.
Non sic Lybicis Syrtibus aequor
Furit alternos volvere fluctus,
Non Euxini turget ab imis
Commota vadis unda, nivali
Vicina polo; ubi coeruleis
Immunis aquis, lucida versat
Plaustra Bootes.
Ut praecipites Regum casus
Fortuna rotat! Metui cupiunt,
Metui (que) timent. Non nox illis
Alma recessus praebet tutos.
Non curarum somnus Domitor
Pectora solvit.
Quas non arces Scelus alternum
Dedit in praeceps impia quas non
Arma fatigant? Iura, pudor (que)
Et conjugis sacrata fides
Fugiunt aulas; Sequitur tristis
Sanguinolenta Bellona manu;
[Page 98] Quae (que) superbos urit Erynnys,
Tumidas semper comitata domos
Quas in planum quaelibet bora
Tulit ex alto, licet arma vacent,
Cessent (que) dolt, sidunt ipso
Pondere magna; cedit (que) oneri
Fortuna suo.
Vela secundis inflata notis
Ventos nimium timuere suos.
Nubibus ipsis inserta caput
Turris Pluvio vapulat Austro.
Densas (que) nemus spargens umbras
Annosa videt robora frangi:
Feriunt celsos fulmina colles.
Corpora Morbis majora patent.
Et cum in pastus armenta vagos
Vilia currunt, placet in vulnus
Maxima cervix. Quicquid in altum
Fortuna tulit, ruitura levat.
Modicis rebus longius aevum est.
Foelix mediae quisquis turbae
Parte Quietus! Aura stringit
Littora tuta timidus (que) Mari
Credere cymbam, reme terras
Propiore legit.

The Translation.

O The slipprie state of Things!
No Priviledge have Thrones of Kings.
Chance puts in steep, and doubtful place
Whats'ere too Great, and Lofty was.
Nere Scepters joy'd in pleasing Rest;
Nor kept they certaine Time at Best.
One Lord of many Cares do tire,
And raise new Tempests on Desire.
Not more on Lybian Shelves Sea raves,
To tumble ore the coursing Waves;
More swell not th' Euxine Surges, steep,
Raising Rebellion from the Deep.
Neighb'ring the Snowy North; where bright
Charles Waine Boötes hunts in Night,
Free from Sky's Light.
How Fortune spins upon her Wheel
The headlong Ends of Kings to reel!
While they wish to be fear'd, as just,
So such for fear does spawn Distrust;
Still Night yeilds such no safe Repose
Care's-Tamer sleep may Eyelids close.
Not such Breasts loose.
What Tow'rs have Crimes not caus'd to throw
Down them, and theirs to ground below?
What Forts do cruel Armes not tame?
When Laws, when Wedlocke's Troth, when shame
Abandon Courts, with bloody Hand
Fierce War breaks in, and rends a Land.
[Page 99] Each Tury then does plunder Pride
Quarters in Houses, swell'd so wide.
Whose Turrets dwarfish Time from high
Does cause e'en plain, and level ly.
Suppose, all peace, no Armes at all
Sly Craft asleep! Self-weight makes fall
Grant Things; What Fortune vast did build
Tis weight must yeild.
Too bigg-blown Sailes with prosperous Wind
Do fear ill Fare, when Force is kind.
That proud Spire's Top, that grafts in Clouds
Is storm'd by Rain, when Auster's loud.
The Woods, that thickest shades do cast;
In full yeers growths are fell'd at last.
Fierce Lightnings strike the rising Hills.
Disease Great Bodies soonest fills.
While free lean Oxen course their ground,
The fattest Neck the Axe does wound.
Wheres'ever Fortune makes so Fall,
Shee raises for the greater Fall.
Mean State the longest life does last.
Blest He, whose quiet, Lot is cast
I'th' midst of Worlds Extreams! His Saile
Bendes to safe Shoares with gentle Gale.
His Boat from fear'd Sea does command
With Oare, near shoar he makes for Land.


VNruly, giddy Multitude
More senseless is not, then 'tis rude,
Does Bayard differ scarce from Dun;
Yet needs must guide the Horse o'th' Sun.
All croud, and Each wu'd faine appear
To be the Chariot's Wagoneer;
As ignorant of that dire Fate,
Faign'd Phaeton tri'd, and found too late.
Who wanting Skill did overturn,
Cause Earth, and Sea inflames to burn.
As if they Brethren needs must be
To Cadmus Daughter Semele;
Or that some sisters she behind
Had living left to prompt her Mind.
Whose fond Ambition needs must move
To beg A Boone to punish Love.
Ambitious Love, too blind Desire,
The Wish, and Wisher burnt with Fire.
Too curious Love mistook The Case,
For Light, fierce Lightning did embrace.
Weak Nature so did Ashes turn;
Who's Humble, scapes such wayes to burn.


WHoso wu'd raise A strong, or stately Fabrick, having first chosen fit and Firme Ground, with proper and good Materials, let him lay a deep, a broad, a square, and tis a sure foundation. The loftiest Trees have the most spread­ing, have the lowest Roots. Riches inhabite in the humble Vallies, when Barrenness overspreads the highest Mountains. On their ambitious Tops stormes run their furious Courses, While Quiet sits below and spends her Sands in Safety. Envy still neighbours Greatness; and busies her self in contriving for▪ Ambition Dangers; and with displeasure looking Up­ward mindes not Inferiour Being. She casts her Eye asquint, not downward. And Pride does swell to bursting. Sin is it's own Punisher. The inconsiderate Boateswain, that doth rigge the Vessel with too bigge Sail, does prompt the Winds to burry her beneath the Waters; And want of Ballase makes the Ship a Prey to every wave. No man can arrive at True Honour, but by its proper steps, whose first, the Lowest, is Humility; For want whereof many making too Imprudent Leapes, or too hasty Progress, have either tumbled, or faln backward.

So vaine is humane Folly, to build in the Aire Imaginary Castles, and to neglect the Lower, and securer way to the Real, and more Substantial Foundation. What Griefs have they occasioned to Themselves! What Sorrows have they fashioned for their own wearing! What Miseries have they compil'd for their Own Habitations! Winds do stretch the Belly, and Dropsie makes the Body swell; when emptier Girdles, when leaner, and looser skins neither want Health, nor need the Physitian.

Men that do not know the Value of so Rich a Jewel, are [Page 102] very Ignorant of their unhappy, and so bad condition by their being strangers to so excellent a Vertue. Humility prevents or tempers the greatest Mischiefs. Abigals hum­ble Sal ve sav'd the Churle, her Husband. Her meek Address to David was not only a putting by the Intended, and resolv­ed Destruction of what belong'd to Nabal, but was the Occa­sion of her Promotion to a High Degree of Honour, even to David's Royal, and his Lawful Bed.

The saying of Agathocles deserves the memory; who though the son of a Potter, being raised as high as the Sici­lian Crown, and sitting among his Friends at Table, where, by his own Order, Earthen vessels were usually placed among his Cups of Gold, of Himself gave them an humble Acknow­ledgement, not without Incouragement to the like Vertue by this Expression: Behold, what it is to persevere in travel, and in taking pains to become Vertuous, and couragious! Here­tofore we made these Pots of Earth; These now do we make of Gold.

Sit thee down then Thou, that art so much perplexed! Calme thy disturbed Heart, thou living Earthquake! Con­sider what it is, that hath put thy mind in a Feaver! And thee into the greatest of All Dangers; To that of Casting away thy wretched Self! Or to the thought of so abominable a Mischief! Thou didst not rightly apprehend, what thou wert. Thou wert besides thy self. So was Lucifer (though in another Nature) as in the Opinion of some, admiring in his own Glass the Excellency of his perfection, and falling wick­edly inamour'd of Himself, as a Deitie, was puft up with that Pride, that lost him Heaven, and cost him Hell for it.

It is the Idolatry of thine own Heart, that raises thy storme. Thou worship'st thine own Imaginations; Those are thine Images; of thine own carving. Thine own Desires are thy Dagons. Thy pride must have it's Will; though it cost thee Dear; though it cost thee a Fall for't. Thy Heart is too big [Page 103] to buckle; to high too Submit to the Almighty. Thou wu't have a Husband. Thou wu't keep Friends. Thou wu't not part with Children. Thou must enjoy thy Paramour. Thou wu't lose Nothing; Nor Limbe, nor Liberty. And all this thou wou't do, whether God will or no. Art thou humble? Art thou under God? No, Far otherwise. Thou seem'st to be Above Him. Humility submits to Gods Blessed Will; to the fit-seeing, and wonderful Wisdome of His Dispose; And is not without a Blessing; Blessed are the Poor in Spirit, for theirs is the Kingdome of Heaven; They have made entry; They have taken possestion of Heaven already.

Art thou poor (Humility makes thee to be accepted. Art thou Rich? It sets thee off with the greater Lustre. Art thou among thine enemies? It dulles the Edge of their Malice. When if thou beest too arrogant, thou raisest a Cloud in the Brow of thy neerest Friends. Humility takes delight in good offices. For a good word, for a good Deed she seeketh op­portunity. O how gracious is Humility in friendship! How backward in reproaches to Enmity! She is not clothed with Prosperity, nor dejected in Adversity. She expects not Ano­ther's service, nor desires that aflatterer should send his tongue to travel about her business. She alwaies makes the worst of her own performances. Yet when she seemeth most to de­press her own worth, it riseth out of the meek Acknowledge­ment of her own Unworthiness; Read then her Lesson! Though the Book be small, and the Letter little; There is much wisdom contained in it. Practice it!

Digg the Foundation of humility deep in thy Heart, and thou shalt find the staires of Charity! Yet if thy Ambition must Climbe to the height, where God is, to Heaven, take Ex­ample by Christ, thy Saviour. He descended, he came down first, he humbled himself to the Womb, to the World, to the the Cross, to the Grave, before He rose, before he ascended, and went up unto His Father, to sit at His Right Hand. He [Page 104] was humble, He was Meek. Thou must walke in His Path, thou must tread in his steps, if thou intendest to go His Journey.

Hast thou many Crosses? Art thou environed with troubles? Is thy Cup full of Bitterness? Can'st thou look no where, but the Devourer is at hand? Be not discouraged! God is then neerest thee. All this is for thy Humiliation. And humiliation is thy Directer to humility. Mark that hand of God, that is upon thee! It has a Finger, that points out to thee the way to himself. Be humble! If thou desirest to be Great in Gods Eyes, be little in thine own. As therefore thou lov'st thine own Advancement, be Humble.

CANTO VI. The House of Prayer.

FIrm Resolution's Camp to gaine,
At Aletheca's Fount wash Heart, and Brain,
And Prayer's blest Chapple visit! So thy Pass obtaine!
But at Faith's Mount it must be sign'd;
Where Hope, where Charity, that is so kind,
Her lovely Sisters thou together there shalt find.
By Fasting's many hollow Pits
Thou goest with study lean, She smiling sits,
Eates Not; but Feeds; from empty'ing Lap restores Lost wits.
What vertue Truth's clear Water has!
As thou didst wash, Scales from thine eyes did pass.
See! Now thy Skin doth seem as smooth, as any Glass.
Th' art Now come neer The House of Prayer,
Before The Doors behold the Treble Stayre!
Thou mai'st smel smoaking Incense, that perfumes the Aire.
Before the Portico of Polisht Stone
In silence walkes A Matrone, grave, alone,
With Book in hand Ground eyeing Meditation.
With Rev'rence enter! Prostrate lay!
Then rise! And to next Altar take thy way! (say!
Knock Breast! kneel! Offer with thy Heart, what taught to
Devotion, when th'ast breath'd A Groane,
Will lead thee by Six Altars, though but One;
All which do hang upon A mighty Corner Stone.
Each Altar has his Censor burn,
Petition call'd; that fires in proper Turn;
From whose Flame flies A Bird, as Phoenix from her Urne.
A burning Lamp with shining Light
Whose constant Eye winks not for Day, or Night,
I'th' Mid'st o'th' Church example is, that's ever bright.
Then on She does conduct thy Pace,
Unto the Chancel of That Holy Place (Grace.
Where Prayer with lifted Hands kneels 'fore the Throne of
Affections all about Her Kneel
Upon The pavement, that is made of Steel;
From which reflexed Heat on Hearts from Stoves they feel.
I'th'Mid'st a Spire to Heaven doth strain.
So Wights mount, Angels do descend amain.
Lo! Here thou hast thy wish. Of Prayer thou Pass dost gain.


1. THe House of Prayer] is the Place for Holy Worship, humble Reverence, and Invocation of Almighty God. When the Israelites came out of Egypt, it was not a House, but a Tabernacle which Moses was commanded to build for the Place of such publick Adoration. But in Succes­sion of Times, when they were setled in the promised Land, Solomon was commanded to build a Temple. And these two shadowed the Difference between the Jewes Synagogue, and the Christian Church. The Tabernacle was moveable, and but for a Time; The Temple fixed and permanent. The State of the Jewes vanishing, to continue in their Genera­tions: The State of the Christians durable, to last unto the End of the World. But more principally it shadoweth forth the State of the Church Militant here upon Earth, and Tri­umphant in Heaven. Unto both the Prophet David alludeth: Lord! Who shall sojourn in thy Holy Tabernacle? Who shall rest in Thine Holy Mountain: Psal. 15. 1.

The Temple at Jerusalem was thrice built. First by Solo­mon after a glorious manner: when the Riches of the Ves­sels were of Gold. The Second Structure was by Zorobabel, But came far short of That, even causing Tears from those, that considered the Statelinesse of the First. And very Infe­riour it was to that, In respect of the Building: It was low­er, [Page 107] and meaner, Of the Vessels; Those were of Gold, These of Brasse. Five things were lost, and wanting in The Second Temple; All which were in the First. 1. The Ark of God. 2. Urim, and Thummim; God gave no Answer by These, as in Former Times. 3. Fire; which in The Second Temple never descended from Heaven to consume their burnt Sacrifices, as it did in the First, 4. The Glory of God appearing between the Cherubims, which they termed Sche­china, The Habitation, or Dwelling of God 5. The Holy Ghost, to inable Them for The Gift of Prophefie. Henod built the Third, the Last, And that same was of a Statelier Kind of Building, than that of Solomon. And of greater Glory. For Christ Preached therein. Though the Jewes had many Oratories, or Places for Prayer, caled Proseuchae; which, how they differed from their Schools or Synagogues is not here materiall, yet Our Blessed Saviour fixeth only, on and appropriates to the Temple above any other Place, the Use of Prayer. So did he manifest, when he threw out The Merchants, and Money changers from the same with this Expression: My House is called The House of Prayer: But ye have made it a Den of Theeves. A very Sad, and uncome­lie Change.

But, though the Guide pointeth at all these before mentio­ned; yet here he aymeth more especially at a Description of the Worship it Self, the Operation, and Efficacy of Prayer.

As a House is a place for constant Residence and usuall Ha­bitation; Prayer likewise is the Christians Best Receptacle; In which he may converse with God continually. Not that he should do nothing else: But that he should do nothing of moment without it. Not that much babling is of ac­count with the Wisdom of God, but that we should often renew our Selves by frequent Seeking His Favour in such Manner, Form, and Language, as He hath directed, and in [Page 108] such Brevity, as is Suitable to the Weakenesse of Our frail Natures. Non quam multum, Sed quam bene. It is not the How Much, but the How Well, that is pleasing unto Him.

Firme Resolution's Camp to gain &c.] If we think to ob­tain a Christian Resolution, we must put away Hypocrisie out of our Hearts, and Falshood out of our Understandings. We must entertain Truth, and keep Close to Devotion; And then the Lord graciously will be pleased both to inable us with A will to resolve, and with a Power to do.

Prayers blest Chappel visit] Accustom thy self to thy hours of Devotion, as well as be mindeful to pray at all Times convenient. Pray in Season, and out of Season. Deus in ad­jutorium meum intende! Domine ad adjuvandum, &c. as it is Psal. 70. O God haste Thee to deliver me! Make haste to Help me, O Lord! Whereupon Cassiodore expoundeth the usefull and very comfortable meaning. Hujus versiculi oratio in adversis, ut eruamur, in prosperis ut servemur, ne extolla­mur, incessabili iugitate fundenda est. The Prayer that is narrowly contained in this short Verse is continually to be powred forth, without ceasing or wearinesse, as well in adver­sity, least we be Swallowed up with Sorrowes, or overthrown with difficulty, as in prosperity, that we may be preserved from being puffed up therewith, and too much exalted. Huius ergo versiculi meditatio in tuo pectore indirupta volva­tur. Hunc in opere quolibet ministerio, sive in intinere constitu­tus decantare non desinas. Hunc et dormiens, et reficiens, et in ultimis naturae necessitatibus meditare. Let therefore the meditation of this Versicle lay undisturbed in thy Brest, and be ready at every Call of thy Heart. Cease not the cheer­full Musick hereof in thy Lips, when thou goest about any businesse, undertakest any thing, Use it to refresh thee when thou doest travell, or takest a Journey. Even when thou Sleepest, when thou eatest, at bed, at board, wheresoever thou art, whatsoever thou doest, in the lowest necessity of [Page 109] nature, in the greatest extremities and difficulties of this Life meditate Hereon continually!

So Thy Passe obtain] Is our proceeding in holy exercises by Gods Grace and Assistance, without which we have no strength to resolve any thing that is good.

2. But at Faiths Mount it must be sign'd] Gods Grace worketh effectually in us, when by Faith in Christ we are sealed to the Day of Redemption.

It is called Faiths Mount, Because it is placed on High, upon the Rock Christ, who is the sure and blessed Founda­tion of our Salvation. Fides Electorum aut nunquam deficit, aut statim reparatur. The Passe to Resolution for Perfor­mance of Christian Duties is ascertain'd to Gods Children by Faith in Christ; For that Faith it self either never fails them, or is ever repaired in them. What Beauty, what Ver­tue does not alwayes appear in the Blossom of the Tree, doth lye hidden in the Root. Quid est Fides? nisi credere quod non vides? What is Faith, but the Belief of that, which thou doest not see?

Where Hope, where Charity, &c.] These do alwayes ac­company a true and sincere Faith. There can be no steadi­nesse of Faith, without an Assurance by Hope; and nei­ther can subsist without Charity, which is the Perfection of All. Faith is the Sap in the Root. Hope is the Life of the Tree in the Blossom. And Charitie the Strength of its Ver­tue in the Fruit. Fides credit, Spes & Charitas orant; Sed sine Fide esse non possunt; Et per haec Fides orat: It is S. Au­gustines, Faith Believes; Hope and Charitie Pray. With­out Faith, Hope and Charity cannot be. And by Hope and Charity, Faith does also pray.

That is so kind, &c.] Charitie is an Excellent Mother, and a most tender Nurse. How does she foster the Poor, and cherish the Infirm! How does she feed the Hungry, and Cloath the Naked! How does she Refresh the weary, and [Page 110] Cure the Wounded! How does she Exercise those that ad­vance unto her! How does she sweetly vanquish unquiet Spirits! What several Gifts she bestows of divers Kindes! She maketh much of every one, as if he were her own Child, her next Heir. Dost thou dispute with her? She is all Mildeness. Dost thou contend with her? She is a close Embrace. Dost thou flatter her? Her Innocence doth not understand thee. If she be in passion, 'tis in Love. Shee stroaks the Sore, but pains it not; Patience is her Anger; and she shews he greatest indignation in Humility. Cha­ritas hominum mater est & Angelorum, Charity is the Mother of Men and Angels, if we may believe S. Bernard. And he gives this Reason. Non solum quae in terris, sed etiam, quae in coelo sunt pacificavit. Ipsa est, que Deum homini placavit, & hominem Deo reconciliavit. She is not onely a Peace­maker among those on Earth, but the means of Atonement with those in Heaven. Yea, she that hath appeased Gods wrath to Man, hath not left unfinish't so happy a work, till she hath reconciled Man unto God.

Her Lovely Sisters] For the Beauty and graciousnesse of their Vertues. If then the Beauty of Body amongst Men be so much sought unto, and so much admired; how much more is the Beauty of the Soul to be looked after, praised, loved, and highly to be desired?

3. By Fastings many hollow Pits] signifying emptying of the Body of superfluous Humor, and the taming of the Flesh. The Pits are the Vessels of the Body, as the Stomack and the Rest, which are the Sinks of Riot, and the Recepta­cles of Exorbitancies; wherein the Mind lyeth bemired, and is in a maner oftentimes drownd. These are emptied by fast­ing; and the Soul returnes to her self again by Absti­nence.

Thou goest] Fasting is an excellent Preparation to Prayer. Thou must go by Fasting if thou intendst to come alone, or [Page 111] in that proper Dress thou shouldst. Thou shalt else have too many Sins that lay in the Beds of thy Flesh to bear thee company: and thou wilt be so puff't up, as Prayer will scarce know thee. Thou wilt be infected with the drowzi­ness of thy Sins, that thou wilt talk in thy sleep, rather then Pray, at least not as thou oughtest. The great, best, general, and onely Fasting, is the abstinence from all iniquities, and unlawfull pleasures of this world. This indeed is Fasting in her Beauty. Si gula peccavit sola jejunet (saith S. Bernard) & sufficit. If thy throat hath onely offended, put the Fast upon thy throat in a moderate manner, it is a remedy. Si verò peccaverunt & membra caetera, cur non jejunent & ipsa? But if the rest of thy Members be participes criminis, joynt­offenders, Why should they go Scot-free. Iejunet igitur oculos à curiosis aspectibus, & omni petulantia, ut benè hu­miliatus coërceatur in poenitentiâ, qui malè liber, vagaba­tur in culpâ. Let thine eye therefore Fast from curious In­quisition, from Lascivious looks, from loose Wantonness, that when it is so restrained, so humbled as it should be, and it may be employed in Repentance as becometh it. Take the Forfeiture of Liberty, that made use of it to no better purpose, than to play the Runnagate, Iejunet Auris, nequi­ter pruriens, à Fabulis, & Rumoribus, & quaecunque otiosa sunt, & ad salutem minimè pertinentia. Let thine Ear keep a Fast. It is troubled with an Itching. Let it therefore ab­stain from listning after Tales; New and Vain Reports, and whatsoever arises from Unreasonable desire, and idle appe­tite, and all those things as neither bring quiet, nor yield comfort to the minde. Iejunet lingua in detractione & mur­muratione ab inutilibus, & variis, atque scurrilibus verbis; In­terdum quoque, ob gravitatem silentii, ab ipsis quae videri po­terant necessaria. Let the Tongue Fast also from Detracti­on, and murmuring; from Unprofitable Discourse, from many Words, from a Scurril and Scoffing kind of speaking. [Page 112] Let it abstain sometimes for the comeliness, and gravity of silence, even from the mention of those things, that may plead a priviledge, and seem to argue that to speak is neces­sary. Iejunent manus ab otiosis signis, & ab operibus omni­bus, quaec unque non sunt imperata, sed & multò magis anima ipsa jejunet a vitiis, & propriâ voluntate suà. Let thy Hands keep a Fast from inadvised Actions, that like Seals leave the Prints of their Folly behind them; from all such Works, for which thou hast not Commission, and from all such Deeds, as are against Command. But above all have a care that thy soul break not the Fast from Sin, and those Vi­ces which are nearest a kin to thine own will, and are most a­greeable to thine own inclination.

With Studie Lean she smiling sits] Her Meditation con­sumes her grosser Humours. There is a Rejoycing as well as a Reviving in the Spirits, when the Flesh is brought low. The smelling of Religious Fasting, is not without pleasure and Loveliness. For shee has a very honest look, a sweet Pale, though not a Painted Cheek, a gentle Eye, and a sober Pace; a serious Face, and a thoughtful Countenance, not to be tempted to Luxurient, Uncomely Laughter, lest it in­jure the Modesty of her speech, or Adulterate the Purity of her Heart. Fasting sitteth in respect of her Contented­ness, and that she seeketh not after others, as accounting it the least part of her businesse, nor standeth up to show her self.

Eats not, but feeds] Doth not nourish her self, but feed­eth others that are in Want. Bene jejunat, qui alimenta corporis, quae sunt communia dona conditoris, cum indigenti­bus percipit, & qui ea, quae sibi ad tempus subtrabit, neque­quam ventri offerenda custodit, sed pauperibus tribuit. He Fasteth to the purpose, that letteth the Poor partake with him of those things that are necessary for the Body, and which were the Common Gifts disposed by the Creator; [Page 113] and he Fasts indeed that not onely with-holds for a Time some things from his own appetite, and not keeping those things that he hath restrained from himself, bestoweth them upon the Bellie of the Hungry, and the Bowels of the Needy.

From emptying Lap restores lost Wits] Alluding to the Story in Areosto's Orlando Furioso, of Hyppogrypho's car­rying Astolpho up to Heaven, where being arrived, and welcomed by S. Iohn, he shews Astolpho for his Entertain­ment many Rarities, and Curiosities, and amongst the rest, a Jar of Wit, which was a Cure for Madmen. Astolpho begs it for Orlando; It was not onely granted to him, but the Use or way of Application of it was likewise taught him after this manner, That when Orlando was found asleep, the Jar should be placed right under his Nose, and upon the sud­den the Cork, or Stopper being pulled out, his Wits would flie up at his Nostrils into his Brain.

Then kneeling down as if he ask'd some Boon
Of God, or some great Saint, that Pot he brought,
Which he had carri'd from beyond the Moon,
The Jar in which Orlando's wit was caught.
And clos'd it to his Nostrils, and eft-soon
He drawing breath, this Miracle was wrought.
The Jar was void, and emptied every whit,
And he restor'd unto his perfect Wit.

Orland. Furioso 39. Book.

Let the Mirth of the Story pass according to the Inven­tion of so eminent a Poet, and yet not without sober ac­ceptation, the Moral speaks Graver matter. Here the mean­ing, that was pointed at, was to signifie, that Fasting is a re­storer [Page 114] of our mindes to their former brightness, when the thick Vapours of too much Repletion, are by Lady Jejunia wasted away, and the fulness of Vices by studious care are corrected. Her emptying Lap is not so much lankness, and Falling away of her Body, as her Bounty in Charitable A­ctions.

4. What Vertue Truth's clear Water has,] Here is an admiration of the Excellency and Efficacy of Truth, with a Supposition, that the Pilgrim has tasted of her Spring; which enclines to this Sence. Water is a clearer of the Eyes, and a cleanser of the Skin. Divine Illumination of the Re­vealed Truth in Holy Gospel, openeth the Understanding, washeth away the penitents former Foulness, and Beautifieth the Life and Conversation of a Reconciled Christian. There are three Degrees or States of Truth. To the first we as­cend by the Labour of our Humility. To the Second by the Affection of our Compassion. To the Third, by the Ex­cess of our Contemplation. In the First Truth is found Se­vere. In the Second she appears Pious: And in the Third Pure. To the First Reason leads us, whereby we examin our selves. To the Second our Affection guides us, and thereby we commiserate others. To the Third Purity car­ries us, by which we are lifted up to invisible things. In­quirimus veritatem in nobis, in proximis, in sui naturâ (as S. Bernard.) In nobis, nosmet ipsos dijudicando; In proximis, eorum malis compatiendo; in sui naturâ, Mundo corde con­templando. If we seek for Truth, we shall finde her in our selves, in our Neighbours, in her own Nature. In our selves, by judgeing our selves rightly: In our Neigh­bours, by Commiserating them tenderly; In her own Nature by our contemplating of her with a cleansed Heart purely. And in all these Senses is the Virtue of Truth represented here.

Scales from thine Eyes did pass] alludes to Sauls recei­ving [Page 115] his sight by the Imposition of Ananias his hands at his Conversion: when he also was filled with the Holy Ghost. All Error vanishes, as the night gives place to the dawning day, when Truth appears.

Skin doth seem as smooth as any Glass] Alludes to the Cure of Naamans Leprosie by the Prophet Eliseus, when that General of the Aramites washed seven times in the Water of Jordan, so as his Flesh came fresh, and new a­gain to him, and so became perfectly cleansed. Truth thus Cures ignorance, Error, and Obstinacy, which is a Leprosie of the Mind.

5. Before the Doors behold the Treble Stair] Before the open­ing of our Lips to Prayer, there must be Humiliation Prepara­tion, and Intention. In Humiliation there are 3 Stones joyn­ed. Consideration of our own Wickedness, and Unworthi­ness to present our Prayers before God: An acknowledge­ledgement of the Justice of God to punish Sin: And an Apprehension of the Majesty of the Almighty Creator of the Heaven and Earth, and all things therein contained. In the Preparation are cemented together a serious Sorrow, and Penitencie for our sins: A Hatred of our iniquities: And a Promise of Amendment of Life. In intention, a Sedation, or quieting of our Mindes by casting off all other thoughts or business; an earnest Bending of them to the Matter we go a­bout: an inward Groaning of desire for the assistance of the Holy Spirit. Zophar, that unkind Friend, spake excel­lently, though unjustly to Iob: If thou prepare thine heart, and stretch out thine hands towards him; If iniquity be in thine hand; put it away, and let no wickedness dwell in thy Ta­bernacles: then truely shalt thou lift up thy face without spot, and shalt be stable, and shalt not fear.

Thou mayst smell smoaking Incense, &c.] Thou mayst feel comfort by Hope of Gods acceptation of thy Prayers: [Page 116] or thou mayst see the Example of the Piety of the Saints or Holy men.

6. Before the Portico] Is the begining or introduction of Prayer. Such was Solomons Porch before the entrance into the Sanctuary.

Of Polisht Stone] The Matter of our prayer which we pray, must not be rough stuff of inconsideration, as rude Stone newly taken out of a Quarrie; but such as hath been well di­gested, and best ordered by that Holy Art of Carving, and Pollishing by the Master of the work, by Christ himself, Order of the Church, or Orthodox Divines: Or we must so with great care frame our Prayer for our particular necessi­ties according unto our Saviours direction in his Sermon on the Mount, with submission to his blessed Will and Dis­pose, who knows what is best for us; who knows better what to give, then we to ask; who knows what we stand in need of better then we our selves.

In silence walks a Matron, grave, alone; &c.] Intima­ting the Comliness and Fitness, as well as the Necessity and Custom of Reading of, and Meditating upon some part of Holy Scripture to Sanctifie our hearts before Prayer. There are three kindes of Meditation. One upon the Creatures; another upon the Scriptures; and a Third upon our Man­ners. The First ariseth from Admiration; the Second from Reading; and the Third from Circumspection. Admirati­on begets a Question; that Question a diligent search; and that search a finding out. Reading doth minister matter to the finding out of Truth; Meditation fits us to pray; Pray­er helps us to work; Working composes us to contemplate; and Contemplation rejoyceth in her high Speculation. Cir­cumspection of Manners regardeth within, and without; Without she casts her eye upon our Fame; Within she pries into the Conscience, examining what is expedient, and what [Page 117] is decent: What is decent, as to Example; what is expedient, as to our Merit; Concerning our selves a Vice; Concerning our Neighbours as to Example. Cogi­tation is of an incertain station, moving this way or that way, as the Tide or Winde, the representation of the Idaea's of Things, comes, or goes, or blows. But it is the Office of Meditation in her sober and steady steps, alwaies to promote to our view Things that are past and behind us. Contemplation is a free perceivance of Things with quicknesse of sight in the glasse of Wise­dome with a wary consult. Meditation searcheth out things that lay hidden. Contemplation admires those things that are perspicuous, therefore is she called here ground-eyeing meditation. The book in her hand is the Bible, the holy Scrip­tures, which is her Rule to mesure by.

7. With Reverence enter] Reverentia est Virtus aliquâ praelatione sublimitatis debitae honorificationis cultum exhi­bens, sayes Tully: Reverence is a kind of Vertue, that presenteth the proper Tender of due Worship to some Person in whom its Estimation conceiveth a sublimitie, a Being far above it self. And to whom is such so justly due as God; whose Essence is above the Reach of any Ca­pacity or Understanding; whose Holinesse so Pure, as not conceiveable by All imagination; Whose Power is Infinite beyond all Comprehension; And whose Glory is In­effable, and Everlasting, dwelling beyond all possibi­lity of Thought in Eternity. We must approach him then with Awe, and Reverence in our Prayer, as he is in him­self not only Absolute in Essence, but as Relative to us in that he is our Creator, and we his Creatures, yea the Workman­ship of his hands.

Prostrat lay] with the greatest Humiliation of Body, and Soule, of All, that we can to expresse our sense of the Debt, we owe to so great a Maker; and with shame to acknow­ledg [Page 118] our vile Transgressions, and foolish as much, as abominable Rebellions against the Wonderfull Love of so Gracious a Redeemer. O come let us Worship and Fall down, and kneel before the Lord our Maker.

Then rise!] Then raise thy Head! thy Hands! Dart up thine Eyes! Sursum corda! And lift up thine Heart on high!

And to next Altar take thy way!] Make ready then thy Soul as a Sacrifice upon the Altar of thy Ready Prayer.

Knock thy Breast!] Shew contrition for thy sin, and in­dignation against thy self.

Kneel!] Shew Humility and Lowness of Spirit with the buckling of thy body.

Offer with thy Heart, what taught to say!] Offer thy self in that prayer to the Father, thatthe Lord of Life, his belo­ved Son, in whom he is well pleased, hath taught thee to say, and doubt not to be accepted.

8. Devotion, when th'ast breath'd a groan, will lead, &c.] When thou hast thus Ejaculated thy Spirit, thy Devotion will conduct thy desires to Heaven.

Six Altars, though but one] Are six Petitions, though but One Prayer.

All which do hang upon a mighty Corner Stone] Depend upon Christ. Because he was it's Author; and was, and is the All-wise Directer and commander of the same.

9. Each Altar has his Censer burn] Each Petition has it's proper Virtue.

That Fires in proper Turn] Comes in its due Order, in­flaming the breast with the Holy Spirit.

From whose Flames flies a Bird] this Prayer thus said hath such an effectual Force, and power of obtaining according to our Saviours Word and Promise, that it raiseth us up from Death to life in Christ, as Phenix from Urn, by his death and Resurrection.

10 A Burning Lamp with shining Light] It is Christs ex­ample [Page 119] in Life and Doctrine; who not onely taught us to pray, but left us the Forms wherewith himself prayed. His Prayers were perfect patterns; They were short, and Full; very decent, because in Order. His Prayers were pure and meek, chast and comely, clear and lovely, grave and weigh­ty. Oratio si pura, si casta fuerit, coelos penetrare vacua non redibit. If prayer be clean and undefiled, without spot and uncorrupted, it returns not back from through-pierced Heaven without a Blessing. Hearken to what our Saviour sayes in the sixth of S. Matthew: And when thou prayest, be not as the Hypocrites, for they love to stand, and pray in the Synagogues, and in the corners of the streets, because they would be seen of men. Verily I say unto you they have their re­ward. But when thou prayest, enter into thy Chamber; and when thou hast shut thy Dore, pray unto the Father which is in secret, and thy Father which seeth in secret shall reward thee openly. Also when you pray use no vain Repetitions, as the Heathen: For they think to be heard for their much bab­ling. Be ye not like unto them therefore; for your Father knoweth whereof ye have need before ye ask him. Pray after this manner, Our Father: Oratio paucis verbis res mul­tiplices comprehendit, ut sit citò simplicitas fidei, suffi­cientia suae saluti addisceret, & prudentia ingeniosorum profunditate Mysteriorum stupesceret. This prayer con­tains many things in few Words, that in short there may be preserved simplicity of Faith, that we may perfectly learn what is sufficient for our own health, and the knowledge of the nicest Wits may be astonished at the Depth of the Mysteries contained therein. But mark the Eleventh of Saint Luke, And so it was, That as He was praying in a certain place, when when he ceased, one of his Disciples said unto Him, Master teach us to pray, as Iohn also taught his Dis­ciples, [Page 120] And he said unto them, when ye pray, Say (so there was a command) Our Father. Dicendo Pater No­ster, & veniam peccatorum, & poenarum interitum, & justificationem, & sanctificationem, & liberationem, & filiorum adoptionem, & haereditatem Dei, & fraternitatem cum Unigenito copulatam, & Sancti Spiritus dona largissi­ma, & uno sermone significavit, By saying Our Father, he signified unto us even in one Word, not onely the Par­don of our sins, the Death of Punishment, our justification, our sanctification, and our deliverance, but his Adoption of us Sons, and Co-heirs of God, and our being made Bre­thren, and joyned with his onely Sone, and so sharers of the most Bountifull Gifts of the Holy Ghost.

Whose constant eye winks not for day or night] His ex­ample, his Precepts ought to be alwayes before us, as they are alwaies in being.

I'th midst o'th Church Example is, &c.] As Christ is in the midst of his Church, so let him be in the midst of our Hearts. That is his place: So ought our Bodies to be the Temples of the Holy Ghost: which is that Fire that has an everlasting brightnesse, which irradiateth Spirituall Graces upon our Souls, and warmeth them with continual comforts.

18. Then on shee does conduct thy Pace, &c.] Here the Emission of our prayers by our Devotion, Suppli­cation in the Spirit, and the manner of Supplication is fur­ther described. Here Devotion of the heart as an Am­bassador, carries our Petitions up towards the Throne of God. Orationis purae magna est virtus, & velut fi­delis Nuntius, mandatum peragit & penetrat, quò caro non pervenit, saith Saint Austin. Great is the Force and efficacy of sincere Prayer: Like a trusty Messenger it presents, our desires, and breaks through the Heavens, [Page 121] where Flesh and blood cannot come. Therefore pray alwaies with all manner of Prayer, Supplication in the Spi­rit, and watch thereunto with all perseverance, and Supplication for all Saints. Ephes. 6. 18. Continue in Prayer, and watch in the same with thanksgiving. Col­los. 4. 2. Pray continually. 1 Thessal. 5. 17. And then in respect of our prayers there is a progression that God would make us holy more and more until the comming of Christ, at which time and not before we shall be perfectly holy. As S. Paul desireth, 1 Thessal. 5. 23. I pray God that your whole spirit, and Soul, and Body may be kept blamelesss unto the comming of our Lord Jesus Christ. Devotion is said to conduct thy pace, because prayer must be considered, and not hasty.

11. Unto the Chancel of that holy place] Still the Ascent of our prayer is resembled; as the going up from the Body of the Church to a Chancel; or as in Cathedral Churches from the Nave to the Quire.

Pious Christians by direction of the Apostolical power] The Bishops and Pastors in the Church, after the Gospel had in the Primitive times passed through the storms of per­secutions, and begun to shine forth in more peaceable A­ges, did build Churches which they Dedicated to God, as most fit places for publick Worship, which in memory of their former troubles, and their great and wonderful De­liverances out of them, they fashioned in the form of a Ship, which is subject to be tossed to and fro with impetuous Waves, and uncertainly forced up and down in the Sea of this World by the Tempestuous Windes of Persecution. Being very well acquainted with that Text in Saint Luke, speaking of Christ standing by the Lake of Gennesaret, Chap. 5. v. 2. He saw two ships stand by the Lakes side, and the Fishermen were gone out of them, and were washing their Nets. And he entred into one of the ships, [Page 122] which was Simons, and required him, that he would thrust off a little from the Land; And He sate down, and taught the People out of the Ship. The Ship is the Church, Christ the Priest and Bishop of our Souls; the Prease of people up­on the shore are Christians, the Followers of his Doctrine. Nor were such Churches unlike a Ship in many kinds, if sup­posed to be transverst or turn'd with the Bottome or Founda­tion upward. The Roofe is the keele, the Walls, the sides, the Foundation the upper Deck, or Shroud, the East End, the Prow, or Forcastle, The Pinacle in the midst, the Mast, and the West End the Poop, or Steerage.

These Churches in their scituation stand transposed to the Temple of the Jews at Jerusalem; These face the East, as That the West. The Christians worship toward the rising of the Sun, so acknowledging the Resurrection of that Messias, who is come, and ascended to the Father; The Jew looked West­ward, and in the shadow worshipped him that was to come. But here the Guides aime is by a Reflection upon both; and by the Comparison of each with other to make a Discovery of the way, gradation and operation of Prayer.

In the outward part of the Temple of the Jews, were the Atria divided by a low Wall of three Cubits high, which sur­rounded the Temple. The one was Atrium Populi; The o­ther Atrium Sacerdotis. Such places are those Churchyards, and Common places heretofore; dedicated to holy Use and consecrated for publike praise, prayer, and Preaching a­bout Christian Cathedrals. The people belonging to Prayer are Christian circumcised Hearts, which have communion in Atrio Populi in the Congregation of the Saints. Devotion is the Levite which prepareth the Sacrifice, the Priest is the Mi­nister of the Ordinances, be it prayer for the People, or Preaching of the Sacred Word, who joyning with them in Thanksgiving sacrificeth the Calves of their Lips, with a Quid retribuam Domine? Thus is obedience the best oblation in [Page 123] Atrio Sacerdotis the places of the Ordinances. The Sanctum the Sanctuary as the Body or Nave of the Cathedrals, is a Holy Life, and Conversation, thus the Soul becomes A Temple of the Holy Ghost. This as the Cathedral hath two Isles, or Alae wings to the Body, in position North, and South. As they belong to Prayer Saint Augustine describes them, Hae sunt duae alae Orationis, quibus volatur ad Deum; Si ignoscis delinquenti, that's the North Isle or left Wing, Coldness to Wrath, that is to pardon and forgive our offending brother; Et donas egen­ti, that's the South Isle, or Right wing; to sustain the Nee­dy, to give to the Poor, who are Members, of our Elder Brother Christ.

Through this Sanctuary of a Holy Life, prayer is carried by Ejaculation of the Spirit into that Quire of the Church, the Holy of Holies, into Heaven, where Jesus the ever-blessed High Priest, our Mediator and Intercessor is, sitteth at the right Hand of the Father, and receiveth and delivereth our Petiti­ons before the Mercy Seat, the Throne of God.

This resemblance looketh up to that of Exhortation of Saint Paul 1 Tim. 2. 1. Concerning Prayer in general. I exhort therefore that first of all Supplications, prayers, intercessions, and giving of thanks be made for All men. That is the Atrium Populi. For Kings, and all that are in authority, that we may lead a quiet and a peaceable life in all Godliness and Honesty. That is the Sanctum, the Sanctuary. For this is good and ac­ceptable in the sight of God, Our Saviour. That is Sanctum Sanctorum, the Holy of Holies; From which place of Bliss comes the Bounty of Blessedness.

12. Affections all about her kneel] Denoting that. Thou shalt worship the Lord thy God with all thy strength, with all thy heart, with all thy mind, with all thy Soul, &c. The whole man must endeavour the utmost at so great a work at the per­formance of so pious a Duty.

Kneel] Intimateth Reverence.

[Page 124] Upon the pavement] Humility.

Made of Steel] Of a steedy and firme Faith.

Reflected Heat] Zeal.

On hearts] Our Consciences.

From stones they feel] From refreshing of the Holy Spirit breathing joy and Comfort into us after an unperceiveable manner; Or may well be taken for our Charity to others which reflecteth a Heat upon our prayers.

The sum of this Stanza pointeth at Saint Pauls Direction to Timothy 1 Tim. 2. 8. I will therefore that men pray lifting up pure hands; that is humble, without wrath, that is charit­able, or not doubting, that is faithfully.

13. I' th' midst a spire to Heaven doth straine] Doth reach. As in the midd'st of a Church the Steeple or spire is placed, so the Ejaculations and groanings of Spirit rise as out of the midst of our souls, where by our Prayers mount up to God, and his Mercies like the Angels upon Iacobs Ladder descend down to us.

Wights] Prayers.

Angels] Mercies.

Hast thy wish] obtainest thy desire, and hast the Effect of thy prayer.

Pass doest gaine] Hast obtained Assisting Grace to further thee to a Holy Resolution. We must pray to be enabled to re­solve as well as to do.

Refresh thou here a while] intimate cheerfulness after prayer.

Some rest is not in vaine] No long continuance in prayer at a time by reason of the weakness of Nature. Whereupon The Guide takes occasion to baite, and the Author in his sixth Canto concludes his second Book.


NO such means of relief to a Christian in distress as prayer; No such supplier of wants; No such obtainer of bles­sings. A voice out of time is as the Crying of Swine, and a prayer without Devotion, as the Braying of Asses. Ask not counsel of Religion of him that is without Religion, nor of Justice of him that hath no Justice, nor of a woman touching her of whom she is jealous, nor of a coward in matters of war, nor of a Merchant concerning Exchange, nor of a Buyer for the sale, nor of an envious man touching thankefulness, nor of the unmerciful touching kindness, nor of an unhonest man of honesty, nor of the slothful for any labour, nor of an hireling for the Finishing of a work; nor of an idle servant for much business; Christ's example is the only Needle to direct thy Compass. As he did, as he bade, so pray. For the power of prayer is above conception, and its effects beyond understand­ing.

What sayes Saint Gregory?

Talis requirendus est ad orandum, qui sit idoneus ad placen­dum, quia▪cum is, qui displicet, ad intercedendum mittitur, ira­ti animus ad deteriorem provocatur.

It is requisit for him, that meanes to intreat, to be so qua­lified, that he be fit to please; Lest when he, that is dista­sted, come to interceed, he be so far from obtaining, what he desires, that the person; formerly offended be more incensed to a greater wrath, and a deeper displeasure.

Since he has said so well, let us take his Opinion again.

Quisquis pro aliis intercedere nititur, sibi potius ex charitate suffragatur, & pro semetipso tanto citius exaudiri meretur, quum magis devote pro aliis intercedit.

[Page 126] Who earnestly beggs a pardon for another, doth strongly give his Voice for his own; His own Language deserves so much the sooner a Grant for himself, by how much he was the stronger pleader for another.

Let us minde Saint Ambrose.

Multi minimi dum congregantur unanimes, sunt magni, & multorum preces impossibile est contemni.

A Quiver of Arrows are not easily broken, and a Volley of Prayers that are unanimous, do peirce even Heaven it Self.


THe Necromancer by strong spell
Fancies, he conjures Feinds from Hell.
And in his figur'd Circle stands
Acting his horrid thought-Commands.
And at the waving of his Rod
Conceives himself a petty God.
While he blasphemes, chang'd Beelzebub
Deludes the Herc'les, courts his Club,
And seems to flatter, what he sayes
When horridly he counter prayes
Of much Obedience makes a Show,
Though come from Aire, does rise below.
Such Arts, as Hell's, Lawes wont condemn,
But there's a race, that's spawn'd from them
Whom Satan in a craftier way
Has taught to conjure, when they pray,
Blaspheming in prophaned Rounds.
While black Art rives the Scripture-Grounds.
[Page 127] How else can any Teacher say,
All's well? for now we need not pray.
Expunging the most Sacred Text
And if not pray; Then judgement's next.
Then pray continually! Mark how!
And what! Oft Rashness spoiles a Vow.
Avoid wrath So! Lest Vengeance come,
And take up Prayer's too empty Roome.


THe Subject is Divine. It is of Prayer. Why not Our Essay also? But this might raise the Question, why plus ultra? Tis the Task of A Divine. Too many indeed are In­truders, and Defilers of sacred Things. What though? Is it not the work of a Christian to understand the Excellency of so Holy, and Necessary a Duty, not for his own Practice onely, but upon occasion for the Benefit of Others. But is there not somewhat, that may adde more strength to such a Scruple? the Supra sphaeram of the penman? All this ac­knowledged; and his Veneration of the Holy Scriptures, with Reverence to the Sacred Function rightly derived in the Apo­stolical Church; and sit Honour rendred to The Learned, at whose Feet he hath been educated; herein owning his own Imbecillity; and not ashamed to publish His own Infirmities, that God may any way by his unworthiness be glorified. In all humility He conceiveth, that his chief Intention in This Undertaking being pious, and not assuming, it will stand in stead of an Apology to the Judicious, and be accepted with a smooth Brow by the Best Devoted. Yea, since his prime aime was as well to comfort the Afflicted, to whom his Experience and Compassion is as well akin as his Nature, as to strengthen [Page 128] himself, with Gods Grace implored, by such a Meditation, He apprehendeth none can count him opinionate, seeing he view­eth his own Face in the same Glass. If the Lord out of his own Infinite Goodness, and Mercy hath pleased to call so sin­ful and undeserving a Creature home to himself, and hath brought that neglected Talent into the light, which he so graciously hath bestowed upon him, he doubteth not, but the most Religious and most learned Understandings will, if not encourage, yet cover his not willful, though peradventure ac­cidental Errors, when such shall appear, under the Wisedome as well as the Charity of their Venerable Robes. Yet this he may, he hopeth safely, because truly; and not immodestly affirme, that were his Imbecillity much more then it is, what he hath received is infinitely above his merit, and his way of Thankfulness exceedingly surpasseth his Understanding. What he hath, he hath received from the most Excellent, and most gracious Hand of Divine Bounty; and therefore accounteth himself highly obliged in Nature and Conscience according to his bounden Duty to endeavour to his utmost power to set forth His Praise, and to communicate, what Blessing soever is bestowed upon him, to the benefit of his Neighbour. He that is the giver of All Good Things many times raiseth what is contemptible in it self, the vile, the abject things of this World for the greater Publication of his Power, and Mainfestation of His Glory. He can make Waters flow from the Tooth of a Iaw-bone. The Fear of the Lord is the Begin­ing of knowledge, of Wisdom.

When Our Saviour came down from the Mount, from Ta­bor, where he was transfigured; when he came to his Disci­ples, saith Saint Mark, He saw a great Multitude about them, and the Scribes disputing with them. And straightway all the people, when they beheld him were amazed, and ran to him, and saeluted him, &c. And Saint Matthew renders it, And when they were come to the Multitude, there came unto him a certain [Page 129] man, and kneeled down to him, &c. Saint Luke thus: And it came to pass the next day, as they came down from the Moun­tain, much people met him. And behold a Man of the Company cryed out, saying, Master, &c. Sure there's matter of no small weight, business of much importance, something of great moment, where there is disputing, and running, and kneeling, and crying. The variety of posture and motion speaks it a Multitude, a heap of Waves, rouling and tumbling in many sorts of Surges. But what was the Matter? What dispute ye among your selves? Sayes Jesus to the Scribes. And one of the company gives the Answer, as if he had been the spokesman for the Multitude, and the Multitude had been much concern'd in the Question to The Scribes. But there might be some excuse for his impatience, there was' an Allay for his incivility, he came out of a Multitude, and he had a Child there, a Son there, an onely Child there, and he was possest with a Spirit. And that Spirit was a Desperate Spirit, it was a Dumb one too. For so the father sadly re­lates the matter. It was a subtle spirit, it surprised him, where­soever it took him. A raging Spirit; it tore him; It brought him into a very sad condition; even to foame at the mouth, to gnash with his teeth, to pine away. It seems, it was past The Disciples Help. They came as short in Faith, (for which they were sharply rebuked) as they were of cure. And to make it appear, that it was a very Desperate Spirit, it cast the Posses­sed into the fire, it cast him into the waters, to destroy him. So they brought him unto our Saviour; And as soon as the Spi­rit saw him, he fell to work, he conceived, that his time was short, he tore him; and the possessed must have a fit of fall­ing, as if a fit of the Falling Sickness, he fell down on the ground, wallowing, and foaming. Jesus askes the man, How long it had been thus with his Son. He answers. Of a Child. The Devil had taken early possession, and kept a long time, and was loath to leave it. But what sayes his Father? But if [Page 130] thou canst do any thing help us, and have compassion upon us. But if thou canst discovered a strange diffidence of his power, knew him not. He prayed help for his Son, but with distrust. He wanted Faith too. For us, It seems there is a Compassion without Devotion. His son was possessed, and he was troubled, Jesus will help, if he can believe, He will help the Son, if the Father can believe, for all things are possible to him that believeth. But must the Fa­thers Faith stand for Godfather to the sons cure? And straightway the Father of the Child, crying with tears, sayes, Lord! I believe, help mine unbeliefe! Much matter is packt in a little room, in a narrow content. He has a suddaine Illumina­tion, and as quick a Repentance, he sees himself in a manner in as bad a case, as his Son; He that commiserateth another calls for compassion for himself, the Parent straightway cryes. How soon he was taught to speak right! He cryes amidst the waters. He cryes with tears. He cryes as to save from drowning, and re­deem out of the Fire. It was time to cry, Fire! and with tears to quench the same. Lord I believe! help thou mine unbelief! A short prayer; and a weighty. What could he have said more in a Volume? He had but seven words in his prayer; But six had the importunate Widow in the Parable in hers to the unjust Judge: Do me justice against mine Enemies! No more had the humble Publican in the Parable likewise, that stood a far off, and would not lift up so much as his eyes to heaven, but smote his breast, saying, O God be merciful to me a sin­ner; In the Original they are rendred fewer, yet all were pre­valent, and most effectual. What though the unjust Judge slight the importunate suiter. Though he would not hear her for a time. It seems she repeated the same short prayer, and re­newed her request in the same words at several times; Though he would not grant her request for a Season, notwithstanding that he heard her; heard her, as though he heard her not ad probationem, et magis provocationem ad rogandum, whereby [Page 131] Christ teaches that it is to try our Faith, to inflame our zeal. So he proves us, and make us the hotter in, the more earnest for the obtaining a gracious grant to our requests, that what we ob­taine may be worth the valuing, when we perceive it is so hard to come by, so difficult to attain. And he would not for a time: But afterward he said with himself, though I fear nor God, nor reverence man, Yet because this woman troubleth me, I will do her right, lest at the last she come, and make me weary. And the Lord said: Hear what the unrighteous Judge saith: Now shall not God avenge his Elect, which cry day and night unto him. There's incessant prayer indeed, prayer with out ceasing; yea, though he suffer long for them; The injury is done unto himself. So he takes it. I tell you, he will avenge them quickly. But when the Son of Man cometh shall he finde Faith on the Earth? Luk. 18. 8. How appeareth it that the Publi­can receiv'd any grant to his short petition. I shall tell you, says Ego Sum Veritas, our Saviour that is the Truth; that this man departed to his house justified, rather then the other, then that Pharisee, that was all outside and self justification, with his Prayer nine times as long, that was gotten up into the Tem­ple, that stood, and prayed with himself. And Iesus gives his reason for it, a sound, a solid reason for humilities preferment, before pride. For every man that exalteth himself shall be brought low, and he that humbleth himself shall be exalted. And mark here, how soon the Lord is moved. No sooner Lord I be­lieve! Help mine unbelief! But Iesus hears presently. The people come running, and Christ hastens his help. When Ie­sus saw, that the people came running together he rebuked the unclean spirit, saying; Thou deaf and dumbe Spirit I charge thee, come out of him. It was not only a dumbe Spirit, that could not pray; a deaf spirit, that either could not, or would not hear. For there is such an ungracious Deafness, a deafness to the comfortable Tidings of the Gospel, a deafness to holy, to wholesome Admonition, to sound Advice, to good Counsel [Page 132] To such wisdom cryeth without, she uttereth her voice in the streets; She calleth in the high streets among the prease in the entrings of the Gates; and uttereth her words in the City, say­ing: O ye foolish! how long will ye love foolishness! and the scornful take their pleasure in scorning! and the Fools hate knowledge! Turn you at my correction! Lo I will poure out my mind unto you, and make you understand my words. Be­cause I have called, and ye refused, I have stretched out mine hand, and none would regard, but ye have despised all my counsel, and would none of my correction; I will also laugh at your destruction, and mock, when your fear cometh like sud­dain desolation, and your destruction shall come like a whirle­winde; When Affliction and Anguish shall come upon you, &c. Prov. 1. 20. It was not only a deaf, and a dumbe Spirit, but an unclean spirit. An unclean spirit in the eyes of unlawful concu­piscence; an unclean Spirit in the Ears, that had the Itch of wantonnes; An unclean spirit in the Mouth, of foul obscoenity, of lying, of false, of foolish speaking, of Oaths, of Blasphemy, of Perjury and the like abominations. An unclean spirit in the stomack, of exorbitant Excess, of boundless Appetite, of surfet­ting Luxury, of sensual Gluttony, and beastly Drunkenness, that wallows in the Mire; An unclean Spirit in the hand, of wicked deeds, of polluted Actions; An unclean spirit in the feet; a spirit of committing all kind of evil with greediness; a spirit of Cruelty, and Oppression whose Feet are swift to shed blood; An unclean spirit in the Head, of wicked Imaginations; An unclean spirit in the heart, of ungodly Thoughts, and impious Machinations. An unclean spirit in the Conscience, of delusion and depravation; and that is a crooked devil, hard to be thrown out. I charge thee come out of him. There he manifesteth his Command, and power, And that he enter not into him any more, publisheth his protection and Providence, whereby the Divel is either chained-up, or turned out of the line. Then the spirit cryed, and rent him sore, and came out, and he was as one [Page 133] dead, in so much that many said, He is dead. The Father cryed, the Spirit cry'd, both cry'd, but with different voices. The Fa­ther cryes for help, the spirit with horror. The Father's was a clear voice, a voice of Faith; the Spirit's a hoarse voice, a voice of Infidelity; The Father cryes, that the Spirit might be cast out; the spirit cryes, because he must out; the Father cryes with tears; The spirit cryes with tearing. For he rent him sore at his coming out. Out he comes, but leaves him as dead. If he must away, he will act his utmost mischief. Before he goes, he rends him. Before he leaves him, he endeavors to carry away life and all, he leaves him as dead, dead to the world, dead to Opinion, in disconsolation dead to himself. So does the Devil, So does sin use to take leave of her Favourites. But Jesus took took him by the hand. There was his assisting Grace. O the Infinite Mercy! the readiness! the certainty of such a Helper! He lifted him up, that could not else rise. There was his restor­ing Grace; And he arose; There was his full Recovery. But why could not the Disciples do this, when they were so intreat­ed? Peter, and Iames, and Iohn were to be supposed Schollars of a higher Form in the School of Faith, but they were at the Transfiguration, they were not among them at that time. The Disciples themselves were very much dissatisfied about their non-performance, and disability to the work. We do not find them though confess, that they wanted Faith, whereof they were reproved. Yet their silence imploys a consent to the truth of it. Fain they would know, But they were ashamed to inquire of their master in publick. They watch't therfore their next private opportunity. For so saith the 'Text; And when he was come into the House, His Disciples asked Him Secretly, Why could not we cast him out? He that checked them in the way of his Justice, then informeth them, to set-forth his Mercy. He checked them, to stir up, to rouze up their Faith; He informeth them, he teacheth them, to satisfie their Question, to appease their Doubt. And he said unto them: This kind can by no other [Page 134] means come forth, but by Prayer, and Fasting. And what is Prayer? Oratis est piae mentis, & humilis ad Deum conversio, fide spe, et charitate suhnixa. Prayer is the turning of a devout, and humble mind to God, which is underpropped with Faith, and Hope, and Charity. In the 11. Chapter of the same Evange­list Christ speaking of the Power of Faith induceth the Effica­cy of prayer, in his answer to Peter and the rest of the Disciples concerning the wither'd Figg-tree. Have Faith in God. For verily I say unto you, that whosoever shall say unto This mountain, Take thy self away, and cast thy self into the Sea, and shall not waver in his heart, but shall believe that those things, which he saith, shall come to pass, whatsoever he saith, shall be done to him. Here we may see, that Faith calls down the power of God from Heaven, and that which made All, can or­der, Act, and perform any thing. Therefore I say unto you, whatsoever ye desire, when ye pray, believe that ye shall have it, and it shall be done unto you. And what is fasting? If we will take Saint Chrysostom's opinion, who was able to judge. Ie­junium non ciborum, sed peccatorum abstinentiam efficit. Though Fasting for a time, and according unto the occasion from meats be a very necessary thing, to make it a Fast indeed, we must ab­stain from sin. Iejunio passiones corporis, oratione pestes sanandae sunt mentis, saith Saint Hierom. Fasting tempers the passions, tames the Fury, and cures the Pestilence of the Mind. Fasting cools the Feaver of the Flesh, prayer assawgeth the Tumour of the Spirit. As Fasting starves the pride of the flesh, so prayer takes away all Sustenance from an evil Spirit. Prayer is the speaking fasting of the flesh, and fasting is the silent prayer of the Spirit.

Come then hither, Thou man of black intentions! Or whom­soever thou art, that sittest groaning in a melancholy darkness! Draw neer the Light! Behold thy story in this Arras; Thine is onely on the Backside on't. There's a Person very like thee. Thou art very like the Man; that was possessed. He that was [Page 135] without a name, might have had thine. In his story thou mai [...]st read thine own Evil, the only means for cure, and the Best way for Remedy.

Thou wert such a Father's Son. In sin wert thou conceived, and corruption gave thee suck; His only Son, the Darling of Pleasure, that hast been dandled in wantonness. Thou art a Child still. Thou art not grown up to the strength of Reason. Thou hast not conn'd the primier of Religion; Or else thy Age has double childed thee, that thou hast forgot thy Lesson. Thou conversest with a large number of wicked Men, and comest with a great Multitude of wickedness. The multitude are the Wicked. For few shall be saved. Legion is thy Companion. How canst thou then be without a Spirit?

In the multitude were the Scribes disputing. The Scribes subtle Textmen. The Doctors and Expounders of the Law. They and the Pharises shak't hands, Both were joynt-conspirators against, both joynt-accusers of Christ. The Scribes accused Him of Blas­phemy; The Pharisees of eating with Publicanes and sinners. The Scribes Accusation for the breach of the Law; The Pha­risees for the Breach of Traditions. The people came to see wonders; The Seribes with them to question the Miracles. Be­ware, that thou hast not such a Scribe! Such a Pharisaean friend! Such a Textman too neer thee! He is possest with a spirit also, a Question; with a spirit of Contradiction. He cannot helpe thee. He has need of cure himself. Have a care of an Ignis fatuus a false Light! That seems a spirit too. That Vapour may lead thee to thy great hazard into Ditches, and Waters; Into dange­rous Opinions; into a multitude of Errors; into a boundless Flood of sorrows, into the bottomless pit of Despaire.

Hast thou, as thou thinkest, an intollerable burthen upon thy Soul! Hast thou a grievous load upon thy Conscience! Some sin that makes it all darkness within thee! That thou canst nei­ther hold up head to heavily offended Heaven; nor open thy Mouth to say so much as one Lord have mercy upon me! 'Tis [Page 136] very sad with thee indeed. The dumbe spirit hath taken too much possession in thee of thee. Or is thy Melancholy senseless? Thou know'st not why? nor what directly tis, that troubles thee? Thou art neither sick, nor well. Thy Soul has a [...], an evil habit, a strange indisposition: Go to a learned Doctor! no Mountebanke: Go to a true, and lawful Minister of Christ, an Orthodoxe Divine! He will pray for thee; He will teach thee to pray; He will pray with thee. And if through his own im­perfections (as who lives without them?) he cannot cure thee, he will shew thee the way, he will bring thee to the Master, to blessed Iesus who both can relieve thee, and will help thee.

Go to thy Saviour! Distrust not! Go to him by prayer! He will ask thee for that, which he gives thee, Faith. And he will give it in full measure for thy Asking. Call then to Him in thy Heart! And he will open thy Mouth. Cry to him! He de­lighteth to hear thee loud. But have thine eyes a Drought! Hath Lust dri'd up thy Springs? Look towards him, that is the Rock! and He will cause those Rocks to flow with waters. Who looks upon the Sun, does melt his Eyes. He will hear thee, that sees thy miserie, and will shew it thee, that he may recover thee. Till thou know'st, thou beest sick, thou art not fit for cure. If thou canst not come of thy self; take good counsel to bring thee to Christ? Read the Scriptures! Hear his Ministers! And he will dispossess thee.

Thy Body should be the Temple of the Holy Ghost; The House of God, The House of Prayer; How comes it Then, that it is made A Den of Theeves? yet be of good comfort! They shall be cast out. What though the Evil spirit tear thee at parting, with pain, with loss; with sorrow; with fear; And leaves thee as dead in Despaire? What though the World for­sake thee? And leave thee? And leave thee Dead in it's Opi­nion? What though thou beest scorned? What though re­viled? What though a very Abject? A Thing not reckoned among the Living? neither worth Notice nor Use? Be com­forted. [Page 137] Thou art nearest thy Remedy, when thou thinkest not of it. Pray! and the evil Spirit is commanded from thee. He must Out, though he cry, though he Roar at parting, he shal be banish'd from thee, that endanger'd thee to the fire, to Hell fire, to damnation; that tempted thee to self-Mur­ther, by poysons to flame in thy bloud, by a Halter to give thee a Desperate Convulsion; by offering thee Death in the Waters, in Rivers, in Ponds, in Wells; upon the edge of Knives, upon the Points of Poniards: he thought and sought to surprize thee, when thou wert alone. When thou thoughtst that God had forsaken thee, and all thy friends had left thee.

Be of good comfort! Christ that begins the Cure wil per­fect it. Christ taketh thee by the Hand; he lifteth thee up; and then thou risest indeed to Life, to the Life of Practice, to the life of a good Conversation. He takes thee by the Hand, by thy promise of amendment of Life, by thy new un­dertaking. He that is the Life raiseth thee from thy former kind of dying; He becomes thy Resurrection from sin, from death to newness of life; to Life in him, whereby thou shalt partake Glory him.

Hast thou been posse'st with a Spirit of fulnesse, of Pro­sperity? A Spirit dumb to Thanks-giving? Hast thou been posse'st with a Spirit of Covetuousness? A Spirit dumb to Alms-giving? Hast thou been posse'st with a Spirit of Op­pression? A Spirit dumb to Relieving, and Deaf to the cries of the Poor? A tearing Spirit, that rendeth the Possessions of others, as well as the possessed. Hast thou been posse'st with a Spitit of Lust, and Idleness, that Lulleth all sins in her Bosom? A Spirit dumb and deaf to the Invitation in the Gospel, that either hinders thee by excuses, or delayes thee from coming to the Feast? Hast thou been posse'st with a Spirit of Drunkennesse, Excesse, and Uncleannesse? A dumb Spirit that cannot speak? Thou maust have Fasting [Page 138] joyned to Prayer, or there is no way to cast him out: Against his Uncleanness, Fasting, against his Fury, Prayer.

Thou seest then thy certain benefit, thy Remedy at hand, the easie way to't: 'tis but Ask and have: Pray and it shall be given unto you. In all thy distresses therefore, in any anxiety of mind, in any grief of heart, in any trouble of thought, in any calamity, Pray! Wud'st thou have Peace of Conscience? Pray! Wud'st thou have accesse to God? Pray! Wud'st thou have comfort in Afflictions? Wud'st thou have joy in Tribulations? Pray! Wud'st thou possess thy soul in patience? Pray! Wud'st thou have thy patience teach thee Experience? Pray! Wud'st thou have Experience bring forth Hope? Pray! Then shalt thou finde that hope, which is grounded upon Gods love, which he shewed in sending his Son to dye for thee, who wer't unable to raise thy self, that wer't dead in sin, and unworthy of his Love in being his Enemy. Then he openeth the Charter to thee, whereby thou holdest all these Graces, which is a Reconcili­ation with God, procured and purchased for thee by the Me­rits of Jesus Christ. Then art not thou amazed when thou beholdest thy Misery by the Fall of Adam, who transgressed the Law of Nature before the Promulgation of the Law of Moses: Nor is thy Faith cast down without hope at the sight of thy former committed offences, &c. never so E­normous Transgressions. Thy Prayer begges Remission through Christ, thy Faith layes hold upon Gods Mercie, who sent his Son to be a Propitiation for thy sins. He that took away the guilt of sin, took away the strength of it. A­buse not then Gods Mercy in sinning the more! Nay sin no more, lest a worse thing come unto the. Since God is so merciful to forgive, misuse not thou the forgiveness of His Mercy. Have a care that thou leapest not from Despair to Presumption. Pray therefore! Lest thou enter into, or be overcome by Temptation. Pray oft! Not long! Premedi­tate! [Page 139] Consider before what Throne thou goest! Babble not! Lest thou addest to thy sins by thy Prayers; and so thy Aqua vita, that should refresh thee, become thy Aqua fortis, toeat out thy bowels: such Coloquintid in the Pot, will make thy pottage thy poyson; lest that which should be thy nou­rishment, prove thy greater destruction.

Desir'st to have the Father to hear thee? to accept thee? Say the Prayer that his Son taught thee! Say it intentively, zealously, heartily, understandingly! and 'tis enough. The Son directs thee to the Father, and puts words into thy mouth to that purpose. If thou wilt be reckoned amongst the wise, neglect them not. If thou wilt not be numbred amongst the Froward, and the Despisers, refuse them not. Seem not wiser then Wisdom it self, lest the Wisdom that thou admi­rest so much in thine own eyes, prove altogether foolishness. A short prayer is too long for a wandring mind: a short prayer is best for a weak Devotion. Thy Devotion at the best is apt to tyre for a little way. The Publicans Lord have mercy upon me A sinner, may save thee sooner then a long Tautologie of Words; then many a Lord! Lord! made use on to fill up disorderly vacuities, immethodical matter, and non-sence haesitations.

If thou wouldst have Prayers for thy particular wants, for several occasions, Go to holy David's box of precious Balsam. Use this or the like: Turn thee unto me, and have mer­cy upon me, for I am desolate and afflicted: The troubles of my heart are enlarged: O bring me out of my distresses! Look up­on mine afflictions and my pain, and forgive all my sins! Consider mine enemies for they are many, and they hate me with cruel ha­tred! O keep my soul, and deliver me! Let me not be ashamed! For I put my trust in thee. Then let thy mouth sing forth his praise, and God, even thy God shal give thee his blessing.

Rejoyce in his holy Name; Yea, let them that seek the the Lord rejoyce. Psal. 105. 3.
Desinat apte Liber, non Laus pietate, Secundus.
Wise Traveller through Wildernesse does lead
The Christian Pilgrim, teaching where to tread:
From Feind in Worlds Way Foes he warnes his Freind.
Through Deepe, vp Steepe, shewes Heavn's his Iourneys end.
F. Barlow fecit.

The Third Book.


Sil. Ital.
Explorant adversa viros, per (que) aspera duro
Nititur adlaudem Virtus interrita clivo.
Crosses the boldest Courages assail;
Let what can come, stout Virtue must prevail,


Affliction tries the Man; But's Vertue strains
Through all Opposals, till the Top he gains.

The Encouragement.

NAture is so apt to tire, especially in so great a journey, as it was but reason to give her some repose. And there could not be a fitter place, wherein to rest her afflicted Head, and wearied Feet, then in the House of Prayer: A place of no less safety, then Refreshment; where there are Viands of all sorts, as well to entertain the strongest Ap­petites, as to settle, please, and nourish the more crasie sto­macks. Through a Wilderness is an uncomfortable Passage; no better is this World, stuff't with Thorns and Bryars! stor'd with Thicks, and Woods; fill'd with Rocks and stones; inhabited by wilde Beasts, and savage Creatures; replenish­ed with dangers and difficulties of all sorts: But chear up! The worst is behinde the; and having so well Refreshed, thou canst not faint. Thou art a Pilgrim, and art used to Travel. Thou canst not now but with delight move on. Get but up upon Faiths Mount, and thou shalt discover the ho­ly Land. Such a sight will ravish thee; such a Hope will sharpen thy Desires, and keep thee from ever growing weary. Thou wilt then on lively, and rejoyce that thou art in the way to so excellent a Countrey, that thou art so near thy journeys end. A better End then thou couldest expect, or hope for. To this end mayst thou safely hasten. It is thy hap­piness. Thus mayst thou with a holy kind of Impatience long to be loosed, but it must be that thou mayst be with Christ. I need not call away; I find thee, me thinks, so reudy to go: Then on in Gods name.


CANTO VII. The Mount of Faith.

THou canst not stay.
'Tis High, 'tis Craggie—way,
That to the Mount of Faith does lead.
Hear'st not one call, as if he preach't to Day?
Be wary of thy steps! As he does call, so tread.
Now look about!
Th'ast past ore stumbling doubt.
See some asleep upon that side!
That blinde Guides cast the further way about,
With Images inarm'd, in Dreams lay round about their Guid.
On th'other Hand
A Rout there, there a Band,
Imaginations way advance.
Each Zeal makes Noise, as at it does understand;
Each does, 'gainst t'other cry; so to Pantheon dance.
The Praeco calls,
Still, still beware of Falls!
For now your way grows sharp and steep!
You must climb over rugged stones! like Walls!
Set footing wisely! Hold by hands! And sometimes creep!
That way deceives,
And them of wit bereaves,
For thinking still, they upward go,
Hypocrisie them draws, and never leaves,
Till she doth cast them down to Pride, thats fall'n Below
The Top appears;
The blew Skyes brightness clears;
Even into holy Heaven you see.
The fresh green grass is gemm'd with pearly Tears,
And Faith's Pavillion stands near Figs fruit bearing Tree.
The Tents wide Door
A Dam'sel sits before
Within A Chair made like a Heart.
Her eyes to Heaven do plead for Mercies store.
Her Lefts erect, Right hand on breast is plac't athwart.
So Faith dispos'd,
Her Shield is there disclos'd;
Salvations Helmet also Shows;
Truth's Girdle wrought, all Lilli'd ore, and Ros'd;
Th 'Righteous Brest-Plate, Words Sword, Gospel-Shooe
(deck Rows.
Upon her Shield
Of Gules, the bloody Field,
To make her Foes amaz'd in Fight;
Resplendently a Cross of Or doth guild,
With which fierce World, false Flesh, Hels Craft she puts to
Nor far from hence
On place of Eminence
(Atenariff, thats mounted high)
A Lady, deck't with Beauties Excellence
Stands firm, by Cable holding, Anchor'd in the skye.
A Fount near these
In dimpled Vale doth please,
A flying Statue bears Loves Name,
Whose Breasts run Cream into Pacifick Seas,
By Cestern fil'd from Milkie way in th'heavenly Frame.
Where th'Hungry feed;
The Sick that Cordials need,
Cure from blest Hand of Charis finde;
Who still delights to do a Pious Deed,
And th'helpless helps, the Naked clothes, and leads the Blind.


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.


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.


T'was odly dream't (Dreams odde things be.)
A sailing Ship in Aire to see;
With Rudder like a Vultur's Train,
That steer'd her through the lucid Maine.
The Sheets were made of Wings of Kites,
The Mariners were Souls, not wights.
From Luna's Country, fraught with store
Of Lading never known before,
From Negromania forth they got,
Which mortals here do call the Spot.
Her course was quick, did sight beguile.
She downward made to'th' floating Isle.
Her cocket was Liregions all,
Which precious stones 'ith'Moon they call:
Whose changing colours Lustres cast,
As every Eye's Delight is plac't.
Much like those Catt's Eyes, that do turn
In day to grey, in night do burn.
It seems their Vertue's very rare,
To make the ugly wondrous fair.
Their Port they gain'd, but fear'd then shak't
The Dreamer's Head, They sunke. He wak't;
And sigh'd; But starting lookt upon
Faith's Finger for his Turquoise stone.


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!

CANTO. VIII. The Campe of Resolution.

REviving Soul, march on! The Day is clear!
To Resolution's Camp now draw'st thou neer.
Some sculking Enemies behold I
But other some, picqueiring, bold,
At Circumspection's Scouts do disappear.
Thick Woods, loose Boggs the Passions hold;
Whence quick excursions they make out;
And oft their Multitude is manly fought;
Oft foil'd, discover'd by the quick-ey'd Master-Scout.
From Vice's strengths are frequent Inrodes made.
Sterne Injury, arm'd Impudence invade
High Resolution's well-kept Field:
But his stout men do scorn to yeild.
Temerity does fleeing loose his Blade;
Which Self-Opinion, Name to gild,
With cunning folly seeks to own;
To Pride, as if redeem'd by Him, tis shown.
Poor Cowardise committeth theft in night, unknown.
Wild passions muster oft themselves amain;
March quick with hot Incursion on the plain.
Wrath leads as Van; Revenge, as Rear;
As Battaile pride; No ranks keeps Fear.
For Marshal Fury counteth Order vain,
[Page 169] Hatred does charge; And Envy tear;
Black Treason moveth up, and down;
Rebellion's Drums, and Trumpets Noise do drown.
But Slander fights behind. The warre's for vertue's Crown.
Oft does their cunning seem to make Retreate.
They counterfeit a flight to arm'd Deceite,
In Ambush close by Treason laid.
To cut of any, so betray'd.
Field-Marshal prudence voideth such Defeat.
Discover'd, broke, they flie, dismai'd.
Ambition leaves his tired Horse;
And prodigality doth run his course;
In Bogge Vain-glory dropps, Thus scatt'reth Vice's Force.
From Idleness, so sick, within her Den,
Sloth could not come. It was not held fit then.
But Jealousie did often show;
Intemp'rance too, that still does grow;
And apish Novelty, that pleaseth Men;
Ingratitude Friends wu'd not know;
And Curiosity did stay;
Oft peeping through a hedged narrow way.
Ill Education likewise was in Field this day.
Prosperity, Adversity aside did stand.
Voluptu'ousness made neer to prosper's Band;
Despaire then to advorso ran,
Desiring Him to save the man.
For those faire Quarter held on Either Hand.
At home did swearing ban;
And Covetise at home did hide
Among his Bagges, that covered every side;
And superfluity, with many more, that there abide.
How bravely Resolution took his Ground!
From Vertue's ports did bounding Troupes abound,
Dexterity the Right Wing led;
And to the Left was Courage Head.
'Fore Bataile Resolution, while, Trumps sound.
Judgement's Reserve behind was spred.
At Signal given, the Charge was stout!
And Execution's Ordnance lan'd the Rout:
How Vice's Force fell, fled, as this great Gallant fought.
They can but Tory now, th' are grown so weak.
A party soon their ragged Troups will break.
As None, so insolent, as they,
In power; once faln, small Lets will stay
And block their malice, though they'd mischief wreak.
On! To the Camp without Delay.
There being safe, thine Eye may tell
Thine Understanding, All in Order dwell.
For every Hut is plac't in Rows near's Colonel.
And those are five, fit counsellors of war.
Gra've Judgement; He waeighs things as just they are.
Deliberation Time perpends.
Means Disposition points to Ends.
Discretion mindeth, what may mend or mar.
Straight Moderation wrong things bends.
And Conscience sits Judge Advocate;
And confidence is secret Clarke of State;
And Vigilance is Captaine of the Guards, when late.
The Ammunition's Commissarie's place
Wise conversation, that is weary, has.
[Page 171] O'th' Victuals Commissary is
Quick providence, prevents Amiss.
Humanity is Herald with a Grace.
O're Pioners Captaine Labour is.
Fidelity repayres the Workes.
Within which None, that's not employ'd well, lurks.
All Duty do perform, as Christians 'gainst the Turkes.
The Huts in Streets are plac't; to 'th' General
As Heart in Body, that gives Life to All;
At Each street's end's the Captain's Tent.
His Colours there stand shot, and rent;
Whose Trump, or Drum his Language is to call.
By sound, or Beat they knowe's Intent.
But mark! The Camp's A strength, well made.
Ten Curtaines scowre the Bulwarke's Face, and Shade.
Scarpe, Parapets, Graffe, Counterscarpe bid none invade.
Five Ports there are (and Sent'res to Each Gate)
For Souldiers marching out, and in there at.
Each Draw bridge ore the Graffe does lie,
Where are fit Ordnances planted by;
Without round doth A Line circumvallate;
In which Tenailes, Redoubts you Spye.
Each Bulwark has Great Guns command.
In proper places Sentinels there stand.
To patience Dwelling now from hence we must disband.


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.


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.

Qui se volet esse potentem,
Animos domet ille feroces;
Nec victa libidine colla
Foedis submittat habenis.
Etenim licet Indica longè
Tellus tua jura tremiscat,
Et serviat ultima Thule;
Tamen atras pellere curas,
Miseras (que) fugare querelas
Non posse, potentia non est.
Who great wu'd swell his name,
Fierce Passions let him tame,
Not yield his conquerd Crest
To Lust, by base Reins prest.
For though far Indies ground
Shu'd quake, when that doth sound,
At Distance Thule obeys;
Yet if thou canst not raise
Cares storming siege, nor cast
Griefs far, No power thou hast.

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.


THe maimed Trunks of Civil Wars,
Do dye with wounds, and live with
Their reckless Fury does undo (scars.
Next man. For blindness knows not, who.
The Brother tilts his Brother through.
The Sacred Beds forget their Vow.
The impious Son with dagger stands
Against his Father, and s Commands.
The Mother shreeks to see her child
By cruel hands of Life despoild.
The Temples steely Fists prophane,
And hither, thither troopeth Bane.
Yea, Sacriledge, that sin of sins,
Does grasp, yet loses, what it wins.
Amazement is in every eye,
Not knowing, how to live, or dye.
Such storms stern Passions often raise.
When Reasons down, what then obeys?
Religion gone, All Death involve.
In Quest of both 'tis best Resolve.


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.

CANTO IX. The Lodge of Patience.

PAce softly on! The Way is deep.
'Tis foul with Showers. The Clouds did weep.
Wade through that Slough! This thawed Clay!
That mires. This tires. Best, pick thy way.
Ore some deep Ditches thou must leap;
On bare foot passe sharp Stones on heap.
Through furzie Queaches thou must goe;
That prick and wound from Head to Toe.
Mark Sun! and Thou thy Way shalt know.
Then com'st thou breathlesse unto Sand;
An open Countrey and a barren Land.
'Tis there, The Lodge of Patience does on Crutches stand.
It stands upon a Hillie Plain;
Where Camels Food with Labour gain;
On bitter Broom, on Wormwood, Gall,
On some sowre Hearbs they diet All;
[Page 195] Both They, and Patience, whom you see
Beside her Lodge, beneath a Tree
That Palm with Shade to Her is Kinde.
She Smiles at Rufflings of the Winde.
On Stone she sits, her Head does binde.
An Eagle sometimes does descend;
And layes a panting Dove down by his Friend.
With such his Labour oft, her Commons he does mend.
Beneath that Place there runs a Spring;
Whose Waters Sent from Brimstone bring;
Yet is there wholsome Taste most Sweet.
Her Wine it is, and Bath for Feet.
To be in Storms She much delights.
She's us'd to Goblins; Not to Frights.
Wilde Boars do sometimes passe that Way;
And Tygres, that do seek for Prey.
At her they try, but dare not stay.
She drawes a Box, that's hid by Her,
When opening it forth flameth dreadful Fire;
At which, amated they, forsake her Then their vain Desire.
Her stilted crazie seeming Lodge
Has here a Patch, and there a Bodge,
Is lin'd with Adamant within,
To keep fierce Storms from breaking in.
The torne Thatch Cover o're her Head,
Beneath is floared all with Lead.
Two wide Doors are to South and North.
So Heat, and Cold come, and passe forth.
Their Malice she counts little worth.
Her Chambers haunted are with Sprites;
That offer dreadful Visits. Dayes and Nights
She sings, or sleeps secure, neglecting Fancies Frights.
When Eyes unclose sad Sights appear;
With threatning Dart grim Death seems near.
Ill Newes of all sorts buzze in Ear,
And say, Th'are Tokens sent from Fear.
The Sprites do groan, and make a Noise,
Like starving Pris'ners screaming Voice.
With Scourges Others smartly strike.
Another tears, what she does like;
And 'gainst her every where's a Pike.
All these she feels; and foils by stay.
To spite them more she fervently doth Pray.
They tremble Then, and roar; They vanish soon away.
With sober Pace abroad she walks;
And with her Self, and Heaven she talks;
From whence an Angel cometh down;
And shewes the Figure of a Crown;
A Viol gives, of Cordial smell;
Of Essence 'tis for Her, not well.
At Sent whereof she springs with Joy,
Which nothing after can annoy.
Such Comfort Mischief can't destroy.
A Cot-Lamb skippeth by her Side.
Her Steps to harmlesse Sports become a Guide.
Oft Disadvantages she meets, oft turns them quite aside.
Wilde Satyrs make their lewd Assaults.
Their Hairinesse can't blush at Faults.
They mock; They mow; Like Dogs they bark;
And she is robb'd by many'a Shark.
But still unmov'd She mindes Above;
To that Place only points Her Love.
[Page 197] All other Trifles She doth scorn.
Her Noble Spirit's better borne.
She smiles at what wu'd make forlorn.
At Home She takes down Fortunes Wheel;
Forth-drawn Disasters she doth spin, and reel.
To Providence she gives the Web from Loom of Steel.
Before Her Lodge a Column stands,
As by Semiramis'es Hands,
So vast, so high, of Marble made,
Nor Time, nor Tempest should invade.
Of Constancie this bears the Name,
Heroick Record unto Flame.
On it such worthies Names She writes,
As David; Iob, whose Lives were Lights.
With such great Letters She endites
The History of Martyrdome;
That so down to Posteritie 't may come;
And, if not Shame, strike Persecution dumb.
Upon the Column's Chapter's writ
In Letters, Large, for Reading It.
Aloft doth stand an Amazon.
A Snake her Right Foot treads upon.
Her Left Arm's lockt within a Shield;
Which bears a Crosse in Bloodie Field.
Her Right Hand up to Heaven is held.
She boldly looketh towards East;
And seems to slight fierce Storm, or furious Beast,
Whens'ere this roars, or that does aim to strike her Breast.
Not far off hence there lies a Shoar;
Where breaking Waves aloud do roar;
Where Shipwrackt Marriners were cast,
And like the Waves they cry'd, agast.
They wrung their Hands. They tore their Hair.
Sav'd Life was tortur'd by Despair.
To th' Lodge did crawl, sad Stories tell.
She to her Viol bade them smell.
Their Griefs did vanish. They were well.
Praise then they did begin to Sing.
She bade them take her Diet, sowre Hearbs, that spring,
They wisely took her Counsel, found them nourishing.
But 'mong the Rest one closely bound
Had hid with Clothes a stinking Wound,
As if a Cancer in his Breast;
Which did devour his Flesh, and Rest.
It was of Age, and Years so old,
That Him incurable it told.
She fetch't a Balsame whose rare Power,
With Mildnesse kill'd what did devour.
And made it sound within an Hour.
To all that come She giveth Cure.
And to restore lost Wits her Way is sure.
And what She heals, is sound, and so will sound endure.
Abroad She oft Adventures much;
She does no Difficulty grutch;
And Grace or Charitie bestowes
Returns with gain for what it owes.
Oft has She Cordials fetcht as far,
As both the distant Indies are.
[Page 199] From Crescent Turkie, Persian Land;
Or where there's Wealth beneath Command,
Comes Jaquenetta to her Hand;
Sherbet of Violets, Lemons, made
And such rare Juleps Patience makes her Trade
To cure her feaver'd Patients. Drink! Times Flow'r do's vade.


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

Martial. Lib. 12. Epig. 14.
Si te delectant animosa pericula, tu scis,
Tutior est Virtus, insidiemur apris.

Englished thus:

If daring Ills do please thee, thou dost know
Though Bores beset, yet Vertues safer so.
Martial. Lib. 8. Epigr. 78.
Omnis habet sua dona dies; Nec linea dives
Cessat, & in Populos multa Rapina cadit.
Nunc veniunt subitis lasciva Numismata nimbis,
Nunc dat spectatas tessera larga feras.

Thus rendered.

Each Day has Gifts; No sand but heapeth Wealth
And on the Peoples Heads drops frequent Stealth.
Now wanton Coins do fall in sudden Shours,
Beasts Bounty showes, whose Savagenesse devours.

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.

She drawes a Box that is hid by her;
When opening it forth slameth, &c.

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.

When we do look for light
Grief's Tears ore cloud the Sight.

One spectacle of Grief or other is the Monument of our Affections, and shews us the Tomb of our Selves.

With threatning Dart grim Death drawes near] Omnem crede Diem, que non sperabitur hora.

Think Death with every Day doth come
To dig the Grave, or build a Tombe.

Affliction is like sicknesse the warning-piece of mortality. Persecution like a Ruffian taks Patience by the Throat to fright her. Yet she's unmov'd, though Ultimum terribilium mors, the terriblest of All things Death appear.

Ill News of All Sorts buz in Eare] Temptations of all [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.


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.

Fortior est, quise, quam qui fortissima vincit Maenia.
Who does not grasp himself, though span
The World, is Dwarff, unto the man.

'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.

Dulce maerenti populus, dolentum;
Dulce lamentis resonare gentes.
Lentiùs luctus, Lachrimae quae mordent
Turbas quas fletu simili frequentat.
Semper, ah semper dolor ipse magnus
Gaudet in multos sua fata mitti,
Se (que) non solum patuisse poenae,
Ferre quam sortem patiuntur omnes
Nemo recusat.
Nemo se credit miserum, licet sit.
Tolle faelices! Removeto multo
Divites auro! Removeto centum
Rura, qui scindunt, opulenta bobus!
Pauperi surgent animi jacentes.
Est miser nemo, nisi comparatus.
Dulce in immensis posito ruinis;
Neminem laetos habuisse vultus.
Ille deplorat, queritur (que) fatum,
Qui secans fluctum rate singulari
Nudus in portus cecidit petitos.
Aequior casum tulit & procellas,
Mille qui ponto pariter carinas
Obrui vidit, tabulâ (que) littus
Naufraga spargi, mare cum coäctis
Fluctibus Corus prohibet reverti.
The sad man's pleas'd, when groans go round.
Such musicks sweet, when Nations sound.
Tears, and Mourning gentler gnaw,
[Page 220] When many such sad Buckets draw.
Ah ever! ever sorrows, great,
In many's bosom woes do seat,
Chear'd not alone to spread their pain!
To bear the burthen, when all strain,
None then refrain.
That he is wretched, who does hold?
From height snatch Wantons! Take from's Gold
On heaps the Rich! Remove's hard told
Fed Kine with's hundred grounds fat Feed!
Their equal's then the man in need.
But pair'd no man's a wretch indeed.
What's pleasent in vast ruins place!
None then will shew a chearful face.
'Tis he does wail, and's fate complain,
Whose single Boat does cut the main,
And nought but's look't for Port does gain.
Better to him were storm and chance,
When's eye a thousand Waves saw dance
And swallow Keels, the shore all spread
With Shipwracks Characters he read,
North-winds forc't seas back measures tread.

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.


AL scourg'd with whips; and pierc't with steel
Mild backs fierce pains, and torture feel;
Fell wrath does please it's itch of spite
To tear the Virtuous with delight.
Diogmus had ten heads before,
The Monster must have one yet more,
With much more horrid face and look,
Then all the Vizards th' other took.
(When age a new Tooth up does shoot,
Tis bigger then the next unto't.
It seldom but a Grinder proves,
In pieces breaks what stomack loves.)
While quenchless Fury more does rage,
Each Martyr's Fires a shining stage.
In those bright coals a Saint may see
The face of his Eternity.
Do! Load with Irons! Gawl to bones!
And cast the Innocent on stones!
Imprison th' Living 'mong the Dead
Ye Bracelets give, makes Bridal-bed.
Mistake not your dark dungeon. He
Has light enough, that Heaven does see.
Invent! And heap us mischiefe's store!
To'th patient God gives strength for more.
Abuse Gods patience too! but men!
The Day comes! Who shall Judge be then?
O let not patience more incense!
[Page 222] Least Triumph tramples Violence.
O stop wild force. For who so kicks,
Does wound himself against the Pricks.


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.

CANTO. X. The Ruins of Mortification.

BEtween two Hills (as those of Faith, and Hope)
Thou goest into a gloomy Glade,
[Page 228] Where Groves of Yew do cast their shade,
Thou findest there a Pallace that had scope;
Balconies, Rooms of pleasure, large, and long,
With Arras, and with Pictures hung,
With Aviarie's sweets, where wanton voices sung.
All now dropt down within on Ruin's Tomb
Lay buri'd in a rubbish Graff,
As Corn within a heap of Chaff,
The Persons, and the lustie of each Room.
Where numbers dwelt before, now's desolate;
And whispers tell the walls their state,
The ruin'd place of flesh is sad Necrosis Gate.
The Gate-house onely stands. The other Walls
Do seem to shoulder friendless Ayre,
There melancholy Bats repair,
Each screetching Owl to one another calls.
Aside this Gate-house down some steps do turn
Into a Vault, where's many an Um,
Which she with Ashes fills of Flesh that late did burn.
About this hollow room lye gasping sins,
That usually before they dye,
Do give a groan, or make a cry;
Which nought from her of soft compassion wins.
She upward looketh with a pleased eye,
That dead their wickedness there lye,
While on a Tomb with Arm across she sitteth by.
Her Right hand underneath her breast is plac't;
Her Left upon a Yoke doth lean.
Her right foot Fear-wash't very clean
Upon an Earthly Globe treads, that's defac't.
[Page 229] Her bare Left's set upon the gelid Ground,
That sheweth here and there a Wound,
Whose bleeding drops preserve her body ever sound.
Upon her shoulders she doth bear a Cross,
Which makes her bend a little down.
Shee's very lovely, but shee's brown,
And listens not to oft-brought News of losse.
From off a stone a Lamp doth glimmer light,
As day were mixt with some of night,
And near the Wall Sculs Letters form words, Life does write.
Such even composure of each mortal Head
Seems lively Truth in death to speak,
Whose Language doth not silence break:
Your life is hid with Christ in God. Y'are dead.
When Christ (that dy'd to make us living) here,
Who is Our Life, brings glory near;
In Glory then shall also ye with him appear.
Without the Gate an aged Porter stands,
Most gravely casting up his eye,
Neglecting who so passeth by,
On Crosier leaning both his clasped hands;
And to the curious does deny his Name.
He has a reason for the same.
He, he expecteth Glory for his scorned fame.
Behold. pursu'd by many furious Hounds,
From ore the hills a deadly Chase!
In that spoyl'd Grove's his heavy Case.
[Page 230] The Stagge doth fall, and weepeth to his wounds,
While th'Huntsmen winde the death of this their prize,
A live Hart from dead Stagge doth rise,
Starts up; they all pursue for Prey. Past reach he flies.
A wanton woman see in this fair Grove,
Drest all with fashions and with toys,
Discarding powdred Singing-boys,
Does change her Vest, as she does change her Love!
She bids them all, Be gone! And leave her there!
That shade admits no fierce heat near.
They gone; On firie breast oft drops a cooling tear.
But see! a Hagge! that's filthy and obscene,
Descends into a purging Spring.
How 'bout her water she does fling!
Throw by her putrid clothes! And make her clean!
Sweet Youth, and Beauty then to her return.
Her scorn does former Garments spurn.
She hideth 'mong the trees, Desires to Death doth mourn.
There lyes, by wrath fell Angers Garment, torn;
From whom wild Fury rends his cloaths.
Away throws Blasphemy his Oaths.
Her wrought long Gown layes Malice by, forlorn
Concupiscence does naked run, and cry.
All follow her to th' Vault, that's nigh;
And falling there before Necrosis, howl, and dye.


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.


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.


THe Richest spice that Merchants hand
Hath rapt for gain from Eastern Land,
When bruised most, doth sweetest smell;
It's Fragancie's within, does tell.
The Artist's stroaks must break it's Gate
For rare Perfume to flie thereat;
With such, and fam'd Arabian Gumms
Pollinctors drest the Guests of Tombs;
Who mauger death, that spoils his prey,
Made marbled flesh, made Torch of Clay.
Preserv'd the still-kept Form entire,
Wastlesse by time, except By fire.
So th' Ancients did embalm the dead,
After their precious Unguents spread,
Thus lent a being after death;
And gave perfume instead of breath.
The soul to life doth greater rise,
When she the flesh most mortifies.
The sight is strange; but blest the womb
That bears a child within a Tomb.


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.

CANTO. XI. The Farm of Self-Resignation.

BY Reconciliation's Tents
Thou travel'st now, where bending way indents,
Where with this Brother, and with that thou mendest rents.
What thou hast borrow'd here thou needs must pay;
Or what thou canst. From which make little stay.
Ill words, bad works Gangreen, not cur'd this way.
They gifts unto each other give, and send,
So former Foe they change to new-made Friend.
Gain Heaven too; and that safely guards them to their end.
Most fair interpretation draws
'Twixt oft contending parties, wholesom Laws;
What reason can't compose well, there Religion aws.
Here th'one to th'other Alms doth freely deal.
With much delight th'ones wound doth th'other heal.
To Laws, drawn thus, does pardon set her seal.
Which is sent up to th'Empyrean Court,
Presented thither in most humble sort;
[Page 253] Accepted, and confirm'd, down's sent a pardon for't.
With throbbing heart, and panting breath,
Wet eyes, and wounded feet; above, beneath,
Th'ast gone through dismal ways, by thousand paths of death
Take rest awhile! The wilderness is past;
As scaping storm thou now mayst Anchor cast.
Bid sowr and bitter things farewel! Sweets tast!
See! Fertile Land enrich't by ploughmans pains!
Doe shew him plenty, plac't in several veins.
The Fields with fulness laugh, the Swain at pregnant gains.
Tis pleasant news the crowing Cock.
How he to comfort's Dawn's the chaunting clock!
How he does wild beasts fright, when he his wings does
Here self by lelf does Resignation dwell (knock!
Within a spacious Farm of doing well.
He pays himself for Rent; No coyn needs tell.
But every New-year sends to's Lord a Heart,
A wreath of Laurel, and a winged Dart:
Such is his Tenure, which for All he pays in part.
The Lord (say some, and those say well)
Above the Empyrean hill aloft doth dwell.
The Glory of his seat can none that's mortal tell.
None like his Tenent, keeps a house so free.
At every Court yet must surrender be.
He then re-grants. None bountiful as he!
A Fence doth grow about th' encircled ground.
A living wall of safety all doth Bound.
And every thing doth thrive, which that doth so surround.
That River which in Post doth go,
Does disembogued waters to Sea throw;
[Page 254] And sea through Earth's chose bosom his head springeth to.
Whose gliding streams, or falling showrs of rain,
In pious thankfulness it sends again
To the vast bounty of the searchless Main.
And in his Course see, how Meanders wind!
With clear, and joy'd embraces seeming kind!
But onward hasts away, and leaves the earth behind.
About the house Trees growing high,
As Cedars spreading Tops, A wood stands by;
Whose branches seem to root within the lofty sky.
Tis cal [...]d Mans Will, which, when the storms do come;
Is best Protection for the Farmer's Room;
To which his cattel run for shelter home.
For on their Tops a Tree does strangely grow,
E'en down from Heaven, that Mortalls here below
Cann't think what it should be; fruits dropping partly show.
Within a fragrant Meadow near
Mild Consolation gathers every where (dear.
Choice beauteous flowers for many a one that she counts
With Chaplets some by her their head have drest.
With Nosegayes she perfumes some others breast.
On beds of sweets she others lays to rest.
While like an Angel Love Divine stands by.
Heart-headed shafts Love shoots from thoughts that flie
[...]eather'd with Zeal, their expectation cuts through sky.
Their Contentations Cott behold!
How well tis plac't from too much heat, or cold!
See'st not her pleasant Lambs skip, driving to the Fold!
Shee's Resignations Neighbour, and self-friend;
Regarding nought, but what may chiefly tend
To Resignations Heaven-desired End.
[Page 255] There real Pleasure dwels. Tis alwaies Spring.
There are renewing Quires, that still do sing. (sting.
There nought breeds on that Ground, that venom has or
Aloof, upon sinister hand,
Thine eye a floating Isle may now command
Within a troubled sea. They call it wishes Land.
Where every one does seek, what th'other has,
And madly think to grinde at Mills of Glasse
Caught Atoms, which with wind away do passe.
Some bubbles blow into the laughing Air;
To which they fondly vent their foolish Prayer;
And when those break, they cries do send to grim despair.
But turn unto the Right! Behold a sight most fair!
As Globes of Ivory, two Hills,
Embroder'd 'ore with Azure-veined Rills, (distils.
Have 'twixt them beauties Plain, through which each stream
Within this Plain a Virgine comely drest,
Sits with dishevll'd Locks, in snowie vest:
And with a Crimson Cross upon her breast.
She sweetly sings unto the flowing streams,
The while the Sun dispenceth smiling Beams.
Thus Conscience sits; and tunes her self-instructing Theams.
To Resignation from above,
Descends an Angel from the height of Love,
That with Protections Scepter ore the Farm doth move.
See! Blessed are the stock, and thriving Kine;
Whose swelling Udders in white streams do joyn,
In praise of him them feeds, showr'd milk resign.
And if at any time there come command,
For all the Stock, or any fruit o' th' Land.
It is presented up with Free-will-offering hand.
And when there's offer'd all that Store,
Still Resignation cryes, Lord wilt have more?
Accept my Self! Alas! I give but thine before.
Here learn thine easie Lesson! It is plain.
Thou shalt not need thy busie Wits to strain.
Get it by heart! It will refresh thy Brain.
Then Contentations Blisse thou shalt enjoy.
No noise the Song of Conscience shall destroy.
For Reconciliation fills thy Soul with Joy.
But on! For Perseverance leads a Heavenly Way.


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.

Instantis quod signa canens dat Gallus Eöi,
Et revocet famula ad nova pensa manus,
Turribus in sacris effingitur. Aerea mentem
Ad superos pelvis quod revocet vigilem.

Rendred by the Author.

Because the crowing Cock doth trumpet up the Sun,
Calls houshold hands to vie with day begun.
On hallow'd Pinacles he's plac't, that's guilded head
To heaven the watchful thoughts of men may lead.

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.

Cui lux ante diem, tenebrae sunt ante tenebras.
Fore day sees Light.
Fore dark sees night.

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.


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.


BEhold the earth, that does beguile
Vain man! 'Tis but the larger Isle.
A fixt Leviathan to stay
By'ts Center Egges in Seas to lay;
Which seem those lesser Isles, as rent
From Earths vast bulk the Continent.
Choose out the strongest of them all!
Let Deeps be Trenches! Ships a Wall!
Conceive in such a place, each Port
Were but a Gate unto a Fort!
Suppose faign'd Bacon's Magick line
Did all its earth with brass combine.
Were't peopled all with arms and wit
Had it wealth's nerves to sinew it.
If Sacriledge that sin of sin,
And black Rebellion live within;
If Blasphemy, that Belch of Hel,
And Perjury within do dwell;
If Murther there shews bloody hands,
And cruelty doth act commands;
If there Prophaneness makes a scorn
Of what is of Religion born;
[Page 284] If hot Ambition locks with Lust,
And break-line Incest goes for just;
If foul Adultery stains the Bed,
From Poor, Extortion snatches bread;
If Luxury new minteth vice,
If all Ills root, sharp Covetise
Shoots up by fraud, and grows by Lyes;
The place is fortifi'd in vain,
For tis but Sand that makes the chain.
Were walls to heaven, and these appear,
All's ope to Ruine every where.
Since no resistance 'gainst Gods will;
Best Pollicies his Hests fullfil;
No safety but with him to joyn;
Repent! submit! Self-wills resign!


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.

[Page 290] Pygmalion seeing these to spend their times
So beast-like, frighted with the many crimes,
That rule in Woman, chose a single life,
And long before the pleasure of a Wife.
Mean while in Ivory with happy Art,
A Statue carves, so shapeful in each part
As Woman never equal'd it. Who stands
Affected to the Fabrick of his hands.
It seem'd a Virgine, full of living flame,
That would have mov'd, if not with-held by shame;
So Art it self conceal'd, His Art admires;
From th' Image draws imaginary Fires;
And often feels it with his hands, to try,
If 't were a Body, or cold Ivory.
Nor could resolve. Who, kissing, thought it kist;
Oft Courts, Embraces, wrings it by the Wrist.
The flesh impressing (his conceit was such)
And fears to hurt it with too rude a touch.
Now flatters her, now sparkling stones presents,
And Orient Pearl (Loves witching instruments)
Soft singing Birds, each several colour'd flower,
First Lillies, painted Bulls, and tears that pour
From weeping Trees. Rich Robes her person deck;
Her fingers Rings; reflecting Chains her neck;
Pendents her ears; a glitt'ring Zone her breast.
In all shewd well, &c.
Now layes he her upon a Gorgeous Bed,
With Carpets of Sidonian Purple spread.
Now calls her Wife. Her head a Pillow prest
Of Plumy down, as if with sense possest.
Now came the day of Venus Festival
Through wealthy Cyprus solemniz'd by all.
White Heifers deck't with golden horns, by strokes
Of Axe's fall; ascending incense smoaks.
[Page 291] He with his gift before the Altar stands;
Ye Gods, if all we crave be in your hands,
Give me the Wife, I wish! One like, he said;
But durst not say, give me my Ivory Maid.
The golden Venus present at her Feast,
Conceives his wish, and friendly signs exprest;
The Air thrice blazing, sparkling thrice on high,
He hastes to his admired Imag'ry;
Couches besides her, rais'd her with his arm,
Then kist her tempting lips, and found them warm, &c.
He Cynaras begot, who might be stil'd
A man most happy, had he had no Child.

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!

CANTO XII. The Holy Hill of Contemplation.

The Downs of Cogitation.
FRom Hill to Hill we go.
Now leav'st thou things below,
Sublimer Things to Know:
Here mighty Waves of terrene Seas,
As green as Neptune's, Sight may please;
His rowl in Storme; In Quiet these.
These Downs are stil'd, all spred with silken Grasse,
Thick, Short, and smooth, as slipp'ry Ice, or Glasse.
A Carpet made of Plush, it seems to those, that Passe.
All ore this Flowrie Place,
Bright Stars grow space by space,
And shew their Sweets and Grace.
Here Swallowes plumed Oares do plie;
With agile Pineons Swiftnesse trye;
Who shall dart quickest as they flie.
From Poast to Poast here▪ Coursers run amain;
And freely of Themselves away doe straine.
So course fleet Thoughts upon the beating Braine.
Out from Thelema's Cave
Comes driving like a Wave,
In Noble Habit Brave.
For DIANOIA in her Looke
Clasping in Hand an unbound Book,
And sits as if she fresh awoke.
Within a Wagon that doth nimblie glide,
Whose noiselesse Wheels do whirle on either side.
By Dromedaries drawn; wherein Shee doth abide.
Behinde her stands a Wight,
All clad in Snowie White,
That guides her Wagon right.
Heaven-born She is. For such her Fame.
She shines as now from thence she came.
Oft Oil she pours upon the Damsels Head.
With Rod she Flies, and Hornets striketh Dead,
That buz about the Ears o'th' Dame where once they bred.
Thus ore the Downs she drives;
At PHRONTIS Height arrives;
Oft Holy Hill atchieves.
Where Contemplation sits so high,
To whom We passe on by and by:
Let DIANOIA go and spie.
There let the Dame go, take a sweet Repose,
So modest She's, She never doffs her Clothes,
And none but One, what's on her Breast, yet ever knowes.
The Promontory of Meditation.
On Promontory there doth dwell
Wise Phrontis that old Deeds does tell;
And Future Happinesse does spell.
A Holy One did build her dwelling place.
And did bestow upon it pious Grace;
As if an Hermit, she there spends her dayes.
Except she take unseen a Journey through the Ayre;
'Lights; Takes a walk i'th' Portico o'th' House of Prayer,
And thence as oft unseen doth Home again repaire.
From out her Studie She doth eye
Both Land, & Sea, and all doth try,
That's worthy notice far or nigh:
She takes much pleasing pains to get by Heart
The rarest Skill in Meletetick Art;
So findes She Puritie of Minde is part.
So She perceives, what he must be, that Meditates,
Devout, and wisely skill'd in any case, he states,
And with prepar'd Affections, as the same relates.
Her Object she doth keep in sight;
The manner of't perpends aright;
Dividing draws, so hits the white.
She has a Mint of Businesse, and Lore.
She takes from Memorie, what was before,
And layes it up in Recordation's Store.
Three friendly Helps she has, whens'ever she growes weak.
When speechlesse Logicks Knowledge makes her speak;
When Deaf, Attention cures. Her Stupour Praying breaks.
Her Librarie is large and fair.
In 3 Ranks plac't about her chair.
On those she reads in arbour'd air.
The first holds Natures Books, the Creatures all.
The next Redemptions works, that sav'd from fall.
Sanctification's gave a growing tall.
A Sedentarie Quiet She does Love, and Chuse;
And Temperance to visit her doth often use.
For Solitude all Company She doth refuse.
She's beckned oft abroad by Love,
To take a Walk in shadie Grove;
As oft admireth Things above.
For Admiration gives to her a Law,
As doth the Load stone that doth Iron draw.
Her laughing ere, seld any Creature saw.
No dwelling's here. Our Souls do burn with high Desire.
To Contemplations holy Hill their Flames aspire.
Away! Let's mount! O let's not quench such kindling Fire!
The Holy Hill of Contemplation.
Aloft now raise
Thy Self with praise,
For high thy Way's.
It leads Thee up to Skie.
To Stars thou shalt be nigh
Where soaring Eagles flie.
Thou shalt pass Clouds that swim in Air
Unto a Place that's clear, and fair.
No Fogs thy sight shall there impair.
[Page 298] Now Contemplations HOLY HILL ascend
But Reverence bids at every Step to bend
For humble climbing gains this Journeyes End.
And, when th'ast gain'd the towring Top, and look'st below,
All Things will then to Sight so pettie little show,
As Thou scarce Them, or Mortals Thee will hardly know.
Behold the Place
A Narrow Space!
Like up-cast Face:
Or as some Perspective
Through which Eyes Beams do drive
At th' Object far t' arrive.
As in an Astrolabe the Dame
Does pierce with sight the heavenly Frame
To th' Onely One, I AM by Name.
She with weak Eyes does God in Essence see;
And by Reflex of's Word eyes in One Three.
Though Eyes too weak (alas!) for [...]s Mysterie.
First in His ESSENCE Him she INFINITE does finde,
Subsistences so Three to GOD by'Inbeeing joyn'd.
Amaze such Eyes,
Wu'd be too Wise.
In their Inb'eeing may see,
How every One o'th' Three
Exceedes Capacitie.
INEFFABLE by all that know
From such their In-beeing doth flow
So does She apprehend the TRINITIE;
And so does finde it in the UNITIE.
[Page 299] Their Emanation, or Procession there is none
Can comprehend or utter. All Conceits out-gone.
So Coeternall, so Coequall Three in One.
Let Gospel show, Church read, such Depth She lets alone.
Her loftie Bower
Or living Tower,
Whose top doth flower,
Although it raise her high,
And helps her piercing Eye
To dart up through the skie,
And into Heaven to ayme aright,
Where Glorie is Eternall Light,
Her Eye's too weak yet for the Sight.
But there sits mounted, and her Garments are
Embroid'red o're with many a Gemmie Starre;
An Eagle pierched from her standes not farre.
With constant Looke upon the Radiating Sunne,
As if he watcht his Steeds that 'bout the World do run,
Whose wings oft trye a Course before the Day be done.
There thus alone,
With Love oregone,
Views Th'Only One.
Her Soul's a spirie Fire
Of Extasi'd Desire
And flames the more, the nigher.
So his Perfection does behold
As in his Attributes are told.
None but Himself can God unfold.
Amazement seizes on her Dazzled Sence,
At Sight of the Mysterious Excellence
O'th' TRINITIE. All Energies from thence.
What Pen can write? Or skill can read His Holy Name?
[Page 296] All tongues are Dumb; and each attempting hand is lame.
Had he not told Himself, how could she know, I am.
Her too weak Bow
Shoots not to know,
What's lockt from show.
As in Himself God None
Does know, but God alone
Who's Infinite, and One.
She studies not their Braine to cure
Wu'd finde a Circles Quadrature,
Her Thoughts are hallow'd, sober, pure.
Enough's for her His Back-Parts She behold.
She dares not further then's reveal'd, be bold;
Nor knows she how to go, If not first told.
And what is so reveal'd enough to Good Life is.
She sees without bold prying into Mysteries.
No vein she has to search, for what vain searching 'tis.
With humble bent,
With meek Ascent,
With Minde intent,
From Gods Sufficience shee
Doth his Efficience see,
Her knowledge such must be.
Such are her Faith's attempting Wings,
By which she climbes to holy Things,
And to Capacitie Them bringes.
These unto Consolation are the Prop,
And Pietie's Provokers to the Top;
And in pursuit of these she makes no stop.
In Gods Sufficience all Fulnesse sees, more shall
In His Efficiencie, as in His Publick Hall
She views, how wondrous in his Works, Gods All in All.
HIM absolute,
None ought Dispute
None can confute,
For in his Essence Shee
'Fore world, or ought was He.
Thus does She raise a vig'rous Look,
'Fore Time, or storm but by one Book,
That any Their Creation took.
As Relative tow'rds Him She Eye does place
Upon the first o'th Intellectual Race,
Reads Angels made. Some stood some lost their place.
To those adher'd, and stood the great Creator gave
Their Confirmation, Everlasting Blisse to have,
But those that fell, were thrust to Hell in chains of Slave.
Then Tophet told,
Ordain'd of old,
Prepar'd to hold
Those Fiends in quenchlesse fire,
T' endure Th' Almighties Ire,
In Pains that ne'er expire.
Then Tophet was ordain'd to be
And then prepared by Decree,
Prepared onely Shee does see.
And for those onely was that horrid Den,
For Reprobation absolute Decreed then,
As their Predestination it had been
As Relative She GOD Creator doth perceive
O'th' World, call'd Visible, Man second Race doth give,
Man second Race of Intellectuals then made did live.
By Satans Spell
(Alas) Man fell,
Deserving Hell.
Inward Adhaesion lost,
Outward Obedience crost,
Soul's, Bodie's curse it cost.
Forfeit was Nature, with drawn Grace
Glorie come short of; from blest Place,
So fell both Man, and all his Race.
Th' Interpellation of th' Eternall Word
Did Mercie's Miracle for him afford,
And was first means for Man to be restor'd.
His standing in the Gappe Did Execution stay
His Superceeding It was stop in Sentence Way.
His Sponsion gain'd Decree, that He the Debt should pay.
'Twas co-decreed,
For such a Deed,
As Man did need,
The Word should Flesh become,
And satisfie God's Doome,
By Suff'ring in Mans Roome,
So sanctified was Nature then,
Grace, Glorie was restor'd agen,
In that Decree to help fallen Men.
As co-decreed, coactuated were
Th' Apostles place, Mediators he should bear,
Though both distinct, yet both on him t'appear.
Th' Apostleship by Unction of the Holy Ghost,
The Principle of Government for Church, so tost.
And speciall Ordinances Fount choice Men t' accost.
And those were given
From bounteous Heaven
In Portions even.
Yet were they severall,
As to those Patriarchs all,
As Moses speciall Call.
In Shadow Revelation was;
Redemption so in Type did passe;
So read first Times The future Case,
Administrations interlegal came
By th' Baptists Ministrie before that Lambe,
To whom the Angel gave the Holy Name.
But th' Evangelical deliver'd were to th' Jews,
And to the twelve Apostles whom Christs Self did choose;
And to All Nations that would not the same refuse.
Time did at full
The Curtain pull,
And types annul.
In Substance Revelation,
In Truth appear'd Salvation,
To Jew, to every Nation.
Then did break forth the shining Light
O'th' Gospel to appear more bright
Is represented to her Sight
Of Jew was borne, unto the Jew Christ came,
And to them first He published his Name.
Then to the Gentiles did He do the same.
To several Ages were all These Administrations,
In their respective times emergent Revelations,
Summ'd, and upon Record were Scripture Affirmations.
By, UNION was.
Of Natures, as!
Redemptions Principle,
Regenerations Well
Of Life to those that fell.
So Nature sanctifi'd new stood
Restor'd is Grace, Glory made good
In's Person. Brooks so fill by Floud.
Of Grace the Covenant call'd Derivative,
From whence Beleevers Title do derive,
His Mediatorship did erst atchieve.
Parties, Conditions, and their Seals She does Behold,
Prerogatives by Faith She seeth manifold.
Such as Saint Iohn, Saint Paul have so divinely told.
Most humbly She
Looks up to see
Trines Mysterie.
Father the Creator is,
New Creatour Son (O Blisse!)
Holy Spirit's Seal to This.
In Earnest of Redemption so
Regeneration does new flow
In such a manner few do know.
The Church Regenerate the first-born may
Those Spirits of Just men so made perfect, say
Nature divine partake those with allay.
O'th' Righteousnesse o'th' Kingdom. For 'tis seal'd
To those, and those to It (with Reverence) anneal'd;
So One with Jesus Christ Mediatour thus reveal'd.
As Wondrous was
Gods free giv'n grace
To bring to passe
Redemption in Designe,
The TRINITIE did joyn
In Counsell most Divine;
Interpellation Covenant past
For all to be perform'd, and last,
For all were Providences cast.
Administrations Author FATHER is,
SON Grand Administrator unto These,
The Principle of speciall Ordinances
The HOLY GHOST. Subministrators from Sublime
Take Government, so ordination claim from Prime
Words, Sacraments Administration passe through Time.
Means to save All
The Church then call
Church congregate in Sense
Kingdome of God from thence
By calling Saints, and with Christ One
As Hee Apostle was alone;
Without Whom Government is none.
As Rivers may divide from out a Lake,
That's ever full, of which their Streams partake;
Whose various Courses that vast Floud does make.
So Government from One to Twelve came whence again
Those subdivided into lesser Brooks did vein;
So from Apostles, Bishops influence obtain.
Her down-cast Eye
Sees Man must die,
Sin's Wages trie.
The Bubble of his Breath
Must needs be broke by Death,
His Bodie grav'd beneath:
Yet's Soul does flie to place of Rest,
To Paradise, that keepes the Best;
But wicked Ones with Sin are prest;
Until the Resurrections Trump does blow;
When all the teeming Graves their Dead shall show;
And every One Reward to Deeds shall know.
The glorious Judge, Just Jesus comes to Sentence All.
The Righteous then to th'Right shall hear: his Blessed Call;
When Go ye cursed, shall be Then the wicked's Fall.
And now behold
Her Locks like gold
For us Shee's told.
By Angell from Above,
Whom Seraph wings do move,
Encircling round with Love
Chuse Mortals! either here aloft to dwell
By Faith, by Love, by doing well:
Or, desperate leap with Horrour into Hell.
Chuse! Chuse! Eternitie of Blisse! or Pain!
E'relasting Losse! Or everlasting Gaine!
Bath i'th' Lambs Blood! O wash away your Stain!
Could ye conceive the Joyes that here are Infinite,
And glory such as Tongues nor Pens could ere indite,
To gain this Place, All earthly Torments Smiles wu'd slight
Hear'st this? Away!
Let's make no Stay!
But use our Day!
Down through the Wildernesse
Amidst the Worlds Distresse,
Let Joyfull Courage Presse!
When w'are return'd unto our Place,
Let's Minde these Things in any Case.
Life's short. Good Life a narrow Space.
Let's listen still to hear the silent Feet
Of Death, who'l bring home Bliss wrapt in a sheet.
The blessed Angels then with Joy will greet.
Then tune we Tongues to Steps with never-failing Praise!
Let pious Works our Hearts, our Souls to Heav'nward raise!
Let Hands! Let Thoughts! Let All God magnifie alwayes!


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


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.


WHen wicked Policies doe raign,
They rowle their Trenches in the Brain;
And subtly winde false Works with Art
To Undermine the Noblest Heart:
While Cunning spendeth utmost Skill
To act, what's New invented Ill;
Makes Stratagems, walks untrod Wayes
Their hid Designes to height to raise;
Do make't their Businesse to surprize
What Truth can't gain, they wu'd by Lies.
And all is but to make a Prey
O'th' Soul, which still they wu'd betray.
[Page 315] What Vizards do they wear? For Ends
(O most unjust) each other rends.
None sooner ruine brings them to,
Than Craft does Cunnings self undo.
While Sin doth seek all wayes to thrive,
Religious Sails to Heavenward drive.
Sin falls with Plots, and th' Soul does gain
By Contemplation Hope to raign.


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.

Illis est Thesaurus stultis in Linguâ situs,
Et questui habeant malè loqui melioribus.

Sayes the same Plautus.

Those Fools think Treasures placed in the Tongue,
That count belying Betters Gain, for Wrong.

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.


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