PEL●●●●ICIDIVM OR THE CHRISTIAN ADVISER AGAINST Self-Murder.  
Together with A Guide, and the Pilgrims Pass To the Land of the Living.  
In Three Books.  Soles occidere & redire possunt. Senec. 
LONDON.  
Printed for 〈◊〉 〈◊〉 and are to be sold at the Sign of the George in 〈◊〉 〈◊〉 1653.   

PELLICANICINIUM.  

SInce All the World is Folly, well may one  
Be th' Hieroglyphic, not alone.  
As unpruned Trees, Men all abroad express  
In strange Wild growths A Wilderness;  
In which alone does dwell each friendless Man.  
Each 'mong'st the rest's A Pelican.  
This, That about the Nest flame, hidden, brings;  
To take The Fowl, with singed wings.  
Whose Piety, to save her Young from Fire,  
Makes her a Prey to sharp Desire.  
This Pelican owns none, that so unclean,  
Do Her, Self-Death's Example, mean.  
Yet hath she heard within her lonely Place  
As she t' her Young did put the Case,  
The shreiking News, that from New Troy did cry,  
Self-murder! which did cause her fly  
From Wilderness of Beasts to That of Men;  
Where each House seems A Dragon's Den.  
With stretched Pinions she her Flight does take,  
Leaves Young, does not her Young forsake.  
And to that Forest of hewn Trees, squared stone,  
Where Thousands dwell, yet live Alone;  
She comes; And on a sacred Mountain's Head  
Takes stand; and then the Round does tread.  
Erst dedicated was that Place to Paul,  
Not for his cruel Deeds, when Saul.  
But for such Acts, his Courage did discuss  
With Beasts in Fight at Ephesus.  
Upon that lofty, seeming, Ruin she  
Does all about Destruction see.  
There mounted high, as on a Tower she stands,  
To ' th' Desert sings Divine Commands.  
To That forsaken Place with opening Wings  
Pointing her Beak t' her Breast, she sings  
This uncouth Note. Why, changed Mortals? Why,  
With horrid Deeds thus blast ye Sky?  
How are your Voices changed too, by done Wrong?  
Now Groans, now Cries bear Parts in Song.  
And what, so tuneable, was, Sweet before,  
Now bears the Burden, does deplore.  
Were once your Hands too smooth, your Face too fair?  
Must Faith be traffic for Despair?  
Ah Troynovant! Thy too unhappy state  
May justly fear from Heaven Troy's Fate,  
Which nought can hinder, but such ●louds from Eyes  
Of Penitence, as drown Sin's Cries.  
Who made The World? Who turns the starry Ball?  
Is not Th' Almighty Head of All?  
What's Pleasure made, is ordered by His Will.  
His Hests were Laws; And must be still  
'Tis not Inferior Wit of things below,  
Can cause by wisdom Ought to grow,  
His Creatures All are; All from Him derive.  
Without Him there is Nought can thrive.  
Let Him but turn his Back, to Self leave all.  
I'th' dark they reel, to ruin fall.  
And but His Way Most High can Not be found.  
His Walk is Not like Paths on ground.  
What Blindness then possessed bewitched sight,  
That needs it must forsake The Right?  
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 dost call thy Liberty?  
Or what Religion is it, that you coin;  
When All Sins with Devotion join?  
Is Heaven not just? or does forget to pay  
The Debt, you scored but yesterday?  
Dispute it not! Nor cast with reckless Mind  
Approaching Judgements so behind!  
Hark! How the Night-Ravens croak! Strange sights appear!  
When Seasons altar, judgement's near.  
When Self-Destruction does among you rage,  
Soon Public Fury may engage.  
O stand not out Apostates! least you burn  
To common Ashes in One Urn.  
Return to Life! as I to Death for Young return!   

The Prooeme.  
SInce Adam's Fall his Posterity became Partakers, not Only 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 ancienter than the Eldest Son of the World. And by production of Time as Sin increased Sorrow had the bigger growth. The Days of the Years of my Pilgrimage are an hundred and thirty Years. Few, and Evil have the Days of the Years of my Life been, and have not attained unto the Days of the Years of the Life of my Fathers in the days of their Pilgrimage: So jacob to Pharaoh. Gen: 47. 9 Every Day was in new Labour; and every Minute a step onward in Pilgrimage.  
Life then is a Long Journey on Foot; And the further we go, the wearier we are. It is Fabled of jupiter that being wearied with the brabbles of Pleasure and Sorrow, he linked them together with an Adamantine Chain, that the One should not part from the Other. 
Invicem cedunt Dolour, ac Voluptas,  Says 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 unavoidable Burdens? 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 useless, 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 its Principles, and by the strength of its Superstructures so evidence by Faith the Certainty of Hope, and Assurance of Future Enjoyment of Celestial Things, that Our Souls (being as it were transanimated by Divine Contemplation) should not only despise the Calamities of This World, as Trifles; But rather rejoice 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 rejoicings of Hereafter.  
It is want of Faith, that makes us fall Below our Reasons, and to subject Ourselves to a Lower Kind of sense, than Bruits. So Gait is the Punishment of God for Our Aversion, and Turning Our backs upon Him, that instead of Being near the Degree of the Angels, 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 Distress should so overpower Us, to destroy Our own Lives? As if we had proclaimed war against Ourselves? 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 Blood, running in streams, and the open Veins daily bleeding of so many Christians, as is continually shed: But mine Ears do tingle, to hear so many sad Relations, as even since March last concerning Several Persons of divers Rank, and Quality, inhabiting within and about so Eminent a City, as late-famed London, that have made away, and Murdered Themselves.  
It is a Grievous 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 Poem; Wherein The Author'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 Press, to write Something upon so Deplorable a Subject; Lest the Frequency of such Actions might in time arrogate a Kind of Legitimation by Custom, or plead Authority from some latepublisht Paradoxes, That Self-homicide was Lawful.  
It is not denied 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 Us) is a direct Giving Ourselves over to The Devil, and a Denying the Power of Godliness; Yea, a Resolution in a desperate Madness to throw ourselves 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 lose; Or That The Cup of Our Wickedness is almost brimful; Or that Our Apostasy, and Our other heinous Sins, as it were a Violent Multitude, do rage, and make an Uproare in Our Consciences; Or that the Sacrilege, and Blasphemy, (what shall I say of the Perjury of the Time?) show not ●he Removal 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 coming to pass, are A sign of threatened, if not apparent Derelection, and God Forsaking us, when the Heavens in their Wonders, and Men upon Themselves do Thus declare God's Judgements; And it is to be feared, that Our Hypocrisy, Malice, and Uncharitableness, 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 Vengeance.  
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 Unclean among Us. Lest, if not warned by the Gentleness of the Lord's preparatory Punishments we be swallowed up in the Abyss of our Abominations, and perish utterly under the Intolerable weight of his Heavy Displeasure, and Irresistible, consuming Judgements.  
The Author chose rather the Quickness of Verse, than more prolix Prose (with God's Blessing first implored) to disenchant 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, until 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 road Before, Self-Execution posted After▪ Saul the First Homicide, we read of in Holy Writ (Cain only feared to die.) His Armourbearer His Second; And wise, yea crafty Achitophel haltered his Policy to make a Third. Saul possessed with a Devil▪ in his Heart, Achitophel in his Head. How great a Care is to be had to prevent both.    

To the Discontented.  

AS in a Glass you may behold  
Your Face, your Figure in this Mould.  
And, though it may in Some Lines miss,  
As like as Many'a Copy ' 'tis.  
This only Difference 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 Brain,  
The furious Blood in every Vein  
Are here deciphered by course Hand  
For lowest Minds to Understand,  
Expect not therefore Lofty Verse!  
Here Launcets prick, not Lances pierce.  
It so becomes thy Wounded Mind  
By what is sharp a Cure to find.  
And yet Here is a Lenitive,  
A Cordia'll Venom 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, shore  
The sailing Pilot blind Before;  
By which, escaping Danger's Tort,  
He well arrives at Safeties Port.  
So mayst Thou too; If Thou seekest Grace  
And up to Heavenward Eye dost place.  
'tis weakened Faith does make thee reel,  
As Storm turns o'er th'unballast Keele.  
Sail gently Then unto Thyself!  
And think each Passion is a Shelf!  
And every Melancholy Fit  
A Rocke's to shipwreck Soul, and Wit!  
Compare thyself with All Beneath;  
Thou liv'st then, Others scarcely breath.  
And cast not up thy Sums of Loss,  
Without The Counters of The Crosse.  
Then What Before perplexed thy Heart  
Will prove A Buckler, not A Dart.    

As Not, to the Desperate.  

WHo speaks to Thee, that scornest Thyself and All?  
That look'st not for a Place to stand, but fall,  
Thy rolling Eyes, and ghastly Face do tell,  
Within Thee's That, which Some doubt, Local Hell.  
Then why dost post? And ride each stage so fast?  
To seek for that, which Thou at Home there hast?  
If Hellish Rage be better, than Heaven's Bliss,  
Take Such thy Choice! And live, where Torment is!  
Be lost Forever! Who does Wilful die,  
Shall find Everlasting Deafness to his Cry.  
And does deserve it from High Justice Hand,  
Whose Living Deafness would not Understand  
Embrace thy Horrour!-Yet, as Curious look,  
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 show thee, There lives Bliss, and here dwells Pain.  
There Horror, and Eternity shake hands;  
Darkness, and Fire with whips observe Commands  
Of Tophet's Tyrant, forcing them t'obey,  
That scorned, and would not listen in their Day.  
So Sin's Rebellion's punished; and Sought Evil  
With Easiness doth find a Meeting Devil.  
Yet stop thy Foot!-And try but one Lord's Prayer!  
It may blow Satan up into the Air.  
And lead Us not into Temptation, Say!  
But, Lord, deliver Us from Evil pray,  
And He that holds the Kingdom pulls the Chain  
Or frighted Satan boundeth up again;  
Where let him dwell in Storms, but not in thee,  
Who shouldst to th' Holy Ghost a Temple be.  
O couldst thou think, what Joys thou now dost wave!  
Thou wouldst despise Earth's Pains Such Joys to have!    


THE TABLE OF THE FIRST BOOK.  

Sect. Pag.  
1. ACcost. 1  
2. Induction. 2  
3. Lovers. 2  
4. Great Spirits. 2  
5. Melancholic. 3  
6. jealous. 3  
7. The frighted Child 4  
8. The Debauched Apprentice 4  
9 The unfortunate Merchant 5  
10. The bloody Murderer 5  
11. The curious Zealot 5  
12. The Tender-conscienced Despairer. 6  
13. A horrid, yet true story of one that hanged himself, upon his Knees, with a Bible on a stool open before him, and a paper to signify that he had repent 7  
14. One that will not plead to save his Goods. 8  
15. A desperate malefactor. 8  
16. A Wench with child. 9  
17. A despairing Client. 9   

Instruction.  
18. From the Frame of Nature. 10  
19 From Man's 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 justice..  
2. From comparative value  
3. From Courage.  
4. From the Immortality 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 Duel. 15  
10. From particular Interest Of Parents, Husbands and Wives, Children, Friends etc.  
11. From public interest Of Country, Supreme Magistrate, The Church, etc.  
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 Instructor. 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. Satan's Craft and Policy. 29  
37. Encouragement against Temptation. 29  
38. Advance of Resolution. 30  
39 Prevention. 30  
40. Summary Fortification. 31    

THE SECOND BOOK.  

Pag.  
THe Manuduction, 35   

Canto 1.  
The Den of Idleness. 36  
Perspective 1. 38  
Moral 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 Wilderness of Tribulation. 58  
Perspective 3. 60  
Moral 3. 63  
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  
Moral 5. 95  
Prospect 5. 90  
Consolatory Essay 5. 91   

Canto 6.  
The House of Prayer. 94  
Perspective 6. 106  
Moral 6. 125  
Prospect 6. 126  
Consolatory Essay 6. 127    

THE THIRD BOOK.  

The Encouragement Canto 7.  
The Mount of Faith. 140  
Perspective 7. 143  
Moral 7. 162  
Prospect 7. 163  
Consolatory Essay 7. 164   

Canto 8.  
The Camp of Resolution. 168  
Perspective 8. 172  
Moral 8. 185  
Prospect 8. 188  
Consolatory Essay 8. 189   

Canto 9  
The Lodge of Patience, 194  
Perspective 9 199  
Moral 9 218  
Prospect 9 221  
Consolatory Essay 9 222   

Canto 10.  
The Ruins of Mortification. 227  
Perspective 10. 231  
Moral 10. 246  
Prospect 10. 247  
Consolatory Essay 10 248   

Canto 11.  
The Farm of Self-Resignation. 252  
Perspective 11. 256  
Moral 11. 282  
Prospect 11. 283  
Consolatory Essay 11. 284   

Canto 12.  
The holy Hill of Contemplation. 286  
Perspective 12 303  
Moral 12. 311  
Prospect 12. 314  
Consolatory Essay 12. 315     

 

As Cat sad, despr'ate Maid Fiend tempe's to Tree  
From Steep, to gaping deep, as Tiger Man bent see  
As Eagle, Book, Grace, Gospel puts in Hand  
Instruction pulls from Fire, (as Angel him,) that Brand.  
F. Barlow fecit.    

THE CHRISTIAN ADVISER AGAINST SELF-HOMICIDE, OR SELF-MURDER. BOOK I.  

SECT. I. Accost.  

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 cozened with false Hope,  
That Heaven is taken by Water, Knives, or Rope?  
For no man sure seeks Hell; Nor sets his Will  
On Purpose to bring forth the Fruits of iii.  
Man was, and is betrayed with specious Show;  
And meets with Loss in seeking More to know.    

SECT. II. Induction.  

SMooth-handed Pleasure beckons Most awry;  
And has a Wanton Witchcraft in the Eye.  
Unwieldy Wealth (that's stiff, and pursy 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 tie so fast,  
As if unto th'abyss they'd Anchor cast.    

SECT. III. Lovers.  

OR is't some whining calm of Love, that's crossed,  
That has your Hearts into the Hazard tossed?  
Is there No Remedy for what you lose,  
But, Woodcock like to cure it with a Noose?  
Is Nature plundered that she's lost her Store?  
What canst not find amongst 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 frantic Fits  
Endanger loss of Life, as well as Wits.    

SECT. IU. Great Spirits.  

COme ye stiff Hearts, that know not how to bend!  
That All would borrow, but would Never lend!  
Has strong Affliction pressed ye to the Ground?  
And left ye Speechless, as y'had lately swooned?  
Can dire Resolves help? Or Stabs cure a Wound?  
Have ye lost All Things? And 'bove Those your Fame?  
Life was before. Let it outlive A Name.  
Impatient Fingers of Minds overhot,  
Open not Skains, but run them All a knot.  
unruly Prisoners, fettered, strive in vain;  
And more do hurt themselves, the more they strain.    

SECT. V Melancholic.  

BUt, cloudy Natures, swallow'ing stupid Folly,  
Like Pills, wrapped up in pleasing Melancholy!  
Forbear your Dumps! And let in Reason's Light!  
Else you may hasten; or forestall your Night,  
Be sociable Creatures! as First made.  
Occasion shunned, does Sad Events evade.  
Be well employed! For Idleness has been  
Porter, and Executioner to Sin    

SECT. VI jealous.  

ANd, Why so Jaundiced are ye Man? or Wife?  
Your Local Hell does weary, shorten Life.  
Think ye that Jealousy, 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 thyself?    

SECT. VII. The Frighted Child.  

WHo's there? The woeful Child of Parent's Rage.  
Whither art going to prevent thine Age?  
What Stepmother has frighted thee to do  
That, when thou comest at, thou wilt tremble too?  
Beware of Haste! Thy Steps do lead to Hell;  
Where Rage, where Horror do for ever dwell.  
Storms last not Always. Have a Care, mad Child!  
Thou thinkest to scape the Worst, and art beguiled.  
Thy Parent's Wrath may sooner be appeased,  
Than everlasting Torments can be eased.    

SECT. VIII. The Debauched Apprentice.  

WHy Apprentice buyest That Cord? Thy look betrays,  
There's something in thee, that thyself betrays.  
Has thy lewd reckless Youth summed Tavern-Scores?  
Or hast exchanged thy Master's Wares for Whores?  
Dost fear thy Parent's Bond? Thy Credit's Loss?  
All these? And hast thou yet another Cross?  
Then Wrath on All sides haunts thee, and the Maid,  
Or Master's Daughter, thou hast ill betrayed.  
And wouldst thou bind up all within that String?  
Life is of higher Price, than any Thing.   

There's Hope to cure all These. There's None in Death.  
For There thou stranglest Hope in stifling Breath.  
Because thoust injured Others, must Thou still  
Increase thy doing Wrong to lessen Ill?  
Bethink thee then! And make not more thy Curse!  
Since Ill to Ill is Step from Step to Worse.  
For there's no Price that can this Reckoning 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 Hopeless Goal?  
Would any Mad Man seek the Sergeant's Hand?  
On Such an action too, as ere shall stand?  
Losses may be regained, but this can never.  
This is a Loss but Once, but Loss for ever.    

SECT. X. The Bloody Murderer.  

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

SECT. XI. The curious Zealot.  

AH! What sayest Thou, that break'st asunder Text?  
And seek'st out Scruples, that thou may'st be vexed?  
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. Canst not see?  
Thou wantest Faith. Thou want'st Humility.  
No Wonder Then; Though Desperation make  
Thee ready Fuel for the Brimstone Lake.    

SECT. XII. The tender Conscienced Despairer.  

WHat ail'st poor Tender Conscience, late misled?  
Why, That was ●tone, He gave Thee; 'Twas not Bread.  
Said He? (Too vile to live to spend God's store,  
Thou dost but heap up Sin with spending more.  
Thou treadest on groaning Earth, and robbest the Good  
By wrongful eating up the Godly's Food.)  
Hast Thou less Right unto the Creature, than,  
For whom All was at first created, Man?  
Or has the Serpent changed his former Cheat  
To ' a Contrary 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 Burden to the silent Earth?  
And wert not to thy Mother 'fore thy Birth?  
Deluding Satan see, thy Soul would Press.  
He takes advantage of thy heavy Dress;  
And leads to Mischief by the Wilderness.  
He's now turned 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 Burden is on Thee.    

SECT. XIII. A horrid, yet true Story of one that hanged himself, upon his Knees, with a Bible on a Stool open before him, and a Paper to signify that he had repent.  

What Story have I heard? What rueful Tale?  
What monstrous Match, of Piety and Bale?  
Even to Beliefs Abortion? That a Crime,  
So big, should bear Religion out of Time?  
Can any Christian make his Will of's Mind  
Before, so black a Deed to leave Behind,  
To show, his Act spawned not from Discontent,  
But that he was Prepared, did Repent?  
And, that of Death he need not be afraid,  
The Sacred Book was open, and 'fore him laid.  
Mad Zeal to Blindness he makes double Pairs  
In Kneeling Posture Hanging joins to Prayers!  
What greater Sin cu'd Satan ere devise,  
Than put Devotion into Bloudshot Eyes!  
Are Cursed Fruits produced by Blessed Trees?  
How comes else Blasphemy upon its Knees?  
Where God's Church is, must there Hell's Chapel be?  
Religion, Witchcraft, and Idolatry?  
What Juggling Cozenage This? To gild Damnation?  
'Tis a strange Tenet sure? What? Damned Salvation?  
I did repent saidst thou? Thou didst resolve  
The greatest Sin to act, that could involve.  
For, couldst have cleared by Sorrow thy past Score,  
Thou in This One haste done them Millions o'er.  
The Pardon of all Those This does prevent.  
To much One Such. Who shall for This repent?  
Nay; Who is't can? Such Actors past their Scenes,  
When off the Stage have lost their Time and Means.  
For, as the Tree does fall, so must it lie,  
Until the mighty Judge does come to try.  
Then, as our Deeds have been or Good, or Ill,  
He will our Measures with our own Corn fill.  
Blessed They shall reign, that did obey's Commands.  
Hell's Zealot! Who required This at thy Hands?  
Religion, if ye make a Pedlars Truss,  
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 Child a Scar?  
Why didst aught than unjust? Offences be  
The greatest stains unto a Family.  
Speak Mute! Pull off thy vain Pretences Hoods!  
Wilt cast thyself away to save they Goods.  
For aught thou knowst the Jewries tender Heart,  
Or Judge's Wisdom way may find to start.  
Wilt Thou upon thy Life commit a Rape?  
And block the Door, by which thou mightst escape?    

SECT. XV. A Desperate Malefactor.  

COndemned Malefactor, why such strife  
Within thy struggling Breast to shorten Life?  
Thou hast not many days. Make use of Those!  
Wilt thou turn Hangman to preserve thy Clothes?  
Yea, rather than the People see thy Day,  
Thou wilt prevent, and make thyself away.  
There may be yet Reprieve. At worst, thy Death,  
Repenting paid, will give thee Heavenly Breath.    

SECT. XVI. A Wench with Child.  

ANd Why that Physic, Wench? Hast loosed thy Shoe?  
Wilt to Adultery add Close Murder too?  
What though thoust broke thy Leg? thy Credit's lame?  
By breaking Neck dost think to cure the same?  
More savage than a Tigress! brutish! wild!  
Hast neither Mercy on thyself? nor Child?  
By Covering Sin, and seeking Shame to hid  
How many might have lived, that foully died.  
Blind 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? wilt not answer? Hast not gained the Day?  
The Trial went against thee by thy Look.  
How comes this Penknife in thy Sleeve, I took?  
Thou dost not mean for Loss of Land, or Pelf,  
To draw, and enter Judgement 'gainst thyself?  
Let too hot Passion take some cooling Air!  
And raise a Title unto Heaven by Prayer!  
Wilt spoil a good Cause by thy loud Despair.  
Come all the Rest of much Distorted minds!  
Come! Bring your Griefs, like Loads of several kinds!  
And let me show 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 Duty call.   

The Sun provokes the Plants to flower, and seed.  
Heats living Creatures in their Kinds 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 only 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 Man's 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 summed in Man, in his Epitome.  
The World, and every Creature in the same  
Were made to glorify the Maker's Name.  
God, though Man fell from his first blessed State,  
Byth' Word in's Son to Bliss did Renovate.  
His standing in the Gap Heaven's Justice stayed.  
His Sponsion th'Execution than delayed.  
So fell not Man, as Angels did. Their Fall  
Had none to interpose, was past recall.  
Then by th'o'ershadowing of the Holy Ghost  
The Virgin did concelve Him, saved the Lost.  
So took He Humane Nature; and did die,  
That he God's Wrath for Man might satisfy.  
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 Man's 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 find Him Judge. He comes to try.  
No Stars then such Intelligencers be,  
As Dreams have made them from Astrology.  
All keep their Courses; and in Order move;  
As if each Part with Tother were in Love.    

SECT. XX. Self-Preservation from Instinct.  

ALl by Instinct Self-preservation seek;  
Even savage Creatures to their own are meek.  
By Bears are Cubs licked. With Whelps Lions play.  
On others Panthers; not their own Kind prey.  
Tiger's do others, Themselves never slay.  
Hares leave their Forms. Dear rouse; 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 would have.    

SECT. XXI. Examples of Self-preservation.  

THe wary Carp, scared 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 Partridge from the Hawk does go;  
And drops in Thicks; or shelter in a Row.  
The Nightingale o'er Thorn sits tender Breast;  
Lest Danger should surprise her at her Rest;  
And, watching sings away Night's silent Hours,  
Else her the Sloemorm unperceived 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 Dews, when Day is done.  
The Daisy does the like, that closes leaves;  
Lest any Hurt it from the Night receives.    

SECT. XXII. Self-Homicide against Nature.  

SElf-Preservation is to All a Law,  
Which Nature hath impressed Life's Length to draw.  
How comes it then, that Man should only find  
Self-Murder out, against even Naturies kind?  
Self-Murder! Why, my Hair affrighted stands;  
My Knees do Knock; and Tremble seize my Hands.  
After amazement I examine, Who  
'Tis dares Such Deeds, as Well as 'tis, can do?  
If Men? Sure Reason might their Madness bind.  
For That gives better Light to Every Mind.    

SECT. XXIII. Reason against Self-Murder.  

1.  
HAst but One Building? And That stately? fair?  
Wilt ruin That, which thou canst not repair?  
And That not Thine too? But for Use, in Trust?  
And thinkest, to fire That House, was lent thee, Just?   

2.  
Take All Things! Weigh Them in the Scale with Life!  
And muster All, that move within thee Strife!  
So Priceless That, That is so Rich a Gem,  
As That outweighs the Numerous Weight of Them.   

3.  
Besides; What Cowardice it is to die,  
merely for Fear of Facing Misery;  
Which, if thou standest, does Wheel about, does fly,  
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 tortured by their own cross Will.  
We make our own Hobgoblins in our Heads;  
One Foot Frights Tother then, wheresoever it treads.  
The Fears of Death do cause us oft to die.  
So leap we into Graves, when Tombs we fly.  
Mistaking Creatures, Men themselves condemn;  
And make a Bedlam of their Bethelem.  
As what for Labours destined, late Abuse  
Has named All Bridewells, where they whips do use   

4.  
Or thinkest, The Spirit is Mortal? That it dies  
When chilling Death doth Mortal flesh Surprise?  
Were't so Man were no better, than a Hog;  
Than Lion, dead, better's a living Dog.  
The loaden Ass, with burden pressed down,  
Goes into streams To drink, but not To drown.   

5.  
Mark! Who has tried Self-homicide; and come  
By happy 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 abhors to be Unsluced;  
And from its Being to Not to Be reduced.   

6.  
Why standeth Sentrie The discerning Eye,  
And often acts at distance the quick Spy?  
Why does The Ear with care bestow Its sense,  
T'import the News, and give Intelligence?  
Why is The Taste so quick? The Smelling nice?  
And, against what's ill, give Alarm in a trice?  
Why is The Touch so tender, ' voiding Pain,  
The Warning piece to make Retreat amain?  
These Cinque-Ports are, as with their Fire in pan,  
Against 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 Unjust,  
By Violence of's Hands betraying Trust?   

7.  
Why seekest A Corner? Is The Deed so base?  
Thou sham'st to Common judgement put the Case?  
That sure is very foul, that All condemn;  
And thyself too. Why else avoydest Them?  
Even Malefactors, new condemned At Bar,  
That scarce cu'd speak Before, Then Pleaders are,  
To gain the Judge's Favour for Reprieve,  
For A Prolonger, that their Snast may Live.  
And wilt thou throw the Taper in the Fire?  
And cause, what might Long shine at once expire?   

8.  
Wilt thou Keep' Sizes in thyself? Act All?  
Be Judge? Be Jury? Party Criminal?  
Accuser? Jailer? (All unfit to do)  
And must thou be the cursed Hangman too?  
Blind Judge! thou knowst not Nature's statute Law;  
That bids thee Save; And thou sayest, Hang, and Draw.  
Thy Jury●s pact, of Passions all a-flame.  
thou'rt not the Party, but some other Name.  
For thou art not thyself. Nor is thy Crime  
Such, as thou thinkest it at the present time.  
Th' Accuser is suborned; the Jayler's mad;  
A Prison making, where none ought be had;  
Mistaking thy free Chamber, that's thy Hall,  
Of Judgement too, thy Golgotha, and All.  
The Hangman has no Warrant; Nor the Shreife;  
Where All is thus against Law, what needs Repreife.   

9  
What Combat's this? Where fight not Two, but One?  
Who gives the Wound, must fall. Flesh Killed by Bone.  
A strange Encounter! Where there none to part,  
The Rebel Hand dies with its Blow at Heart.   

10.  
But Hark! thy Parents call! thy Friends! 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 lies) makes Mankind bleed.  
Yea; Should All into Such a Pitt be hurled,  
A Sudden Fun'erall Soon would Sweep the World;  
As Water's Fury Once did All engage,  
Thou wouldst bring Death to All by Human Rage.  
The Diff'erence Only; What was there one Flood,  
Thou fain Wouldst change to many streams of Blood.   

11.  
Thy Country and the Magistrate Supreme  
Do claim thee as a Branch o' th' Common Stream.  
For there's a Public Right in Every Man,  
That Life He neither may dispose; nor can.   

12.  
Canst make a Law, than Natures, more to bind?  
And null Her Statute that at first was signed?  
Then didst thou make thyself. 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 Society.  
The end of Laws is This; That Men increase  
By Justice 'mong Themselves so, that mild Peace  
May bless 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 dost so assume.  
To break what's holy? Or how darest presume?    

SECT. XXIV. Arguments from Religion.  

BUt where's Religion all this while? Yea, Where?  
Had God been in thy Thoughts, th'hadst not been there.  
There in grim darkness, 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 fenced from Fox and bore.  
That Watch to Spoil Its Beauty, and It's store.  
Nor has the Roaring Lion there the Power  
To Rend with Paws, or with his Jaws devour.  
And though his Fury compasses about  
Earth, Sea, and Air, yet is he there shut out.  
God's 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 marvel 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 draws.  
When holy Worship does become a crime;  
And Weeds spring up, and overgrow the Time.  
When every Humonr Vents its purulence;  
And Scripture's made a Nose of wax of Sense.  
When Poison 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 banished Him from Our Abode.  
When Malice out of Hearts has sulphured love,  
And the fell Serpent has devoured the Dove.  
When there's Delight in Evil; and Men run;  
As in Contempt, with Back upon the Sun.  
When Naughts left Christian, but the only Name,  
As if in Ashes Men would seek a Flame.  
When Christ's High Ordinances Men reject,  
And makes Commandments of none Effect.  
When Men deny the Power of Godliness,  
And dare most horrid Blasphemies express.  
When Christians question Scripture, War against God,  
As if they did defy his dreadful Rod.  
When in such Wickedness Men dare to boast,  
Resist and dare deny the Holy Ghost.  
When—  
I must not write aught more; Lest then,  
My trembling Hand should drop my sinking Pen;  
Struck looking Backward, see raised Babel's Brick;  
Or Forward, see removed 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 against Stones!  
And madly strive, who first shall break their Bones.  
Sat down in mourning in thy Sackcloth Shell!  
And let thy Groans be as each Back-rung Bell!  
Fire, Fires' within their Hearts! Of Envy! Hate!  
As Wickedness were Fuel unto Fate.  
And each seems act so much the Wretched Elf,  
First to destroy Another, than Himself.    

SECT. XXVII. Expostulation with the Atheist.  

WHat Enyo guides? What cursed Erinys 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 Glory; Earth his Power;  
His Wisdom All; His Providence each Flower.  
No Herb that peeps in Woods, or shows in Fields,  
But Argument sufficient against 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 worshipped thou must know.  
Thy Baptism bound thee t'own Him, and Self owe.  
Be else Apostate! Stand! Stand out the Trial!  
And Thou at last shalt find Him by Denial.  
Delude thyself! And mock at horrid Hell,  
As, 'twere A Tale, that Policy 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,  
Show there s A Hell; And likely not far off;  
For Part of it was in thy graceless, Scoff.    

SECT. XXVIII. With the Universarian.  

BUt worse than Atheist! If there worse can be,  
For Thou Religion makest Blasphemy.  
Thou Universal-Grace-Man, that dost place,  
The rankest Poison in, Best Balsam, Grace!  
To purge the Sins of all the World Christ died.  
A Truth. And yet it ought to be denied,  
As thou dost rend the Text; and wouldst infer,  
As if that Satan were Interpreter.  
Mark with what Subtlety the Devil tries!  
With such large Spectacles t'abuse thine Eyes!  
Mark Consequences! If for All He died,  
He then for All most fully satisfied;  
And if he satisfied 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 shouldst deny a Lust? Or hold thy Hand  
From Murder, when it with thy Ends does stand?  
Say Naboths Death was Just! Condemn his Wit!  
For Ahab offered Fair. The Ground laid Fit.  
Hold jezabel for Wise! Make good Her Fast!  
But Mark his Curse! And read her End at last!  
Christ died for All. For All the World Christ died;  
For whom soe'er Believes he satisfied;  
For whom soe'er Believes in Him; His Will does do;  
All Those the Privilege belongeth to.  
He would have All be saved. 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 forbidden.  
O tell! How shall We that are Dead to Sin,  
(Abusing Grace) Shall we yet live Therein?  
Know Ye not that All, All so prized as We,  
Which into jesus Christ Baptised be,  
Into His Death have been Baptised? We then  
With Him by Baptism int' His Death (for Men)  
Are buried, that as Christ was raised from Dead  
By th' Glory of the Father, We (so led)  
Should Walk in Newness 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 does 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! Strike thy Breast! Till thoust new fi'rd thy Heart  
With Holy Zeal! And, earnest, strain each Part  
With Penitence! Get Faith to sharpen sight!  
Now, steadfast, look through Heaven! Behold the Light!  
Behold the Lamb of God in Glory sit  
At's Father's 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 closed within the Virgin's Womb!  
That He to Fold might fetch the strayed Sheep home.  
Observe Him combating the Devil Twice!  
By Active, Passive, doubled Victories!  
In Desert foiled him, spoiled him On the Cross;  
For Human gain, and wilt Thou make it Loss?  
Observe his Miracles! And thou shalt find,  
He cured the Deaf, the Dumb, the Lame, the Blind.  
Read on! And 'twixt times pray, as thou dost 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 Trial left the Truth, can He  
Be well conceived to be a Guide for Thee?    

SECT. XXXI. An Orthodox Divine the Best Instructor.  

HE will unlock the Treasures of Salvation,  
From Genesis unto the Revelation.  
He'll show Thee the Original of All,  
What is Pure Truth, and what's Apocryphal.  
H'as no new Lights to Led Thee up and down.  
Nor fancies Revelations in his Crown.  
He'll preach to Thee for God's sake, Not for Ends,  
Nor takes he Pains, that mars, His labour mends.  
He point blank damns none. But instructeth All,  
To shun the Way, wherein the desperate 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 open to th' Enemy in every place!)  
He dares not take Religion for A Cloak;  
Nor cry up Dunghil-Steam for Altar-Smoak.  
He dares not meddle with the Holy Things  
Without Commission whence he Warrant brings;  
Nor will he turn Apostate for men's Hands.  
No: Might he have a Dean and Chapters Lands.  
He knows well, How th' Apostleship was given;  
And how 'twas left, as 'twas received from Heaven.  
T'Apostles, and to th' Angel of each Church;  
Whose Office was to feed; Not Kill; Not Lurch.  
He knows, It was derived by single Streams;  
And is not drowned in Consistorian Dreams.  
He I teach thee Mercy, as his Master, meek;  
He tells thee Christians no Revenge must seek.  
Revenge on others then's A dangerous Shelf.  
‛ Void Shipwreck! Lay not Hands upon thyself!  
Ah hapless Time! Wolves Sheepskins o'er 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 writ,  
God First did out of Darkness bring the Light.  
And wilt do Contrary, to what he then,  
Reduce that Light to Darkness back again?  
God in's own Image did Man first create.  
Wilt that destroy? Turn Self-Assassinate?  
How in God's Image at God's Image strike?  
Thus Self-divided against Thyself turn Pike?  
God blest Both; Bade Both, Increase and Multiply.  
And with a Curse wilt Thou turn Nature's Key?  
He gave Them Freedom on All Fruits to carve  
And must thy Spite amidst that Plenty starve?  
He thou Dominion o'er the Creatures gave,  
And wilt 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? Wilt stab the First?  
And taste thine own Death in the other, cursed?  
Eve had Excuse: The Serpent did deceive.  
But Thou deceiv'st Thyself. Who shall Relieve?  
Must Man for Flesh, and Bone of Bone  
Dear Parents leave? And join to her, as One?  
And She was but a Rib ta'en from his Side.  
Which Way then canst Thou Self from Self divide?  
What Law pretendest to justify That Force,  
That both commits A Rape, and makes Divorce?  
For Sin God drove Them out. They loathe, dismiss.  
Thou Fliest Thyself; Yea, Barricad'st from Bliss.  
Eves Eldest Son, that first did Murder Act,  
Gave Blood a Voice, that cried against his Fact.  
And, though but banished, seemed to die with Fear,  
(So sweet was Life) They'd kill Him every where!  
And wilt Thou midst the Safety that Thou hast,  
Thyself undo! And into Horror cast?  
And was his Sentence more than he cu'd bear?  
What must Self-Murder thinkest Thou, needs then fear?  
Sin links to Sin. A Lie made Murder worse.  
Was Mercy short, that his Despair must curse?  
Eve might forget her Grief for Abel's Death,  
And have some Joy restored her in a Seth.  
But Thou dammest up the Hopes of Life to flow.  
Thou cuttest 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 Abraham's Creed.  
All Families shall be blessed in his Seed.  
And Thou deniest That Promise by Thy Deed.  
For truly didst believe, That Christ were come.  
To cure The Leprous, Palsied, from the Tomb  
To raise the Dead, Thou couldst not, Wretch, then have  
A desperate Thought. Since His will All would Save.  
Or didst conceive The Love of God to Man.  
How Infinite It was, above Our Span;  
To send His Only Son, Of Such Esteem,  
From Heaven to Earth, that He might Man redeem;  
To suffer Scorns sharp Scourges, Cross, and Death;  
And even His Father's wrath to give us Breath;  
To bid Us lay Our Burdens on his Back;  
And In His Name to beg whatsoever we lack;  
To tell, He came to Save, and Not Condemn;  
How melted He o'er Deaf Jerusalem!  
Dust-blind Jerusalem with Prophet's Bones.  
She must dismantled be for murderous Stones.  
How often did He call the People, clock.  
As Hen her Chickens; But they stirred like Rock.  
'Twas not bad Memory, that Him forgot:  
But perverse wilfulness. For they would not.  
They would not Turn, nor Know, what did belong  
To their Day's Peace, nor hear the Charmer's Song.  
How he embalmed Prediction of their Fall,  
Chief, Only Mourner for Their Funrall.  
He, He bequeathed All Salvation's Good;  
And Signed The Testament with's Precious Blood;  
And left Two Blessed Sacraments, as Seals;  
By which to Us A Proper Right He deals.  
O wonderful the Grace, Thy Love does give!  
Jesus! Thou wooest Us, Not to Die, but Live!  
He teaches Us the Means to Certain Cure,  
The Means to Health, that is For ever Sure.  
He is the Life, the Light, the Guide, the Way  
Unto the Dead, the Blind, the Lame, the Stray.  
To help our Wants He teaches how to pray.  
He is the Best Physician to the Sick.  
He Wits restores unto the Lunatic.  
He is the Shepherd, that does Watch and Keep  
From Wolf-like Satan his Believing Sheep.  
Then let's not make our Reason less, than Sense,  
To fly 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 easy; and his Burden Light.  
'Tis Day in Goshen; Though in Egypt Night.    

SECT. XXXIII. By Comparatives in Law and Gospel.  

BY Mighty Wonders He redeemed the Slave.  
By Miracles as great he preached to Save.  
He Waters Walls made; and a Path midst Seas;  
Through which his People made their Pass 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 Water's Throat, as was the Earth's 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 express,  
He led them forty Years through Wilderness;  
As many Days He in the Flesh did fast,  
When in the Wilderness He Satan cast.  
The Woman's Seed the Serpent found, did feel  
It bruise his Head, as he had bruised His Heel.  
A Wilderness for Paradise had Stain;  
For Wilderness 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'll come to th' Dead, and those that Live.  
The Nations Then were scattered, 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 conquered Hell, and Death;  
And broke the Chains of Darkness, forged Beneath.  
He, He victorious from his Tomb does rise,  
And raises Man, as his Redeemed Prize.  
Wilt Thou turn Sadducee? and This withstand?  
Or wilt Thou rise with Halter in thy Hand?  
He has Ascended up in Triumph where  
Thou may'st by Faith in Glory find Him. There.    

SECT. XXXIIII. Supposition of Satisfaction.  

BY This I deem Thy Frenzy does abate.  
For whom Thou erst did serve, Thou now dost hate,  
I see thy streaming Eyes, thy mournful Tears  
Wash off thy Blackness. Christ's Blood drowns thy Fears.  
Thou wond'rest at thy Sin against God, so Good;  
And startest at th' Offering to Moloch Blood.  
Do! Sigh again! That will blow Holy Fire!  
Sighs are the bellows to Divine Desire.  
Those Groans, like Thunder in the troubled Air,  
Will make thy Breast, as Sky, Serene, and fair.  
What though thou dost endure A storm, or Two?  
By This thou storm'st, tak'st Heaven and interest to?  
Thou safely mayst commit Thus Violence.  
This holy Murder slays thy First Offence.    

SECT. XXXV. Consolation.  

'Tis well, thou dost complain; And wisely Say,  
Thou hadst forgotten, Until Now, to pray.  
thou'rt Now alive. Thou walkest, and talk'st with God.  
Thou hast his Kiss. HE hath cast away his Rod.  
When first the Subtle Hunter did prevail,  
He took Thee Sleeping. Then he did assail.  
He frighted Thee with Spectres, and grim Dreams.  
He cast A Mist 'twixt Thee, and Truth's clear Beams.  
O look not Back! And eye the Deadly Place,  
Where thou hadst fallen, had it not been for Grace!  
With th' Apprehension where thou late didst tread,  
Be not, as he at Rochester, struck Dead;  
But raise with praise to Heaven thy thankful Head  
When God's Protction leaves Us, what are We?  
Our drunken Madness reales to Misery.  
Hel's Craft insinuates Ease from Present pain,  
giveth Torment There, leaves here Eternal Stain.    

SECT. XXXVI. Satan's Craft and Policy.  

SO Lucifer undoes our Reason's Stock,  
Insensibly He draws Us up a Rock;  
And seems to rest Us in this Grot, that Cave,  
With pleasing Sense, of what we think to have;  
With Shadows cozening our deluded Eye;  
And does pretend to lead us to the Sky.  
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 rejoicing in our Lapse,  
His Kindness would destroy Us. For, behold,  
He offers Poison 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 Evil.  
But Rebels to The Subjects of the Devil.    

SECT. XXXVII. Encouragement 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 express?  
No: Not be Wroth His Gospel says. That's Less.  
Let's Mind Our League in Baptism, made gainest Evil!  
That we would fight against World, The Flesh and Devil!  
That we would join our Force, sans Fear of Loss,  
Like valiant Soldiers 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 sly Deceits!  
Let them embodie All! We dread no Harms.  
Yea; Let Hell come too, with its Magic 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 fly: 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;  
Shows Kingdoms, and their Glory in thine Eye;  
And promises the Gift of such Worlds All;  
If that Thou down to Worship him wilt fall:  
Cashier him with Christ's 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 rejoice!  
I hear Hearts Comfort from a Heavenly voice!   

God spared 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 died;  
Yea rather that is risen in Heaven t' abide;  
Who is at God's right Hand; and Who does make  
His Intercession also for our Sake.   

Who then shall separate Us from Christ's Dear Love?  
Shall Tribulation? shall Distresses move?  
Shall Persecution? Famine? Nakedness?  
Shall Peril? Shall the Sword do more than These?  
Through Him that loved Us so much Before,  
In All these Things W' are Conquerors and more.   

For I'm persuaded, Neither Death it is;  
Nor Life; Nor Angels; Principalities;  
Nor Powers; Nor Present Things; Nor Things to come;  
Nor Height; Nor Depth; Nor Creature (that takes room)  
Shall be'able Us to sep'rate rate from the Love  
Of God in jesus Christ, our Lord Above.   

O Blessed the Time, that Christ for all once died!  
Is He Our Life! Abhor Self-Homicide!    
LAUS DEO.   

 

Wife Traveller through Wilderness does lead  
The Christian Pilgrim, teaching where to tread:  
From Fiend in World's Way Foes he warns his Friend.  
Through Deep, up Steep, shows 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-MURDER.  
A Comfort to All in Distress; 
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 wand'ring on to Loss in a Wilderness.  
To this purpose, Distressed Friend, the Author 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 Days are Evil to Good Men; and Bad Men make All their Days Evil, Time gives Life a sad Progression; And the Vitiosity of Manners makes Time seem to receive Corruption. Lest thou shouldst 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 amiss, as a careful Physician, 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 Loss, even Loss forever. Take that Cross for thy direction; yea let That Cross, that did afflict thee, lead thee home to thy Happiness! Not by seeking to run from It; But by Submitting to it. Though the way be rugged; It is direct; And being strait, Turn not. Temptation is on either Hand. Presumption may as dangerously overthrow thee, as Desperation was like to ensnare, to undo thee. There allures a Spotted Panther; And Here lurks a Seizing Tiger. Both Devourers; Though in divers ways.  
To avoid the Peril 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 Author hath under God's Blessing fitted himself with Provisions, & Instructions for such a journey. Not to be Employed is ery hurtful for thee. Dost hear him call? Away?   

CANTO I. The Den of Idleness.  

1.  
AWake, Dark Soul! Arise! And let us go,  
To find out what is fit to Know!  
Who sitteth stiil, still sets Corruptions Weeds to grow.   

2.  
In Den of Idleness so dark, so fowl;  
(In which bred Monsters, hiss, and howl)  
The sidelong Hag see, half asleep doth stretch, and scowl.   

3.  
Behold her nodding Head, and Pointing Hand  
To Numerous Vices round that stand,  
Taking their (Q) from Her, to act her meant Command!   

4.  
Behold, where many an open, silent Grave:  
That gape, like pits, about that Cave,  
To swallow living Men, where seeming Death they have!   

5.  
Behold, where several Gins are scatt'rd wide,  
To catch the Careless on each Side!  
See'st not, how Covering Leaves their cunning Dangers hid?   

6.  
Near that Dens wanton Mouth does rise a Spring;  
To whose soft Music Birds do sing,  
Enchanting Passengers with Notes, and Murmuring.   

7.  
But that to Satan's Prison is a Port.  
Tentations Usher to the Fort.  
Mark! How that Way some dance, and sing to Hell in Sport.   

8.  
Hark! Drumming Drones do loaden home arrive,  
From robbing Bees of Honey in Hive!  
With others Labours see, how Drones do live, and thrive.   

9  
Come off from those strange winding Ways!  
Make haste! For he's entrapped, that stays.  
Beware of stumbling! There are many strewed Delays.   

10.  
Didd'st eye the Spring near Den, that runs so clear?  
Within this Lake not moving Here,  
A standing Scum of stinking Drain doth foul appear.   

11.  
Where poisonous Serpents, ugly Toads do breed,  
From Filth, on which again they feed.  
As if with Nature's, Sins Corruptions were agreed.   

12.  
'Tis well, thou'rt passed This Circe's charming Power.  
With Comfort thou hast spent This Hour.  
Keep on! thoust scap't Tentations, beckoning to devour.   

PERSPECTIVE I.  
1. ADen is the Place of Thiefs, There Idleness is lodged, as the greatest waster of time, and thief of Things.  
2. It is dark by Ignorance. It is foul by Sloth. Vices and Sins, like Monsters, Exuberances of the mind, do Breed therein, that hisse with Impudence, and howl by too Late Repentance. The hag, the Witch lays along, to show her Security and Carelessness, half asleep, her Improvidence, by stretching, Indisposition to Employment, and by scowling, Scorn, at Reproof.  
3. By Nodding She discovers the Vanity of her Desires. By Pointing her unaptness, 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) pass their silent Days 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, Vain Pretences, as with covering Leaves Idleness hides her contrived Deceits.  
6. Vain Discourses, and wanton Designs 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 loss, And to the Prison of Unavoidable Destruction; In which Men intoxicated with Folly sport on to Ruin.  
8. The Drones embleamatize, and hold the Glass unto The slothful; they rob the Hives, and prey upon the Honey of the Bees, the Honest man's Goods and Labour.  
9 It is no safe going on in Her enthralling Fascinations; Or standing still, Unbusied. For Delays not only breed, but Bring forth Dangers,  
10. Her stream of pleasures, and gliding waters of Vain Conceptions stand, settle, and corrupt in A lake of filth the Sink of Vice and Sin, describing by the noisomness of the Waters their Rottenness; by the poison of Serpents, their Infection; and by the Ugliness of Toads, their Deformity.   

MORAL I.  
TAke the Moral from S. Hierom, from Plutarch, from Seneca.  
Otium parit Fastidium, Exercitium Famem. Fames autem miro modo dul●ia reddit, quae Fastidium facit insipida.  
Idleness is squeazie stomached, when good employment feeds with Hunger, which gives a luseious Gust unto such Diet, while Idleness with Loathing rejects sound food, as tastlesse.  
Ingenium hominis ceu cariem, et senium in otio contrahit propter obscuritatem; Et muta Quies; vitaque Sedentaria, in otio semota, non corporibus modò, verum etiam animis marcorem conciliat.  
The Wit of Man contracts old Age by Idleness before its time; And grows decrepit in obscurity by disuse of Exercise. The dumb Rest of a Sedentary Life in Ease, and, as it were wrapped up in a Mantle, from all employment, brings not Bodies only, but Minds also into a deep Consumption.  
Sunt quorum corpus innoxium est, & in mille fascinorum Furias mens otiosa discurrit.  
A sickly, and a wanton Mind hath thrown the soundest Bodies, and most healthful Constitutions into a Thousand Mischiefs, and as many foul Diseases.   

PROSPECT. I.  

Some Vainly do consume their Oil.  
Some hid the Diamond with the Foil.  
Some think, that Providence hath Placed  
Men here, On purpose to make waist.  
As if The Lesson, given to read,  
Concerned None Living, but The Dead.  
How comes it else, So many ' a Hand  
Of well-made Clocks so still does stand!  
Lose Idleness commits The Sin,  
Maxentius did; Life, Death entwin.  
How does She rock Rare Parts asleep!  
Hides precious Pearls within the Deep!  
'tis This Pandora's Box let's fly  
Evils enough to Cloud the Sky;  
With subtle Poisons mixing Air,  
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 warned and Wise,  
Must work his Hands, and watch his Eyes.    

CONSOLATORY ESSAY I.  
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 judgement. It is a great abatement in the Coat, if the Lion 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 Loss, surpriseth the Drowsy; And they deliver to Punishment the Sleeper.  
Solomon had no sooner roused the Slugard, and sent him on an Arrant to the Ant, to consider her ways, and be wise, etc. 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. Frowardness is in his Heart; He deviseth Mischief continually, He soweth Discord. Therefore shall his Calamity come suddenly; Suddenly shall he be broken; without Remedy.  
And not far off from him dwells The Bewitching Whore with Her Allurements. But how? and whither does she lead her Paramour, her Gallant? He goeth After her strait way, as an Ox goeth to the slaughter; Or, as a Fool 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 etc. Her house is the way to Hell, going down to the Chambers of Death.  
Behold! Sloth is The Hen; Idleness the Unclean Egg; The many sorts of Iniquity the Plumage of wickedness, the Snare is Death, and the Devourer Hell. Maiestas Pop. Romani peromnes Nationes, per omnes diffusa Provincias in sinu Meretricio jacet; Says Seneca: Even the Glory of Room, that Spread her Wings over All Nations, whose Eagles Talons grasped the utmost Confines, slept to Ruin in the Lap of Dalliance, running a Comparable Fate with that web of the chaste Penelope, whereon The Night undid the work of the Day.  
Idleness can find No bellows to blow the Fire; and will nor so much as use her Own Breath. This is the covered Pit, that swallows the Heedless. while time is wasted in the Embraces of Seeming Goods. For want of Diligence, and Inquisition Imprudent men do miss of what is real.  
While David was in Action, though Pursued by Saul for his Life, he slipped not; But, when in the pleasance of the Evening, coming from the Softness of his Bed, when he takes a Lose turn upon the Roof of his palace, He is struck in the Eye with the darting Beauty of Bethsheba; And it must seek for cure the blood of Uriah. The First Evil 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 Idleness, but in Lust. Lust hurries into Adultery. Adultery sends post to Bloodshed; and sometimes engages in such a Murder, as is past repairing, and beyond returning.  
Beware, than thou distressed Soul! Lest Satan find thee either void of buisiness, or ill employed. He will beset thee with a multitude of temptations, and give thee a Desperate Onset; And, without Grace help thee by a Prayer, thou layest open to the Storm, and 'tis not easy to hold out. Keep therefore thy Watchmen on the Tower! Set a Guard upon every Port! Be Always Training, and Mustering thy Forces! When he makes his Subtlest Approaches, put good Actions to work! So mayst thou countermine him. Feed The Hungry! So thou diggest a crosse-Vault to his Works. Cloth 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 continual Exercise the Devil will be disheartened, will but weakly attempt thee, Till by every Assault thou shalt grow the Stronger; and by many Combats become A Conqueror. Vessels, that are full, are not capable of any other Liquor; And the Well-busied mind is not at leisure to undertake a bad Employment.  
Besides the Waste of Time, that is so precious (momentum est punctum eternitatis) thy prodigal 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 Sweetness.  
Fly from her therefore, as from a Pest. The Plague is not so infectious. Untilled Land produceth Thorns, and is overrun with Briars. Evil thoughts are the want of Culture of the Mind; The word employs Worship; Want of the worship of God produceth as Evil 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 bear comfortable Fruit. Then art thou never Alone, nor Out of Safety. Lie not lazily, as bedrid in health! Lest thou get a Sickness.    

CANTO II. The Grotto of Repentance.  

1.  
THrough Labyrinth of Sin you go;  
Where numerous Paths do Travellers confound.  
Turn to the Right! Those lead thee strangely round.  
Thy Wand'ring else an Exit will not Know-worth  
In doubling Knots, so twined,  
With Woody Darkness blind  
How canst thou think, or hope a way from thence to find?   

2.  
Some Sins do dance about, like Apes,  
From trampled Paths do take, and throw the Sand;  
Like Foxes Some trace ways, few Understand.  
In Melancholy walks have some bear's shapes;  
Some Swine, grunt here, and there,  
In dirt themselves besmear;  
Others, like Tigers, prey, and range it every where.   

3.  
Presumption sets her Falls, and Traps.  
She takes too many, reckless in the Snare;  
And deep Pits digged are by grim Despair  
Athwart, the winding Paths for dire mishaps.  
The Wisest sometimes strays  
Through These bewilding ways:  
By Sound of Horn are they drawn out from these mad Hayes.   

4.  
For in a Forest, neighbouring next,  
Doth sober Recollection Ranger ride,  
With's Bugle Horn, that hangeth by his side,  
With which he rouzeth those, that are perplexed.  
For Dear in Hill, or Hyrne,  
Close lodged, as in an Urn  
Calls to Remembrance; winds his Horn, which echoes, turn.   

5.  
Remembrance is his faithful Hound,  
That's Very sure, and diligent withal.  
He works 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 soon appear;  
And's Master's Hollo draws amazed wights to him near.   

6.  
This Recollection Ranger is  
To Lady, bright, whose proper Title's Grace.  
She in that Forest has A goodly Place,  
Where Those She welcomes that have gone amiss.  
The Building's polished fine.  
It's Crystal Windows shine  
With Golden Gates; It Seems a place, that is Divine.   

7.  
Through this green Forest dost thou pass;  
Art entertained there; There refreshed full well;  
And hast Gifts given thee, and A Holy Spell.  
But On Thou must to Rocks from glistering Glass.  
Now Up, than Downe's thy way;  
Where divers Mourners lay;  
And to A Widow, young, they go, and Homage pay.   

8.  
When half way down the Rock thou'rt got  
Well mayst thou hear come forth A Sighing Wind  
From Hollow Vault, that seems to thee Behind.  
There is The Widow Penitencie's Grott;  
Where She on Ground alone  
Kneels by Two Springs of Moan.  
Which thrill from her, in Cataracts do Sadly groan   

9  
All o'er her Head do Tears distil,  
And drop, like Virgin- wax, or mellting Stones;  
Which raggedly do hang, like naked Bones.  
These as The Springs run down A Well do fill.  
While oft She Knocks her Breast,  
And takes (Ah!) little Rest,  
As Oft She cries: Lord, help A Sinner, much oppressed.   

10.  
As Thus With Grief She does complain,  
She makes the thawed Stones in Rain to fall;  
As if in Passion for her Funeral.  
For Oft She Swoons, though Oft She comes again.  
She never doth give o'er:  
But waileth more, and more;  
Until An Angel comes, and bids her not deplore.   

11.  
Below within The Mourner's Well,  
Some bath, Some rinse off nature's Moles, and Spots  
With Scouring Waters, that wear late The Grot's:  
That Healing did distil, when erst they fell.  
Some wash The rankling Sore;  
Which, Cleansed gangreans no more;  
On whose top Swims a Balm, wherewith th'anoint them over.   

12.  
Then Fair they look, and cease their Cries  
But yet Another Train for Help do come  
With heavy Dole, and take their empty Room  
With Teare-filled, and with much dejected Eyes;  
Whose Fingers point thee to  
The Place, thou now must go  
Through Tribulation's Wilderness, the Pass of Woe;  
And through the fruitful Vale of tears, where comforts grow.   

PERSPECTIVE II.  
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 intricacy.  
The numerous Paths] Its Disorder, and Confusion to amuse the Understanding; Or take them for Several Choice of Evils, divers Sorts of Tentations. To avoid which it is best turning to The Right, the truth by Repentanc.  
Wander to find no Exit] Intimates Sins perplexing Nature, intruding into Difficulties.  
Doubling Knots] are Its Fascinations.  
Woody Darkness] It's stupid Ignorance, which emprisons and fetters the Soul from returning to The Light.  
2. Apish Sins] Aretina wanton Pleasures.  
There trampled Paths] Are Custom of acting Sins over and over. These throw away their contemned Minute's, and waste the Sand of time.  
The Foxes] Aretina Sins of Contrivance, Precognitancy, Subtlety, Hypocrisy, Whose Policy Keeps their By Paths Undiscovered.  
The Bears] Are Sins of Rapine, and Murder, that have their affected Melancholy walks of Solitude.  
The Swine] Are the Sins of Excess, as Gluttony, and Drunkenness, that wallow in Voluptuousness, and Sensuality.  
Tiger's] Aretina Sins of Ambition, Cruelty, Oppression, and Sovetousnesse, that prey Upon, and devour all, that stand in their way.  
Presumption's Falls] Shows the malignant Nature of 〈◊〉 that it is a Punishment to those that embrace it. Ambition is it's own overthrow.  
Traps] Are the Deceitfulness of Temptations to an overdaring. Men are to easie-natured to this Sin, being Very ready to be drawn into the Snare by Flattery.  
Despair's Deep Pits] Are Loss of Hope by weakness of Faith, or Such Terrors of Satan, as are cast athwart to betray to destruction, not across to stop from going on in the bewildings of Sin, or bewitchings of the Tempter.  
The wisest sometimes may err] But are recovered from such Hays (a term in dancing) from such Enchantments by the Sound of Recollection's Horn, by Self Examination, by timely Apprehension.  
4. The Forest] 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 signify the wand'ring Sheep, that is converted and brought home to the Church by the careful Pastor.  
The Echo of the Horns Sound] Intimates, that the Conscience warns to Repentance.  
5. Remembrance is Subservinet if not Coadjutor to Recollection; therefore called 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 Forest of the Inward Man, which, Since The Fall, is naturally A Wild Place.  
The Lady Grace] Has Heaven for her Derivative Place, whither She inviteth, and attracteth those which are Elect: But here her Palace 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 Forest is green] flourishing, when Grace lives in the Inward Man. Grace intertains those that come unto her, refreshes dejected Spirits, giveth Gifts, enriches the poor in Spirit, and bestows a Blessing, the Blessing of the Gospel. But, no staying here, the Soul must on, from Glass to Rock, from sight of Sin by Affliction to Repentance.  
The Pass Up and Down] Is prosperity and adversity, Height of Mind, and Humbled Condition.  
The Mourners] Aretina Sorrows of Heart, which lay in dejection for Deeds done amiss. These are instrumental, or Ministerial Servants to Repentance.  
Who is called a Widow] As forsaken and left by Sin her dead and Unlawful Mate, or forsaking the World to whom her Soul was wedded.  
She is said Young] Because it renews the Soul; Young; So Repentance best, when early.  
8. When halfway down the Rock] Signifies humbled by afflictions.  
The sighing wind is heard] Sorrowful expressions.  
From hollow Vault] From the Inward Man, to which Sorrows seem to be behind, to come short of the Repentance, of the Acknowledgement they seek to manifest for the former Commission of Deeds, misdone.  
Halfway down the Rock] Is Penitencie's Grott, in the Breast, in the Heart, in the Conscience of the Sinner, who is 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 uncomfortableness, of Mortification, of Grief.  
The Two Springs of Dolour] Are Weep 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 stony 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 Angel from Heaven.  
11. The Effects of Repentance are here shadowed.  
The Mourner's well] ●s Christ.  
Nature's Moles] Aretina Original Sin.  
The Spots] Actual Transgressions. The scouring waters are Christ's Sufferings, applied 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 Blood of Christ, which is a certain Cure to Believers, and the Assurance of their Hope.  
12. Sin thus purged by Christ's Blood, washed away in his Wounds, and the Soul bathed in Tears appears restored by Grace, in his pristine Beauty. Sorrow is wiped away; And the Cries of Conscience are silenced. Yet Sins rise daily, Sorrows, come in fresh Rank, and must be by daily repentance so done away. which give direction likewise for a continuing of ourselves and a willing and patiented taking Up, and bearing of the Cross through the many Tribulations in this world, through which we must pass with Comfort in Hope.   

MORAL. II.  
DIvine Grace calls us from our wander amidst greatest Dangers by Recollection and the Remembrance of Evils committed by us; whereby having the Sight ourselves, and seeking by Repentance to the Rock of our Faith, we find Christ to heal us, who is the Well of Life, and the Fountain of our Salvation.  
Take Hugoes 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 Penance upon, or punishing of ourselves in such a manner, that there is a Reluctancy 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 stroke 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 Mouths; 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 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 Mercy; which is not regarded for the length of Time, but the Depth of Sorrow, and the Seriousness of Tears spent in it. Therefore it is not the Months, or Seasons of Mourning, that prevail so much with Him, as that infliction upon ourselves, that mortifies the Flesh, and that Affliction within ourselves, that cruciates the Spirit.  
Observe S. Cyprians Mind 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 find terms, 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 cross; 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.   

PROSPECT. I.  

WHen sad Eyes see so bad a Time,  
All Ills One Heap make for One Crime;  
And Wicked Nature acts her Part  
T' extract Sin's Gross by Chemic Art;  
And o'er the Helm draws All's Offence;  
To quicken Wrath with Quintessence;  
Me thinks Men should not still add more;  
Rather abstract from such a Store.  
Unless they think, The more they dare,  
That Heaven is tied Them more to spare.  
Or that some Subtlety takes place,  
To damn by Universal Grace.  
A Miracle (or likeed) behold!  
The wanton Young; The doting Old;  
The Mindless 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 open;  
The Chains are lose. They might have Scope.  
Who would be so perversely bend,  
That might be free? Why not Repent?    

CONSOLATORY ESSAY I.  
SIn, through Negligence, or wilfulness undiscovered, 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 criest, Fire! And do it soon too! There is more, than ordinary Hazard in Delay.  
But, art thou ashamed to repent? The shame lies in the Commission of the Sin; Not in the Acknowledgement. Seneca Controverting the matter, brings in such a Criminal Modesty. Gravius punior nunc, cum peccasse pudet, quam cum peccavi: ti's more Irksome to unload, than to bear my Burden. He had a kind of proud Laziness, that he was loath to confess. But it is better adjudged: Minus est quod vitiat it, quam quod negavit. Less is the Evil in the Deed, than in the Denial. 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 Intellectual 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 unlawful Marriage hath leapt into the Saddle; Let Repentance ride upon the Crupper! Better is a Cramp in thy Jaws, than a Convulsion in thy Bowels; than a Stitch at the heart. Repent!  
Thou knowst the nature of thy Sin best. It is thy Dear Acquaintance; thy Familiar; thy bosom-friend. But trust it not! It has betrayed thee; And will undo thee. Look about thee then in time! For the Philistines 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, slipped, 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 Devil. One word makes good thy Battle; Repentance. If the word be not given; Or not Rightly; And in time too; Thou mayst, nay thou wilt lose the day by't. Custom hath taught Nations, Reason Men; and Nature Beasts, that self-defence is more, than Lawful; It is Necessary. Stand to thine Arms then! Betake thee to thy Tears! For the Roaring Lion goeth about seeking whom he may devour. In time Repent!  
When Homer that blind Seer among the Ancients. (For Poets were their Prophets then) discourses of a Certain woman, whom he names Ate, he sets forth her Character, as a Ditty to this tune; That she was Hurtful, 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 deceived by juno, by his wife. Thereby He might in the dark point at Adam; And in A Heathen Language speak good Hebrew sense.  
Thou mayst not rightly understand his story; And mayst 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 subject to everlasting condemnation (had not one stood in the Gap) thou wert within the Penal statute of eternal Loss, 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 wilderness, what Adam should have performed in Paradise; adhered, and vanquished, as his Active obedience; and satisfied on the Cross for the Gild, that Adam contracted by Non-performance, satisfying the Justice of the Father by his passive, and was by the Father consummated in him by his Resurrection, and Ascension.  
This Score was by Him washed out in thy Baptism. But thine Actual transgressions, though they be cast from that Serpent, are Eggs of thine own hatching. Thou wouldst lay these Bastards to thy First Parents now too. Thou wouldst have thy Excuse the Son of theirs. No. As Nathan said to David (with reverence) may I say to thee, to myself, 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 Gardener, the Garden also of wickedness. Thou art thine own Ate. None more malicious, than thou to thyself. Thou, that real Pandora, that open'st the Forbidden Box; That scatt'rest within thyself, and poudrest thine own head with all Evils. 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 Leprosy, He must wash at his appointed waters, at Jordan, where thy Saviour bathed for thy sin, which likewise shall be Cleansed, but his way, and upon such Condition: Repent; and Believe!  
Saint john was sent upon that Embassage mainly, to publish the Doctrine of Repentance. No Saint john, no Christ. No Repentance, no Salvation. If thou be'st not baptised in water with the Baptism, of Repentance, of the Remission of Sins, thou hast no part in the Baptism of Fire, the purification, and purgation of Sins with the Holy Ghost. No Regeneration, no Resurrection, no Glorification.  
Take then S. John's Advice! He preaches to thee. Now the Axe is laid to the root of the Trees. Every tree therefore, that bringeth not forth good Fruit shall be hewed down, 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 wilderness. It is an Invitatory Song; Repent.  
What else canst thou, ought'st thou do, Fellow Christian? whither else wouldst thou turn thee? Turn thee! Look upon thyself, as jeremy on the Jews! How doth the City sit solitary, that was full of People! (full of Graces, which thy Sins have sent into Exile) How is she become like a widow! How is she become Tributary! she weepeth sore in the Night, and her tears are on her Cheeks; Among All Her Lovers she hath none to comfort Her; All Her Friends have dealt treacherously with her, they have become her Enemies etc. 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 Hearts, that find no pasture, and they are gone without strength before the pursuer, etc. Her filthiness is in her Skirts; She remembreth not her last end. Therefore she came down wonderfully; She had no comforter, etc. The Adversary hath spread out his hand upon all her pleasant things. For she hath seen, that the Heathen entered 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 distress. My bowels are troubled. My Heart is turned. For I have grievously rebelled. Abroad the Sword bereaveth; At home there is ' as Death.  
What saith the Prophet Isaiah concerning Edom? Sinful Edom? Scoffing Edom? Edom, that yet repent? 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 dost thou hear thy Saviour calling sweetly! Come unto Me All ye, that be weary, and heavy laden, and I will ease you. Take his word, that is the Word; Repent! and be saved!    

CANTO III. The Wilderness of Tribulation.  

1.  
FOrsake the Paths of Pleasure! Those smooth Ways  
Have every Mile a standing Post;  
On which Time's Glass of Hours, still lost,  
Is set, Which whoso passes, breaks as with't he Plays.   

2.  
This rugged Way, all overgrown with Thorns,  
Unpleasant to soft Flesh, and Blood,  
Leads on to the Perplexing Wood; (Scorns.  
Where frisking Satyrs haunt, whom some call Scoffs and   

3.  
This Uncouth Way, all overrun with Briars,  
Is Best for Thee; Though Nature loathes  
A punched Skin, or tatt'red Clothes; (sires.  
And though this Way has Thiefs. They'll rob thy lose De-   

4.  
Within a Cave does crawling Sickness hid;  
And makes a Prey of Strength, and Health;  
Surprising Beauty with her Stealth;  
Which oftentimes with Partner Death she does divide.   

5.  
Here Sodom-Apples grow to cheat the Taste;  
And Apparitions do appear;  
At Distance Friends are, that seem near;  
And in a Storm Trees, senseless move, away in haste.   

6.  
By many'a Cross, and many a stumbling Stone  
This Strait does lead, that thou must go,  
And every Danger Thou must know.  
For sometimes thou mayst sadly travel it Alone.   

7.  
Beware the Magic Castle, thou shalt see!  
For on those Gates of shining Jet,  
If thou but look'st, thine Eyes will wet  
By represented Tortured Lovers Misery.   

8.  
For, when thou thin'kst to knock at that False Gate.  
That, then too late, thou findest deceive,  
And wouldst thy Child, or Love reprieve,  
thou'rt ta'en by Passion Prisoner, that breaks out thereat.   

9  
O have a Care, when at the Doleful Dale!  
Where Land Floods tied away with Cares.  
Mark Shallows well! the Deeps have Fears.  
That will surprise; And into Mare Mortuum hale.   

10.  
Detractions Hounds thou'it hear perchance in Cry,  
That seld Face Game, but still pursue;  
And Envy gnawing others due.  
Besides a Climbing Hill seems t' have her dwelling by.   

11.  
Thou must pass near World's Rolling Globe (as Stone,  
Which vexed Sisyphus of yore)  
Avoid its Trinkets, and its Store!  
If thou escapest That, Thy sharpest Journey's gone.   

12.  
For heavens bright Sunshine than breaks out more clear,  
And fair green Plain will oyen show,  
Where Thou hast Time Thyself to know.  
For horrid Sights before Sweet Comforts will appear.   

PERSPECTIVE I.  
THe Wilderness of Tribulation is a place of trial, of discomfort, of Solitude, the many persecutions of the world. And as A wilderness hath many dangers, so hath a Christian many temptations, to put him to the plunge, and the Exercise not of his courage only, but to the use of his best understanding. In the unknown ways of a wilderness the Sun is the Travailer's best guide; And that is the Son of Righteousness, who is the way, and the Light, the only Direction to the Right, and protection for safety. In a Wilderness the Traveller 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 necessity of suffering, that he may not in the time of trial by improvidence be overcome. He must watch and ward. Tribulation is from Tribula, A Flail which thresheth out the corn, from the straw.  
The Paths of Pleasure] Are the occasions, the Custom or Habit of evil, that must be avoided.  
Every mile] Signifies every day of life.  
The standing post on which Times glass stands] Intimates the night. Or the continuance of time on which the measure stands, the glass 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 would] To the troubling of Reason by Cares and Anxieties.  
There Satyrs dwell] Which are Violence, Malice, and Derision of the world.  
3. This uncouth way] Shows men's unwillingness to endure Affliction. It is uncomfortable unto nature.  
Hath Briars] Which are Entanglements, and many provocations to passion; hath many Hindrances from an even walking; hath many Impediments to a christian progress by the imperfection of man's Frailty.  
The worldlings are the thiefs] That oppress the virtuous; yet are they not absolute enemies in their plunder, but Friendly Adversaries in effect that take from us our vain desires, and thereby wean our hearts and Affections from Earthly Vanities.  
4. Sickness 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 Blood 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 deceitfulness, and Cozenage of the world, that fail in time of greatest need to yield relief to those, that rely upon the same.  
6. Crosses) Are Afflictions.  
Stones] Frequent Offence given.  
The strait way] Signifies Necessities, wherein the wayfaring Christian is hedged in to gain Experience and understanding of dangers, that when he is alone, without any to counsel him, he may be able to direct himself, and to order his course wisely.  
Stones] To keep him in a sober walk, his hindrances; from running too fast, and Remembrances to be careful, and the strait way makes him walk Right On, even against his will.  
7. The Magic Castle] Is the witchcraft of Passions, that emprison our Reason, and fetter our Understanding.  
The Gates of shining jet] The speciousnes of Sin, the pleasingness of Melancholy; 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 themselves; And the unseasonable discovery of their deceit brings oftentimes too late Repentance. For commonly it punisheth men's fondness, and cruciates their Dotage upon vain terrestrial things, by occasioning the too late sight of Loss of themselves in the Pursuit of shadows, in such earnest Prosecution of the same, so as becoming Transgressor's, even against the law of Nature, they are apprehended, and committed to Custody by their own vices, before they are ware.  
9 The Doleful Dale] Denotes the Depth of Mourning. Land Floods] Aretina violent, extreme, inordinate Sorrows, which toss and tumble us with Anxiety, and hurries Reason impetuously away with fruitless Complain.  
Shallows] Are moderate Griefs.  
Deep] Excess of Passion; which too often casts away Life, throwing it into the Dead Sea of Destruction.  
10 Detractions Hounds] So called, as well for their spending so much at the Mouth, Hunting, as pursuing the Chase, and seizing behind the innocent Game.  
Envy] Endures not another's Welfare, and dwells next.  
Ambition] Still watching those that are before her, and malicing those that are Above her.  
11. Thou must pass by the Uncertainties, and Vanities of the World, lest thou be vexed, as Sisyphus with continual and fruitless Labour about what is not worth thy pains. Of no better Value are the Trinkets of the World's Pleasures, and the Magazine of Earthly Riches.  
12 When thou turn'st thy Back upon the World by despising it, the Sunshine of God's Grace, and his Blessing breaks out upon thee; thou art enlightened, and comest to Knowledge of thyself. And as a green Plain is free and pleasant to the Discovery of the Sight; Thou hast instead of former Vexation and the Darkness of thine Ignorance, thy Mind, 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 Happiness hereafter, which is to last for ever.   

MORAL III.  
HE, that passeth through the Wilderness 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 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 lose to his passions, which rather torture the mind with their violence, than afford any advantage, with their clamour, or heal any misadventure with their corrosive. Despise the world! and thou art a good Day's Journey onward to Happiness.  
Observe S. Augustine in this matter:  
In furnace ardet palea, & purgatur Aurum. Illa in cinerem vertitur; et illud Sordibus exuritur. Fornax, mundus; Aurum justi; Ignis tribulatio; Artifex Deus. Quod vult ergo Artifex, facio. Ubi ponit me Artifex, tolero. jubeor 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 its foulness. The furnace is the world; the Just are the Gold; Tribulation the Fire; And God the Great Operator. I submit myself 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 knows 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.  
S. Gregory speaks herein with Fullness and Clearness.  
Plerumque 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, atque 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 ourselves; then bend we our Minds to the best Repose, to the proper Centre 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 seemed so bitter to our Palates, and so irksome to our Natures, in an instant become amiable to our Dispositions, and sweet to our Remembrances. Then that wand'ring Sinner, The Soul, who might not be brought home as a Harlot, finds herself faithfully rendered 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 Happiness.  
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 Stroke 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 Bebritia   

PROSPECT. III.  

THat Chaos which was feigned of Old,  
By Men is acted, as 'twas told.  
An indigested Matter There  
Does in men's Minds alive appear.  
Dark Death is interwov'n with Life;  
With kill Love embracing strife;  
With worldly Joy as dismal Ruth;  
A Lie must lay with Bed-bound Truth.  
For Watery Lust, Terrene Desire,  
And Airy Hope sleep with Zeal's Fire;  
Sin with Religion seems to lie  
I'th' Silence of Adultery.  
A Chaos All. Till th' only Light  
Does show the Day, divides the Night.  
So Men distinguished are by Ills;  
These Grace renews, Those Nature fills.  
So Nature in her falling Dress  
Shows Eden's Garden Wilderness;  
From whence the World has ta'en the Fashion  
To form a Christians Tribulation.    

CONSOLATORY ESSAY. III.  
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 experienced Soldier 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. The wise Traveller will not cast off his Cloak for Every Sunshine. He expecteth foul weather. A calm Sea cousin's not the Seaman's Eye. He stands prepared for, though unseen, yet not unlooked 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 Ugliness of her Look. Death, which is Fair, hath the ghastly 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 Welcomed, and Joyfully Entertained. Life indeed has many Spots, and Warts in her Face, and no few wrinkles 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 Fever. 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 Quitrent; 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 Experienced 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 entreated to visit Affliction; though much invited.  
This is to show the troublesome Condition of Man; whose whole Life is a Procession week, from Cross to Crosse. Initium vitae caecitas et oblivio possidet, progressum Labour, dolour exitum, error omnia. Childhood is a foolish Simplicity; Youth a rash Heat; Manhood a carking Carefulness; Old Age a noisome Languishing; And his History is a Tragi-comedy of Errors. Man is Instabilis tellus, a floating Island; tossed up and down with many Tribulations. Affliction hems him in on every Side.  
Whosoe'er thou art therefore, that art Distressed in mind, for any outward Loss; or Cross; Or hast an Inward Convulsion for some Sin, that seeks to overpower thee; and throw thee down, as from a Precipice! Read This short, well-intended Tract of a weak inditer, and under God's Blessing thou mayst profit as well peradventure, as by a Greater Lesson from a Learned Hand! Read This, as An Epitaph upon the Living, who are daily buried in a world of Sorrows! But dig not thine Own Grave with Anxiety; Nor do a Certain Mischief to avoid a Seeming Inconvenience! Heap not Affliction upon Affliction! lest the Burden become too heavy. Tie not more knots upon the Scourge! Quid misero miserius non miserante Seipso? who shall have pity upon Thee, if Thou be'st Cruel to Thyself? 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 deserved a Punishment? Hast changed Thy Voice to Groans? Be Patient! Thine own Unquietness rather, than The Weight, thou carri'st wrings thy Shoulders.  
Examine the True Nature of what it is, afflicts thee! Thou mayst 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 Burden no further; Go to thy Friend! thy Priest! thy Pastor! thy Physician! Open it to Him! He will carry Part of it for Thee; Or direct thee, that thou mayst find Ease.  
But by All means avoid All Occasions of aggravating Thy Misery. For Thy Present Grief will go out of Itself if Thou add'st not Fuel to it.  
If thou wilt needs see thy Afflictions in a Glass, let it not be a Multiplying, or a Magnifying Glass, that may represent Them More, or More Horrid!  
Give as little Freedom to Thy Passions, as thou canst! For Those Wild Horses will run Suddenly away with The Whole Man.  
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 Loss. The Sick have need of the Physician.  
Be not Obstinate against kind persuasion! For That is, as if thou didst sow up thy Mouth, when thou hast an empty stomach. Repentance, and that oft too late too, pays home the Denial of good Offers.  
In any Case have a Care, that thou rely'st not too much upon Thine Own Judgement!  
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 shouldst Thou be the Devil's Second against Thyself?    

CANTO IU. The Fruitful Vale of Tears.  

1.  
Place on awhile unto yond Little Hill!  
Whose shady Top sends forth two Springs,  
That curl about His Cheeks like Rings,  
And down into that Fruitful Vale of Tears distil.   

2.  
Where groaning Turtles moan their Love-lost Mates,  
By Fowler's Hands to Death betrayed;  
And many sad Wights side-long laid,  
Whose Groans, & Sighs do seem to sympathise their Fates.   

3.  
Take Rest! And cast about thy wat'rie Eyes  
Upon the Sweetness of the Plain,  
That oft is washed with dropping Rain;  
Which causeth Flowers to grow, as from dead Roots to rise.   

4.  
There stand Some telling many'a Heavy Tale;  
While Others bid them gather Flowers  
To dress their Bosoms up like Bowers,  
Some Hearts-ease, Violets; Some choose Lilies of the Valerius   

5.  
On Camomile Some lay their rest less Heads;  
Some under Walnut-Trees couch Low,  
Which being beaten best do grow.  
Adonis' Plant thrives most, when some upon It treads.   

6.  
Some stoop, and gather Herbs to cure their Wounds;  
Some cool their Heat with Lemons sharp;  
Some charm their Sadness with the Harp;  
And Some with sweeting Brows are digging up the Grounds.   

7.  
For where before Armed Thorn so stiff did grow,  
A Bush of Rosemary doth rise;  
To which a Woodbine Tendrils ties;  
And with its Cups of Flowers doth make a lovely Show.   

8.  
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.   

9  
Where many ragged Souls, that looked forlorn  
With Shoulders seemed the Earth to Plough;  
And sow warm Drops with many'a Vow;  
To whom did soon appear a hopeful Crop of Corn.   

10.  
O Sad Blessed Place, though hither roughest Way!  
Thou still must on o'er Rocks and Hills;  
And pass by several Grinding Mills.  
Cheer up! and travail still, while shining Sun lends Day.   

11.  
Behold! You Bottom very flat doth lie!  
Which oft these Streams do overflow;  
In some parts 'tis exceeding Low;  
There lies thy Way, by th' Cell of loved Humility.   

12.  
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.   

PERSPECTIVE IU.  
1. TEars are the Tide of Sorrow, which proceeding from the Afflicted Mind, as from a Troubled Sea, work upward, and overflow the Banks; By These we find 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 Witness. Plerumque omnis dolor per Lachrymas effluit. The exhalation of Sorrows to these melancholy Clouds in the Brain oft distil in showery Tears. Passion within, like an Earthquake at the Heart will not cease struggling, or a penned Vapour, till it hath made either Eruption by Sighs, or Expression by Groans. Some body must hear us; We, even in that Torment are in love with Another's 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 Crystal Streams in the Head to allay the Flames of a Martyred Heart; which doth often evaporate itself 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 Suit would mollify His Mistress 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 mercy's Hands, if we accost Heaven with the Penitence of our groaning Hearts, and the Frequency of our running Tears?  
Therefore is Affliction called The Vale of Tears; Because it humbles us; And The Fruitful Vale; In that Sanctified Affliction is the pleasant Ground of Comforts.  
Fletus (Says Cassiodore) est cibus Animarum, corroboratio Sensuum, et absolutio peccatorum, refectio mentium, lavacrum culparum: Weep 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 Errors.  
Grief for Sin is of the Nature of Fire. It labours still to show above, It works more impetuously, and burns the more violently in the straightness of its Enclosure, when it is most hidden. It is much allayed, if not quenched, by that Rain of Grace from Heaven, Those Ocular Showers, that pour down upon The Breast. In short We must proceed in Repentance from Heart to Head, and so make use of Afflictions 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 Breast, the Conscience made fruitful 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.  
Fowler's Hands] Oppression and Injury, the Seeming Occasions of Sad Accidents.  
Sad Weights side-long laid] Are the Affections not turned to their proper Object, or their Dejection for not enjoying 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 Sweetness of the Plain] Is the Joy that accompanies Religious Sorrow. Affliction thus received 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 (Hearts-ease) Which rightly used has in it a Medicine against Agues; against Convulsions; against Fits of The Falling Sickness 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 Sickness of the Heart.  
Violet's] Which cool Fevers, helps Headaches, etc. So Consideration mitigates too choleric and intemperate Humours within; and makes Moderation Mistress of the Tongue.  
Lilies of the Valley] Which restore Speech to the Dumbpalsied, 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 Melancholy, and indisposed Dispositions takes off Anguish from the Impatient, and Sweetens Afflictions to the Soul; gives Mindfulness, 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 Wander of the Eye.  
Some lay their Heads on Camomile] Camomile is an excellent Remedy against the Colic, Stone; but especially against wearisomeness; mollifies Swell; alleys Aches, Pains; is good for Bruises, Shrinking of Sinews. The red Camomile is called 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 colics of Ambition, the Obstructive Stone of Covetousness, mollifieth, and disperseth the Swell, the rise of immoderate Passions; cures the Aches and Pains of diseased Affections, takes off the Tiring of Patience, relieves against the Strokes of Tribulation, and heals the Bruises of Adversity; Nor does it prevail less against the Shrinking of Resolution. Camomile, and walnut Trees are the Emblems of virtue's better Growth by Injuries, and Christianitie's flourishing under Persecution.  
6. Stooping] Is a posture of Humility and Reverence; So Signifies Prayer; and of yielding to a Burden; 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.  
Sweeting Brows, and digging up the Grounds] Some labour against Temptations by Alteration of Former Life, and take pains by Reformation of Bad Manners, and Sinful Courses to mortify the Flesh.  
7. Instead of Thorns] The former wounding of Sin, and the obscuring of Truth by wickedness 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 flows the wisdom of the Father, and in him is the Steadfastness of the Truth.  
The Woodbine is Faith, which is strengthened by the application of itself unto Christ.  
The Cups of Flowers] Aretina pious works, which manifest such Faith in Christ unto the world.  
8. Briars] Sinfulness did overrun our wild Lapsed Natures.  
The Vine] Is Our Saviour, Our Redeemer.  
With ripening Grapes] With Joy and Comfort.  
Escapes] As overcoming Sufferings, Persecutions etc.  
For Soul's Comfort lifting up his rising Head] For Salvation of those that were lost after his Passion here, He is ascended up to become Mediator 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 Drops) of Repentance (with the Vow) of Reformation, entering into a new Covenant with God to walk and persevere in his ways. Such Grace causeth (A Hopeful Crop appear) by Faith in God's promises; the Assurance of Pardon, Forgiveness of Sins, and Hope of Everlasting Happiness.  
10. Sad blessed Place) Are Sanctified Afflictions and Crosses.  
Roughest way) Difficulties, that are unpleasant to Nature.  
Rocks and Hills) Are great Temptations, and Smaller Trials.  
Grinding Mills) Are Persecution in this world.  
While Shining Sun) While Life lasts.  
11. Bottom flat) Is Adversity.  
These Streams overflow) Are Sorrows and Tears.  
Exceeding low) Comfortless; Near Despair, with dejection, and no Opinion of Ourselves dwells profound Humility.  
In a Cell) In Solitude, like A Hermit alone, whom All love, but Few Visit.  
12. A Crown in A Cloud) Is the Reward of Hereafter, Seen only 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 shall be recompensed with Eternal, Joy and Bliss Everlasting.   

MORAL IU.  
THough many Temptations do, and must assault us for the better threshing out the Corn, and winnowing out the Chaff to sift away, and Separate the Drosle, and Cockle from the Wheat; if rightly understood, they are the Friends, though of a harsh Tongue, yet Speak the best language. For many Benefits arise from Tribulation to the better fitting, and preparing us for the Journey to Heaven-ward, which the godly man expecteth, and a wise man ought to undertake. And if Tribulation be well searched into, we shall find therein more reason of Rejoicing, than of Sorrow, we shall rather love our Tears for Cleansing the Foulness of our Sinful Eyes; and be cheered 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 joy 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 savour of Grace, the quick and pleasant Taste of Forgiveness, the strong, and Beautie-bringing health of returning Innocence, the only Mirth, the rejoicing of Reconciliation, and no such sweetness to that Delight, that Pleasure, as after a dark and stormy 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, atque tranquillitas.  
As the Air becomes fair and clear after the fierceness of stormy Showers, the brightness and tranquillity of the mind 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 Drowsiness had lodged upon the Bed asleep, what oftentimes hath laid so silent in the dark; then is made manifest that evil to the afflicted Mind, which it hath committed; then in the struggling with, and rowzing of its self, the soul brings to light, even that her own Gild, whereof, while she slept secure before, she was not mindful.   

PROSPECT. iv  

OF Timeto come there dawns A Day,  
That questions Now what Then to Say.  
To That This seems A Gloomy Night.  
(How else forget so many Light!)  
A stormy Night of Rain, and showers  
In which Tears bathe our living Hours.  
Wax Tapers burn, and leave sweet Fume;  
While Candles with ill Sent consume.  
All o'er A Storm, the Clouds unfold;  
The Water's rage; The Winds are bold;  
The searchlesse Deep does open lay;  
The roaring Seas make wide Death's way;  
The woeful 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 happy's He, that gains his Port,  
And is not Billows Prey, but Sport!    

CONSOLATORY ESSAY IU.  
ADam had no sooner transgressed in the Garden, but Shame ran him into a Corner. The Light was too bright for him. He hide 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 People; And for whom He hath Love, He most strictly examines. Does He whip thee? yea, scourge thee, till the blood comes? Thou answear'st Him by thy Patience, or Repining. Does He command thee cross to thy will? Thou answerest him by thy Obedience, or Perverseness. 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 do it Thy way. Thou art His Creature. Thou must be guided by Him. Heaven is the Place of Joy; And Thine in Design: But Thou must not go Laughing Thither.  
There is a Great Difference betwixt Creatures, Though of the same Species; In their Outward Forms; In their Internal Dispositions; which are distinguished by their Race, and Kind's. That we call their Nature. One Cock crows, and Sounds to the Battle; Another rejoiceth upon his Dunghill. There is no Less Difference by their Education; which may well be styled 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 Chase; the Other his Breakfast. There are Joys of Heaven; and Joys of Earth. Both are Joys; Of the same Name; But not of the same Nature. The Mirth of this world is Folly; And the Laughter of it Madness. With Such unwholesome 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 Far; And be kept to a strict Diet. Wouldst thou have A Blessing? Take up the Cross! Wouldst thou rejoice 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 Own, that Thou shouldst expect a Better Crop, than Thistles? But, though thy Heart has a Fever, meddle not with Hellebore, Despair 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 wouldst have, what thou canst Not; Peradventure, what would hurt thee. And this Vexation is intolerable. Recollect thyself! 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 Loss of A Husband! A Wife! A Brother! A Sister! A Friend! A Mistress! A Sweetheart! Thy Fame! Thy Goods! Thy Liberty! or the Like! What wouldst thou? God hath His will; His time. Be not precipitate! Be Not impatient!  
Art Thou betrayed? So was Thy Master. Art thou contemned? Thou deserv'st it. Why should Man regard Thee, when Thou respectest not God? If at all; Not, as Thou shouldst.  
Thou understandest 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 Corn 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 Falling too much in Love with the world. Thou art hereby reclaimed from thy Dotage upon Its Vanities. It is to sharpen thy Desires as well, as to set them right, that They may shoot Upward, as to heat, to inflame thy Longing for Eternal Life. What Comparison is there between the joys of this world, and joys Everlasting? The world is Thy Stepmother. She misuseth Thee. She striketh Thee. Love her Not.  
Doth God afflict Thee? He musters thee, He taketh notice of thine Arms, His Graces. He doth exercise thee; that thou mayst the Better use them. He trieth thy Faith. Rejoice in thy Tribulation!  
Doth God send thee Affliction? He gives thee His Livery. The Cross is His Badge, and thy Cognisance. He shows to the world His Child's Love, and Service. Sanctified Affliction is the Conduit-pipe to thy true Conversion, and Repentance. David's troubles, Hezekiah's sickness, The Prodigal's Misery faced them about, and led them weather-beaten home upon their Knees. That is the comfortable Posture; that Creeping Climbs Heaven.  
In Affliction how is thy Heart softened with Pity! How is it melted with Compassion! Thou art Partner with Another in Distress, 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 virtues, 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 of their state and misery? He glorifieth Himself by His deliverance of them, when they call upon Him. He afflicteth not Always 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 Blood in thy Cheeks. Thy Fear made thee seem more wretched, than thou art. Thou didst not know the Honey, that is within the Carcase of the Lyon. Bath in the brinish Sea! It will heal thy Soars. It will cure thine Itch. Though It smarts; It is wholesome. Through many Tribulations you shall enter into the Kingdom of Heaven.    

CANTO V The Cell of Humility.  

1.  
NOw comest thou to the Low and Happy Cell  
Of A fair Virgin on Her Knees,  
'Tis, where Humility does dwell;  
Her upcast Eye Heaven's Brightness sweetly sees,  
Meek Gesture, and such Posture with Her Mind agrees.   

2.  
Of Herbs the secret Virtue She does Ken.  
Much Skill She hath in Chir'geons Art.  
Full oft She heals the Sores of Men;  
And, though it doth occasion Pain, and Smart,  
Doth tumors lance, assuage with Balm the swelling Part.   

3.  
She minds not much the Door, or Table's End.  
Who passeth Hers must stoop much down.  
It makes the stiffest Back to bend.  
On Earth Her Hempen Napkin looking brown  
Is spread; which homely Cates in Earthen Dish do crown.   

4.  
Beyond Her Cell, there lies A Path, well trod  
To much-sought Truth's fair, Crystal Spring;  
Besides This Path some Students plod;  
And leaving It's Strait Way to Error fling,  
Who still in Crooked Blindness leads them wand'ring.   

5.  
Upon the Ground's green Turf the Larks do breed  
Who Climb with Songs the Lofty Sky:  
Her Land is sown with smallest Seed,  
Which beareth Plants, that grow up very High;  
In which Joyed Birds do sing, and make sweet Melody.   

6.  
About Her much white-flowred Self heal does grow;  
That Inward, Outward Wounds does cure;  
And quieteth the Aching Brow:  
And what is Sound, it causeth so t'endure;  
A rugged, black, dry Mouth from Swelling that makes pure   

7.  
The Lowly daisy with his Fringed Ruff,  
That helps the Gout, and Feaver's Heat,  
Brain-purging with's ivice-bruised Snuff  
Peeps there, with hoary Time provoking Sweat. (beat.  
Strong Herb-of-Grace, that Serpents, Poisons forth doth   

8.  
And divers humble Plants about her creep;  
And harmless Beasts do 'bout her feed;  
Of Nature like the Silly Sheep;  
Which with Delight do There increase, and breed;  
While She does please Herself with many'a pious Deed.   

9  
At Foot of Faith's High Rock She safely dwells;  
And at Devotion's Chapel goes to pray;  
She Great men's Falls and sad Fates tells  
To those, that to Her come, and pass Her Way  
How Free from Storms she lives, she oft to such does say.   

10.  
To Neighbouring Virtues step by step she goes;  
And gently Knocketh at their Gate;  
With whom her Friendship fast doth close;  
With such she often doth associate;  
She riseth Early; and lays down her Head as Late.   

11.  
Hence must thou go by Resolutions Field;  
Where hardy Soldiers ' trenched lay;  
Against Surprise Redoubts they build;  
And None without A Pass can go that Way, (stay.  
With Cross fair signed; The Guards else cause them Prisoners   

12.  
First Kiss Humilitie's Fair Hand! and go!  
Prepare thy Pass! and cheer thy Mind.  
Th' art under Winds, that roughly blow.  
By Observation thou shalt Wisdom find.  
Who travels Thus leaves Nought of worth, unseen, behind.   

PERSPECTIVE V.  
1 A Cell is the solitary Place of an Hermit; who is a Religious forsaker of the World; that has chosen a Mountain in some Wilderness, or the side of a Rock for his Habitation; resigning himself up by his continual Devotion, and Segregation from the Company of Men to Divine Dispose only; so seeking Safety and Repose rather among Beasts, than Men.  
It is called [The Cell of Humility] for its unenvied Lowliness.  
Low, and Happy Cell] For its Safety, Self-enjoyment, Spiritual Rejoicing.  
Fair Virgin] It is the Loveliness, Innocence, and Integrity of Humility.  
On her Knees] Her Reverence, and frequent Devotion.  
Her upcast Eye] Holy Contemplation of Heavenly Things.  
Gesture and Posture] Her Sober, Modest Conversation, Religious Comportment, and meek Behaviour.  
Her Mind] Her Disposition; Or These suit the Soul best.  
2. Herbs] Are the lowest of Plants, meaning Virtues, which are the furthest from Preferment; Because the meanest in the World's Estimation.  
Secret Virtues She does ken] Their operations and Effects. Hereby intimating that Humility is the Handmaid of Knowledge, and the Secretary to Prudence.  
Much Skill in Surgeons Art] Because she opens the Understanding, and secures the Distempers of the Mind. In a Divine sense she gives the sight of Sins, and is the proper Object of Grace. The Chirurgeon is Christ, his Art is the Gospel; which is revealed, and made manifest to the Humble; And as Physick itself is an Art of well-curing, and reducing Health to the Body, especially to that of Man; so to chirurgery likewise belongs such Science, as may with a Physician's Skill, and an Artist's Hand best heal Hurts, and Sores, and take away the Diseases of the same; Being chief conversant by two Ways to this Effect: In solutione continui, as of Ulcers, Wounds, Fractures, and Laxations; Et in Moderatione partis externae, as in dissolving and scattering of tumors that gather against Nature. The first may put in mind of Original Sin, which the wonderful Humility of our Saviour's 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 ourselves to Him by Faith, and our Humiliation by Repentance, turning unto Newness 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 Tumours of our Hearts by Afflictions, and as it were a gracious Force of Acknowledgement of our Offences, and assuaging the swelling of our Sins, and doing them away with the Balm of his Mercy. So doth he cure our Natural Corruptions, and assist us by the Grace of his Holy Spirit to better Inclinations, Undertake, Resolutions, and Performances.  
The Door or Tables End] Humility regards not Complimental Priority, or Worldly Superiority.  
The stiffest Back to bend] High Thoughts, big Words, and lofty Designs must Buckle, must bend, must stoop to Lowliness of Mind, to Mildness of Expression, to Meekness 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 Errors, 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 ourselves, our own Strength and Power must be declined, and laid by, if we seek, if we think to be humbled.  
On Earth] The lowest, and grossest of all the Elements; The Ground, the vilest, the dirtiest of all Places.  
Her course Hempen Napkin] Is her homely Diaper, and best Courtship; the plainest Dress 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 wholesome, 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 choose what He should bestow.  
In an Earthen Dish] Take it either for Man's Body, that Pot composed of Clay, at the Dispose of the Heavenly Potter, the most wise Artist, and Almighty Maker; Or for Simplicity of Mind, and Contentation of Heart; In which she receives whatsoever Divine Bounty bestows 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 struggling to obtain a Diligence of Subjection; The serious Consideration of our own inbred and Natural Frailty; 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 only are to be done, but even pass our Thoughts, be referred to the Balance of gravest Understandings. 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 Happiness of them, that find the Way to Truth, but in regard of the directness more, than the frequency of the use of it. For Pauci inveniunt, few find this way, and fewer go it.  
To much sought Truth] All seek it, few attain it.  
Fair Crystal Spring] Fair for the Beauty: Crystal for the Clearness and Purity of Truth; Spring, for its Constancy and Continuance, as also for its Derivation from the Ocean of Divine Excellence, that Abyss of Wisdom, from whom all Purity and Verity for ever flows.  
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 Errors, that seduce them still on in the crooked Intricacies of Doubt; or continue them in Blind stupidity, of Ignorance.  
5. Upon the Grounds green Turf the Larks do breed] Cheerfulness is enjoyed in a convenient humble Being; And the Mind never rejoiceth More, than when there is a Despising of ourselves Most.  
Who Climb with Songs, etc.] Climbing is Prayer, Songs Praise, Sky Heaven.  
Her Land Sown, etc.] Pointing at our Saviour's Parable concerning the Kingdom of Heaven. Or her Land may signify the whole Man; The smallest seed, the Diminution of his own Worth; and the low Estimate of himself in his own Opinion.  
Which beareth Plants that, etc.] The Plants are the Affections of the Soul, which if sanctified grow from Grace to Grace, even reach to Heaven.  
In which joyed Birds do sing] the Affections being so exercised, the comforts of the Holy Spirit do make Music in the Conscience.  
6. About her much white-flowred, etc.] selfheal is here taken for Recognition of a man's self, his Recollection, which accompanies Humility, which assuageth the Fury, and preventeth the Rankling of Inward Passions, allayeth the smart, and cureth the Venom of Outward Injuries.  
The aching Brow] Is Anxiety of Mind, or too much Carefulness.  
And what is sound, etc.] Humility preserveth Love, which is the health of the Mind.  
A rugged, black, dry Mouth, etc.] 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 dryness of the Mouth, it's Folly and vain Babble, its Vaporing, by too much Arrogance and Presumption, into Meekness and Loveliness of Conversation, whereby former errors are reform.  
7. The lowly Daisy] Is Quiet, and Sedation of mind, submission of will unto Divine Dispose; Or Innocent Enjoyment 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 thanksgiving, or to close with him by our Reliance, and Patience.  
It's Ruff] Is Encircling Security.  
Gout] Idleness; Covetousness, Prosperity.  
Feaver's Heat] Disorder of intemperate Passions.  
Brain-purging] Of evil Humours, that arise from a foul stomach; allaying, or taking away inordinate Desires, curing the Head of Solicitation, which is the Headache of the Mind.  
With's juice-bruised Snuffe] With the right use, and application of Tribulation. Snuffe is made of the Juice 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 its pricking provoking sneezing, but is very wholesome; For it agitateth the Spirits of the Brain; And is very good against paralytic 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 palzied with Prosperity, and Lethargic with forgetfulness of his Duty. The pestle, and the Flail are by their offices very near a kin. The pestle beateth out the Juice and virtue of the Plant, and breaketh those which are dried, into Powder for a Physical benefit, and the Flail thresheth out the Corn 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 its better Exercise, and Being.  
It peeps] Showing us the Bashfulness of Humilty. It is a very modest Virtue, which makes her the more lovely.  
With hoary Time] Signifies Opportunity, as well as gravity, choosing to deliver and show herself in the One, as to appear comely in the Other.  
Provoking sweat] Shows, Hours well spent, Good Employment, Proper Business if not void, do purge out vicious Humours.  
Strong Herb of Grace] Is a steady Confidence, and a strong Relying upon God's Providence; which drives away the Serpents of Temptations; and masters and overpowers the dangerous Poison of Despair.  
Humble Plants, etc. Harmless Beasts, etc.] Are the Emblems 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 Employment; and so shineth forth in a holy Conversation, by Religious Discourse, Virtuous Comportment, and charitable Dealing.  
9 At foot of Faith's High Rock, etc.] 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; near whom fixing there is the Only Safety.  
At Devotion's Chapel, etc.] Is Custom of seeking God devoutly, Praying continually.  
Great mens Falls and Fates, etc.] 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 men's Misfortunes. Therefore she trusteth not in the World, nor seeketh to sit on High.  
10. Neighbouring Virtues, etc.] Are her Companions, that are never far from her. Discite à me, quia Mitis sum, & Humilis cord, & 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 says 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 Medicines according to their several sorts and qualities. In like manner all kinds of Virtues are composed out of the sweetness of Humility.  
Step by step, etc.] Humility proceedeth from One Degree of Virtue to another, from Grace to Grace.  
She gently knocks, etc.] Shows 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 again.  
She riseth Early, and lays down her Head, as Late] She is ever Watchful, and never Weary.  
11. Hence must thou go, etc.] Pointing out to the Pilgrim in This World not only 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, signed 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 Kiss Humility etc.] Is a Taking Leave to proceed on to a Further Journey with Premonition to prepare, and Incitation to Cheerfulness, and the Assuming of Courage.  
thou'rt 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 wariness, which is an advance to wisdom.   

MORAL. V  
HUmility is a Voluntary Inclination of the mind and a Declination of the haughtiness of the Spirit, upon the Inspection of ourselves, 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 Virtues 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 ably sustain the Top of Perfection, and Height of Charity. Seneca's Chorus in his Agamemnon does act to the Life, and most fitly express the subject matter of this moral, speaking English by the weak Pen of the Author.  

Chorus.  

O Regnorum Magnis fallax  
Fortuna bonis! in praecipiti  
Dubioque 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,  
Metuique 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? jura, pudorque  
Et conjugis sacrata fides  
Fugiunt aulas; Sequitur tristis  
Sanguinolenta Bellona manu;  
Quaeque superbos urit Erynnys,  
Tumidas semper comitata domos  
Quas in planum quaelibet bora  
Tulit ex alto, licet arma vacent,  
Cessentque dolt, sidunt ipso  
Pondere magna; ceditque oneri  
Fortuna suo.   

Vela secundis inflata notis  
Ventos nimium timuere suos.  
Nubibus ipsis inserta caput  
Turris Pluvio vapulat Austro.  
Densasque 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 timidusque Mari  
Credere cymbam, reme terras  
Propiore legit.    

The Translation.  

O The slippery state of Things!  
No Privilege have Thrones of Kings.  
Chance puts in steep, and doubtful place  
whatsoever too Great, and Lofty was.  
Near Sceptres joyed in pleasing Rest;  
Nor kept they certain Time at Best.  
One Lord of many Cares do tyre,  
And raise new Tempests on Desire.  
Not more on Lybian Shelves Sea raves,  
To tumble o'er the coursing Waves;  
More swell not th' Euxine Surges, steep,  
Raising Rebellion from the Deep.  
Neighbouring the Snowy North; where bright  
Charles Wain 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 feared, as just,  
So such for fear does spawn Distrust;  
Still Night yields such no safe Repose  
Care's-Tamer sleep may Eyelids close.   

Not such Breasts lose.  
What towers have Crimes not caused to throw  
Down them, and theirs to ground below?  
What Forts do cruel Arms not tame?  
When Laws, when Wedlocke's Troth, when shame  
Abandon Courts, with bloody Hand  
Fierce War breaks in, and rends a Land.  
Each Tury than does plunder Pride  
Quarters in Houses, swelled so wide.  
Whose Turrets dwarfish Time from high  
Does cause even plain, and level lie.  
Suppose, all peace, no Arms at all  
Sly Craft asleep! Self-weight makes fall  
Grant Things; What Fortune vast did build   

'tis weight must yield.  
Too bigg-blown Sails with prosperous Wind  
Do fear ill Far, when Force is kind.  
That proud Spire's Top, that grafts in Clouds  
Is stormed by Rain, when Austers loud.  
The Woods, that thickest shades do cast;  
In full year's growths are felled at last.  
Fierce Lightnings strike the rising Hills.  
Disease Great Bodies soon fills.  
While free lean Oxen course their ground,  
The fattest Neck the Axe does wound.  
Wheres'ever Fortune makes so Fall,  
She raises for the greater Fall.  
Mean State the longest life does last.  
Blessed He, whose quiet, Lot is cast  
I'th' midst of World's Extremes! His Sail  
Bends to safe Shores with gentle Gale.  
His Boat from feared Sea does command  
With Oar, near shore he makes for Land.     

PROSPECT. V  

Unruly, 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 crowd, and Each would feign appear  
To be the Chariot's Wagoneer;  
As ignorant of that dire Fate,  
Feigned Phaeton tried, 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 Boon 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, escapes such ways to burn.    

CONSOLATORY ESSAY. V  
WHoso would raise A strong, or stately Fabric, having first chosen fit and Firm 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 inhabit in the humble Valleys, when Barrenness overspreads the highest Mountains. On their ambitious Tops storms run their furious Courses, While Quiet sits below and spends her Sands in Safety. Envy still neighbour's Greatness; and busies herself in contriving for▪ Ambition Dangers; and with displeasure looking Upward minds not Inferior 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 rig the Vessel with too big 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 Leaps, or too hasty Progress, have either tumbled, or fallen backward.  
So vain is humane Folly, to build in the Air 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 compiled for their Own Habitations! Winds do stretch the Belly, and Dropsy makes the Body swell; when emptier Girdles, when leaner, and loser skins neither want Health, nor need the Physician.  
Men that do not know the Value of so Rich a Jewel, are very Ignorant of their unhappy, and so bad condition by their being strangers to so excellent a Virtue. Humility prevents or tempers the greatest Mischiefs. Abigals humble Sal ve saved the Churl, her Husband. Her meek Address to David was not only a putting by the Intended, and resolved Destruction of what belonged 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 Encouragement to the like Virtue by this Expression: Behold, what it is to persevere in travel, and in taking pains to become Virtuous, and courageous! Heretofore we made these Pots of Earth; These now do we make of Gold.  
Sat thee down then Thou, that art so much perplexed! Calm thy disturbed Heart, thou living Earthquake! Consider what it is, that hath put thy mind in a Fever! 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 thyself. 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 enamoured of Himself, as a Deity, was puffed 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 storm. Thou worshippest thine own Imaginations; Those are thine Images; of thine own carving. Thine own Desires are thy Dagons. Thy pride must have its Will; though it cost thee Dear; though it cost thee a Fall for't. Thy Heart is too big to buckle; to high too Submit to the Almighty. Thou wilt have a Husband. Thou wilt keep Friends. Thou wilt not part with Children. Thou must enjoy thy Paramour. Thou wilt lose Nothing; Nor Limb, nor Liberty. And all this thou woued 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 God's Blessed Will; to the fit-seeing, and wonderful Wisdom of His Dispose; And is not without a Blessing; Blessed are the Poor in Spirit, for theirs is the Kingdom 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 dulls the Edge of their Malice. When if thou be'st too arrogant, thou raisest a Cloud in the Brow of thy nearest 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 always 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. Practise it!  
Dig the Foundation of humility deep in thy Heart, and thou shalt find the stairs of Charity! Yet if thy Ambition must Climb 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 risen, before he ascended, and went up unto His Father, to sit at His Right Hand. He was humble, He was Meek. Thou must walk 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? Canst thou look no where, but the Devourer is at hand? Be not discouraged! God is then nearest thee. All this is for thy Humiliation. And humiliation is thy Director 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 God's Eyes, be little in thine own. As therefore thou lov'st thine own Advancement, be Humble.    

CANTO VI The House of Prayer.  

1.  
FIrm Resolution's Camp to gain,  
At Aletheca's Fount wash Heart, and Brain,  
And Prayers blest Chapple visit! So thy Pass obtain!   

2.  
But at Faith's Mount it must be signed;  
Where Hope, where Charity, that is so kind,  
Her lovely Sisters thou together there shalt find.   

3.  
By Fasting's many hollow Pits  
Thou goest with study lean, She smiling sits,  
Eats Not; but Feeds; from empty'ing Lap restores Lost wits.   

4.  
What virtue 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.   

5.  
The art Now come near The House of Prayer,  
Before The Doors behold the Triple Stayre!  
Thou may'st smell smoking Incense, that perfumes the Air.   

6.  
Before the Portico of Polished Stone  
In silence walks A Matron, grave, alone,  
With Book in hand Ground eyeing Meditation.   

7.  
With reverence enter! Prostrate lay!  
Then rise! And to next Altar take thy way! (say!  
Knock Breast! kneel! Offer with thy Heart, what taught to   

8.  
Devotion, when thoust breathed A Groan,  
Will lead thee by Six Altars, though but One;  
All which do hang upon A mighty Corner Stone.   

9  
Each Altar has his Censor burn,  
Petition called; that fires in proper Turn;  
From whose Flame flies A Bird, as Phoenix from her Urn.   

10.  
A burning Lamp with shining Light  
Whose constant Eye winks not for Day, or Night,  
I'th' Midst o'th' Church example is, that's ever bright.   

11.  
Then on She does conduct thy Pace,  
Unto the Chancel of That Holy Place (Grace.  
Where Prayer with lifted Hands knelt 'fore the Throne of   

12.  
Affections all about Her Kneel  
Upon The pavement, that is made of Steel;  
From which reflexed Heat on Hearts from Stoves they feel.   

13.  
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.   

PERSPECTIVE VI.  
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 public Adoration. But in Succession of Times, when they were settled in the promised Land, Solomon was commanded to build a Temple. And these two shadowed the Difference between the Jews Synagogue, and the Christian Church. The Tabernacle was movable, and but for a Time; The Temple fixed and permanent. The State of the Jews 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 Stateliness of the First. And very Inferior it was to that, In respect of the Building: It was lower, and meaner, Of the Vessels; Those were of Gold, These of Brass. 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 enable 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 Jews had many Oratories, or Places for Prayer, called Proseuchae; which, how they differed from their Schools or Synagogues is not here material, 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 Thiefs. A very Sad, and uncomelie Change.  
But, though the Guide pointeth at all these before mentioned; yet here he aimeth more especially at a Description of the Worship itself, the Operation, and Efficacy of Prayer.  
As a House is a place for constant Residence and usual 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 babbling is of account with the Wisdom of God, but that we should often renew ourselves by frequent Seeking His Favour in such Manner, Form, and Language, as He hath directed, and in such Brevity, as is Suitable to the Weakness 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.  
Firm Resolution's Camp to gain etc.] If we think to obtain a Christian Resolution, we must put away Hypocrisy out of our Hearts, and Falsehood out of our Understandings. We must entertain Truth, and keep Close to Devotion; And then the Lord graciously will be pleased both to enable us with A will to resolve, and with a Power to do.  
Prayers blest Chapel visit] Accustom thyself to thy hours of Devotion, as well as be mindful to pray at all Times convenient. Pray in Season, and out of Season. Deus in adjutorium meum intend! Domine ad adjuvandum, etc. as it is Psal. 70. O God haste Thee to deliver me! Make haste to Help me, O Lord! Whereupon Cassiodore expoundeth the useful 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 poured forth, without ceasing or weariness, as well in adversity, lest we be Swallowed up with Sorrows, 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 Breast, and be ready at every Call of thy Heart. Cease not the cheerful Music hereof in thy Lips, when thou goest about any business, undertakest any thing, Use it to refresh thee when thou dost travel, or takest a Journey. Even when thou Sleepest, when thou eatest, at bed, at board, wheresoever thou art, whatsoever thou dost, in the lowest necessity of nature, in the greatest extremities and difficulties of this Life meditate Hereon continually!  
So Thy Pass obtain] Is our proceeding in holy exercises by God's Grace and Assistance, without which we have no strength to resolve any thing that is good.  
2. But at Faiths Mount it must be signed] God's Grace worketh effectually in us, when by Faith in Christ we are sealed to the Day of Redemption.  
It is called Faith's 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 Pass to Resolution for Performance of Christian Duties is ascertained to God's Children by Faith in Christ; For that Faith itself either never fails them, or is ever repaired in them. What Beauty, what Virtue does not always appear in the Blossom of the Tree, doth lie hidden in the Root. Quid est Fides? nisi credere quod non vides? What is Faith, but the Belief of that, which thou dost not see?  
Where Hope, where Charity, etc.] These do always accompany a true and sincere Faith. There can be no steadiness 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 Charity the Strength of its Virtue in the Fruit. Fides credit, Spes & Charitas orant; Sed sine Fide esse non possunt; Et per haec Fides orat: It is S. Augustine's, Faith Believes; Hope and Charity Pray. Without Faith, Hope and Charity cannot be. And by Hope and Charity, Faith does also pray.  
That is so kind, etc.] Charity 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 clothe the Naked! How does she Refresh the weary, and 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 Kinds! 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. She strokes the Sore, but pains it not; Patience is her Anger; and she shows 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 only a Peacemaker among those on Earth, but the means of Atonement with those in Heaven. Yea, she that hath appeased God's wrath to Man, hath not left unfinished so happy a work, till she hath reconciled Man unto God.  
Her Lovely Sisters] For the Beauty and graciousness of their Virtues. 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 Fast many hollow Pits] signifying emptying of the Body of superfluous Humour, and the taming of the Flesh. The Pits are the Vessels of the Body, as the Stomach and the Rest, which are the Sinks of Riot, and the Receptacles of Exorbitancies; wherein the Mind lieth bemired, and is in a manner oftentimes drowned. These are emptied by fasting; and the Soul returns to herself again by Abstinence.  
Thou goest] Fasting is an excellent Preparation to Prayer. Thou must go by Fasting if thou intendest to come alone, or 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 puffed 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 than Pray, at least not as thou oughtest. The great, best, general, and only Fasting, is the abstinence from all iniquities, and unlawful pleasures of this world. This indeed is Fasting in her Beauty. Si gula peccavit sola jejunet (saith S. Bernard) & sufficit. If thy throat hath only 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. jejunet 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 lose 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 Runagate, jejunet 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 listening 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 mind. jejunet 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. Let it abstain sometimes for the comeliness, and gravity of silence, even from the mention of those things, that may plead a privilege, and seem to argue that to speak is necessary. jejunent 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 Study Lean she smiling sits] Her Meditation consumes her grosser Humours. There is a Rejoicing 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 she 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 business, nor standeth up to show herself.  
Eats not, but feeds] Doth not nourish herself, 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; and he Fasts indeed that not only withholds for a Time some things from his own appetite, and not keeping those things that he hath restrained from himself, bestoweth them upon the Belly 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. john, he shows 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 only 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 fly up at his Nostrils into his Brain.  

Then kneeling down as if he asked some Boon  
Of God, or some great Saint, that Pot he brought,  
Which he had carried from beyond the Moon,  
The Jar in which Orlando's wit was caught.  
And closed it to his Nostrils, and eftsoon  
He drawing breath, this Miracle was wrought.  
The Jar was void, and emptied every whit,  
And he restored 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 signify, that Fasting is a restorer of our minds to their former brightness, when the thick Vapours of too much Repletion, are by Lady Jejunia wasted away, and the fullness of Vices by studious care are corrected. Her emptying Lapet is not so much lankness, and Falling away of her Body, as her Bounty in Charitable Actions.  
4. What Virtue 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 inclines to this Sense. 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 examine ourselves. 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 find her in ourselves, in our Neighbours, in her own Nature. In ourselves, by judging ourselves 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 saul's receiving 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 too the Cure of Naaman's Leprosy 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 Leprosy of the Mind.  
5. Before the Doors behold the Triple Stair] Before the opening of our Lips to Prayer, there must be Humiliation Preparation, and Intention. In Humiliation there are 3 Stones joined. 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 Penitency for our sins: A Hatred of our iniquities: And a Promise of Amendment of Life. In intention, a Sedation, or quieting of our Minds 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, spoke excellently, though unjustly to job: 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 truly shalt thou lift up thy face without spot, and shalt be stable, and shalt not fear.  
Thou mayst smell smoking Incense, etc.] Thou mayst feel comfort by Hope of God's acceptation of thy Prayers: or thou mayst see the Example of the Piety of the Saints or Holy men.  
6. Before the Portico] Is the beginning or introduction of Prayer. Such was Solomon's Porch before the entrance into the Sanctuary.  
Of Polished Stone] The Matter of our prayer which we pray, must not be rough stuff of inconsideration, as rude Stone newly taken out of a Quarry; but such as hath been well digested, and best ordered by that Holy Art of Carving, and polishing 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 Saviour's 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, than we to ask; who knows what we stand in need of better than we ourselves.  
In silence walks a Matron, grave, alone; etc.] Intimating the Comeliness and Fitness, as well as the Necessity and Custom of Reading of, and Meditating upon some part of Holy Scripture to Sanctify our hearts before Prayer. There are three kinds 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 rejoiceth 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 is decent: What is decent, as to Example; what is expedient, as to our Merit; Concerning ourselves a Vice; Concerning our Neighbours as to Example. Cogitation is of an incertain station, moving this way or that way, as the Tide or Wind, 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, always to promote to our view Things that are past and behind us. Contemplation is a free perceivance of Things with quickness of sight in the glass of Wisdom 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 measure by.  
7. With Reverence enter] Reverentia est Virtus aliquâ praelatione sublimitatis debitae honorificationis cultum exhibens, says Tully: Reverence is a kind of Virtue, that presenteth the proper Tender of due Worship to some Person in whom its Estimation conceiveth a sublimity, a Being far above itself. And to whom is such so justly due as God; whose Essence is above the Reach of any Capacity or Understanding; whose Holiness so Pure, as not conceivable 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.  
Prostrate lay] with the greatest Humiliation of Body, and Soul, of All, that we can to express our sense of the Debt, we own to so great a Maker; and with shame to acknowledge our vile Transgressions, and foolish as much, as abominable Rebellions against the Wonderful 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!] Show contrition for thy sin, and indignation against thyself.  
Kneel!] Show Humility and Lowness of Spirit with the buckling of thy body.  
Offer with thy Heart, what taught to say!] Offer thyself 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 thoust breathed a groan, will lead, etc.] 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 its Author; and was, and is the Alwise Director and commander of the same.  
9 Each Altar has his Censer burn] Each Petition has its 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 Saviour's Word and Promise, that it raiseth us up from Death to life in Christ, as Phoenix from Urn, by his death and Resurrection.  
10 A Burning Lamp with shining Light] It is Christ's example in Life and Doctrine; who not only 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, chaste 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. Harken to what our Saviour says 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 Door, pray unto the Father which is in secret, and thy Father which seethe 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 babbling. 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 john also taught his Disciples, 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 only the Pardon of our sins, the Death of Punishment, our justification, our sanctification, and our deliverance, but his Adoption of us Sons, and Coheirs of God, and our being made Brethren, and joined with his only Sun, and so sharers of the most Bountiful Gifts of the Holy Ghost.  
Whose constant eye winks not for day or night] His example, his Precepts ought to be always before us, as they are always in being.  
I'th' midst o'th' Church Example is, etc.] 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 brightness, which irradiateth Spiritual Graces upon our Souls, and warmeth them with continual comforts.  
18. Then on she does conduct thy Pace, etc.] 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 & penetrate, 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, where Flesh and blood cannot come. Therefore pray always 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 coming 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 coming 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 public 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 Winds 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 entered into one of the ships, which was Simons, and required him, that he would thrust off a little from the Land; And He sat down, and taught the People out of the Ship. The Ship is the Church, Christ the Priest and Bishop of our Souls; the Press 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 turned with the Bottom or Foundation upward. The Roof is the keel, the Walls, the sides, the Foundation the upper Deck, or Shrowded, the East End, the Prow, or Forcastle, The Pinnacle in the midst, the Mast, and the West End the Poop, or Steerage.  
These Churches in their situation 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 Messiah, 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 aim 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 public 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 joining with them in Thanksgiving sacrificeth the Calves of their Lips, with a Quid retribuam Domine? Thus is obedience the best oblation in 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 Choir 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, etc. The whole man must endeavour the utmost at so great a work at the performance of so pious a Duty.  
Kneel] Intimateth Reverence.  
Upon the pavement] Humility.  
Made of Steel] Of a steady and firm 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 Paul's 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 strain] Doth reach. As in the midst of a Church the Steeple or spire is placed, so the Ejaculations and groan 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 jacobs' Ladder descend down to us.  
Wights] Prayers.  
Angel's] Mercies.  
Hast thy wish] obtainest thy desire, and hast the Effect of thy prayer.  
Pass dost gain] 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 vain] No long continuance in prayer at a time by reason of the weakness of Nature. Whereupon The Guide takes occasion to bait, and the Author in his sixth Canto concludes his second Book.   

MORAL. VI  
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 thankfulness, 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 says 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 requisite for him, that means to entreat, to be so qualified, that he be fit to please; Lest when he, that is distasted, come to interceded, 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.  
Who earnestly begs 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 mind 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 pierce even Heaven itself.   

PROSPECT. iv  

THe Necromancer by strong spell  
Fancies, he conjures Fiends from Hell.  
And in his figured Circle stands  
Acting his horrid thought-Commands.  
And at the waving of his Rod  
Conceives himself a petty God.  
While he blasphemes, changed Beelzebub  
Deludes the hercules, courts his Club,  
And seems to flatter, what he says  
When horridly he counter prays  
Of much Obedience makes a Show,  
Though come from Air, does rise below.  
Such Arts, as Hell's, Law's wont condemn,  
But there's a race, that's spawned from them  
Whom Satan in a craftier way  
Has taught to conjure, when they pray,  
Blaspheming in profaned Rounds.  
While black Art rives the Scripture-Grounds.  
How else can any Teacher say,  
All's well? for now we need not pray.  
Expunging the most Sacred Text  
And if not pray; Than judgement's next.  
Then pray continually! Mark how!  
And what! Oft Rashness spoils a Vow.  
Avoid wrath So! Lest Vengeance come,  
And take up Prayers too empty Room.    

CONSOLATORY ESSAY. VI  
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 only, but upon occasion for the Benefit of Others. But is there not somewhat, that may add 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 rendered to The Learned, at whose Feet he hath been educated; herein owning his own Imbecility; 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 aim was as well to comfort the Afflicted, to whom his Experience and Compassion is as well akin as his Nature, as to strengthen himself, with God's 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 Talon 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 wilful, though peradventure accidental Errors, when such shall appear, under the Wisdom as well as the Charity of their Venerable Robes. Yet this he may, he hopeth safely, because truly; and not immodestly affirm, that were his Imbecility much more than 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 itself, 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 jawbone. The Fear of the Lord is the Beginning 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, etc. And Saint Matthew renders it, And when they were come to the Multitude, there came unto him a certain man, and kneeled down to him, etc. 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 cried out, saying, Master, etc. 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, rolling and tumbling in many sorts of Surges. But what was the Matter? What dispute ye among yourselves? Says 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 concerned in the Question to The Scribes. But there might be some excuse for his impatience, there was ' an Alloy for his incivility, he came out of a Multitude, and he had a Child there, a Son there, an only Child there, and he was possessed 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 foam at the mouth, to gnash with his teeth, to pine away. It seems, it was passed 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 asks 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 says his Father? But if 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 Father's Faith stand for Godfather to the sons cure? And straightway the Father of the Child, crying with tears, says, Lord! I believe, help mine unbelief! Much matter is packed in a little room, in a narrow content. He has a sudden 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 cries. How soon he was taught to speak right! He cries amidst the waters. He cries with tears. He cries 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 rendered fewer, yet all were prevalent, and most effectual. What though the unjust Judge slight the importunate suitor. 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 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 obtain 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 find Faith on the Earth? Luk. 18. 8. How appeareth it that the Publican received 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 than 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 jesus 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 jesus hears presently. The people come running, and Christ hastens his help. When jesus saw, that the people came running together he rebuked the unclean spirit, saying; Thou deaf and dumb Spirit I charge thee, come out of him. It was not only a dumb 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 To such wisdom cryeth without, she uttereth her voice in the streets; She calleth in the high streets among the press in the enterings 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 pour 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 sudden desolation, and your destruction shall come like a whirlwind; When Affliction and Anguish shall come upon you, etc. Prov. 1. 20. It was not only a deaf, and a dumb 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 wantonness; 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 stomach, of exorbitant Excess, of boundless Appetite, of surfeiting 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 Devil is either chained-up, or turned out of the line. Then the spirit cried, and rend him sore, and came out, and he was as one dead, in so much that many said, He is dead. The Father cried, the Spirit cried, both cried, but with different voices. The Father cries 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 cries, that the Spirit might be cast out; the spirit cries, because he must out; the Father cries with tears; The spirit cries with tearing. For he rend 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 endeavours 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 entreated? Peter, and james, and john were to be supposed Scholars 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 employs a consent to the truth of it. Fain they would know, But they were ashamed to inquire of their master in public. They watched therefore 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 setforth his Mercy. He checked them, to stir up, to rouse up their Faith; He informeth them, he teacheth them, to satisfy their Question, to appease their Doubt. And he said unto them: This kind can by no other 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 withered Figtree. Have Faith in God. For verily I say unto you, that whosoever shall say unto This mountain, Take thyself away, and cast thyself 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. jejunium 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. jejunio 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 Fever 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 near the Light! Behold thy story in this Arras; Thine is only on the Backside on't. There's a Person very like thee. Thou art very like the Man; that was possessed. He that was 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 conned the premier 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 shaked hands, Both were joynt-conspirators against, both joynt-accusers of Christ. The Scribes accused Him of Blasphemy; The Pharisees of eating with Publicans 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 near thee! He is possessed with a spirit also, a Question; with a spirit of Contradiction. He cannot help 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 Despair.  
Hast thou, as thou thinkest, an intolerable burden 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 very sad with thee indeed. The dumb spirit hath taken too much possession in thee of thee. Or is thy Melancholy senseless? Thou knowst 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 Mountebank: Go to a true, and lawful Minister of Christ, an Orthodox 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 show thee the way, he will bring thee to the Master, to blessed jesus 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 Ask. 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 dried 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 misery, and will show it thee, that he may recover thee. Till thou knowst, thou be'st sick, thou art not fit for cure. If thou canst not come of thyself; 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 Thiefs? 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 Despair? What though the World forsake thee? And leave thee? And leave thee Dead in its Opinion? What though thou be'st scorned? What though reviled? What though a very Abject? A Thing not reckoned among the Living? neither worth Notice nor Use? Be comforted. 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 shall be banished from thee, that endangered thee to the fire, to Hell fire, to damnation; that tempted thee to self-murder, by poisons to flame in thy blood, 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 surprise 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 gins the Cure will 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 fullness, of Prosperity? A Spirit dumb to thanksgiving? Hast thou been posse'st with a Spirit of Covetuousness? A Spirit dumb to almsgiving? 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 delays thee from coming to the Feast? Hast thou been posse'st with a Spirit of Drunkenness, Excess, and Uncleanness? A dumb Spirit that cannot speak? Thou maust have Fasting joined 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 easy 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! Wouldst thou have Peace of Conscience? Pray! Wouldst thou have access to God? Pray! Wouldst thou have comfort in Afflictions? Wouldst thou have joy in Tribulations? Pray! Wouldst thou possess thy soul in patience? Pray! Wouldst thou have thy patience teach thee Experience? Pray! Wouldst thou have Experience bring forth Hope? Pray! Then shalt thou find that hope, which is grounded upon God's love, which he shown in sending his Son to die for thee, who were't unable to raise thyself, that were'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, etc. never so Enormous Transgressions. Thy Prayer begs Remission through Christ, thy Faith lays hold upon God's Mercy, 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 God's 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! 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 poison; lest that which should be thy nourishment, prove thy greater destruction.  
Desirest to have the Father to hear thee? to accept thee? Say the Prayer that his Son taught thee! Say it intentively, zealously, hearty, understandingly! and 'tis enough. The Son directs thee to the Father, and putteth words into thy mouth to that purpose. If thou wilt be reckoned amongst the wise, neglect them not. If thou wilt not be numbered amongst the Froward, and the Despisers, refuse them not. Seem not wiser than Wisdom itself, lest the Wisdom that thou admirest so much in thine own eyes, prove altogether foolishness. A short prayer is too long for a wand'ring mind: a short prayer is best for a weak Devotion. Thy Devotion at the best is apt to tire for a little way. The Publicans Lord have mercy upon me A sinner, may save thee sooner than a long Tautology of Words; then many a Lord! Lord! made use on to fill up disorderly vacuities, immethodical matter, and nonsense 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 shall give thee his blessing.  Rejoice in his holy Name; Yea, let them that seek the the Lord rejoice. Psal. 105. 3. 
Desinat apte Liber, non Laus pietate, Secundus.    

 

Wise Traveller through Wilderness does lead  
The Christian Pilgrim, teaching where to tread:  
From Fiend in World's Way Foes he warns his Friend.  
Through Deep, up Steep, shows Heavn's his journeys end.  
F. Barlow fecit.    

The Third Book.  
THE Pilgrim's Pass TO THE LAND OF THE LIVING.  Sil. Ital. 
Explorant adversa viros, perque aspera duro  
Nititur adlaudem Virtus interrita clivo.  
Crosses the boldest Courages assail;  
Let what can come, stout Virtue must prevail,  
OR,  
Affliction tries the Man; But's Virtue strains  
Through all Opposals, till the Top he gains.   

The Encouragement.  
NAture is so apt to tyre, especially in so great a journey, as it was but reason to give her some repose. And there could not be a fit place, wherein to rest her afflicted Head, and wearied Feet, then in the House of Prayer: A place of no less safety, than Refreshment; where there are Viands of all sorts, as well to entertain the strongest Appetites, as to settle, please, and nourish the more crazy stomaches. Through a Wilderness is an uncomfortable Passage; no better is this World, stuffed with Thorns and Briars! stored with Thicks, and Woods; filled with Rocks and stones; inhabited by wild Beasts, and savage Creatures; replenished with dangers and difficulties of all sorts: But cheer up! The worst is behind 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 Faith's 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 rejoice that thou art in the way to so excellent a Country, that thou art so near thy journey's end. A better End than thou couldst 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 God's name.   

BOOK III.  

CANTO VII. The Mount of Faith.  

1.  
THou canst not stay.  
'Tis High, 'tis Craggie— way,  
That to the Mount of Faith does lead.  
Hearest not one call, as if he preached to Day?  
Be wary of thy steps! As he does call, so tread.   

2.  
Now look about!  
thoust passed o'er stumbling doubt.  
See some asleep upon that side!  
That blind Guides cast the further way about,  
With Images inarmed, in Dreams lay round about their Guid.   

3.  
On th'other Hand  
A Rout there, there a Band,  
Imagination's way advance.  
Each Zeal makes Noise, as at it does understand;  
Each does, against t'other cry; so to Pantheon dance.   

4.  
The Praeco calls,  
Still, still beware of Falls!  
For now your way grows sharp and steep!  
You must climb over rugged stones! like Walls!  
Set footing wisely! Hold by hands! And sometimes creep!   

5.  
That way deceives,  
And them of wit bereaves,  
For thinking still, they upward go,  
Hypocrisy them draws, and never leaves,  
Till she doth cast them down to Pride, that's fallen Below   

6.  
The Top appears;  
The blue Skies brightness clears;  
Even into holy Heaven you see.  
The fresh green grass is gemmed with pearly Tears,  
And Faith's Pavilion stands near Figs fruit bearing Tree.   

7.  
The Tents wide Door  
A damsel 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 placed athwart.   

8.  
So Faith disposed,  
Her Shield is there disclosed;  
Salvations Helmet also Shows;  
Truth's Girdle wrought, all Lillied ore, and Rosed;  
Th' Righteous Breastplate, Words Sword, Gospel-Shooe  
(deck Rows.   

9  
Upon her Shield  
Of Gules, the bloody Field,  
To make her Foes amazed in Fight;  
Resplendently a Cross of Or doth gild,  
With which fierce World, false Flesh, Hell's Craft she puts to  
(flight.   

10.  
Nor far from hence  
On place of Eminence  
(Atenariff, that's mounted high)  
A Lady, decked with Beauty's Excellence  
Stands firm, by Cable holding, Anchored in the sky.   

11.  
A Fount near these  
In dimpled Vale doth please,  
A flying Statue bears Love's Name,  
Whose Breasts run Cream into Pacifick Seas,  
By cistern filled from Milky way in th'heavenly Frame.   

12.  
Where th'Hungry feed;  
The Sick that Cordials need,  
Cure from blessed Hand of Charis find;  
Who still delights to do a Pious Deed,  
And th'helpless helps, the Naked clothes, and leads the Blind.   

PERSPECTIVE VII.  
1. THe Mount of Faith] It is so called for the Loftiness of the Position of the Place above the neighbouring inferior Earth. To go to the Etymology of the word. A Mount, which is the diminutive expression of a Mountain is derived a Monte, which is the Latin 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 Sense of a non movendo, but gives a nearer Term and Speaks it a manendo, from tarrying, and not moving from its 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 its height did threaten the Sky.  
But as every man's Fancy works, more especially in Criticism, 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 Greatness of the Creator, in the narrower object more suitable to the Eye, which cannot receive at once the vastness of the whole Earth; only thus it is represented in Abstract, as a Map of the whole Fabric. Every Creature having an Impress of the Excellence of the Most Mighty, and Most Wise Maker thereof, this hath its place, and order by his Dispose in an extraordinary manner; as intimating the vastness, immovablenesse, immutability, and eminency, of the Creator above the perception of the inferior Creatures of the Valleys. 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 Flood, but preserved it by the Continuance of Tradition, and Antiquity of History, as Ovid, a Roman, to whom the Latin 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 Trial of Abraham's Faith in offering up of Isaac, who was a Figure of Christ, was by especial command to be done upon a mountain. 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 burned Offering upon one of the mountains, which I will show thee.  
Canaan, that Land of Promise, was a high Country. 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, God's 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 josua; Choose us out Men; and go fight with 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 josua 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 jacob, and tell the Children of Israel etc. If you will hear my Voice indeed, and Keep my Covenant, than ye shall be my chief treasure above All people, though All the Earth be mine. Ye shall be also A Kingdom 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 Smoke because the Lord came down upon it in fire, and the Smoke thereof ascended, as the Smoke of a Furnace, and all the Mount trembled exceedingly, And when the Sound of the Trumpet blew long and waxed louder and louder, Moses spoke, and God answered him by Voice. For the Lord came down 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. etc. Exod. 19 And in the 20. chapped. God spoke all these words etc. Viz. the Ten Commandments. After the delivery whereof All the People saw the Thunder, and Lightnings, and the sound of the Trumpet and the Mountain Smoking; and when the People saw it, they fled, and stood afar off. There were Temporal, and Civil 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 seen, 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 Israel; And they saw the God of Israel; And under His Feet was, as it were a work of a Saphire stone, and as the very Heaven, when it is Clear. And upon the Nobles of Israel He laid not his Hand; Also they saw God, and did eat, and drink. etc. And the Glory of the Lord abode upon Mount Sinai; and the Cloud covered it Six days; 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 entered into the Midst of the Cloud, and went up to the Mountain. And Moses was in the Mount Forty days and Forty 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, Merciful, and Gracious, Slow to Anger, and Abundant in Goodness, and Truth; Reserving Mercy for thousands, Forgiving Iniquity and Transgression, and Sin, and not making the wicked innocent, visiting the iniquity of the Fathers upon the Children, and upon children's 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 spoke unto Moses and Aaron in the Mount Hor near 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 watched for them the motion of Israel, to the Top of Pisgah; And the Lord met Balaam there, and put an answer in his Mouth. There did he bless 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 go 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 shown him all the Land of Gilead unto Dan. etc.  
Hieru alem was placed upon the Hills too. When they went to keep their Feasts there; It is said that they went up to Jerusalem to worship, where was Mount Zion.  
Many other Examples might be showed out of the Holy writ to demonstrate God's appearance upon the Mountains; In Holy Gospel, 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, etc. These Idols had distinctive names from the Mountains where in they were worshipped, as Baul-Peor, Baalzebub, Baal-Thephon, Baal-Berith etc. So was jupiter called Olympius, Capitolinus etc. But all this discourse does aim at the setting forth of the fittnesse of the Term of Mount for the place of Residence for Faith; Since it is not only 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 its Elevation above the things of this World, and in respect of the Eminency of the Object of our Faith.  
Thou canst not stay] shows the Constancy of a Christian Pilgrim's Course. He must on. Non progredi est regredi. If He stands 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 continual Endeavour, and the Vigour of a daily 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; Constancy has her life in it; Peace is gained through it; All bonds and ties are knit for it; The golden Chain of Unanimity is made of it. It is not he, that gins 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 set, and the will is rightly bend. But he speaks higher, something above a Philosopher, as we may take his Sense; In excelso est beata vita, sed perseverantia penetrabilis. Let Happiness be immured 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 seen. And it is high because it is conversant only with Heavenly Things. 'tis high because the Object of our Faith that was exalted, Super crucem exaltatus that was exalted upon the Cross, is ascended to the right hand of His Father. Fides aliquando recipit, quod Ratio non praesumit. Such Gifts are by Divine Grace bestowed on Faith, as Reason cannot hope for.  
ti's craggy way] It is very difficult to Flesh and Blood, a hard matter for Sense or Reason to believe. Nature's Feet are very tender, and cannot endure rugged stones of Affliction and Trial, 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 Devil puts a thousand Questions to a Novice in the School of Faith. Questions are one sort of those stones.  
Hearest not one call, as if he Preached 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 loud 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 john the Baptist: Now also is the Axe laid to the Root of the Trees: therefore every Tree which beareth not good fruit, is hewn down and cast into the Fire, etc. This alludeth likewise to that of the Prophet jonas, as showing that there must be a continual renewing of Repentance, for the obtaining of a firm Faith. Yet forty days and Niniveh shall be overthrown. So the people of Niniveh believed God, etc. jonah, 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 jesus 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, 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 justify 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 open; 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 carried away with every Wind of Doctrine, according to that careful direction of Saint Paul, 2 Tim. 3. This know also, that in the last days shall come perilous 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; Traitors, heady, highminded, lovers of pleasures more than lovers of God, having a show 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. Examine 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 foretold, as the Apostles witnessed, as the Martyrs have sealed, as Reverend Bishops in Holy Churches have delivered, as Orthodox Divines, Learned, pious, and careful Pastors have instructed by their Religious Life, and Sound doctrine; 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 Mind, formerly busied with Cares, Vexations, and Anxieties. But be watchful! Be thou Circumspect!  
thoust passed o'er stumbling doubt.] Though thoust been hindered by many Embraces of the Flesh, by several struggle with Nature; though thoust been shaken by various oppositions of the World; though thoust 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 tortured thee; Yet, when thou comest 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 steadfastness, 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 Extremes go off, and forsake the perfect way! They will to the Right or the Left. They cannot keep the Mean. Prodigality is always asleep; and Covetousness is ever waking: Prodigality knows not when to spare, nor Covetousness how to spend: Prodigality is all Lace, and Covetousness no Clothes, Liberalitie's condemned by both. Her Bounty is too prodigal in the greedy eye of covetousness: Her discreet Parsimony is too narrow for the humour of Prodigality. Covetousness terms Liberality a Spendthrift, and Prodigality calls her a Churl. She seems by turns the contrary to either, as they are to her Extremes both. It is even so with Opinions to Truth, and Sects to the True Religion. Truth is accused, Religion is Despised 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 Decency. I cannot wish Rome Genevah's, though I pray for their Reformation. Upon the present These Err, both falling into the Extreme 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 On's 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 merely 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 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 inclining to their own Opinions.  
Sopor est Mortis Imago.  
The Jews may be pitied for dreaming of another Messiah so long upon this side, and aught to be prayed for, that their Eyes may be opened, and that in the Lord's Mercy they may be recalled home to the sight of the Truth.  
That blind Guides cast the further way about.] Blind Guides are such Clergy as are themselves darkened with Errors. When the blind lead the blind, both fall into the Ditch.  
With Images enarmed] Embracing Superstition.  
In dreams lay round about their Guid.] Pleased their Fancies, they encompass, as seeming to defend their Guides, and their showing great Affection to their Leaders, who are overcome 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 Fantastic images of their own Devise; being fed with their own Humours, and regarding Traditions of men more than the Commandments of God; so lying wrapped up in their beloved Darkness, and Embracing the Vanities of their Rabbis, the subtleties of their Priests, and the misleading of Ministers instead of the Truth.  
3. On th'other Hand] On the Left hand; in the other extreme.  
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 Doctrine 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 Craftsmen, whom he called together with the workmen 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 persuaded, and turned away much people, saying, That they be not Gods that are made with hands. So that not only 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 cried 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, etc. And when Paul would have entered, etc. Some cried one thing and some another, and the assembly was out of order, and the more part knew not wherefore they were come together. Upon Alexander's appearing to appease them, when they knew that he was a jew, there arose a shout almost for the space of two hours 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 which adhere unto, or publish the Truth, or force them into their own madness. Such was the Conspiracy of more than forty Jews, that bound themselves by an Oath to kill Paul, Acts 23.  
Imagination's way advance] Following their own Humours, 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 would 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 carries it on with a several Fury. Every man's Apprehension goes for Judgement.  
Each does against th'other cry] Shows 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 (says Dion the Historian) was a Temple in Rome so called, Quoth 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 feigned 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 dwelled. Pantheon was made by Agrippa, to jupiter the Revenger, who is very near akin to Pluto, in the sense of Fable. Of late times 'tis called the Church Divae Mariae rotundae, the Church of S. Marry the Round.  
4. The Praeco calls] God holy Word, and his Ministers direct the way, and give warning of dangers. So the Prophets of old, and S. john 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 strait!  
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 undermine, and more violent assault; that with earnest labour we should undertake to pass Trials, 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 unwieldy for such displeasing, and troublesome 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 Mastery of ourselves; we must deny ourselves, 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 dispensers of bounty, but the Guard and Weapons of the man.  
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, Heresy, Seducing, Temptation, the speciousness of Superstition, the pretence of Holiness, Sanctimonious Policy,. 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 apt 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 false Opinion. No way is like theirs to Heaven. This is Satan's Deceptio visus, his juggling with depraved Consciences, and deluded Understandings.  
Hypocrisy them draws, and never leaves] Hypocrisy is a subtle Evil, a secret poison, 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 itself, it throws down Mercy with a seeming Pity: it destroys with cooling a Fever, and in a cold Cup it giveth hot Drink. Quod corporibus est Hydrops, hoc Hypocrisis animabus. What the Dropsy is to Bodies, Hypocrisy is to Souls. Haec enim Hydrops bibendo sitit, Hypocrisis inebrietata est siti. For as the Dropsy with drinking thirsteth, Hypocrisy is Drunk to Thirst.  
Till she doth cast them down to pride] Till she destroys them with Ambition; till she doth throw them down to Hell. Pride is Satan, who possesses men with a Spiritual Pride.  
That's fallen below] Lucifer fallen from Heaven into the Dungeon of utter darkness, prepared for the Devil and his Angels.  
6. The Top appears] When we attain Faith, our souls are elevated.  
The blue Skies brightness clears) Our souls apprehend Divine things.  
Even 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 cognition. Faith is a discerning Understanding of the Truth, with a Claim of things without the Knowledge of their Causes.  
The fresh green Grass is gemmed with pearlie Tears] we are renewed by Faith, always growing upward. Green grass 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 Bridegroom. 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 hair is like the Flock of Goats, which look down from the Mountain of Gilead, Thou art all fair, my Love! and there is no spot in thee.  
And Faith's Pavilion stands near Fig's fruit-bearing Tree] It is said Faith's Pavilion, because it is no lasting place, both in respect of Man who is Mortal, as also of his future Being; For though by Faith we are carried to Heaven, it leaves us there, when we come to Fruition. It is placed near Fig's fruit-bearing Tree, minding the Figtree in the Gospel, that was cursed because it bore no Fruit. Faith is dead without Works. The Figtree is a Plant of sovereign Virtue, and its Fruit is a precious Medicine against most Diseases.  
7. The Tent's wide Door] Repentance is the Introduction to Faith. Or take it for offered Grace, or the Calling of the Spirit. Or for the desire of Salvation.  
A Damsel 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 only 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 mercy's store] there's her mental Prayer for Pardon, and begging Grace, that is God's Bounty. mercy'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 placed] Showing her Contrition, Humility, and acknowledgement of her Unworthiness of his so great Favours.  
Athwart] Signifying the sense of the Soul's trouble for Sin committed. Create in me a clean heart O God, and renew a right spirit within me.  
8. So Faith disposed) Faith in such application to Christ shows her Armoury mentioned by Saint Paul.  
9 Upon her shield of Gules etc.) Sets forth Christ's Death and Passion.  
To make her Foes amazed in fight) By which he conquered Death and Hell.  
Resplendently a Cross of Or doth gild) His Resurrection after his Passion.  
10. Not far from hence, On Place of Eminence) Hope accompanieth a steadfast faith. It is always near her. And hope is placed on high to denote that she loveth to be near 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 herself 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 mountain, that is accounted the highest in the world.  
A Lady decked with beauty's Excellence) The Soul adorned with heavenly Graces; The rejoicing of Spirit in as it were the present Enjoyment of the Celestial Joys, that the Soul shall fully possess hereafter.  
Stands firm) there's her steadfastness and Constancy.  
By Cable holding) there's her strength assisting Grace given from above.  
Anchored in the Sky) there's her repository; In Heaven; in Christ. My wellbeloved is mine, and I am his. He feedeth among the Lilies, And a little before she Sang. He brought me into the wine-cellar, & 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 Bernard's. Great, and unconceivable Good things are by God prepared for his Believers, says Faith. They are Kept for me, cries Hope. I run to them, for them, rejoiceth 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 shows its humility, which is lovely in the Eye of Heaven.  
A flying statue bears Love's Name) charity's Embleam: Love like Fire is pyramidal, 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 filled) Such a Heart is replenished with Grace, and Supplied with Blessings.  
From milky 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 etc.) Shows 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 die in the Wilderness with thirst, drink charity, It is a Fountain, which God has pleased to place there, lest we should faint, but we shall drink more abundantly of it, even our Fill, when we come into the Holy Land, into the Heavenly Canaan. so Saint Augustine.   

MORAL VII.  
FOrtitude is a Cardinal Virtue, And Virtus in medio posita. Virtue has her habitation, and being in the Mean, wherefore to consider Fortitude as she is passive here, she is that Virtue that moderateth Grief, whereby a Man undantedly undergoes difficulties, and bears things that are averse to his natural Disposition with a patiented mind, and a preparation or Fortification to That, and Active Fortitude is called Resolution. The excess of Fortitude is Rashness and too much Boldness; The defect thereof, is Timidity, and too much Softness. Perfect Fortitude is conversant with terrible things with an unshaken mind for honesty's sake, for a good Cause: That which is imperfect Fortitude is either Irrational, by which he runs into Dangers at unawars, not Knowing the greatness of their mischief, so unexperienced men are Soldiers; Or Civil, as he that is bred in the Laws for the maintenance of the same, and for Reward defends Country Rights; Or Experimental, by which a man goes into and frequenteth dangers, that he hath often past through and overcome with the paralogism 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 Peril. 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 courageous, as A Lion in defending his Own, and as hardy as a Cock in defending Another's. The most of these are Imperfect. That only is perfect Fortitude, which expresseth Valour in a good Cause; The witness in that Cause is the Conscience; The Law is Reason, whose maxim and Principles are from Religion. How can that be without Religion, which adapteth to it. No Religion without Faith. Faith then is not only the 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 God's name; And he endures most stoutly, that suffers for God's sake. In both he does though hard Duty, yet Christian service.   

PERSPECTIVE VII.  

'Twas oddly dreamt (Dreams odd things be.)  
A sailing Ship in Air to see;  
With Rudder like a Vultur's Train,  
That steered 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 placed.  
Much like those Catt's Eyes, that do turn  
In day to grey, in night do burn.  
It seems their virtue's very rare,  
To make the ugly wondrous fair.  
Their Port they gained, but feared then shaked  
The Dreamer's Head, They sunk. He waked;  
And sighed; But starting looked upon  
Faith's Finger for his Turquoise stone.    

CONSOLATORY ESSAY. 7.  
FAith to take Saint Augustine's pious conceit in the Etymology of the Latin word, hath its Nature in its 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 (says he) whither thou believest? Thou answear'st. I. Do then, what thou sayest, 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 Author, 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-denial in Ahraham; temporal Blessings in Sarah; A firm Relying, a Resting upon God's providence for all good things, be it towards a man's self, or his posterity, in Isaac and jacob, 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 journeys in the Israelites; Victory by weak means in that of jericho; Preservation in the midst of Dangers in Daniel, The three Children; Deliverance from dangers in Rahab; Victories over dangers in Gideon, Barak, Samson, jepthah, Daniel, Samuel, The Prophets; Miraculous Recovery of Life in the Woman of Sarepta's Child; A stoutness, and valour in refusing 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 Scourge, Imprisonment, disconsolate wand'ring up and down in Sheepskins, and Goatskins; In suffering Martyrdom of several kinds, as stoning, sawing asunder, etc. 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, than the most Orient Pearls, than the most resplendent precious Stones! More to be trusted, to be relied upon, than All the strength of Man, than the Arms of Princes! More to be travailed for, than all the most effectual Medicines, than the most Sovereign Balsams! No Guard like it; No Physic of such Virtue. What doth not Faith find out? Against what doth it not prevail? It seizeth upon what is inaccessible. It deprehends, it reaches down to Us Things, that were unknown; It comprehends, it binds, 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 Bosom, she sits down, and, as it were besieges, yea takes even Eternity Itself.  
Make hither then, thou tottering Christian! Thou shaken Reed! Thou, that art in so great Distress by foul Wether! 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! Seek not to understand, that thou mayst believe! Believe rather, that thou mayst 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 pursy 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 seized upon thee, as the Philistines did upon Samson, bound thee, and put out thine Eyes too. No marvel, thou art in so bad a condition; so sick, so crazy, 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 Bosom. 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, clasp 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! Complain! 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 he the Rose of Sharon? and the Lily of the Valleys? Cry'thou then! The Figtree 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 stairs! 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 spoil the Vines! For our Vines have tender Grapes. Thy Neck is like the Tower of David, builded for an Armoury, whereon there hang a Thousand Bucklers; All shields of mighty men.  
What though thou be'st 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 Veil 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 ware, thy Soul makes thee, as the Chariots of Amminadab, thy faith will 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 Camp of Resolution.  

1.  
REviving Soul, march on! The Day is clear!  
To Resolution's Camp now drawest thou near.  
Some skulking Enemies behold I  
But other some, picqueiring, bold,  
At Circumspection's Scouts do disappear.  
Thick Woods, lose Boggs the Passions hold;  
Whence quick excursions they make out;  
And oft their Multitude is manly fought;  
Oft foiled, discovered by the quick-eyed Master-Scout.   

2.  
From Vice's strengths are frequent Inroads made.  
Stern Injury, armed Impudence invade  
High Resolution's well-kept Field:  
But his stout men do scorn to yield.  
Temerity does fleeing lose his Blade;  
Which Self-Opinion, Name to gild,  
With cunning folly seeks to own;  
To Pride, as if redeemed by Him, 'tis shown.  
Poor Cowardice committeth theft in night, unknown.   

3.  
Wild passions muster oft themselves amain;  
March quick with hot Incursion on the plain.  
Wrath leads as Van; Revenge, as Rear;  
As Battle pride; No ranks keeps Fear.  
For Marshal Fury counteth Order vain,  
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 war's for virtue's Crown.   

4.  
Oft does their cunning seem to make Retreat.  
They sergeant a flight to armed Deceit,  
In Ambush close by Treason laid.  
To cut of any, so betrayed.  
Field-Marshal prudence voideth such Defeat.  
Discovered, broke, they fly, dismayed.  
Ambition leaves his tired Horse;  
And prodigality doth run his course;  
In Bog Vainglory drops, Thus scatt'reth Vice's Force.   

5.  
From Idleness, so sick, within her Den,  
Sloth could not come. It was not held fit then.  
But Jealousy did often show;  
intemperance too, that still does grow;  
And apish Novelty, that pleaseth Men;  
Ingratitude Friends would not know;  
And Curiosity did stay;  
Oft peeping through a hedged narrow way.  
Ill Education likewise was in Field this day.   

6.  
Prosperity, Adversity aside did stand.  
Voluptu'ousness made near to prosper's Band;  
Despair then to advorso ran,  
Desiring Him to save the man.  
For those fair Quarter held on Either Hand.  
At home did swearing ban;  
And Covetise at home did hid  
Among his Bags, that covered every side;  
And superfluity, with many more, that there abide.   

7.  
How bravely Resolution took his Ground!  
From virtue's ports did bounding Troops abound,  
Dexterity the Right Wing led;  
And to the Left was Courage Head.  
'Fore battle Resolution, while, Trumpets sound.  
Judgement's Reserve behind was spread.  
At Signal given, the Charge was stout!  
And Execution's Ordnance laned the Rout:  
How Vice's Force fell, fled, as this great Gallant fought.   

8.  
They can but Tory now, th' are grown so weak.  
A party soon their ragged Troops will break.  
As None, so insolent, as they,  
In power; once fallen, 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 placed in Rows near's Colonel.   

9  
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.  
Strait Moderation wrong things bends.  
And Conscience sits Judge Advocate;  
And confidence is secret Clerk of State;  
And Vigilance is Captain of the Guards, when late.   

10.  
The Ammunition's Commissarie's place  
Wise conversation, that is weary, has.  
O'th' Victuals Commissary is  
Quick providence, prevents Amiss.  
Humanity is Herald with a Grace.  
O'er pioneers Captain Labour is.  
Fidelity repairs the Works.  
Within which None, that's not employed well, lurks.  
All Duty do perform, as Christians against the Turks.   

11.  
The Huts in Streets are placed; to ' th' General  
As Heart in Body, that gives Life to All;  
At Each street's end's the Captains Tent.  
His Colours there stand shot, and rend;  
Whose Trump, or Drum his Language is to call.  
By sound, or Beat they knows Intent.  
But mark! The Camp's A strength, well made.  
Ten Curtains scour the Bulwarke's Face, and Shade.  
Scarpe, Parapets, Graft, Counterscarpe bid none invade.   

12.  
Five Ports there are (and Sent'res to Each Gate)  
For Soldiers marching out, and in there at.  
Each Draw bridge o'er the Graft does lie,  
Where are fit Ordnances planted by;  
Without round doth A Line circumvallate;  
In which Tenailes, Redoubts you Spy.  
Each Bulwark has Great Guns command.  
In proper places Sentinels there stand.  
To patience Dwelling now from hence we must disband.   

PERSPECTIVE VIII.  
A Camp is an Artificial place of strength: a Fortification for an Enemy, against an Army, anciently used by great Commanders and Generals, to secure their Soldiers, and the Train belonging to them. It is not Ager, a field for the Ploughshare, 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 Military Power to sit down before a Fort, Castle, Town, or City, to begird, besiege, distress, and take such places by Assault, Surprise, or Stratagem.  
Resolution is the fixing of Courage, and the vigour of Fortitude; Here more especially it is the Spirit, and Intentive strength of Faith, a Christian earnestness of Mind set to perform God's Commands, with a valiant Courage, maugre all resistance, peril, or Temptation, as also to suffer therefore, and undergo upon all occasions with an undaunted mind, what Peril soever, Cross, Calamity, or what Evil can betid, as also a determinate purpose to master and overcome the Passions, the treacherous Rebels of the Mind.  
Fortitudo est Virtus pugnans proaequitate, says 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, delectationemm vitae praesentis extinguere, hujus mundi aspera pro aeternis praemiis amare, prosperitatis blandimenta contemnere, adversitatis malum in cord superare. The Gallantry of a Christians Resolution, is to Conquer the Flesh, to withstand Inbred Appetite, to oppose natural desires, to combat, and overthrow our own Inclinations, to delight in hardship, for Heaven's sake, and to make nothing of the Thorns and Rubs of this World for the Reward of hereafter; to contemn the blandishments, and smoothe of Prosperity, and with a noble heart to tread upon, and scorn the fear of Adversity. Hence is the Canto styled The Camp of Resolution.  
1. Reviving Soul] Is as one that hath swooned, is fetched again with Hot Waters: or as a condemned person, that has newly obtained his Pardon; So the Soul is raised from death to life, from sin to grace by Regeneration of Faith, by being Newborn in Christ, whereby it rejoiceth 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 ability 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 subtlety 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 surprise careless Enemies; or to fetch in Scouts of the Enemy for Intelligence; or to discover the manner of the Enemy's Posture; or to beat up Quarters, and to give Alarm; Sometimes to dare the Enemy, and to seek to draw him out, 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 looked 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 ourselves. Ignorance is the strength wherein Passions nestle and inhabit.  
Lose 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 surprise us. Excursion is a sudden and speedy Marching out of Horse upon Command into the Enemy's Country, to surprise and disadvantage them, and to fetch in Pillage, Forage and Provisions.  
And oft their multitude) Sins Temptations are very numerous, and give very frequent onsets.  
Is manly fought) With Christian Courage, to Resist, and beat back; Principas obst●re, to foil them in their first advance, or at least to overthrow them in their Charge.  
Oft foiled, discovered by the quick-eyed Master Scout) By Circumspection, and diligent Watchfulness. Watch, lest ye enter into Temptation, Our Saviour's advice.  
2. From Vice's strengths) The World, the Flesh, and the Devil; corrupt Affections giving way, and the Passions Assisting.  
Are frequent Inroads made) Invasions, as an Enemy advancing into a Country, 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 out-countenance Temptation.  
High Resolutions well-kept Field) Temptations think to give an unlooked for Onset, 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 bend; they account it a dishonour to their Calling and Profession to give ground, or to cry Quarter! They serve the power of the only strength; theirs is an honourable service; they scorn to yield to Outlaws, Runagates, and the weaker force of a base Enemy.  
Temerity does flying lose his Blade) Rashness loseth both Honour and Power. Sudden 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. It would own others worth, having none itself: here also it shows 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 entertained with too much craving.  
Poor Cowardice) 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 minds. Thus Temptations would impede Resolution by debilitating Courage, with stealing upon it in the dark, undreamed of, by presenting the shadows of interests and Relations. Cowardice doth reason politicly, and like a Juggler.  
3. Wild passions muster oft themselves 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 increase 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 battle, 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, 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 wrathful, and a mad man, not a day; For the one is always mad, and the other ever angry. Wrath thinks to tear Resolutions force in pieces, as Tigers 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 cain's 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 battle 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 Chariot's 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 than 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 patitur. The very Fear of approaching Evil hath driven many into miserable Dangers. Fear cannot be kept in order and by chance would break Resolution's Ranks, because he cannot Keep his own.  
For Marshal Fury counteth Order Vain) Such is the opinion of a Mad man. A fit Marshal for such a disordered 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 press upon Resolution to weaken it. Hatred Visits like Job's Friends not to try his Faith but to shake it.  
And Envy tear) Fuge Invidiam, quae non solum alienos, verum multò magis eum, quem possiderit, lacerare consuevit. Take heed of Envy! For She not once rendeth strangers, but teareth much more whensoe'er She does possess.  
Black Treason moveth up and down) He casteth about to gain advantages and to design against Religious Resolution.  
Rebellion's Drums &c.) Tumults and Noises are raised to shake Resolution. This kind of Temptations makes use of streperous Music 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 virtue's Crown) To rob the Soul of hope of Happiness.  
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 Devil.  
Here the Vices are rallied first, because they are the invaders of the souls Rest and Comfort.  
Field Martial Prudence Voideth 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 marshaled and governed: And happy is it so. For that which Evil men account a Punishment is the best Physic.  
Discovered, broke, they fly, dismayed) Grace Assisting Faith, gives strength to Resolution to break them, having discovered 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 routed that he is compelled to leave what was his Advancement, his Honours, and seeks safety among the Vulgar.  
And Prodigality 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 shows nothing but rottenness which is a Punishment agreeable to the Folly.  
Thus Scatt'reth Vice's Force) This is the best Conclusion of Wickedness.  
5. From Idleness so sick) Idleness moves like stone towards Employment, And is sick of doing nothing.  
Sloth could not come etc.) Sloth is inseparable from Idleness.  
But jealousy did often show) Jealousy is ever stirring.  
intemperance too, that still does grow) Intemperance foolishly discovers itself. It increaseth still upon those, that entertain her.  
And Apish Novelty, that pleaseth men) And this no considerable Enemy against pious Resolution, one not to be neglected. Novelty of Opinions, News, and the like do very much endanger the settlement of a Religious mind.  
Ingratitude Friends would not Know) This is an Enemy to the whole man. This would cut off the Hands of resolution, and kill the Heart of Charity; A declared Foe to Grace; This is as forgetful of giving Thanks, as craving handed to receive Cureesies, as evil 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 busy in others Quarters, no notice is taken of the weakness 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 considerate, qui sic interna despicit, praeterita non respicit, praesentia non inspicit, futura non prospicit. Curiosity has much business abroad, and takes strict notice of what's not its own business, of what's without; But he that despiseth what's within, regards not what is past, and is as careless of what is present, as he is mindless of what is to come. Upon those things that God has turned the Key, man should not temper with the Lock. Some things are placed in their strait 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 Cloud 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 itself, yet it is Vice's Intimate, and much acquainted, therefore cannot be out of sin's Company, wheresoever it goes. Want of godly Nurture 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 abused, so declare.  
Voluptuousness made near to prospers Band] Yet it is a difficult thing for prosperity not to exceed. Pleasure is often tickling the Elbow of prosperity.  
Despair 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 Despair that speaks to destroy by being nourished, alluding to the Fable of the Countryman, 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 declared Foes, so they are no certain Friends.  
At home did swearing ban] This Sin curseth itself; And is it's own Chief punisher. It keeps within its 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 itself.  
And Covetise at home did hid] It lives as though it lived not, like a Snail 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 placed next him, that useth Execrations. As the one raps out Oaths, the other rams in Bags; Both are conversant with their gods.  
Among his Bags, that covered every side] These are the gods of Covetousness and his protection. Quantum nummorum habet in arca, tantum habet & fidei. Chest and Conscience fill and empty alike. Here's no Religion without an Idol.  
And Superfluity with many more, that there abode] Exorbitancy has all his Rooms filled with wickedness. A devil is in every corner.  
7. How bravely Resolution took his Ground] Here follows in this Stanza the Description of the Army of Virtues, and how they behaved themselves in the Battle. They are described last; because they keep the Field; and in this Christian matter of moment obtain the Victory.  
It is no less Judgement, than 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 fail.  
From virtue'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 styled 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 signify also rejoicing 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 Battle Resolution, while Trumpets sound] To animate all the Spirits against so great and violent a contention.  
judgement's Reserve behind was spread] All occasions of doing good are to be placed near; but the only and main 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 Battle, wherein the signal must first be given, and then the violence of the Charge gins as here betwixt these Mortal and Spiritual Enemies.  
And Execution's Ordnance laned the Rout] Obedience to God's commands cuts down Temptations. It is said, laned the Rout, from the Force of Ordnances that cutteth through bodies of men, and numbers of Soldiers, 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 disheartened; 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 than so it be continued and watch kept, will keep off rebellious Temptations; denoting also the base Nature of such enemies, their insolence and Cowardice, 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 God's 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 counsel. Here every one speaks his own interpretation in this Stanza, deciphering what virtues 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 maintain Religion, and not to shrink in a good cause.  
11. The Huts in streets are placed to''th' General] The Generals Tent is pitched in the midst of the Camp, 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 Soldiers. The Colours are the Cross, the Drum and Trumpet is the Preaching of the Word that directs to Arms and encourages to the fight. The Camp 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, Graft Mortification of our Members; Counterscarpe Despising of Dangers, All which forbidden 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 Wariness, according their several places. Steadfastness of Look watcheth the Eyes. Aversion from Evil Discourse guardeth the Ears. Abstinence attend the Taste, 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.  
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 straightening 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 scour their Faces. Tenails are Triangular Fortifications; Redoubts are square Forts for Courts of Guard. This Line is that of Circumspection. Tenails are prevention of occasions of Evil, and the Redoubts are Consultation not to admit any thing rash, on the opposition of evil. Thus you see how much work is required to a Christian Resolution.   

MORAL VIII.  
REsolution is from Fortitude. Fortitude from God. The Lord be praised for ever and ever: For Wisdom and strength are his. Dan. 2. 20. Whosoever is endued with true Virtue is valiant: And whosoever is valiant so, neither rashly dareth, nor inconsiderately 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,  
Miserasque fugare querelas  
Non posse, potentia non est.   

Who great would swell his name,  
Fierce Passions let him tame,  
Not yield his conquered Crest  
To Lust, by base Reins pressed.  
For though far Indies ground  
Should 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 Halfmoons to the Ten Bulwarks of Resolution, are these.  
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 far 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 patiented 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 burdens, he would rather load himself again home, then carry another's.  
10. Homo timidus, ipse sibi maledicit.  
A faint Heart gives the denial to his own hope.   

PROSPECT VIII.  

THe maimed Trunks of Civil Wars,  
Do die 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 shrieks to see her child  
By cruel hands of Life despoiled.  
The Temples steely Fists profane,  
And hither, thither troopeth Bane.  
Yea, Sacrilege, that sin of sins,  
Does grasp, yet loses, what it wins.  
Amazement is in every eye,  
Not knowing, how to live, or die.  
Such storms stern Passions often raise.  
When Reasons down, what then obeys?  
Religion gone, All Death involve.  
In Quest of both 'tis best Resolve.    

CONSOLATORY ESSAY. VIII.  
VIrtue is the refining of Nature to an Eminence; a leading her up to the Top, to perfection; and not only 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 Philosopher's 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 worshipped, Him did he show unto them.  
Make a stand then! And view so fair a Lady! 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 Symmetry! Form! Mein! and Stature! She is not Fair only, but very comely. Thou losest not by it, if thou fallest in Love. She is the best Mistress. The most amicable sweetheart.  
Look upon her Head! So consider her in her Intellectuals! Hast thou seen a plaited or ribbed Picture, representing itself 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 Wisedam. In the Practical, Prudence.  
Observe her body! So thou look'st upon in her Morals. So mayst 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, adorned with blushing shamefacedness, and innocent honesty; with the Necklace of Abstinence, stomacher of Sobriety, Girdle of Chastity, and Garment of Modesty.  
Her Companions at times are lovely Virgins. Continency handeth Courtesy; 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 sinewy, musculous, and curious Limbs are Resolution, or Magnanimity; Magnificence; Patience, and long-suffering; Perseverance, and constancy.  
So you see how all the rest branch from, or depend upon these four Cardinals, as upon hinges, but they are Virtues. They are so called Cardinal à Cardine, a Hinge. Thou hast seen Resolutions Pedigree. He's Highborn, Grandchild to the Queen-Regent of the Mind, to virtue.  
Wouldst thou know what he is? He is a Captain, he is a General, and fit to be so. He is both valiant, and active. He is not too hasty in the Order of his Designs; nor too slow in their Execution. But is steady in their settlement, as the Laws of the Medes, and Persians, that were not to be revoked, not to be removed. He will through with his undertaking: No let must stop him: No Enemy gainsay him. His aim is Noble; his end is Honourable: For that he strives. Thither he must. He slights a Treaty with the Vices. He is accustomed to their specious pretences; he understands their Rhetoric, 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? Dost stagger up and down? Dost reel, like a Drunken Man? It may be so. There is a Drunkenness 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 Evil! 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 (Says that defeated Conqueror) which the Gods had decreed should Once end, but Near 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 commit any thing unbeseeming a Noble Heart! Nor wish death! Nor fear it, when it comes! 'tis terrible only to Him, that thinks not of it, before it comes. 'tis horrible to him that forceth and hasteneth it before its Time.  
Dost thou fear God? O obey Him! Forget him Not! Nor thyself! Hasten not an End to Those Days, that of themselves do post unto it! Let no Occasion prompt A Lie to thee, to frame a base Excuse, to blind, to tempt thee to commit, which in itself is not only most Unlawful, but most abominable! Socrates (that wise man) by the Light of Nature can tell thee so much, like a Divine: Thou must not suffer thy Soul to departed from the Sentery wherein she is placed in this Body without the Leave of her Captain. So weighty a matter as Death (says, the Divine among the Heathen, Plato) ought not to be in man's Power.  
If thou findest thy weakness, fortify thyself by Degrees! Become Master but of One Resolution! Thou mayst become Master of thyself 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 go 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 Devil 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 irksome to thee. Resolve to say it humbly! In thy Heart! Resolve to do it humbly! On thy Knees too! All Reverence of Soul, and Body is too little for so Great a Majesty. Whoso would i'll thy Reverence, would 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 Intellectual Nature do a like worship! Let thy Body perform its 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 remembered too often) Prostrate then! The Humiliation of thy Body will humble thy Soul! It will abate the strength of thy proud Flesh.  
Resolve, as much as possibly thou canst, to think of Nothing then, but God, and thy Prayer! and thyself in it to Him! Conceive, it is the Sacrifice of thy Soul! And that thou than discoursest with the Deity! Think of thy Saviour more, than thy Sin! Dost 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 Charity! That will warm 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 be'st 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 Ears! 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! Wrestle for it, as jacob! 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 rocky Heart may be mollified; That it may have the comfortable Metamorphosis from Stone to Flesh! So shalt thou be reconciled to thy displeased Father; So Christ will own thee; will send the Comforter unto thee; And thy Body shall become the Temple of the Holy Ghost. Thou shalt grow from grace to grace, even to Eternal Glory.  
Take up thine Arms then! With Them the Ingemination, that the Lord delivered to joshua! Be strong! and of a good courage etc. Be strong, and very courageous! that thou mayst observe to do according to All the Law etc. Turn not from it to the Right hand, or to the Left! that thou mayst prosper, whither soever thou goest.    

CANTO IX. The Lodge of Patience.  

1.  
Place 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.  
Over some deep Ditches thou must leap;  
On bare foot pass sharp Stones on heap.  
Through furzie Queaches thou must go;  
That prick and wound from Head to Toe.  
Mark Sun! and Thou thy Way shalt know.  
Then comest thou breathless unto Sand;  
An open Country and a barren Land.  
'Tis there, The Lodge of Patience does on Crutches stand.   

2.  
It stands upon a Hilly Plain;  
Where Camels Food with Labour gain;  
On bitter Broom, on Wormwood, Gall,  
On some sour Herbs they diet All;  
Both They, and Patience, whom you see  
Beside her Lodge, beneath a Tree  
That Palm with Shade to Her is Kind.  
She Smiles at Ruffling of the Wind.  
On Stone she sits, her Head does bind.  
An Eagle sometimes does descend;  
And lays a panting Dove down by his Friend.  
With such his Labour oft, her Commons he does mend.   

3.  
Beneath that Place there runs a Spring;  
Whose Waters Sent from Brimstone bring;  
Yet is there wholesome Taste most Sweet.  
Her Wine it is, and Bath for Feet.  
To be in Storms She much delights.  
She's used to Goblins; Not to Frights.  
Wild Boars do sometimes pass that Way;  
And Tigers, that do seek for Prey.  
At her they try, but dare not stay.  
She draws a Box, that's hid by Her,  
When opening it forth flameth dreadful Fire;  
At which, amated they, forsake her Then their vain Desire.   

4.  
Her stilted crazy seeming Lodge  
Has here a Patch, and there a Bodge,  
Is lined with Adamant within,  
To keep fierce Storms from breaking in.  
The torn Thatch Cover o'er her Head,  
Beneath is floared all with Lead.  
Two wide Doors are to South and North.  
So Heat, and Cold come, and pass forth.  
Their Malice she counts little worth.  
Her Chambers haunted are with Spirits;  
That offer dreadful Visits. Days and Nights  
She sings, or sleeps secure, neglecting Fancies Frights.   

5.  
When Eyes unclose sad Sights appear;  
With threatening Dart grim Death seems near.  
Ill News of all sorts buzz in Ear,  
And say, theyare Tokens scent from Fear.  
The Spirits do groan, and make a Noise,  
Like starving Prisoners screaming Voice.  
With Scourges Others smartly strike.  
Another tears, what she does like;  
And against her every where's a Pike.  
All these she feels; and foils by stay.  
To spite them more she fervently doth Pray.  
They tremble Then, and roar; They vanish soon away.   

6.  
With sober Pace abroad she walks;  
And with herself, and Heaven she talks;  
From whence an Angel cometh down;  
And shows the Figure of a Crown;  
A Viol gives, of Cordial smell;  
Of Essence 'tis for Her, not well.  
At Scent 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 harmless Sports become a Guide.  
Oft Disadvantages she meets, oft turns them quite aside.   

7.  
Wild Satyrs make their lewd Assaults.  
Their hairiness can't blush at Faults.  
They mock; They mow; Like Dogs they bark;  
And she is robbed by many'a Shark.  
But still unmoved She minds Above;  
To that Place only points Her Love.  
All other Trifles She doth scorn.  
Her Noble Spirit's better borne.  
She smiles at what would make forlorn.  
At Home She takes down Fortune's Wheel;  
Forth-drawn Disasters she doth spin, and reel.  
To Providence she gives the Web from Loom of Steel.   

8.  
Before Her Lodge a Column stands,  
As by Semiramis'es' Hands,  
So vast, so high, of Marble made,  
Nor Time, nor Tempest should invade.  
Of Constancy this bears the Name,  
Heroic Record unto Flame.  
On it such worthies Names She writes,  
As David; job, whose Lives were Lights.  
With such great Letters She endites  
The History of Martyrdom;  
That so down to Posterity it may come;  
And, if not Shame, strike Persecution dumb.   

9  
Upon the Columns Chapter's writ  
In Letters, Large, for Reading It.  
MY BODIE's HARD. MY HEAD IS HIGH,  
'BOVE FINGERS REACH, OR INJURY.  
Aloft doth stand an Amazon.  
A Snake her Right Foot treads upon.  
Her Left Arm's locked within a Shield;  
Which bears a Cross in Bloody Field.  
Her Right Hand up to Heaven is held.  
She boldly looketh towards East;  
And seems to slight fierce Storm, or furious Beast,  
Whens'ere this roars, or that does aim to strike her Breast.   

10.  
Not far off hence there lies a Shoar;  
Where breaking Waves aloud do roar;  
Where Shipwrackt Mariners were cast,  
And like the Waves they cried, aghast.  
They wrung their Hands. They tore their Hair.  
Saved Life was tortured 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, sour Herbs, that spring,  
They wisely took her Counsel, found them nourishing.   

11.  
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 fetched a Balsam whose rare Power,  
With Mildness killed 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.   

12.  
Abroad She oft Adventures much;  
She does no Difficulty grudge;  
And Grace or Charity bestows  
Returns with gain for what it owes.  
Oft has She Cordials fetched as far,  
As both the distant Indies are.  
From Crescent Turkey, 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 feavered Patients. Drink! Time's Flower does vade.   

PERSPECTIVE IX.  
A Lodge is the lonelie Dwelling of A Keeper in a Park; Of a Ranger in a Chase; or of a Forester in a Forest. A Forrest is a desert Place full of Woods, and Copses. It is chief 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 Forest within a Wilderness in the pass along the same the experienced Traveller endeavours to direct the Pilgrim in this Discourse.  
The Wilderness is the World. The Forests therein are Cities and most inhabited Places, The Woods and Copses are the Houses, not only because they are built with timber, but for their Thickness, and nearness 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 'tis 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 Devil to Man. And that exceeds the Barbarism, and abomination of Those Anthropophagis Spoken of by Pliny. lib. 6. c. 30. or those Indian Cannibals of later notice. And more than that, Homo sibi Daemon, Man is a Devil to Himself, the horridest of All. As though the Devil were weary of or overwrought in mischief against man, and man had taken his Journeywork.  
In such a Place, among such Inhabitants lays 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 only, but in a Jointure by Assurance of Happiness hereafter. Hence is her Habitation properly styled the Lodge of Patience.  
1. Place Softly on!) With care and steadiness.  
The Way is deep.) Here the reasons are given for much circumspection. In deep and miry ways the passenger is more than usually hindered, and he is thereby more apt to tyre. 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.  
'tis fowl with Showers) It is very tedious and sad with Sorrows, that abound therein. Tears are the showers of the Brain, that proceed from woeful Clouds, that are there gathered, falling down upon several occasions of Lamentation.  
Wade through that Slough!) Meaning the Plunges of Disadvantages in the world. Dura res est dolour, in motu mollis, Says Seneca. Grief has hard Hands, and soft Feet.  
This thawed Clay) The nature of Clay is a stiff and a hard Earth; Lincus ut hic durescit, Sings Virgil. The Clay hardeneth against the Sun, as shutting out his Beams. Such are bad men's Persecutions of the virtuous, having their hearts hardened against them. But this is thawed Clay, a sign 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 immoderate Sorrow. A Clod might have been more easily passed over, than a Slough or dissolved Clay is passed through.  
That mines] Admonet cogitque contemni. The World bids thee leave the World. Does any man delight in Dirt? It is fit 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 burden to a Christian Pilgrim in so long a journey, and so hazardous a voyage.  
Best pick thy way] Prevent all Occasions of Evil! avoid all introductions of mischief! Be very circumspect in all thy words and actions, yea, in thy very looks too.  
Over some deep Ditches thou must leap] He that leapeth must look before him; he must not only 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 wouldst 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 barefoot 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 barefoot. Upon necessity thou must Suffer. Do it then patiently; Go gently! For he that struggles upon those stones, doth gall his Feet the more, doth make his Wounds the Deeper. And they are stones indeed, they are stones of offence, very grievous, and very obdurate; for they regard not thy Complaining.  
Through furzy Queaches thou must go] These are growths of Furs 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. It's opposition hinders thee, withstands thee: Its violence goars thee, tears thee: thou'dst need prepare thee for such a passage; thou'dst needs couch thyself very close.  
That Prick and wound from Head to Toe] Though thou'rt Achilles' foot all over; that thou'rt 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 only Direction is from Heaven. Mark Christ the Son of God Tread in his steps! Fellow 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 than his Master, etc.  
Then comest 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 comest, does show 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 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 clothe thy back. Sand is a lose earth; it is deceitful 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] thou'rt in a Desert, a place forsaken by all Inhabitants, as comfortless, as Solitary. Pleasure dwells in the Country, but a Curse upon the Land. By the open Country thou mayst expect hospitality, but barren Land hath shut up doors. Here comfort appeared 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 Burden.  
'tis there the Lodge of Patience does on Crutches stand] In such a place of Barrenness of Comforts, in such a Desert 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 World's 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 shows it low enough, and even enough for subjection to every Foot. It is open, and made fit for Injuries.  
Where Camels food with labour gain] What Food? What nourishment can there be in so barren a place? It is not said that they feed there. This expression of the Traveller alludes to the Camels that pass the Deserts of Arabia for Merchant-Trade from Egypt to jerusalem by Caravans, by Companies of Camels, that gain their maintenance by their travel, and get their food by their labour. Their Provender is carried along with them by their Master's care and providence.  
A Camel is an Exotic, a very strange Creature in his Form, and a Foreigner, or stranger by his Country, yet is much taken notice of by Writers for his profit in, and excellency for use: job was very rich in Beasts of this kind: Three thousand Camels was reckoned in his general account, as a fair part of his substance. job 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 find 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 days 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 burden. 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 useful in War for the bearing of burdens. In banquets (the Arabians make a dainty of Camel's Milk) in Combats, among the Heathen in Sacrifices: In clothing by the Texture of his hair. His parts are excellent many ways in Physic and Medicine. He is very reverend, docil, and pious, etc. A very fit sort of Beasts to accustom near the Lodge of Patience that partakes of all these qualities.  
On bitter Broom, Wormwood, etc. Denote the hardship of affliction.  
Patience, etc. 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 rejoiceth 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 wrote more sublimely than the rest of the Evangelists, was called an Eagle, peradventure alluding to the learning of the Ancients, who did mention Ganymede 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 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, etc. Only 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 fare sublimer pitch than 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 only 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, etc. This hath relation likewise to the Successive Ambassadors 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 Wilderness, when he fled for his life from Jezabel, where at his sitting down he had desired to die, and where the Angel provided him a Cake to eat, and a pot of Water to drink, bidding him, Up, and eat.  
And lays a panting Dove down by his Friend] Friend to 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 Mercy. She sends up Judgement to Him, He again will bestow Mercy upon Her.  
A panting Dove] The Word of God, which brings spiritual Peace along as Noah's Dove, that returned with the Olive Branch in her Bill unto the Ark; and lays it down by Her; so descend Gods Blessings to relieve the Distress of patiented Souls.  
With such his Labour oft her Commons he does mend] Her Commons is continual Hardship. And behold, the wonderful Goodness of Almighty Mercy, 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 etc.] 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 Smoke suffocates: but it is very wholesome and sweet in the Stomach. It hath likewise an Eye cast upon Compassion with others Sorrow. Tanto Quisque perfectior est, quanto perfectius sentit dolores alienos. So much more perfect is our own Patience, when it hath a Sense of another's Misery.  
Her Wine it is, and Bath for Feet] It is a Cordial to the Soul, and it takes away the Wearisomeness of Labour. It gives a Cheerfulness to Travail, and is a Smother of the roughness 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 Ditty 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 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 City of God. God is in the midst of it: Therefore shall it not be moved. Godshell help it very early. Psal. 46.  
She's used to Goblins, not to Frights]. She is more accustomed to Afflictions, then overcome by them. They are her sad Companions, not her insulting Conquerors. Children being grown towards Man will not be scared with Bugbears. Poaker then appears to be no more than a Beggar.  
Wild Boars do sometimes pass 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 Boars beset, yet Virtues 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 People's Heads drops frequent Stealth.  
Now wanton Coins do fall in sudden Shours,  
Beasts Bounty shows, whose Savageness devours.  
And Tigers that do seek for Prey] Under the Ferocity is shadowed the Violence of Temptations; and the Rage of the World against the Virtuous. The Spite of Malice; and the frequent Attempts of Injury.  
At her they try but dare not stay] Patience overcomes all Temptations, it banisheth Attempts, that find they take not their wished Effects. Vice is ashamed to look Virtue in the Face long: It is too weak-sighted, It is daunted with the others Eye. 
She draws a Box that is hid by her;  
When opening it forth flameth, etc.   
The Box is the Heart, the flaming Fire is Charity which overcometh with Forgiveness. And is said dreadful in way of resemblance to the Fires Adventurers use in the Night, or other times in unknown and savage countries' to fright away furious wild Beasts, that might otherwise endanger their Safety.  
4. Her stilted crazie-seeming Lodge, etc.] Injury and the foul Wether of the World tears many a Hole in the Coat of Patience, which she patcheth and botcheth with fair Construction pitying their Mistakes.  
Is lined with Adamant within etc.) Though it seems very weak and shaken without to vulgar Eyes, yet it is lined with Adamant with Strength from Above, which protecteth against the Malice, and the Mischief of the World, the Flesh, and the Devil, Who may hit job 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 torn Thatch Cover over her head] Outward Poverty has inward Riches; But the intention here was to signify, that Divine Protection over religious hearts, is their continual Guard though not discerned by the world, who account them, as castaways, that Suffer, and who measure, All as the Turks, by the Event. As Lead is a very pliable mettle For use; It is a warlike Mettle also For shot, for the Musket, and the like. So Patience is not without Courage. Thatch without, Led 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, 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 mother's womb and Naked shall I return thither. The Lord hath given, the Lord hath taken, blessed be the Name of the Lord. That was patiented 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 Spirits] This pointeth at Job's messengers. One Evil treads upon the Heels of another. Such News rides post to try the Patient. One Affliction, one Trouble or another is still at the good man's Elbow.  
She sings, She sleeps secure etc.] 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 appear] Nulla dies sine dolore. Every Day produceth new Disasters. 
When we do look for light  
Grief's Tears o'er cloud the Sight.   
One spectacle of Grief or other is the Monument of our Affections, and shows us the Tomb of ourselves.  
With threatening Dart grim Death draws near] Omnem crede Diem, que non sperabitur hora. 
Think Death with every Day doth come  
To dig the Grave, or build a Tomb.   
Affliction is like sickness the warning-piece of mortality. Persecution like a Ruffian takes Patience by the Throat to fright her. Yet she's unmoved, though Ultimum terribilium mors, the terriblest of All things Death appear.  
Ill News of All Sorts buzz in Ear] Temptations of all Kind's, that assault thee, and insinuate with thee.  
And Say theyare Tokens scent from Fear!] The Falsity of their Pretence. This is the world's nature to send poison in in a present. Iob's Friends pretend Comfort, in a Visit, but when they open it, it is Affliction.  
The Spirits 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 shriek, and the Devil 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 against her every where's a Pique] Life is besieged, 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, says 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 Sobriety is an inestimable Vigour of the Mind.  
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 herself] The Soul meditates, discourseth to herself the wonderful goodness 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 Happiness; She compares her Sufferings, and finds them small in respect of the Greatness 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 shows the picture of a Crown] Gives assurance of the Reward, according to the Promises by Faith.  
A Viol 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 God's Power, his Truth, his Goodness, His Excellence, which changeth her Tribulations into rejoicings.  
At Scent whereof, etc.] In Such Contemplation, and beholding the Exnellencie of the Reward She is ecstasied, and slighteth what this World can do unto her.  
A Cot-Lamp skippeth by her Side] The Embleam of rejoicing Innocence. Gaude de Innocentia! & exulta! Gaude inquam! Quia nbique illaesaes; ubique secura. Si tentaris, proficis; si humiliaris, eregeris; Si pugnas, vinceris; si occideris, coronaris. Tu in securitate liberaes; in periculo tuta; in custodia lata; Tibi omnis reatus adjicitur; Tibi universa malitia subjugatur. Te potentes honorant; suscipiunt principes; Magnates exquirunt; Et illi nonnunquam te desiderant, qui impugnaverunt. Tibi boni parent, mali invident, zelant aemuli, inimici succumbunt; Nec unquam poteris victrix non esse; etiam si inter homines judex justus defuerit. Rejoice of thine Innocence! and praise the Lord! I say, rejoice! For thou art every where shot-free! Thou art every where secure! If thou be'st tempted, thou becomest the stronger; If thou be'st humbled, thou art raised the higher; If thou fightest thou gettest the Victory; If thou be'st 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 envy 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. chrysostom. By her Side is meant her Integrity of Heart, her Innocence of Conscience.  
Her Steps, etc.] Innocence with Patience is a beautiful and a pleasant Example.  
Oft Disadvantages, etc.] She prevents inconveniences, and waves Injuries.  
7. Wild 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. Wild and savage Monsters, accounted by some to be Devils, and mentioned as Companions of Bacchus. These accustomed, and frequented the Woods. These Emblematize Lust and Pride, the Temptations of Satan. Their hairiness is Impudence, Horns Arrogance, Hands Rapacity; rather Beasts then Men. Such are Worldlings that abuse the Religious, and despite the Virtuous.  
They mock, they mow] Is their Contempt, and Derision.  
Like dogs they bark] By Envy, Malice, and Slanders.  
And She is robbed by many a Shark] Most subject to Injury.  
But still unmoveed she minds above, To that, etc.] Arguing the Constancy of her Faith, which regards the Place of her future Being.  
All other Trifles she does scorn] She despiseth the Vanities of the World.  
Her Noble Spirit's better born] She is regenerate, Heavenborn.  
She smiles at what would make forlorn] She bears her Affliction with Courage, and Cheerfulness.  
At home she takes down Fortune's 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 thread 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, etc.] Christian Patience has in the Eye of her Faith the Constancy of Hope that reacheth Heaven. A Column is the Embleam of Strength, which may be also applied to her Courage. This Stanza describing this Pillar, denoteth the common Affections of Patience, which are Sincerity, Constancy, Community and Singularity. Her Sincerity makes her appear no other than she is; Her Constancy shows 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 Heroic Rarity. 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 undertake, and particularly in Architecture, that Berosius lib. 4. says 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 feigned 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 Ensigns, as Diodorus Siculus hath it, which the Prophet jeremy 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 bore 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 Constancy, 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.  
Her left Arm's locked within Faith's Shield] Which is firmness of Faith.  
Which bears a Bloody Cross in Field] The Ensign of a Christian, the Memory of Baptism; under which he promised to fight the Lords Battles 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 Righteousness, being Regardless of Dangers, or Sufferings.  
10 Not far off hence there lies a shore, etc.) This Stanza has shadowed in it the Charity of Patience, discovering the Miseries of Men under the Shipwreck of Mariners, 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 Sovereign Cordial to afflicted Minds.  
Praise then they did begin to sing) Use Thanksgiving when they were delivered out of Distress.  
She bade them take her Diet, etc.) 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. Counsel 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 produced by Patience of Griefs never so inveterate; or secret. It lays down her commiseration, compassion, and fellow-feeling of others Sorrows.  
She fetched a Balsam, whose rare power etc.) Submission and Resignation to God's will, and Alwise Dispose, which hath an infallible Virtue.  
And to restore Lost Wits her way is sure) She gives a remedy to all Distempers of mind, and all Distractions of Thought. To this purpose the Virtue of patience useth to be exercised Three several ways. 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, Reproaches; From Satan Temptations; And from God his gentle corrections and just Punishments. On all these a Christian Eye must be very watchful, very circumspect, lest retribution be not studied, and revenge contrived for Neighbours Injuries; Lest the Consent to Sin and the Delight in Iniquity carry us away prisoners fettered by Our Enemies allurements; Or Lest our perverse Frowardness and stiffnecked Murmuring striketh us against the powerful 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 venturing abroad for Gain; And as their Endeavours return them Riches for their Hopes and Patience. Patience likewise hath its Spiritual Reward in a manner here, and a certain Hope of Return hereafter. This likewise expresseth the variety of Comforts that she hath to refresh herself and cure her Patients. For as cooling Cordials are excellent to cure the hot distempers of the Body, so these following Receipts of patience do mitigate, and allay the Fevers 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, sed quiescere. Not only Not to return to him that has wrongded thee such things, as thou hast suffered, 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 hearty in his behalf.   

MORAL. IX.  
Who so intends to win a Christian Field, must use his Shield more than 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, Man's 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 Man's upward posture to bear; Therefore the more difficult: He that undergoes but common griefs, has many shoulders to ease his burden. 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,  
Seque non solum patuisse poenae,  
Far 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, queriturque fatum,  
Qui secans fluctum rate singulari  
Nudus in portus cecidit petitos.  
Aequior casum tulit & procellas,  
Mille qui ponto pariter carinas  
Obrui vidit, tabulâque littus  
Naufraga spargi, mare cum coäctis  
Fluctibus Corus prohibet reverti.   

The sad man's pleased, when groans go round.  
Such music's sweet, when Nations sound.  
Tears, and Mourning gentler gnaw,  
When many such sad Buckets draw.  
Ah ever! ever sorrows, great,  
In many's bosom woes do seat,  
Cheered not alone to spread their pain!  
To bear the burden, when all strain,  
None then refrain.  
That he is wretched, who does hold?  
From height snatch Wantoness! 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 paired no man's a wretch indeed.  
What's pleasant in vast ruins place!  
None then will show a cheerful face.  
'Tis he does wail, and's fate complain,  
Whose single Boat does cut the main,  
And nought but's looked 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 Shipwrecks Characters he read,  
North-winds forced seas back measures tread.   
But Christian Patience is not so much eased by others miseries, as she is the reliever of others in misery. She is not only a good Pilot, but a fair seamark.   

PROSPECT IX.  

ALL scourged with whips; and pierced with steel  
Mild backs fierce pains, and torture feel;  
Fell wrath does please its 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 than the next unto't.  
It seldom but a Grinder proves,  
In pieces breaks what stomach 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 mischief's store!  
Toth' patiented 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!  
Lest Triumph tramples Violence.  
O stop wild force. For who so kicks,  
Does wound himself against the Pricks.    

CONSOLATORY ESSAY. 9  
OPinion deceives us more than things. So comes our Sense to be more certain, than our Reason. Men differ more about Circumstances, than matter. The Corruption of our Affections misguides the Result of our Reason. We put a Fallacy by a false Argument upon our Understandings.  
If the Vitiosity of Humour 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 Crystalline humour of the Eye; or Phlegm hath made an uneven commixture or thickness in the Optic 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 men's 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.  
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 less inclinable to Conversation, than a Combat.  
Nor have Things, Indifferent, been hereby made the only occasion of the Quarrel, of such Division; But overrun with Misprision, and overcome by Pertinacy, they set sail to the Anticyrae, go besides themselves; not only in falling from, but by putting the Question upon the principles of Reason, and the very Fundamentals of Religion. Whereby some unwisely thinking to add to their stature, to become Giants among Men, have fallen less, than the least of Beasts, not retaining so much, as the Prudence of the Bee; yea coming short of the providence of the Pismire; Not arriving at the Knowledge of the Ox: For he knows his Master's Crib.  
And from whence proceeds the Corruption of such our Affections, but from the Evil of our own Hearts? No marvel then, though we see so double; as if our Brains were intoxicated; Or as looking through artificial Glasses, multiply our mistakes, or magnify our Errors; and diminish, yea undervalue matters of the greatest moment. We set a Price upon Things by our own Clerk of the Market. Holy Things must go cheap; And Worldly Trash, and Trifles at the only Estimate. Covetousness puts us first into a petty Treason, minting much Falss Coin, and then running us into a Praemunire by assuming Authority without lawful Warrant, we will have it go for Currant: Our Desires too like their mettle are not Touch, are not Standart; Yet pass they must for the Impress, though Vulcan and Venus be on the One Side, and Pluto and Proserpina on the Other.  
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 Nobleness 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 Man's sublime Nature, little inferior to the Angels, to do with the Trash of the Earth? or the Bubbles of the Waters? Much less to be so affected to them, as to sorrow for them?  
Sat thee down then near me awhile, Distressed Man, or Woman, that wearest Discontent on thy wrinkled Forehead, like a plaited Vestment, and showest Grief, as it were sown, in the furrows of thy Cheeks. Suspend thy Passion for a time! Let us discourse a little! Between ourselves 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 Loss of thy Longing; Or thou complainest under some insupportable, and unavoidable Burden. Some Cross hath put thee into a Fever; or some Calamity into a Consumption. Thou ragest, Thou languishest, Thou fallest away. What's the Matter? Hast suffered any Loss? Why didst not expect it? Sayest thou, My Beloved is Dead? Didst not know, he was mortal? Sayest Thou, My Friend hath dealt unkindly? He loved 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 itself is a Divider. Art thou Poor? Who is born Rich? Or who shall die so? Dost 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. Knewest not the Nature of thy Fortunes? Didst not understand their Language? They told thee, they were unconstant. Dost question, Where is my Honour? In other men's Mouths. In the Air. Or dost inquire, Where is my Office in another's Dispose; not thine own. Didst place thyself there? Sayest, Where's my Good Name? In thy Virtue; Not in Opinion. Where are the Hopes of my Labour? In the Vanity of thy Expectation. Dost think any thing is fastened to the Earth? Or that it is not changeable. The Earth itself is mutable; and in this Sense movable. Thou alterest from thyself. The World from Thee. And thou from the World. Thou dost foot the Hay. Thou must Sometimes hedge in, sometimes wind 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 quenched with Oil? Thy Patience may cool her Heat, and allay his Violence. Multiply not Words! And stand not in the way of a Sword. Alas for thy Conscience! Doth that trouble Thee? Thou art mistaken. It is Satan: not It. Vomit up the Filth in thy Stomach! 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 Envy? Humility putteth out that Eye, which is left her. Art thou charged by Detraction? Mildness keeps thee Shot-free. Hast thou any Discontent, afflicts thee? Be quiet, There is, or will be an end of all Sorrows. No Night without a Morning. Hast thou any Trouble, that Shoulders thee? Thou wert asleep in thine enemy's Arms; Thank it for wakening Thee. Is all the World thine Enemy? Thou art the honester Man. Be not so to thyself. Hast thou any Discontent that would gnaw thee? Feed it not. If so many lay for thee, be not Alone. Hast murdered like Cain? Or hast thou betrayed, and murdered too, like judas? Have thy Imprecations hung Vengeance o'er 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 should drop. Do thy Perjuries thunder within thee? Has thy Sacrilege brought Fire to thy Nest? Art a Rebel all over against God? Hold thy Hand! Rebel not aghasted Nature too! Why thinkest, 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? Can 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 Wickedness 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 says 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 David's question, again and again to himself, in the midst of his conflict for his grievous Sins! Why art thou so full of Heaviness, 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! Run not mad at thy miseries! Hang not thy head low with thy cares! And be not out of countenance at thy Calamities! Be patiented.  
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 aileth this sighing? this groaning? the crying out? and roaring of thine afflictions? Be patiented! thou art a Christian.  
Cheer 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 falsely for my sake. So preached Christ in the Mount. Rejoice! and be exceeding glad! For great is your reward in Heaven. For so persecuted they the Prophets, that were before you. In patience therefore possess your souls, saith this Apostle S. Paul. Be patiented!  
Many are the troubles of the righteous, but the Lord delivers them out of all.    

CANTO. X. The Ruins of Mortification.  

1.  
BEtween two Hills (as those of Faith, and Hope)  
Thou goest into a gloomy Glade,  
Where Groves of Yew do cast their shade,  
Thou findest there a Palace that had scope;  
Balconies, Rooms of pleasure, large, and long,  
With Arras, and with Pictures hung,  
With Aviarie's sweets, where wanton voices sung.   

2.  
All now dropped down within on Ruins Tomb  
Lay buried in a rubbish Graff,  
As Corn within a heap of Chaff,  
The Persons, and the lusty of each Room.  
Where numbers dwelled before, now's desolate;  
And whispers tell the walls their state,  
The ruin'd place of flesh is sad Necrosis Gate.   

3.  
The Gatehouse only stands. The other Walls  
Do seem to shoulder friendless Air,  
There melancholy Bats repair,  
Each screetching Owl to one another calls.  
Aside this Gatehouse down some steps do turn  
Into a Vault, where's many an 'Em,  
Which she with Ashes fills of Flesh that late did burn.   

4.  
About this hollow room lie gasping sins,  
That usually before they die,  
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 lie,  
While on a Tomb with Arm across she sitteth by.   

5.  
Her Right hand underneath her breast is placed;  
Her Left upon a Yoke doth lean.  
Her right foot Fear-washed very clean  
Upon an Earthly Globe treads, that's defaced.  
Her bare Left's set upon the gelid Ground,  
That showeth here and there a Wound,  
Whose bleeding drops preserve her body ever sound.   

6.  
Upon her shoulders she doth bear a Cross,  
Which makes her bend a little down.  
she's very lovely, but she's brown,  
And listens not to oft-brought News of loss.  
From off a stone a Lamp doth glimmer light,  
As day were mixed with some of night,  
And near the Wall Skulls Letters form words, Life does write.   

7.  
Such even composure of each mortal Head  
Seems lively Truth in death to speak,  
Whose Language doth not silence break:  
Your life is hid with Christ in God. Y'are dead.  
When Christ (that died to make us living) here,  
Who is Our Life, brings glory near;  
In Glory then shall also ye with him appear.   

8.  
Without the Gate an aged Porter stands,  
Most gravely casting up his eye,  
Neglecting who so passeth by,  
On Crosier leaning both his clasped hands;  
And to the curious does deny his Name.  
He has a reason for the same.  
He, he expecteth Glory for his scorned fame.   

9  
Behold. pursued by many furious Hounds,  
From o'er the hills a deadly Chase!  
In that spoiled Grove's his heavy Case.  
The Stag doth fall, and weepeth to his wounds,  
While th'Huntsmen wind the death of this their prize,  
A live Hart from dead Stag doth rise,  
Starts up; they all pursue for Prey. Past reach he flies.   

10.  
A wanton woman see in this fair Grove,  
Dressed all with fashions and with toys,  
Discarding powdered 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 fiery breast oft drops a cooling tear.   

11.  
But see! a Hag! that's filthy and obscene,  
Descends into a purging Spring.  
How 'bout her water she does fling!  
Throw by her putrid clothes! And make her clean!  
Sweet Youth, and Beauty then to her return.  
Her scorn does former Garments spurn.  
She hideth 'mong the trees, Desires to Death doth mourn.   

12.  
There lies, by wrath fell Angers Garment, torn;  
From whom wild Fury rends his clothes.  
Away throws Blasphemy his Oaths.  
Her wrought long Gown lays 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 die.   

PERSPECTIVE X.  
THe Sense and meaning of the Title of this Canto, is Obvious enough to learned Understandings: But Feminine minds are of a weaker Apprehension; for whom since there hath been already so much pains taken as to translate all the Latin 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 carcase of some goodly body; the Yesterday of strength and beauty: The Relics 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 fashioned 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 Ruin to a Body. But this is not the sense of Mortification here. Here it is derived à morte, from death too, but applied to a greater purpose. Totam hominis miseriam Deus complectitur mortis vocabulo. The breach of one word of Command introduced it. Disobedience against one Not undid, was the Ruin 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 die the death.  
To know Mortification the better, let us inquire 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 Ruined and destroyed; Vivit tantùm peccato, He lives to sin only. And that kind 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 Happiness: And that is immissio omnis generis calamitatum, The sad inlet of that raging Tide of all sorts of Calamities, and all kinds 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 die with him, since he's the only 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 die: but if ye mortify the deeds of the body, by the Spirit, ye shall live, writes S. Paul to the Romans, 8. 10, 11, 12, 13. And to the Philippians, cap. 3. 7. The Things that were Vantage unto me, the same I counted Loss for Christ's Sake. Yea, doubtless I think all Things but Loss for the excellent Knowledge Sake of Christ Jesus my Lord, for whom I have counted all things Loss, 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 righteousness which is of God through Faith. That I may know him, and the Virtue 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, etc. But our Conversation is in Heaven, from whence also we look for the Saviour, even the Lord Jesus Christ; Who shall change our vile Body, 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 Firmness. This Simile pointeth at the Mount of Faith, and Tenariffe of Hope, showing 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 possess 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, wherein Fowlers set their Gins and Nets to take, and Kill Partridges, woodcocks and the like in the mornings and Evenings, when they accustom to fly those ways. The Glade here shows 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 virtuous 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 venomous quality, and against man's nature; These Yewes are Afflictions, that are over shadowers of the virtuous and are poisoners of delight in vain pleasures; being also very harsh to flesh, and blood, and contrary to Nature. Diascorides, and most of those, that have heretofore dealt in Herbarisme set forth, though upon no very experimental ground, that the Yew Tree is very venomous to be taken inwardly, and that if any do sleep under the shadow thereof, it causeth many time's death. Too much sorrow taken inwardly, taken too much to heart, Killeth. There is no sleeping in a storm; no setting down still in Trouble. We must bestir us the right way, and use the means that they may be sanctified 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 employment for Burials. The Yew grows 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 only dangerous and deadly unto Man, but if Birds do eat thereof, it causeth them to cast their feathers, and many times to die. Inordinate sorrow for the things of this life bring rather mortem, quam mortificationem, lead us to despair, to the gates of death more than to mortification. The Birds are the Preferments of this world, False Friends cast their feathers, their favours; the world forsakes us, when trial comes, and leaves oftentimes men dead without help or comfort. Theophrastus Says, that labouring Beasts do die, if they eat of the Leaves; but such Cattle, as Chew the Cud receive no hurt at all 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 Laws, and Statutes of the Lord, and seek unto him continually by Prayer. The Leaves of the Yew are senselessness, negligence, and unprofitableness 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 Palace, that had Scope] Hear the Traveller makes a lose Description of the Ruins of a stately Palace, 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 falsely apprehended, instead of everlasting Happiness; long; as carrying Men still on in them, and continuing them in such a deceiving Walk from turning.  
With Arraes' and with Pictures hung] The Arras, the vain Stories of Ambition; The Pictures are the Lustre of Coin, the golden Paintings of Wealth. With such false Colours and lose Habit is this jezabel trimmed, and dressed.  
With Aviarie's Sweets, where wanton Voices sung] The Allurements of Temptations. Against such Sirens 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 Sirens, ipsae periculosa hominibus monstra propter cantus suavitatem, those same dangerous monsters to Men, with the enchantment of their Songs, thereby first lulling Passengers asleep to devour them. These had a Song for every Man's Humour, not to miss any Disposition. These Sirens and their Songs are Pleasures and their Titillations. These were feigned 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 Bull, 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 show in that part of the Mind, 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 dropped down within own Ruine's Tomb] Fluit Voluptas, & prima quaeque evolat. Pleasure tarries not. It does but show, and vanishes: Saepiusque relinquit causas poenitendi, quam recordandi: It leaves us for the most part more cause of Regret, than 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 Mind, with a slippery desire and Itch to unlawful Things: So S. Herom. This Stanza describes the Inconstancy and Dirtinesse of the Vanities of this World. Destruction, and Oblivion are the best Conclusion Pleasure can hope for.  
Lay buried in a Rubbish Graft] 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 rottenness, as dead Carcases do putrify, and consume in the places of their foul, and dark Sepulture, In a Rubbish Graft, the Sink of a vicious mind is the Reception of all sorts of Muck, and sinful Uncleanness.  
As Corn within a heap of Chaff] Obscuring all that is good within us, and making happy Endowments useless.  
The Persons and the Lustre of each Room] Hear 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 emptiness of Things, that are finite, which have not in them a possibility to give the Soul satisfaction. A Square cannot fill a Circle. When Prosperity leaves us, and Adversity takes us by the Elbow we are taught by experience, that all is but Vanity, and Vexation of Spirit; we are then apt to the Inspection into ourselves, and upon examination find what is necessary to be mortified in us.  
Where Numbers dwelled 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 trial appears, they play least in sight.  
And Whispers tell the Walls their state) Whispers be Fears and Suspicions; Or secret Censure. But here more properly they give us notice, when Sin has lost its boldness, it discovers its weakness.  
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 Herald The Gatehouse only stands, and some ruins appear of the outward Man, but his Inside is turned all topsy turvy; he has repent, 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 becoming, than the wont mirth of the world, which is but madness, a mere Delirium, a ridiculous foolishness. The flesh is mastered, conquered. For the spirit hath gotten the Day. Happy is that Tribulation, that brings to Mortification.  
3. The Gatehouse only stands) The Remains of Pleasure, are only the Repetition of what Repentance was for, and the Confession of former Error. The Gate to the House is as the Mouth to the Stomach.  
The other Walls Do seem to shoulder friendless Air) Denoting the tottering condition of worldly Vanities, that conceive themselves propped by the breath of men's mouths, but are weakly buttrised by Opinion. It sets forth likewise that frequent mistake of those, which are in misery, applying themselves to, or seeking redress from any mundane hand, or terrestrial Assistance, which neither regards the Complaint of the wretched, nor stays to relieve those which are distressed, and call upon them; which pass like the Air, and are as trustless as the Wind, that rather throws down, than strengtheneth a stooping structure, that overthrows a leaning Building. Here is chief aimed at, that there is no place of Entertainment left for former Wickedness.  
Where Melancholic Bats repair) The disconsolation of Affliction; The uncomfortable remembrance of Sins past. Bats are Vespertiliones, quòd se vespertino tempore ad volatum proferant, as Pliny. Because they use their wings chief in the Evenings, and accustom to fly in the Night. Such are fears and Sorrows, 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 commission of forepast Evil. Bats are Lucifugae Creatures, that eat the Light. Night walkers, as if they were afraid of Arrest, which employs their Gild, 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 Bats; 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 belongs 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 Air 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 dark, though they be very unpleasant in shape or colour, yet they have not wanted a Patroness among the heathen Goddesses, even Proserpina the wife of Pluto, The feigned Powers of Hell. Proserpina is Beauty, Worldly Fame, and the like, Pluto is Riches, and worldly wealth. Ye may know what manner of Things those are by the Beast and Bird, that they patronise.  
Each screeching Owl to one another calls] One sin gives the alarm 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 Augury, and remains as a continued vulgar opinion, a popular Ethnic tradition even in latter times, that the appearance of an Owl was either a sign of ill luck, or War, or Famine, 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 show Repentance.  
Into a Vault where's many an Urn] Mortification dwells very low, and out of sight. A Vault for Urns, is a repository for the Dead, used by the Romans and other Nations heretofore. Such is man, the burial place of disorderly affections, when he is quickened in Christ.  
Which she with Ashes fills of flesh, that late did burn] The overcoming of the Temptations of the flesh, by the power of the spirit.  
4. About this hollow Room lie gasping sins] This shows the loathness of sin to leave us, and our close League with it that we must die at parting. This Room is the Conscience.  
That usually before they die, etc.] Before sin leaves us our natures being possess't therewith, show much reluctancy; and before it goes it will represent itself 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 wins] The Mortified Soul is resolved of a New life, and regards not any temptations.  
She upward looketh with a pleased eyes] Heaven is her Comfort and delight. She is pleased in the destruction of God's enemies.  
That dead their wickedness there lie] She triumpheth in her conquest under Christ's Banner.  
While on a Tomb with arms across 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 placed] Signifying her Reverence.  
Her Left upon a Yoke, etc.] Her Patience. A yoke is the Emblem of Patience.  
Her Right foot tear-washed very clean] Her repentance and amendment of Life.  
Upon an earthly Globe treads, that's defaced] Her contempt of the World; which is a deformed object in her Eye.  
Her bare lefts set upon the Gelid Ground] Her Humility.  
That showeth here and there a wound] Her Charity and compassion.  
Whose bleeding drops preserve her, etc. She is ever dying to the world, and killing the flesh.  
6. Upon her shoulders she doth bear a Cross] 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 beautiful in the world's 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 struggling through temptations. Or thus; Our Lamps, our Natures are subject to many imperfections; our corruptions like Oil will fire therein, but mortification permits them not to flame forth, and shine out; they have but their Glimmerings. The Lamp is placed upon stone, to show, it is mortal. A stone is a thing without life, and used to cover the dead.  
As day were mixed 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 show 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 skull's Letters form words, Life does write] Hear the Traveller straineth his fancy to the resemblance of wise sentences, heretofore accustomed to be written upon the walls within the rooms of well disposed persons houses, which offered to the eye 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 form, 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 signify 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 souls 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, etc. Stanza 7.  
7. Such even composure of each Mortal head, etc.] 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 only place of Hope, and Happiness. 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 Cross 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 Tempter's 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 only with S. Paul, in Christ Jesus Crucified. And upon good ground too.  
He has a reason for the same) He has God's 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 pursued by many furious hounds) This Stanza doth allegorise, 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, Dogs of his own bringing up. None are hotter enemies, than his own sins. They pursue him over the hills; they call to remembrance all his forepast evils. They drive him over the lofty places of height of pleasure and ambition. They overthrew him in the spoiled Grove of his Idolatry and false Worship. It is such a spoiled Grove, despoiled of the Jdols as josiah 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 Stag 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, metamorphosed, or rather turned into a Hart, the Lord's, his Redeemers, 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 Dogs, beware of evil workers, etc.  
10. A wanton woman see within this Grove, etc.) This Stanza discourseth under a wanton woman that throws off her Toys, abandons her bad company, changes her Affections, etc. The course of a true Penitent, that must mortify 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, etc. Mortify therefore your Members, which are on the earth, Fornication, uncleanness, the inordinate affection, evil concupiscence, and covetousness which is Idolatry. This and the following Stanza's are directed by this Chapter of S. Paul for the mortification of sin.  
11. But see a Hag, etc. This Stanza expresseth under this Hag, 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, Backbiting, 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 clothes, Col. 3. 8, 9, 10.   

MORAL. X.  
THe skilful Chirurgeon, that would preserve the Body's health, doth scarify a part to stupefy it, and to let it blood; and in other cases doth mortify and cicatrize to prevent the mischief of a Gangreen.  
Ense recidendum est, ne pars sincer a trahatur. Virtue and Vice cannot live together. We cannot at once serve two Masters: We cannot serve God and Mammon. We must throw down, and trample upon Idols, if we mean to serve the Living God, There is but one Phoenix, and that hath a very sweet Note, as Lactantius Firmianus, which continueth his race by the death of his Predecessor, who gathering rich spices to his compiled Nest in the face of the Sun, fireth them, and therein consumeth in his Age, and from his Ashes ariseth the living young. Who so dyeth to the world, liveth such a Phoenix unto happiness.   

PROSPECT. X.  

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

CONSOLATORY ESSAY X.  
FOr want of a right Apprehension of Things, as they are in themselves, as in their own Natures, we are led too often, and carried too far out of the Way. We are many times cozened 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 miss 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 Child 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 pass that the Noble Soul of Man should so basely please itself with as foul, as general a habit, and custom 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 Butterfly, 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 Dignity of that which lies upon the Surface. Gold hath the lower place by Nature. No storm must withstand us. No length of Journey tyre us. Nor Hazard discourage us. No, we must have't; Though it brings Pluto's Plagues with it; Covetousness, Contention, and a thousand Evils. Yet is it neither Food, nor Raiment. Midas found in the Fable, that it was not edible. And Lycurgus in the Constitution of his Laconian Commonwealth, and in the Institution of his Laws 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 Community, and Commutative Justice.  
How else ariseth it, that we are so hurried about with our Passions, as if we road 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 judgement in the variety of his Experiments. What says he after his large Progress? Vanity of vanities, saith the Preacher, vanity of vanities, all is vanity! What profit hath a man of all his labour which he taketh under the Sun? That's his Beginning. And what says he in the midst of his Inquisition? Lo, this only 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 duty of Man. For God shall bring every work into judgement, with every secret thing, whether it be good, or whether it be evil. How Folly and Death are in a Conspiracy 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 mortify ourselves, and we have the better of Death.  
Draw then near, thou sad-faced 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 Misery all over, and die thou must. Thou must not lose thy longing. Thou hidest from the Day; and the Night is a Burden. Company is grievous; and Solitude dangerous, yet thou lov'st it.  
How strangely thine Imagination's work! and as vainly. How thy Breast is upon the Rack! and thy thoughts upon the Tenters! How thy Wishes fly into the Wind! and thy Groans do answer one another by Echoes! 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 resolved, thy Poverty shall not starve thee, thou may'st do that thyself. Thou art now great enough; another shall not give thee a Fall. Wilt thou undo thyself, 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 sense of Mutilation; or to put the Fallacy upon eadem est ratio totius, & partium; Thou shalt not need to try thy Wit to gather poison. Here is a Death to purpose; Thou must kill thyself all over. The Dagger, or the like strikes but at a Part; This strikes at all. Mortify 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 joined to it. Draw thine Affections off from the World! And thou hast drawn a Dagger against Temptations. Fast! and thou starvest thy worse 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 thou'rt 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 bloody minded thou shalt have enough of Self-killing, even to weariness. Thou must Kill by mortifying thyself daily; and thou shalt have Joy, and Life by it. Since thou wert so bloody minded, take thy Saviour's Blood, and may I say with reverence, Sanguinem sitisti, sanguinem bibe; Didst thou thirst for Blood? 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, Blood is the River of life, so shalt thou taste vitam in sanguine the fountain of everlasting life by the stream of that Blood. Ego sum fons, ego sum vita, says our Saviour. I am the Well, and I am the life. When Sara was old, and dead to worldly Affections, she bore 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 daily. 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 sense of the Letter, according to the most Learned Expositors; and hath coherence with the other parts of holy Scripture. Art thou libidinous? Fasting is the best Castration. Throw thy Pride in the Fire! Drown thy lust in thy Tears! Make away thyself from the World to God-ward! Not by killing of thyself in Body, but by Mortifying thy Concupiscences, and Appetite in thy Members to evil. Sic nec alter; so not otherwise is Self-killing lawful.    

CANTO. XI. The Farm of Self-Resignation.  

1.  
BY Reconciliation's Tents  
Thou travel'st now, where bending way indents,  
Where with this Brother, and with that thou mendest rents.  
What thou hast borrowed here thou needs must pay;  
Or what thou canst. From which make little stay.  
Ill words, bad works Gangreen, not cured this way.  
They gifts unto each other give, and send,  
So former Foe they change to new-made Friend.  
Gain Heaven too; and that safely guards them to their end.   

2.  
Most fair interpretation draws  
'Twixt oft contending parties, wholesome Laws;  
What reason can't compose well, there Religion awes.  
Here th'one to th'other Alms doth freely deal.  
With much delight th'ones wound doth th'other heal.  
To Laws, drawn thus, does pardon set her seal.  
Which is sent up to th'Empyrean Court,  
Presented thither in most humble sort;  
Accepted, and confirmed, down's scent a pardon for't.   

3.  
With throbbing heart, and panting breath,  
Wet eyes, and wounded feet; above, beneath,  
thoust 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 sour and bitter things farewel! Sweets taste!  
See! Fertile Land enriched by ploughman's pains!  
Do show him plenty, placed in several veins.  
The Fields with fullness laugh, the Swain at pregnant gains.   

4.  
'tis pleasant news the crowing Cock.  
How he to comfort's Dawn's the chanting 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 coin needs tell.  
But every New-year sends to's Lord a Heart,  
A wreath of Laurel, and a winged Dart:  
Such is his Tenure, which for All he pays in part.   

5.  
The Lord (say some, and those say well)  
Above the Empyrean hill aloft doth dwell.  
The Glory of his seat can none that's mortal tell.  
None like his Tenent, keeps a house so free.  
At every Court yet must surrender be.  
He then regrants. None bountiful as he!  
A Fence doth grow about th' encircled ground.  
A living wall of safety all doth Bound.  
And every thing doth thrive, which that doth so surround.   

6.  
That River which in Post doth go,  
Does disembogued waters to Sea throw;  
And sea through Earth's chose bosom his head springeth to.  
Whose gliding streams, or falling showers of rain,  
In pious thankfulness it sends again  
To the vast bounty of the searchless Main.  
And in his Course see, how Meander's wind!  
With clear, and joyed embraces seeming kind!  
But onward hasts away, and leaves the earth behind.   

7.  
About the house Trees growing high,  
As Cedars spreading Tops, A wood stands by;  
Whose branches seem to root within the lofty sky.  
'tis calid Man's Will, which, when the storms do come;  
Is best Protection for the Farmer's Room;  
To which his cattle run for shelter home.  
For on their Tops a Tree does strangely grow,  
Even down from Heaven, that Mortals here below  
Can't think what it should be; fruits dropping partly show.   

8.  
Within a fragrant Meadow near  
Mild Consolation gathers every where (dear.  
Choice beauteous flowers for many a one that she counts  
With Chaplets some by her their head have dressed.  
With Nosegays 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 fly  
●eather'd with Zeal, their expectation cuts through sky.   

9  
Their Contentations Cott behold!  
How well 'tis placed from too much heat, or cold!  
See'st not her pleasant Lambs skip, driving to the Fold!  
she's Resignations Neighbour, and self-friend;  
Regarding nought, but what may chief tend  
To Resignations Heaven-desired End.  
There real Pleasure dwells. 'tis always Spring.  
There are renewing Quires, that still do sing. (sting.  
There nought breeds on that Ground, that venom has or   

10.  
Aloof, upon sinister hand,  
Thine eye a floating Isle may now command  
Within a troubled sea. They call it wishes Land.  
Where every one does seek, what th'other has,  
And madly think to grind at Mills of Glass  
Caught Atoms, which with wind away do pass.  
Some bubbles blow into the laughing Air;  
To which they fond vent their foolish Prayer;  
And when those break, they cries do send to grim despair.  
But turn unto the Right! Behold a sight most fair!   

11.  
As Globes of Ivory, two Hills,  
Embroidered o'er with Azure-veined Rills, (distils.  
Have 'twixt them beauties Plain, through which each stream  
Within this Plain a Virgin comely dressed,  
Sits with dishevlled Locks, in snowy 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 Themes.   

12.  
To Resignation from above,  
Descends an Angel from the height of Love,  
That with Protections Sceptre o'er the Farm doth move.  
See! Blessed are the stock, and thriving Kine;  
Whose swelling Udders in white streams do join,  
In praise of him them feeds, showered milk resign.  
And if at any time there come command,  
For all the Stock, or any fruit o' th' Land.  
It is presented up with Free-will-offering hand.   

13.  
And when there's offered all that Store,  
Still Resignation cries, Lord wilt have more?  
Accept myself! Alas! I give but thine before.  
Here learn thine easy Lesson! It is plain.  
Thou shalt not need thy busy Wits to strain.  
Get it by heart! It will refresh thy Brain.  
Then Contentations Bliss thou shalt enjoy.  
No noise the Song of Conscience shall destroy.  
For Reconciliation fills thy Soul with Joy.  
But on! For Perseverance leads a Heavenly Way.   

PERSPECTIVE XI.  
A Farm 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 Latin 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 yield victual. For in ancient time the reservations were as well in victuals, as money. And so we take it here, but more largely, as a benefit bestowed by the Lord of All, who is the free Giver of all good Gifts, reserving all pure right, and property to himself, that all his Creatures may have their due, and fit dependency upon him, being to him tenants at Will.  
Resignation] Resignatio is used among the Civilians for the giving up of a Benefice into the hands of the Ordinary, otherwise called by the Canonists Reunnciatio. And though it signify all one in nature with the word, Surrender, yet it is by use more restrained to the yielding up of a spiritual Living, into the hands of the Ordinary, and Surrender to the giving up of temporal 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 fastening unto. But rather from tendo to stretch, and spread; to extend. Which is the nature of love both to lay, and cement together, and to enlarge 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 travel'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 odds, 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 conjoined, and confirmed in Amity. Seneca hereupon says 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 Dissension, but let none be before thee in Reconciliation. And when thou dost pardon, so temper such a Benefit, that thou dost not only seem to forgive, but that thou dost 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 kind of punishment, than a churlish Pardon.  
What thou hast borrowed here thou needs must pay; Or etc.] Thou must make Satisfaction for all injuries to the full, if thou canst, 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 remember'st that thy brother hath aught 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●, quoth 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 itaque ad proximum, quamvis longe positum, long eque disjunctum merito ire, e●que animum subjicere, humilitate, ac benevolentia placere. Seeing that every other Trespass may be satisfied by a gift, we are to consider how heavy 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 mind to find out our Neighbour, though he be far from thee in place, and further distant by Disaffection, and to submit thyself unto him, with Humility and all fair means to appease, and gain him. Own 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 factis laesisti, sine factis placaveris, saith S. chrysostom 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 injured in Action, thou canst not appease without a suitable Satisfaction. Yet do what thou canst herein, that thy good Will in God's sight may be accepted for the Deed.  
From which make little stay! Ill words, bad Works, etc.] 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 be'st 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, etc.] In Sign of Benevolence. Greet one another with an holy kiss, as S. Paul. Beneficium est benevola actio tribuens, captansque 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 Deity. 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.  
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, draws) They that seek peace make a fair, and candid interpretation of All things. Obstinacy endures not the closure of Hearts in one; And Suspicion 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 Physician, giving the Pill unto the one, That she seeks not her own; And the Cordial to the other, That she believes, and makes the best of all that she hears.  
Twixt eft-contending Parties wholesome Laws) 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 several dispositions, and tempers of men to promote peace, and to procure atonement. Si quid Religionis oritur, quicunque resist it, quicunque repugnat planè cum Aegyptijis parvulos Israelitici germinis necare conatur, Imò cum Herode nascentem persequitur Salvatorem. If any strength of persuasion 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 joins 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 Hearts strive to outvie one another in actions of love, the more to manifest their clear affections to the same. Alms are not only charitable deeds unto the Poor, 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 sense of dealing of Alms very apposite to this purpose: Qui vult ordinate dare elcemosynam, à seipso debet incipere, et eam sibi 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 gins at home. Est enim elcemosyna opus misericordiae, verissim●quae dictum est, Miserere animae tuae placens Deo. For almsgiving being a work of mercy, it is most truly said if thou intend'st to please God, be merciful 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 conjoin, and make up the breaches of those that are divided, to direct those that are out of the way, and to consolidate, and fortify 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 only a Final agreement undertaken, and settled, but an absolute acquittance of all injuries and obliteration of the same is sealed. S. August. de verb. Domini, speaks pleasantly upon the words of our Saviour, to invite to the forgiuness of our brother. Audistis formam, si septuagies septies. Christus peccata tibi donavit: si huc usque 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 pardoned 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 Registered in heaven, which is the Coelum Empyreum, the Heaven of heavens, above the Fabric of this world, the Throne of the Almighty.  
Presented thither in most humble sort, accepted and confirmed, etc. 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 Trespass against us. Here is forgiveness for forgiveness: forgive thy brother, and God forgives thee: the one Pardon doth not only obtain the other, but in a manner it seals it. O formidosa sententià (cries 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 fare greater sins.  
The sum 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 stroke of Conscience, with the contrition of Repentance, in the fear of the Lord.  
And panting breath] As when a man is almost out of wind 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 trials 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.  
thoust gone through dismal ways] Through disconsolate difficulties, very displeasing to flesh and blood to endure; Ways, the common and usual passages of the world; dismal ways, full of frights, and fears; among the tempests and storms of malice; many troubles, and disadvantages; amidst the darkness of ignorance, and misconstruction; through miry 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 idleness: that they have gone by the mournful Grott of Repentance: that they have journeyed through the uncomfortable Wilderness of Tribulation: that they have not omitted the fruitful vale of tears: that they have accosted 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 touched 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 wonderful assistance, and most excellent preservation amidst, and out of all these miseries and dangers.  
The wilderness is past] Thou mayst be comforted; for the World is gone over. thou'rt passed the ruggedness of the world. thoust turned thy back on't. 'tis behind thee. Now thou hast pleasant and smooth way. thou'rt even within sight of thy happiness.  
As'scaping storm, thou now mayst Anchor cast] thou'rt 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'u'rt in sight of thy Port; heaven is in thine eye; the storm is over. Thou hast a calm in thy breast.  
Bid sour and bitter things farewel! Sweets taste!) Thou takest leave of pain and care. For comforts come not to thine eye only, but to thy enjoyment.  
See fertile Land enriched by ploughman's pains) This alludes to the Parable of the husbandman, or the sour that went out to sow seed, S. Matth. 13. 3. The Ploughman here, is that Husbandman, that Sower. The fertile Land is the hearts of the Faithful. The enriching of that Land by the Ploughman's pains, is the culture of the Ministry of the Word, that by ploughing up those wild and overgrown hearts, breaking 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 show him plenty placed 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 superior 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 faithful in the Church Militant arising, and showing, 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. john.) Making manifest his Doctrine in his holy Gospel by their Christian profession, and Godly conversation, by their believing and steadfast faith, and their active Obedience to his commandments ..  
The fields with fullness laugh, the Swain at pregnant gains) The Lord delighteth to see his Vine fruitful, and the Saints rejoice in the strength of his Salvation. As Solomon singeth, Cant. 8. 5. Who is this that cometh up out of the Wilderness, leaning upon her wellbeloved? Swain is a Pastoral term for a Shepherd. The fields (by a Metonymy, 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 wilderness, 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 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 passed the Wilderness, 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 journey's end. Cupio dissolvi, & esse cum Christo, was Saint Paul's longing, he fain would 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 Hieroglyphic of victory. Hinc lacedaemonii, as Plutarch relates, cum hostem viribus profligassent, Gallum immolabant, upon this account the Lacedæmonians 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.   
Rendered by the Author.  

Because the crowing Cock doth trumpet up the Sun,  
Calls household hands to vie with day begun.  
On hallowed Pinnacles he's placed, that's guilded head  
To heaven the watchful thoughts of men may lead.   
Alciate hereby intimating a twofold vigilance. One of 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 signify the Symbol of watchfulness unto the mind.  
How he to comfort's dawns the chanting 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 clearness 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 God-ward, clearness of his Conscience towards Man, his foreknowledge of future happiness, 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 God's dispose, under which shelter is the only safety.  
How he does wild 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 pugnasque magnoperè propensus, being exceeding ready to the Battle, and very forward to the Combat. He is animal solare, for his regard of the Sun, and he hath a Majesty in his Eye. A Trumpet in his Throat, and the Shock of a Battle in his Breast: and the Stroke of the Day in his Wings, and Daggers in his Heels. If we may believe Pliny, 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 believed, what is said of him that when the Basilisk chanceth to see the Cock, he is stricken with a strange terror, 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 Travellers that pass the dangerous and vast Lybian Deserts, which produce such a mischief, and, where only, a Creature of that pestilent nature is bred and brought forth, for safety sake they make the Cock their companion in their Travel, who at the Clapping of his wings and the shrillness of his crowing, may drive away far from them a Beast of that horrid countenance. There is much more furniture of this sort, if the room were not so small, and this place so strait. Some are of Opinion that Christ is meant by the Cock in holy Scripture, dormientes 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 Darkness 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 shadows of this present life may be removed, still enforcing their continued cries and petitions, in these words: Let thy light and thy truth break forth. Which we may likewise understand of the Prophets, who in a manner strove to exceed one another in the annunciation of the coming 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 darkness 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 the footsteps of a good example, that he may show them their way, whither they are to go 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 righteousness! sin not! The Cock than is the Preacher; The wild Beasts are the World, the Flesh and the Devil; The crowing of the Cock is the Publication of the Cospel, which remembered 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 ears, though the Charmer charmeth never so wisely.  
Here Self by Self does Resignation dwell] In the Farm, in the Soul does Resignation inhabit; In God's Promises, in the obedience to his will, and Commandments does Christianity rest; self by self, laying by, and casting off all manner of self confidence, or trust in any worldly help or strength only submitting unto Divine Pleasure and God's Dispose.  
Within a spacious Farm of doing well] A godly Life, and Conversation.  
He pays Himself for Rent, No coin needs tell] Here the Will is taken for the whole Man; so is the Will accepted at God's Hands for the Deed. No Coin needs tell, God delighteth in Obedience rather than Sacrifice. Man's Self is the best payment to be tendered 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, 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 pays 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 Duty; 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 glorify 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 tenant keeps a house so free] The Godly Man, the true Christian is the happy Tenant 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 holds of the King, of the Lord of Lords. His Grant is in He Farm, he depends on the King, on the King of Kings. His is a Perpetuity, an Eternity of Bliss to Himself and his Heirs, to his Body and Soul for ever; He does no Homage, Healtie, or other Service to any, other than such as is especially comprised in his Feoffment, only such as is contained in his Covenant, according to Sacred Scripture. He is a Freeholder that he may give his Lord his Voice, that he may magnify 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 allowed for't. He keeps open House always by his Charity, and compassionate relieving of the Needy, 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 daily 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 Tenant holdeth of him. 'tis Curia Baronis, He is Lord of the Manor, even Lord of the whole earth; for he is Sovereign of all. In this Court his Suitors are Freeholders': Those Freeholders' Judges; such are the Saints who are in design joined 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 steadfastly 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 that seek him: job 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, job 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 ear-ring 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 mindful 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 Governor! how excellent is thy name in all the world! Ps. 8.  
A fence doth grow about th'encircled ground, etc.] His Vineyard is hedged in from the injury of the beasts of the field. His Providence, and Protection is over all them that 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 post does go, etc.] 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 showers to refresh the waters, and supply the Rivers, that in Love resign themselves unto the Sea again. God is resembled by that bottomless sea, that unsearchable Abyss, 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 flood of the sea, is in likeness 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 bliss as the blessed shall enjoy. The Clouds denote contentedness of resignation in parting with its natural 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 to summon. For which resignation are poured down again from the Firmament sweet waters, like blessings, in showers 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 post it flood 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 wind, as in charity with the world; but leaves it yet with a careless farewell, being earnestly bend forward in its course without so much as looking back upon the Hills, or making the least show 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 distil upon him, and obtains the pouring down upon him the sweetness of spiritual rejoicings, 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 cheerfulness he passeth away without any regret at parting, and hasteth onward to his home, to Heaven the Ocean of his happiness.  
7. About the house trees growing high, as Cedars spreading tops, etc.] 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 far greater skill, than 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 Fairy Queen, putting Alma upon the description of the House of Temperance, therein deciphering the curious Fabric of Man, hath put many Scholastic 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 carried 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 Author hopeth, that his Example may stand, as a plea for privilege.  
Now for the untying of any knots herein the better, First take the sense of the words as here applied, 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 loftiness of the understanding.  
The Wood) Signifies strength and vigour, as well as shelter.  
The branches seeming to root within the sky) Shows 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 branches so rooted in the sky, are the Christian Man's Will.  
Which when storms do come] The storms are Persecutions, Afflictions, and Temptations, that violently press upon the Christian.  
The Farmer's 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 God's will; which tree seems to grow transversed, as with the root in heaven, with descending branches like Rays, which shoot into, entwine as tendrel of Vines encompass, and grow among the tops of man's 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 hear 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 terrify 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 of Christian men; But men understand but in part what might be there discovered.  
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 only Protector; whose Holy will seems joined to that Christian's, showing him the works of his wisdom 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 only under the wisdom 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 joined unto man's for his better protection, when man's will is submitted and resigneed 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 etc.] This Stanza is a description of the several 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-freeed Head is encircled as it were crowned with Rest. The Breast is perfumed with praise, thanksgiving and rejoicing of spirit; The Conscience hath Quiet, and Repose; and the inward man Contentment and Satisfaction. Assisting Grace, from Divine mercy, is always at hand to relieve against all Reencounters, stirring up Devotion, and quickening Zeal; 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.  
9 There Contentations Cott behold] The Humble Sedation of the mind.  
How well 'tis placed 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 Lambs skip driving to the Fold!] In all employments, and proper business the mind has an innocent and rejoicing contentment, when the heart is so disposed, being folded in safety, according to that of the Psalmist, I will lay me down, and also sleep in peace: For thou Lord only makest me dwell in Safety.  
She's Resignation's Neighbour and Self Friend, Regarding nought, but etc.] The rest of this Stanza expresseth, that Contentation of mind always accompanieth Self-resignation of will to God's Dispose; In whose Pleasure the Soul rejoiceth, always without murmuring, waiting with Patience, and not repining, but cheerfully from his hand receiving, whatsoever cometh. So as nothing betideth such a Soul, cross or obnoxious.  
10. Aloof upon sinister Hand] Vain Desire's arise from the wrong side of the Soul. They are said to be aloof as described by the Traveller 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 go.  
Thine Eye a floating Isle may now command, Within a troubled Sea etc.] This discovers the Folly of worldly Desire, and the vanity of corrupt Affections; As an I'll 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 firmness or steadiness in them, intimating their Vanity. The floating Isle is a wand'ring Fancy; within a troubled Sea, in a distempered Brain. Or the floating I'll, inordinate Affections; within a troubled Sea, in a disquiet Soul. This is the description of too fond desire, and earthly mindedness.  
Where every one does seek, what t'other has] The breach of the Tenth Commandment. Nullus sua sorte contentus.  
And madly think to grind at mills of Glass, Caught atoms etc.] Showing the unreasonableness and unfitness as well as impossibility of obtaining of foolish Desires, discovering the Vanity of carnal appetite, which occasion Disquiet, sorrow, and Dejection of mind, Mills of Glass are the Fancy, wherein the Imaginative Faculty is in labour with Apparitions. When unreasonable Expectation is disappointed, the heart is ready to faint with Despair, and the Breast is ready to break with the loss of its longing.  
But turn etc.] Giving notice of a more worthy object Averte oculos a vanitate mundi. Turn away from the vain world! Contemn it.  
11. As Globes of Ivory, two Hills, Embroid'red o'er etc.] Joy and Innocence are to a good Conscience as the fair Breasts of a beautiful Virgin, very full of Ornament and Comeliness. 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 Ivory etc.  
Embroid'red over with azure-veined Rills] Quickened and adorned with Integrity of Life, and continually refreshed with the Comforts of the Spirit.  
Have't wixt them beauty's Plain etc.] The clear bosom of Truth; a Plain that is fertile with well-doeing.  
Within this Plain A Virgin etc.] 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 dressed] All about it, is decent and in order.  
Sits] It is unmoved.  
With dishevelled Locks] Without a Covering, without hypocrisy. Veritas non quaerit angulos.  
In Snowy Vest] purity clotheth it all over. It is arrayed with Candour as with a garment.  
And with a Crimson Cross upon her Breast] The Badge of Religion and Devotion.  
She Sweetly sings unto the flowing Streams] It provoketh praise to God for his continual Benefits, and Graces poured 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 righteousness for his Name's sake. Psal: 23. 2. 3.  
Self-instructing Themes etc.] Conscientia sibi judex. The Conscience is it's own Judge, and Counsellor. How beautiful are thy goings with shoes, O Princes Daughter! The Joints of thy Thighs are like Jewels; the work of the hand of a cunning workman. Thy navel is a round Cup, that wanteth not liquor; Thy Belly is as an heap of wheat compassed about with Lilies etc. Thine Eyes are like the Fishpools in Heshbon by the gate of Bethrabbim. Thy Nose is as the Tower of Lebanon, that looketh toward Damascus etc. How fair 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 etc.] 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 Faithful.  
See! Blessed are the Stock and thriving Kine etc.] This pointeth at the Blessings in the 28. of Deuteronomy, to those that were obedient, and gave up themselves to perform the Commandments of the Lord. If thou shalt diligently obey the Voice of the Lord thy God, etc. Blessed shall be the fruit of thy Body and the Fruit of thy ground etc.  
And if at any time, there come Command, For All etc.] Here is willing submission to Gods will, and ready render with a free Heart and a rejoicing mind, that he will deign 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 dutiful submission of a Christian heart by self-resignation in all unto God.   

MORAL. XI.  
AN injured generous Mind, is conquered by submission to it. Posse & nolle nobile, He that gives up all unto a noble heart, seizeth 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 God's 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 says 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 mastered by Reason, so long as man stands out a Rebel against his Maker. For then are all things below us, are subjected unto us, when we become subjected unto him, by whom all those things were made, and placed in subjection under us.   

PROSPECT. XI.  

BEhold the earth, that does beguile  
Vain man! 'Tis but the larger Isle.  
A fixed Leviathan to stay  
By'ts Centre Eggs in Seas to lay;  
Which seem those lesser Isles, as rend  
From Earth's 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 feigned Bacon's Magic 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 Sacrilege that sin of sin,  
And black Rebellion live within;  
If Blasphemy, that Belch of Hell,  
And Perjury within do dwell;  
If Murder there shows bloody hands,  
And cruelty doth act commands;  
If there Profaneness makes a scorn  
Of what is of Religion born;  
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 Lies;  
The place is fortified in vain,  
For 'tis but Sand that makes the chain.  
Were walls to heaven, and these appear,  
All's open to Ruin every where.  
Since no resistance against God's will;  
Best Policies his Hests fulfil;  
No safety but with him to join;  
Repent! submit! Self-wills resign!    

CONSOLATORY ESSAY XI.  
THere is no action, but tendeth to its end. By that we judge whether it be Virtuous, or dishonest; Worthy or base. Of Causes the final 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 Ethics make good: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, All art, all learning, every action, no purpose, no design whatsoever, but seems to bend towards, to seek for, and to aim at Propositum aliquod bonum, something that we purpose to ourselves to be very good. Towards that the affections drive 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 fancy, 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 formed 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 Pygmalion's 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 suitable to discover the vanity of humane designs, that I cannot conceive it less suitable to the gravity of our discourse to relate it; than that custom deserved commendation as well as approbation of those Lacedæmonians, that called forth their Children to show 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 rendered by M. George Sands in his 10. Book.  

Pygmalion seeing these to spend their times  
So beastlike, 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 equalled it. Who stands  
Affected to the Fabric of his hands.  
It seemed a Virgin, full of living flame,  
That would have moved, if not withheld by shame;  
So Art itself concealed, His Art admires;  
From th' Image draws imaginary Fires;  
And often feels it with his hands, to try,  
If it were a Body, or cold Ivory.  
Nor could resolve. Who, kissing, thought it kissed;  
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 (Love's witching instruments)  
Soft singing Birds, each several coloured flower,  
First Lilies, 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 glittering Zone her breast.  
In all showed well, etc.  
Now lays he her upon a Gorgeous Bed,  
With Carpets of Sidonian Purple spread.  
Now calls her Wife. Her head a Pillow pressed  
Of Plumy down, as if with sense possessed.  
Now came the day of Venus' Festival  
Through wealthy Cyprus solemnised by all.  
White Heifers decked with golden horns, by strokes  
Of Axe's fall; ascending incense smokes.  
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 expressed;  
The Air thrice blazing, sparkling thrice on high,  
He hastes to his admired Imagery;  
Couches besides her, raised her with his arm,  
Then kissed her tempting lips, and found them warm, etc.  
He Cynaras begot, who might be styled  
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 hells 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 Newfound Paradise? Why labour we so incessantly? and inconsiderately hope for a full Harvest in vain? Why rage we, when we miss our Purposes, as though we might be Masters of our own Actions? Why cry we out of Sickness, as though it were a Frenzy? Why hate we our brethren's Infirmity? And increase our own by shunning fewer weakness, as if it were the Plague? Why are our Burdens intolerable, when we laid them upon our own shoulders? Why account we so irreverently? and are so ignorant of the Deity, when we profess ourselves Christians? Why war we against Heaven with our perverse Wills, and so add to the heap of our Sins, by our frowardness still more to provoke the Almighty? 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 fond hast we to every Bush for shelter? Or think we to avoid the storm by the nimbleness of our failing Feet?  
Come then my sad Companion in distress! My other Self in Misery! Sat thee down by me! Sat thee down, and rest thee! Many say, who will show 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, only 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? Do His Arrows fly about thee. O consider, what thou hast deserved! Remember, that His Patience is wonderful! and His loving Kindness above measure! His Corrections are gentle; and His Mercies never fail those that trust in him. His Straightnings are Life; and His Goodness surpasseth understanding. Why holdest out? And giv'st not up the Place? Resign!  
Hath Abraham but one Son? His Joy? His only comfort? And must Isaac be a Sacrifice? Were there not cattle enough among all the Herds for one Offering? Nor a nearer place, than a strange Country for an Altar? Must he travail to his Loss? the Loss of his only Son? his beloved? And must that come by his own hand too? And was his obedience without grudging? with cheerfulness? Without question? O how great was his Faith! But what followed? The stroke 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 only Son. O the infinite mercy of the Lord! He is tender, and full of compassion. Is He the only stay, and Refuge? Withstand him not! Submit! Resign!  
Whither is jonas run? from his Message? from the Lord, that sent him to Ninive? Can a ship hid him? Or the Sea promise him Safety? He runs from a Calm to a Storm; From the God of peace and power to the inconstancy 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 brightness 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 die? Let every jonas, that is out of the way, turn again! 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! Resign!    

CANTO XII. The Holy Hill of Contemplation.  

The Downs of Cogitation.  

1.  
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 roll in Storm; In Quiet these.  
These Downs are styled, all spread with silken Grass,  
Thick, Short, and smooth, as slippery Ice, or Glass.  
A Carpet made of Plush, it seems to those, that Pass.   

2.  
All o'er this Flowery Place,  
Bright Stars grow space by space,  
And show their Sweets and Grace.  
Here Swallows plumed Oars do ply;  
With agile Pinions Swiftness try;  
Who shall dart quickest as they fly.  
From Post to Poast here▪ Coursers run amain;  
And freely of Themselves away do strain.  
So course fleet Thoughts upon the beating Brain.   

3.  
Out from Thelema's Cave  
Comes driving like a Wave,  
In Noble Habit Brave.  
For DIANOIA in her Look  
Clasping in Hand an unbound Book,  
And sits as if she fresh awoke.  
Within a Wagon that doth nimbly glide,  
Whose noiselesse Wheels do whirl on either side.  
By Dromedaries drawn; wherein She doth abide.   

4.  
Behind her stands a Wight,  
All clad in Snowy White,  
That guides her Wagon right.  
SANCTIFICATION some Her Name.  
Heavenborn 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 buzz about the Ears o'th' Dame where once they bred.   

5.  
Thus o'er the Downs she drives;  
At PHRONTIS Height arrives;  
Oft Holy Hill achieves.  
Where Contemplation sits so high,  
To whom We pass on by and by:  
Let DIANOIA go and spy.  
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 knows.    

The Promontory of Meditation.  

6.  
On Promontory there doth dwell  
Wise Phrontis that old Deeds does tell;  
And Future Happiness 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 days.  
Except she take unseen a Journey through the Air;  
‛ Lights; Takes a walk i'th' Portico o'th' House of Prayer,  
And thence as oft unseen doth Home again repair.   

7.  
From out her Study 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 finds She Purity of Mind is part.  
So She perceives, what he must be, that Meditates,  
Devout, and wisely skilled in any case, he states,  
And with prepared Affections, as the same relates.   

8.  
Her Object she doth keep in sight;  
The manner of't perpends aright;  
Dividing draws, so hits the white.  
She has a Mint of Business, and Lore.  
She takes from Memory, what was before,  
And lays it up in Recordation's Store.  
Three friendly Helps she has, whens'ever she grows weak.  
When speechless Logicks Knowledge makes her speak;  
When Deaf, Attention cures. Her Stupour Praying breaks.   

9  
Her Library is large and fair.  
In 3 Ranks placed about her chair.  
On those she reads in arboured air.  
The first holds Nature's Books, the Creatures all.  
The next Redemptions works, that saved from fall.  
Sanctifications gave a growing tall.  
A sedentary Quiet She does Love, and Choose;  
And Temperance to visit her doth often use.  
For Solitude all Company She doth refuse.   

10.  
She's beckoned oft abroad by Love,  
To take a Walk in shady 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.  

11.  
Aloft now raise  
Thyself with praise,  
For high thy Way's.  
It leads Thee up to Sky.  
To Stars thou shalt be nigh  
Where soaring Eagles fly.  
Thou shalt pass Clouds that swim in Air  
Unto a Place that's clear, and fair.  
No Fogs thy sight shall there impair.  
Now Contemplations HOLY HILL ascend  
But Reverence bids at every Step to bend  
For humble climbing gains this Journeys End.  
And, when thoust gained the towering Top, and look'st below,  
All Things will then to Sight so petty little show,  
As Thou scarce Them, or Mortals Thee will hardly know.   

12.  
Behold the Place  
A Narrow Space!  
Like upcast 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' Only 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 Mystery.  
First in His ESSENCE Him she INFINITE does find,  
IMMORTAL Him, INCOMPREHENSIBLE by Mind.  
Subsistences so Three to GOD by'Inbeeing joined.   

13.  
SUBSISTENCES  
Amaze such Eyes,  
Would be too Wise.  
In their Inb'eeing may see,  
How every One o'th' Three  
Exceeds Capacity.  
IMCOMPREHENSIBLE th' are so,  
INEFFABLE by all that know  
From such their In-beeing doth flow  
The Persons COESSENTIALITIE.  
So does She apprehend the TRINITY;  
And so does find it in the UNITY.  
Their Emanation, or Procession there is none  
Can comprehend or utter. All Conceits outgone.  
So coeternal, so Coequal Three in One.  
Let Gospel show, Church read, such Depth She lets alone.   

14.  
Her lofty Bower  
Or living Tower,  
Whose top doth flower,  
Although it raise her high,  
And helps her piercing Eye  
To dart up through the sky,  
And into Heaven to aim aright,  
Where Glory is Eternal Light,  
Her Eye's too weak yet for the Sight.  
But there sits mounted, and her Garments are  
Embroid'red o'er with many a Gemmie Star;  
An Eagle pierched from her stands not fare.  
With constant Look upon the Radiating Sun,  
As if he watched his Steeds that 'bout the World do run,  
Whose wings oft try a Course before the Day be done.   

15.  
There thus alone,  
With Love o'ergone,  
Views Th'Only One.  
Her Soul's a spirie Fire  
Of Ecstasied 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 Sense,  
At Sight of the Mysterious Excellence  
O'th' TRINITY. All Energies from thence.  
What Pen can write? Or skill can read His Holy Name?  
All tongues are Dumb; and each attempting hand is lame.  
Had he not told Himself, how could she know, I am.   

16.  
Her too weak Bow  
Shoots not to know,  
What's locked from show.  
As in Himself God None  
Does know, but God alone  
Who's Infinite, and One.  
She studies not their Brain to cure  
Would find a Circles Quadrature,  
Her Thoughts are hallowed, sober, pure.  
Enough's for her His Backparts She behold.  
She dares not further than's revealed, be bold;  
Nor knows she how to go, If not first told.  
And what is so revealed enough to Good Life is.  
She sees without bold prying into Mysteries.  
No vein she has to search, for what vain searching ' 'tis.   

17.  
With humble bent,  
With meek Ascent,  
With Mind intent,  
From God's Sufficience she  
Doth his Efficience see,  
Her knowledge such must be.  
Such are her Faith's attempting Wings,  
By which she climbs to holy Things,  
And to Capacity Them brings.  
These unto Consolation are the Prop,  
And Pieties Provokers to the Top;  
And in pursuit of these she makes no stop.  
In God's Sufficience all Fullness sees, more shall  
In His Efficiency, as in His Public Hall  
She views, how wondrous in his Works, Gods All in All.   

18.  
HIM absolute,  
None ought Dispute  
None can confute,  
For in his Essence She  
Beholds ETERNITY.  
'Fore world, or aught was Herald  
Thus does She raise a vigorous Look,  
'Fore Time, or storm but by one Book,  
That any Their Creation took.  
As Relative towards 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 Bliss to have,  
But those that fell, were thrust to Hell in chains of Slave.   

19  
Then Tophet told,  
Ordained of old,  
Prepared to hold  
Those Fiends in quenchless fire,  
T' endure Th' Almighty's Ire,  
In Pains that ne'er expire.  
Then Tophet was ordained to be  
And then prepared by Decree,  
Prepared only She does see.  
And for those only 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, called Visible, Man second Race doth give,  
Man second Race of Intellectuals then made did live.   

20.  
By Satan's Spell  
(Alas) Man fell,  
Deserving Hell.  
Inward Adhaesion lost,  
Outward Obedience crossed,  
Soul's, body's curse it cost.  
Forfeit was Nature, with drawn Grace  
Glory come short of; from blessed Place,  
So fell both Man, and all his Race.  
Th' Interpellation of th' Eternal Word  
Did mercy's Miracle for him afford,  
And was first means for Man to be restored.  
His standing in the Gap Did Execution stay  
His Superceeding It was stop in Sentence Way.  
His Sponsion gained Decree, that He the Debt should pay.   

21.  
'Twas co-decreed,  
For such a Deed,  
As Man did need,  
The Word should Flesh become,  
And satisfy God's Doom,  
By Suffering in Man's Room,  
So sanctified was Nature then,  
Grace, Glory was restored again,  
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 tossed.  
And special Ordinances Fount choice Men t' accost.   

22.  
And those were given  
From bounteous Heaven  
In Portions even.  
Yet were they several,  
As to those Patriarches all,  
As Moses special Call.  
In Shadow Revelation was;  
Redemption so in Type did pass;  
So read first Times The future Case,  
Administrations interlegal came  
By th' Baptists Ministry before that Lamb,  
To whom the Angel gave the Holy Name.  
But th' Evangelical delivered were to th' Jews,  
And to the twelve Apostles whom Christ's Self did choose;  
And to All Nations that would not the same refuse.   

23.  
Time did at full  
The Curtain pull,  
And types annul.  
In Substance Revelation,  
In Truth appeared 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,  
Summed, and upon Record were Scripture Affirmations.   

24.  
MEDIATORS Place  
By, UNION was.  
Of Natures, as!  
Redemptions Principle,  
Regenerations Well  
Of Life to those that fell.  
So Nature sanctified new stood  
Restored is Grace, Glory made good  
In's Person. Brooks so fill by Flood.  
Of Grace the Covenant called Derivative,  
From whence Believers Title do derive,  
His Mediatorship did erst achieve.  
Parties, Conditions, and their Seals She does Behold,  
Prerogatives by Faith She seethe manifold.  
Such as Saint john, Saint Paul have so divinely told.   

21.  
Most humbly She  
Looks up to see  
Trines Mystery.  
Father the Creator is,  
New Creator Son (O Bliss!)  
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 firstborn may  
Those Spirits of Just men so made perfect, say  
Nature divine partake those with allay.  
O'th' Righteousness o'th' Kingdom. For 'tis sealed  
To those, and those to It (with Reverence) annealed;  
So One with Jesus Christ Mediator thus revealed.   

26.  
As Wondrous was  
Gods free given grace  
To bring to pass  
Redemption in Design,  
The TRINITY did join  
In Counsel most Divine;  
Interpellation Covenant passed  
For all to be performed, and last,  
For all were Providences cast.  
Administrations Author FATHER is,  
SON Grand Administrator unto These,  
The Principle of special Ordinances  
The HOLY GHOST. Subministrators from Sublime  
Take Government, so ordination claim from Prime  
Words, Sacraments Administration pass through Time.   

27.  
Means to save All  
The Church then call  
hierarchical,  
And MINISTERIAL whence  
Church congregate in Sense  
Kingdom of God from thence  
By calling Saints, and with Christ One  
As He 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 Flood does make.  
So Government from One to Twelve came whence again  
Those subdivided into lesser Brooks did vein;  
So from Apostles, Bishop's influence obtain.   

28.  
Her downcast Eye  
Sees Man must die,  
Sin's Wages try.  
The Bubble of his Breath  
Must needs be broke by Death,  
His Body graved beneath:  
Yet's Soul does fly to place of Rest,  
To Paradise, that keeps the Best;  
But wicked Ones with Sin are pressed;  
Until the Resurrections Trump does blow;  
When all the teeming Graves their Dead shall show;  
And every One Reward to Deeds shall know.  
The glorious Judge, Just Jesus comes to Sentence All.  
The Righteous then to th'Right shall hear: his Blessed Call;  
When Go ye cursed, shall be Then the wicked's Fall.   

29.  
And now behold  
Her Locks like gold  
For us she's told.  
By Angel from Above,  
Whom Seraph wings do move,  
Encircling round with Love  
Choose Mortals! either here aloft to dwell  
By Faith, by Love, by doing well:  
Or, desperate leap with Horror into Hell.  
Choose! Choose! Eternity of Bliss! or Pain!  
everlasting Loss! Or everlasting Gain!  
Bathe i'th' Lambs Blood! O wash away your Stain!  
Can ye conceive the Joys that here are Infinite,  
And glory such as Tongues nor Pens could ere indite,  
To gain this Place, All earthly Torments Smiles would slight   

30.  
Hearest this? Away!  
Let's make no Stay!  
But use our Day!  
Down through the Wilderness  
Amidst the World's Distress,  
Let Joyful Courage Press!  
When weare returned unto our Place,  
Let's Mind 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'll bring home Bliss wrapped 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 magnify always!    

PERSPECTIVE XII.  
DOwns are an open Place of intermixed Hills and Dals, commonly upon the Coast and many times in the Inland; Where sometimes they are a rising Ridg of Hills and Valleys, whose free and pleasant scope overtop and overlook the neighbouring inferior Country. 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 Air, by their Loftiness, pleasant prospect, by their openness, and smooth Turf for their evenness, do often invite in the delightful seasons of the Year Persons of quality and leisure to take the Air upon them, and to spend some time in recreation. Horsemen choose such places thereupon to make and run races with their swiftest Coursers to try their courage, wind, and swiftness 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 go etc.] 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 o'er this flowery place etc.] The pleasure of Thoughts is compared in this Stanza to Flowers; their subtlety and quickness to the nimble flight of Swallows. And here Swallows seem to be matched as Coursers to express in a poetical manner both the pleasure and swiftness of Cogitation together.  
3. Out from Thelema's Cave etc.] 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 Nobleness. So appears Dianoia, Cogitation, fair and beautiful, 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 darkness of pollution. Sitting is a Posture of steadiness and Recollection. Thoughts dwell in a Wagon as the old Scythians, that never used Houses, but such Receptacles, as might more properly be called their Movables 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 Camel, it differs in dorso; The Camel 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 lose upon his sides without weight, and rise and clasp in an imposed Burden. With an unperceived Pace Dromedaries move with great strength and swiftness. Whereupon Livy reciteth them, as very useful in Warlike expeditions. His utebantur praecipuè in bellicis expeditionibus. And Curtius in his 7. book 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 stir of the Heart.  
4. Behind her stands a wight etc.] In this Stanza is Sanctification described, that purifies the Heart, and rectifies the Thoughts. The Heart is always moving like the driving of a Chariot. Sanctificationis partes sunt, aversio à malo; conversio ad bonum; Sanctification taken absolutely in its parts is a turning from evil, and a turning to good. Therefore here a fit director of the Thoughts. The Causes of Sanctification are; first the Efficient, which is the principal: 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 righteousness. The Form 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 rejoicing of Saints, Angels, and Men. The Effects of Sanctification are good works. The proper purpose therefore is Sanctification the best director of the Thoughts. For from evil Thoughts proceed bad words, and worse Actions. Pouring of Oil is a hallowing of the Mind. Her Rod is a hatred of Sin, which kills those natural Corruptions, which have been bred in us, and buzz in our Fancies.  
5. Thus o'er the Downs She drives etc.] 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 solus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the very Angels know not the secrets of the heart, ipse intuetur in corda hominum, et illa scrutatur. God only is the knower of the Thoughts, God the only searcher into the Heart of Man.  
6. On Promontory there doth dwell, Wise Phrontis etc.] Here Meditation dwells 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 Blood 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 some render it, says 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 wonderful 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 etc.] 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 Employments. 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 accustomed agitation, and frequent exercise of otherwise our too sedentary minds are no less enlightened, but improved, yea receive their animation.  
8. Her Object she doth keep in sight etc.] Here Meditation shows her Judgement, as well as her Nature. She has a natural Logic 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 do amiss, having quickness of reason, judgement in inquisition, and true Devotion to assist her.  
9 Her Liberary is large and fair etc.] In Her Library all the Creatures in the World are for her Books, 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 Books would rather astonish, than instruct the mind. In the rest of this Stanza are the Conveniences expressed for Meditation.  
10. She's beckoned oft abroad by Love etc.] Meditation has divine affection, that invites to a mental religious pleasure in a solitary walk by reposedness and the better self-enjoyment, 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 Traveller takes occasion to provoke the Pilgrim to the Holy Hill of contemplation.  
11. It is called the Holy Hill of Contemplation in resemblance of Zion recorded in Holy Scripture, which is styled the Holy Hill of Zion. Heaven is the proper object of Contemplation. Divine things are only fit for highest Thoughts, whose lawful 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 Thyself etc.] This Stanza is the excitation of the Christian Soul to an elevation by Contemplation.  
12. Behold the Place etc.] Here is in this Sanza first a poetical Description of the manner of contemplation, Then gins her Speculation; which, because it is more dogmatic, than poetical, spareth the Author much pains at the present for its Exposition. And being, in much of it, not the author's own, but from the industry of a very Learned 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 only such Animadversions as may render his Apprehensions as the matter is agreeable to the doctrine of Holy Scriptures and the interpretation of such divine things has been formerly rendered 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 etc.] There is much criticism betwixt the words Emanation and Procession; the difference of their sense is left to the Learned. The Gospel 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 etc.] This Stanza is a poetical description of the Soul's rapture by divine Contemplation, the Traveller bringing a comparative discourse of the Eagle in his station, posture, and flight to illustrate the same.  
15. There thus alone etc.] Here the Traveller proceeds in showing to the Pilgrim that divine Contemplation is accompanied with Divine Love, resembling it to the spicy Nest of the Phoenix, as vulgarly related, that enfireth with the heat of the Beams of the Sun.  
16. Her too weak Bow etc.] 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 revealed himself in Sacred Scripture.  
17. With humble bent etc.] The Traveller makes an humble progression in his discovery of divine Contemplation concerning the All-Sufficiency and All-Efficiency of the Deity  
18. Him Absolute etc.] Here is a Look before the Creation of the Visible World, upon the created Angels, and the Fall of Those with Lucifer, which the Doctor styles the first Race of Intellectuals.  
19 Then Tophet told etc.] 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 styleth the Second Race of Intellectuals.  
20. By Satan's Spell etc.] In this Stanza is described the Manner of the Fall of Man, and his Loss thereby; As also the primary means of his Restauration.  
21. 'Twas co-decreed etc.] Here is described the manner of man's Restauration in Design; 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 etc.] Here are set down how, and to whom the Ordinances, and Administrations were delivered and conveyed in former Ages.  
23. Time did at Full etc.] Here is related the Revelation of the Gospel, and the manifestation of Jesus Christ in the Flesh; which also is further related in the 24. Stanza.  
25. Most humbly She &c.] Here is the Eternal 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 etc.] Here is shown the right Title and true Claim of Episcopacy from the Apostleship; Primariely in Christ; Derivatively in the Apostles, Successively in Episcopacy, or Bishops.  
28. Her downcast Eye etc.] This Stanza speaks the State of Death, and the Resurrection.  
29. And now behold etc.] 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 Jews, thereby 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 Gospel, and afterwards by his Apostles.  
30. Hearest This? Away! etc.] Here is the Travellers Application to the Pilgrim, his Advise, and Invitation to do thereafter, that they may attain unto Salvation. Here is Exhortation and encouragement to betake themselves to their Callings with Cheerfulness, to be in the World, not of the World, to labour daily 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 Magnify The Lord; My Spirit rejoiceth in God my Saviour.  
Gloria Patri, Filio, et Spiritui Sancto etc.  
In secula seculorum   

MORAL. XII.  
COGITATION is fuller of Care, than it is of Business, and if not reined in by Sanctification is as unruly as a wild Beast. Meditation does no business out of her study; 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 Melancholy; And without modest bounds Contemplation may carry us, if not into dangerous Errors, into much Folly. All are excellent in their kinds, 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 & labour de rebus divinis cogitant. Meditation belongs to those, that bestow their Thoughts with no small Pains, and no less difficulty 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, said 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 finds not the Soul Meat, but makes it ready.  
S. Gregory in his Morals delivers himself excellently, and in part to our Purpose.  
Si à domo mentis ad monumentum ratio discedat: quasi absente dominâ cogitationum clamare velut garrula ancillarum turba multiplicat. Ut autem ratio ad mentem redierit; mox se confusio tumultuosa compescit; et quasi ancillae se 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 mind to the Dispose of her servants, the Thoughts. When the Mistress is thus out of the way, what a noise, what gossipping there is among the Maids; But let Reason return unto the mind again, when the Mistress comes home; no sooner her Foot at the Door, but all is hush, all Disorder vanishes, and as every Maid betakes herself silently to her Work, the Thoughts in like manner become well ordered, and for much benefit to the Mind adjoin themselves, and set themselves on Work in their proper Business.  
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 Mass of purer Clay with the swift Motion of his turning Hand, into many unlike, and in a manner numberless Figures, yet curious shapes: After the same manner worketh Meditation, She brings it so to pass, that we may reach untold sorts of secret things by a quick and inward reasoning, comparing like to like, contrary with contrary, and weighing with the present things what went before.  
Let's hear what another says.  
Cùm bonum sit objectum voluntatis nostrae, adeo quòd nihil possit esse amatum, nisi bonum, aut sub specie boni; Cumque intellectus concipiat infinitam bonitatis abyssum in Deo, valdè frigida esset voluntas, quae non instar alterius Phoenicis exardesceret in amoris divini ignem contemplando lucidissimos 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 Understanding may conceive the infinite Abyss of Goodness, that is in God, the Will were Ice, if it should not as another Phoenix fly all on fire with Divine Love by Contemplation, beholding those most glorious Rays of the Sun of Righteousness. Display thy Wings then like the Phoenix, raise thy Heart, and mount thy Spirit between thy Meditations, and with job thou shalt find thyself converted into Dust, and Worms, while thou dost acknowledge thine own Vileness in the Presence of that most Infinite, and most Immense Goodness of the Lord.   

PROSPECT XII.  

WHen wicked Policies do reign,  
They roll their Trenches in the Brain;  
And subtly wind 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 Ways  
Their hid Designs to height to raise;  
Do make't their Business to surprise  
What Truth can't gain, they would by Lie.  
And all is but to make a Prey  
O'th' Soul, which still they would betray.  
What Vizards do they wear? For Ends  
(O most unjust) each other rents.  
None sooner ruin brings them to,  
Than Craft does Cunnings self undo.  
While Sin doth seek all ways to thrive,  
Religious Sails to Heavenward drive.  
Sin falls with Plots, and th' Soul does gain  
By Contemplation Hope to reign.    

CONSOLATORY ESSAY XII.  
AS Men hear they tell the News; But as they see they know, so 'tis in Plautus that old Comedian. 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 than 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.   
Says 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 utique re, unicè cavere debes; quòd nihil sit, quo tam facile convincaris. It is Macrobius. He may be accounted indiscreet that leaveth a lose 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 lays 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 Handwriting 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 Baptism, should fall away in such a manner, as by the Wickedness of their Hands, and the ungodliness of their impudent Actions to testify against themselves their own Impiety, and to divulge abroad the Characters of their not less great, than Abominable ingratitude; To unman themselves by ingratitude to their Maker; to unchristian themselves by unthankfulness to their Redeemer; when the least that can be done in such a Case is, to render Obedience for Creation, Duty 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 condemned Androgeo find Gratitude in a Den of Lions? And can any Christian be at a Loss, 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 Saviour's advice: He preached it in the Mount. Lay not up Treasures for yourselves upon the Earth, where the Moth and Canker corrupt, and where the Thiefs dig through and steal: But lay up Treasures for yourselves in Heaven, where neither the Moth, nor Canker corrupteth, and where the Thiefs neither dig through, nor steal. For, where your Treasure is, there will your Heart be also.  
Hast thou had a dejected Look from a heavy Heart? as if th' add'st lost thy Comfort, and couldst not find thy Happiness? Didst seek it in the Earth? that Treasure is not in Mines; nor in the Darkness 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 Vanity; And entreat 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 rejoice at the excellent Goodness of the Lord! Look up with the Eyes of Faith through the Heavens! and behold the Brightness 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 magnify his Name! Let thy Lips sing Praises to his Holiness! Let thy Breast become a smoking 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, 〈◊〉 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 Mercy endureth for ever.    
FINIS.