good In 's Person Brooks so fill by Floud Of Grace the Covenant call'd Derivative From whence Beleevers Title do derive His Mediatorship did erst atchieve Parties Conditions and their Seals She does Behold Prerogatives by Faith She seeth manifold Such as Saint Iohn Saint Paul have so divinely told 21. Most humbly She Looks up to see Trines Mysterie Father the Creator is New Creatour Son O Blisse Holy Spirit 's Seal to This. In Earnest of Redemption so Regeneration does new flow In such a manner few do know The Church Regenerate the first-born may Those Spirits of Just men so made perfect say Nature divine partake those with allay O' th' Righteousnesse o' th' Kingdom For 't is seal'd To those and those to It with Reverence anneal'd So One with Jesus Christ Mediatour thus reveal'd 26. As Wondrous was Gods free giv'n grace To bring to passe Redemption in Designe The TRINITIE did joyn In Counsell most Divine Interpellation Covenant past For all to be perform'd and last For all were Providences cast Administrations Author FATHER is SON Grand Administrator unto These The Principle of speciall Ordinances The HOLY GHOST Subministrators from Sublime Take Government so ordination claim from Prime Words Sacraments Administration passe through Time 27. Means to save All The Church then call HIERARCHICALL And MINISTERIAL whence Church congregate in Sense Kingdome of God from thence By calling Saints and with Christ One As Hee Apostle was alone Without Whom Government is none As Rivers may divide from out a Lake That 's ever full of which their Streams partake Whose various Courses that vast Floud does make So Government from One to Twelve came whence again Those subdivided into lesser Brooks did vein So from Apostles Bishops influence obtain 28. Her down-cast Eye Sees Man must die Sin 's Wages trie The Bubble of his Breath Must needs be broke by Death His Bodie grav'd beneath Yet 's Soul does flie to place of Rest To Paradise that keepes the Best But wicked Ones with Sin are prest Until the Resurrections Trump does blow When all the teeming Graves their Dead shall show And every One Reward to Deeds shall know The glorious Judge Just Jesus comes to Sentence All. The Righteous then to th'Right shall hear his Blessed Call When Go ye cursed shall be Then the wicked's Fall 29. And now behold Her Locks like gold For us Shee 's told By Angell from Above Whom Seraph wings do move Encircling round with Love Chuse Mortals either here aloft to dwell By Faith by Love by doing well Or desperate leap with Horrour into Hell Chuse Chuse Eternitie of Blisse or Pain E'relasting Losse Or everlasting Gaine Bath i' th' Lambs Blood O wash away your Stain Could ye conceive the Joyes that here are Infinite And glory such as Tongues nor Pens could ere indite To gain this Place All earthly Torments Smiles wu'd slight 30. Hear'st this Away Let 's make no Stay But use our Day Down through the Wildernesse Amidst the Worlds Distresse Let Joyfull Courage Presse When w' are return'd unto our Place Let 's Minde these Things in any Case Life's short Good Life a narrow Space Let 's listen still to hear the silent Feet Of Death who 'l bring home Bliss wrapt in a sheet The blessed Angels then with Joy will greet Then tune we Tongues to Steps with never-failing Praise Let pious Works our Hearts our Souls to Heav'nward raise Let Hands Let Thoughts Let All God magnifie alwayes PERSPECTIVE XII DOwns are an open Place of intermixed Hills and Dals commonly upon the Coast and many times in the Inland Where somtimes they are a rising Ridg of Hills and Valleys whose free and pleasant scope overtop and overlook the neighbouring inferiour Countrey And from the declining and ascending position of the Earth as the high and more swelling Waves in the deeper Seas are not unlikely to have derived their name from their seeming to carry their Passengers over them up and down These for their healthful Ayr by their Loftinesse pleasant prospect by their opennesse and smooth Turf for their Evenesse do often invite in the delightfull seasons of the Year Persons of quality and leisure to take the Ayr upon them and to spend some time in recreation Horsmen choose such places thereupon to make and run races with their swiftest Coursers to try their courage wind and swiftnesse of their Heels Such are Newmarket Heath or Bainstead Downs They are called the Downs of Cogitation Because Thoughts are full of motion and uncertainty that have their erection and dejection upon the Mind as the first Stanza mentions 1. From hill to hill we goe c. Here is a Comparison between the Downs and the Waves of the Sea Both much agreeing in their resemblances with one another And both expressing the manner of Cogitation 2 All ore this flowry place c. The pleasure of Thoughts is compared in this Stanza to Flowers their subtility and quicknesse to the nimble flight of Swallowes And here Swallowes seeme to be matched as Coursers to expresse in a poeticall manner both the pleasure and swiftnesse of Cogitation together 3. Out from Thelema's Cave c. Here is first described the origination and purification of Cogitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Voluntas the Will and Affection from whence Thoughts as Waters out of the head of a Spring do take their rise and have their flux As the Heart is such are the Thoughts And that is Thelema's Cave in the side of the Downs the Man This being taken from that vulgar though not true opinion according to Anatomists that the Heart is placed in the left side of the Body A Generous Heart dresseth or setteth forth the Thoughts in Gallantry and Noblenesse So appears Dianoia Cogitation fair and beautifull when Devotion is in the Heart and Charity in the Hand which is an unbound Book the obedience unto Holy Writ ready to be dispensed according to active piety Thoughts seem awaked when drawn out of the sleep of Sin and darknesse of pollution Sitting is a Posture of steadinesse and Recollection Thoughts dwell in a Waggon as the old Scythians that never used Houses but such Receptacles as might more properly be call'd their Moveables than their Habitations Silent wheels is the imperceptibility of Thought Drawn with Dromedaries is their velocity as also the tenacity by Cogitation of things first apprehended For though a Dromedary be a kind of Cammell it differs in dorso The Cammel has a Bunch on his Back the Dromedary two Fins as I may call them the one near his Wallis the other more backward to the Chine both upon the Ridg of his back which fall down loose upon his sides without weight and rise and claspe in an imposed Burden With an unperceived Pace Dromedaries move with great strength and swiftnesse Whereupon Livie reciteth them as very usefull in Warlike expeditions His utebantur praecipuè in bellicis expeditionibus And Curtius in his 7. booke mentions that Polydamus was sent
disputing and running and kneeling and crying The variety of posture and motion speaks it a Multitude a heap of Waves rouling and tumbling in many sorts of Surges But what was the Matter What dispute ye among your selves Sayes Jesus to the Scribes And one of the company gives the Answer as if he had been the spokesman for the Multitude and the Multitude had been much concern'd in the Question to The Scribes But there might be some excuse for his impatience there was ' an Allay for his incivility he came out of a Multitude and he had a Child there a Son there an onely Child there and he was possest with a Spirit And that Spirit was a Desperate Spirit it was a Dumb one too For so the father sadly relates the matter It was a subtle spirit it surprised him wheresoever it took him A raging Spirit it tore him It brought him into a very sad condition even to foame at the mouth to gnash with his teeth to pine away It seems it was past The Disciples Help They came as short in Faith for which they were sharply rebuked as they were of cure And to make it appear that it was a very Desperate Spirit it cast the Possessed into the fire it cast him into the waters to destroy him So they brought him unto our Saviour And as soon as the Spirit saw him he fell to work he conceived that his time was short he tore him and the possessed must have a fit of falling as if a fit of the Falling Sickness he fell down on the ground wallowing and foaming Jesus askes the man How long it had been thus with his Son He answers Of a Child The Devil had taken early possession and kept a long time and was loath to leave it But what sayes his Father But if thou canst do any thing help us and have compassion upon us But if thou canst discovered a strange diffidence of his power knew him not He prayed help for his Son but with distrust He wanted Faith too For us It seems there is a Compassion without Devotion His son was possessed and he was troubled Jesus will help if he can believe He will help the Son if the Father can believe for all things are possible to him that believeth But must the Fathers Faith stand for Godfather to the sons cure And straightway the Father of the Child crying with tears sayes Lord I believe help mine unbeliefe Much matter is packt in a little room in a narrow content He has a suddaine Illumination and as quick a Repentance he sees himself in a manner in as bad a case as his Son He that commiserateth another calls for compassion for himself the Parent straightway cryes How soon he was taught to speak right He cryes amidst the waters He cryes with tears He cryes as to save from drowning and redeem out of the Fire It was time to cry Fire and with tears to quench the same Lord I believe help thou mine unbelief A short prayer and a weighty What could he have said more in a Volume He had but seven words in his prayer But six had the importunate Widow in the Parable in hers to the unjust Judge Do me justice against mine Enemies No more had the humble Publican in the Parable likewise that stood a far off and would not lift up so much as his eyes to heaven but smote his breast saying O God be merciful to me a sinner In the Original they are rendred fewer yet all were prevalent and most effectual What though the unjust Judge slight the importunate suiter Though he would not hear her for a time It seems she repeated the same short prayer and renewed her request in the same words at several times Though he would not grant her request for a Season notwithstanding that he heard her heard her as though he heard her not ad probationem et magis provocationem ad rogandum whereby Christ teaches that it is to try our Faith to inflame our zeal So he proves us and make us the hotter in the more earnest for the obtaining a gracious grant to our requests that what we obtaine may be worth the valuing when we perceive it is so hard to come by so difficult to attain And he would not for a time But afterward he said with himself though I fear nor God nor reverence man Yet because this woman troubleth me I will do her right lest at the last she come and make me weary And the Lord said Hear what the unrighteous Judge saith Now shall not God avenge his Elect which cry day and night unto him There 's incessant prayer indeed prayer with out ceasing yea though he suffer long for them The injury is done unto himself So he takes it I tell you he will avenge them quickly But when the Son of Man cometh shall he finde Faith on the Earth Luk. 18. 8. How appeareth it that the Publican receiv'd any grant to his short petition I shall tell you says Ego Sum Veritas our Saviour that is the Truth that this man departed to his house justified rather then the other then that Pharisee that was all outside and self justification with his Prayer nine times as long that was gotten up into the Temple that stood and prayed with himself And Iesus gives his reason for it a sound a solid reason for humilities preferment before pride For every man that exalteth himself shall be brought low and he that humbleth himself shall be exalted And mark here how soon the Lord is moved No sooner Lord I believe Help mine unbelief But Iesus hears presently The people come running and Christ hastens his help When Iesus saw that the people came running together he rebuked the unclean spirit saying Thou deaf and dumbe Spirit I charge thee come out of him It was not only a dumbe Spirit that could not pray a deaf spirit that either could not or would not hear For there is such an ungracious Deafness a deafness to the comfortable Tidings of the Gospel a deafness to holy to wholesome Admonition to sound Advice to good Counsel To such wisdom cryeth without she uttereth her voice in the streets She calleth in the high streets among the prease in the entrings of the Gates and uttereth her words in the City saying O ye foolish how long will ye love foolishness and the scornful take their pleasure in scorning and the Fools hate knowledge Turn you at my correction Lo I will poure out my mind unto you and make you understand my words Because I have called and ye refused I have stretched out mine hand and none would regard but ye have despised all my counsel and would none of my correction I will also laugh at your destruction and mock when your fear cometh like suddain desolation and your destruction shall come like a whirlewinde When Affliction and Anguish shall come upon you c. Prov. 1. 20. It was not only a deaf and a dumbe
into Iesus Christ Baptized be Into His Death have been Baptiz'd We then With Him by Baptism in t ' His Death for Men Are buri'd that as Christ was rais'd from Dead By th' Glory of the Father We so led Should Walk in Newnesse of our Life and be As He that is so dead from Sin is free SECT XXIX Invitation to the Direction BUt O distressed Souls leave These Come near And I will point where Heaven do's bright appear As Those that sink down Fathoms in a Well At dining time to one another tell Seest not though Noon it is yet dark here far From this our Depth we may behold a Star SECT XXX The Direction FIrst prostrate fall Then humbly upward rise On bended Knees And mount thy dewed Eyes Strike Srike thy Breast Till th' hast new fi'rd thy Heart With Holy Zeal And earnest strain each Part With Penitence Get Faith to sharpen sight Now stedfast look through Heaven Behold the Light Behold the Lamb of God in Glory sit At 's Fathers Right Hand See Him from thy Pit Behold Him There thy Mediator See! What is' t can now so much discomfort thee But if thy too weak Eye can't long thus look Behold His Picture in the Holy Book There read him clos'd within the Virgins Womb That He to Fold might fetch the stray'd Sheep home Observe Him combating the Devil Twice By Active Passive doubled Victories In Desart foil'd him spoil'd him On the Crosse For Human gain and wu't Thou make it Losse Observe his Miracles And thou shalt finde He cur'd the Deaf the Dumb the Lame the Blinde Read on And 'twixt times pray as thou do'st read And praise too That He Life gave to the Dead But lest these Things thou may'st not understand Receive a Pescue from a Holy Hand Choose such as did in Persecution stand For who in Tryal left the Truth can He Be well conceiv'd to be a Guide for Thee SECT XXXI An Orthodox Divine the Best Instructer HE will unlock the Treasures of Salvation From Genesis unto the Revelation He 'l shew Thee the Original of All What is Pure Truth and what 's Apocryphal H 'as no new Lights to Lead Thee up and down Nor fancies Revelations in his Crown He 'l preach to Thee for Gods sake Not for Ends Nor takes he Pains that marres His labour mends He point blank damns none But instructeth All To shun the Way wherein the Desp'rate fall He lops presumptuous Growths Lest bearing Top Too much from High they down do Headlong drop O how lies Man if out o' th' Line of Grace Too ope to th' Enemie in every place He dares not take Religion for A Cloak Nor cry up Dunghil-Steam for Altar-Smoak He dares not meddle with the Holy Things Without Commission whence he Warrant brings Nor will he turn Apostate for Mens Hands No Might he have a Dean and Chapters Lands He knowes well How th' Apostleship was given And how 't was left as 't was receiv'd from Heaven T'Apostles and to th' Angel of each Church Whose Office was to feed Not Kill Not Lurch He knowes It was deriv'd by single Streams And is not drown'd in Consistorian Dreams He I teach thee Mercie as his Master meek He tells thee Christians no Revenge must seek Revenge on others then 's A dangerous Shelf ' Void Shipwrack Lay not Hands upon thy Self Ah haplesse Time Wolves Sheep-Skins o're them draw But thou may'st know Them by the Tearing Paw SECT XXXII Preservation by Assumption and Religious Reason ME thinks I hear him say what now I write God First did out of Darknesse bring the Light And wu't do Contrarie to what he then Reduce that Light to Darknesse back agen God in 's own Image did Man first create Wu't that destroy Turn Self-Assassinate How in Gods Image at Gods Image strike Thus Self-divided 'gainst Thy Self turn Pike God blest Both Bade Both Increase and Multiply And with a Curse wu't Thou turn Natures Key He gave Them Freedom on All Fruits to carve And must thy Spight amidst that Plenty starve He Thee Dominion o're the Creatures gave And wu't Thou to the Serpent turn a Slave The Tree of Life and That which made too wise He placed in the midst of Paradise What Nought but Root and Branch Wu't stab the First And taste thine own Death in the other curst Eve had Excuse The Serpent did deceive But Thou deceiv'st Thy Self Who shall Relieve Must Man for Flesh and Bone of Bone Dear Parents leave And joyn to her as One And She was but a Rib ta'ne from his Side Which Way then canst Thou Self from Self divide What Law pretend'st to justifie That Force That both commits A Rape and makes Divorce For Sin God drove Them out They loath dismisse Thou Fly'st Thy Self Yea Barricad'st from Blisse Eves Eldest Son that first did Murther Act Gave Blood a Voice that cry'd against his Fact And though but banisht seem'd to die with Fear So sweet was Life They'd kill Him every where And wu't Thou midst the Safety that Thou hast Thy Self undo And into Horrour cast And was his Sentence more than he cu'd bear What must Self-Murder thinkst Thou needs then fear Sin links to Sin A Lye made Murder worse Was Mercie short that his Despair must curse Eve might forget her Grief for Abels Death And have some Joy restor'd her in a Seth. But Thou damm'st up the Hopes of Life to flow Thou cutt'st thine own Root What can ever grow Nor can this Crime admit of Reparation Repentance thus prevented is Damnation Noah's Ark thou sink'st Thou blott'st out Abrahams Creed All Families shall be blessed in his Seed And Thou deny'st That Promise by Thy Deed. For truly did'st beleive That Christ were come To cure The Leprous Palsi'd from the Tombe To raise the Dead Thou couldst not Wretch then have A desp'rate Thought Since His will All wou'd Save Or did'st conceive The Love of God to Man How Infinite It was above Our Span To send His Onely Son Of Such Esteeme From Heaven to Earth that He might Man redeeme To suffer Scorns sharp Scourges Crosse and Death And even His Father's wrath to give us Breath To bid Us lay Our Burthens on his Back And In His Name to beg whats'ere we lack To tell He came to Save and Not Condemne How melted He o're Deaf Hierusalem Dust-blind Hierusalem with Prophets Bones Shee must dismantled be for murd'rous Stones How often did He call the People clock As Hen her Chickens But they stirr'd like Rock T' was not bad Memory that Him forgot But perverse Wilfullness For they would not They would not Turn nor Know what did belong To their Day 's Peace nor heare the Charmer's Song How he embalm'd Prediction of their Fall Chief Only Mourner for Their Funrall He He bequeathed All Salvation's Good And Sign'd The Testament with 's Pretious Bloud And left Two Blessed Sacraments as Seales By which to Us A Proper Right He deales O wonderfull the
blows But it is the Office of Meditation in her sober and steady steps alwaies to promote to our view Things that are past and behind us Contemplation is a free perceivance of Things with quicknesse of sight in the glasse of Wisedome with a wary consult Meditation searcheth out things that lay hidden Contemplation admires those things that are perspicuous therefore is she called here ground-eyeing meditation The book in her hand is the Bible the holy Scriptures which is her Rule to mesure by 7. With Reverence enter Reverentia est Virtus aliquâ praelatione sublimitatis debitae honorificationis cultum exhibens sayes Tully Reverence is a kind of Vertue that presenteth the proper Tender of due Worship to some Person in whom its Estimation conceiveth a sublimitie a Being far above it self And to whom is such so justly due as God whose Essence is above the Reach of any Capacity or Understanding whose Holinesse so Pure as not conceiveable by All imagination Whose Power is Infinite beyond all Comprehension And whose Glory is Ineffable and Everlasting dwelling beyond all possibility of Thought in Eternity We must approach him then with Awe and Reverence in our Prayer as he is in himself not only Absolute in Essence but as Relative to us in that he is our Creator and we his Creatures yea the Workmanship of his hands Prostrat lay with the greatest Humiliation of Body and Soule of All that we can to expresse our sense of the Debt we owe to so great a Maker and with shame to acknowledg our vile Transgressions and foolish as much as abominable Rebellions against the Wonderfull Love of so Gracious a Redeemer O come let us Worship and Fall down and kneel before the Lord our Maker Then rise Then raise thy Head thy Hands Dart up thine Eyes Sursum corda And lift up thine Heart on high And to next Altar take thy way Make ready then thy Soul as a Sacrifice upon the Altar of thy Ready Prayer Knock thy Breast Shew contrition for thy sin and indignation against thy self Kneel Shew Humility and Lowness of Spirit with the buckling of thy body Offer with thy Heart what taught to say Offer thy self in that prayer to the Father thatthe Lord of Life his beloved Son in whom he is well pleased hath taught thee to say and doubt not to be accepted 8. Devotion when th' ast breath'd a groan will lead c. When thou hast thus Ejaculated thy Spirit thy Devotion will conduct thy desires to Heaven Six Altars though but one Are six Petitions though but One Prayer All which do hang upon a mighty Corner Stone Depend upon Christ. Because he was it's Author and was and is the All-wise Directer and commander of the same 9. Each Altar has his Censer burn Each Petition has it's proper Virtue That Fires in proper Turn Comes in its due Order inflaming the breast with the Holy Spirit From whose Flames flies a Bird this Prayer thus said hath such an effectual Force and power of obtaining according to our Saviours Word and Promise that it raiseth us up from Death to life in Christ as Phenix from Urn by his death and Resurrection 10 A Burning Lamp with shining Light It is Christs example in Life and Doctrine who not onely taught us to pray but left us the Forms wherewith himself prayed His Prayers were perfect patterns They were short and Full very decent because in Order His Prayers were pure and meek chast and comely clear and lovely grave and weighty Oratio si pura si casta fuerit coelos penetrare vacua non redibit If prayer be clean and undefiled without spot and uncorrupted it returns not back from through-pierced Heaven without a Blessing Hearken to what our Saviour sayes in the sixth of S. Matthew And when thou prayest be not as the Hypocrites for they love to stand and pray in the Synagogues and in the corners of the streets because they would be seen of men Verily I say unto you they have their reward But when thou prayest enter into thy Chamber and when thou hast shut thy Dore pray unto the Father which is in secret and thy Father which seeth in secret shall reward thee openly Also when you pray use no vain Repetitions as the Heathen For they think to be heard for their much babling Be ye not like unto them therefore for your Father knoweth whereof ye have need before ye ask him Pray after this manner Our Father Oratio paucis verbis res multiplices comprehendit ut sit citò simplicitas fidei sufficientia suae saluti addisceret prudentia ingeniosorum profunditate Mysteriorum stupesceret This prayer contains many things in few Words that in short there may be preserved simplicity of Faith that we may perfectly learn what is sufficient for our own health and the knowledge of the nicest Wits may be astonished at the Depth of the Mysteries contained therein But mark the Eleventh of Saint Luke And so it was That as He was praying in a certain place when when he ceased one of his Disciples said unto Him Master teach us to pray as Iohn also taught his Disciples And he said unto them when ye pray Say so there was a command Our Father Dicendo Pater Noster veniam peccatorum poenarum interitum justificationem sanctificationem liberationem filiorum adoptionem haereditatem Dei fraternitatem cum Unigenito copulatam Sancti Spiritus dona largissima uno sermone significavit By saying Our Father he signified unto us even in one Word not onely the Pardon of our sins the Death of Punishment our justification our sanctification and our deliverance but his Adoption of us Sons and Co-heirs of God and our being made Brethren and joyned with his onely Sone and so sharers of the most Bountifull Gifts of the Holy Ghost Whose constant eye winks not for day or night His example his Precepts ought to be alwayes before us as they are alwaies in being I' th midst o' th Church Example is c. As Christ is in the midst of his Church so let him be in the midst of our Hearts That is his place So ought our Bodies to be the Temples of the Holy Ghost which is that Fire that has an everlasting brightnesse which irradiateth Spirituall Graces upon our Souls and warmeth them with continual comforts 18. Then on shee does conduct thy Pace c. Here the Emission of our prayers by our Devotion Supplication in the Spirit and the manner of Supplication is further described Here Devotion of the heart as an Ambassador carries our Petitions up towards the Throne of God Orationis purae magna est virtus velut fidelis Nuntius mandatum peragit penetrat quò caro non pervenit saith Saint Austin Great is the Force and efficacy of sincere Prayer Like a trusty Messenger it presents our desires and breaks through the Heavens where Flesh and blood cannot come
Therefore pray alwaies with all manner of Prayer Supplication in the Spirit and watch thereunto with all perseverance and Supplication for all Saints Ephes. 6. 18. Continue in Prayer and watch in the same with thanksgiving Collos 4. 2. Pray continually 1 Thessal 5. 17. And then in respect of our prayers there is a progression that God would make us holy more and more until the comming of Christ at which time and not before we shall be perfectly holy As S. Paul desireth 1 Thessal 5. 23. I pray God that your whole spirit and Soul and Body may be kept blamelesss unto the comming of our Lord Jesus Christ. Devotion is said to conduct thy pace because prayer must be considered and not hasty 11. Unto the Chancel of that holy place Still the Ascent of our prayer is resembled as the going up from the Body of the Church to a Chancel or as in Cathedral Churches from the Nave to the Quire Pious Christians by direction of the Apostolical power The Bishops and Pastors in the Church after the Gospel had in the Primitive times passed through the storms of persecutions and begun to shine forth in more peaceable Ages did build Churches which they Dedicated to God as most fit places for publick Worship which in memory of their former troubles and their great and wonderful Deliverances out of them they fashioned in the form of a Ship which is subject to be tossed to and fro with impetuous Waves and uncertainly forced up and down in the Sea of this World by the Tempestuous Windes of Persecution Being very well acquainted with that Text in Saint Luke speaking of Christ standing by the Lake of Gennesaret Chap. 5. v. 2. He saw two ships stand by the Lakes side and the Fishermen were gone out of them and were washing their Nets And he entred into one of the ships which was Simons and required him that he would thrust off a little from the Land And He sate down and taught the People out of the Ship The Ship is the Church Christ the Priest and Bishop of our Souls the Prease of people upon the shore are Christians the Followers of his Doctrine Nor were such Churches unlike a Ship in many kinds if supposed to be transverst or turn'd with the Bottome or Foundation upward The Roofe is the keele the Walls the sides the Foundation the upper Deck or Shroud the East End the Prow or Forcastle The Pinacle in the midst the Mast and the West End the Poop or Steerage These Churches in their scituation stand transposed to the Temple of the Jews at Jerusalem These face the East as That the West The Christians worship toward the rising of the Sun so acknowledging the Resurrection of that Messias who is come and ascended to the Father The Jew looked Westward and in the shadow worshipped him that was to come But here the Guides aime is by a Reflection upon both and by the Comparison of each with other to make a Discovery of the way gradation and operation of Prayer In the outward part of the Temple of the Jews were the Atria divided by a low Wall of three Cubits high which surrounded the Temple The one was Atrium Populi The other Atrium Sacerdotis Such places are those Churchyards and Common places heretofore dedicated to holy Use and consecrated for publike praise prayer and Preaching about Christian Cathedrals The people belonging to Prayer are Christian circumcised Hearts which have communion in Atrio Populi in the Congregation of the Saints Devotion is the Levite which prepareth the Sacrifice the Priest is the Minister of the Ordinances be it prayer for the People or Preaching of the Sacred Word who joyning with them in Thanksgiving sacrificeth the Calves of their Lips with a Quid retribuam Domine Thus is obedience the best oblation in Atrio Sacerdotis the places of the Ordinances The Sanctum the Sanctuary as the Body or Nave of the Cathedrals is a Holy Life and Conversation thus the Soul becomes A Temple of the Holy Ghost This as the Cathedral hath two Isles or Alae wings to the Body in position North and South As they belong to Prayer Saint Augustine describes them Hae sunt duae alae Orationis quibus volatur ad Deum Si ignoscis delinquenti that 's the North Isle or left Wing Coldness to Wrath that is to pardon and forgive our offending brother Et donas egenti that 's the South Isle or Right wing to sustain the Needy to give to the Poor who are Members of our Elder Brother Christ. Through this Sanctuary of a Holy Life prayer is carried by Ejaculation of the Spirit into that Quire of the Church the Holy of Holies into Heaven where Jesus the ever-blessed High Priest our Mediator and Intercessor is sitteth at the right Hand of the Father and receiveth and delivereth our Petitions before the Mercy Seat the Throne of God This resemblance looketh up to that of Exhortation of Saint Paul 1 Tim. 2. 1. Concerning Prayer in general I exhort therefore that first of all Supplications prayers intercessions and giving of thanks be made for All men That is the Atrium Populi For Kings and all that are in authority that we may lead a quiet and a peaceable life in all Godliness and Honesty That is the Sanctum the Sanctuary For this is good and acceptable in the sight of God Our Saviour That is Sanctum Sanctorum the Holy of Holies From which place of Bliss comes the Bounty of Blessedness 12. Affections all about her kneel Denoting that Thou shalt worship the Lord thy God with all thy strength with all thy heart with all thy mind with all thy Soul c. The whole man must endeavour the utmost at so great a work at the performance of so pious a Duty Kneel Intimateth Reverence Upon the pavement Humility Made of Steel Of a steedy and firme Faith Reflected Heat Zeal On hearts Our Consciences From stones they feel From refreshing of the Holy Spirit breathing joy and Comfort into us after an unperceiveable manner Or may well be taken for our Charity to others which reflecteth a Heat upon our prayers The sum of this Stanza pointeth at Saint Pauls Direction to Timothy 1 Tim. 2. 8. I will therefore that men pray lifting up pure hands that is humble without wrath that is charitable or not doubting that is faithfully 13. I' th' midst a spire to Heaven doth straine Doth reach As in the midd'st of a Church the Steeple or spire is placed so the Ejaculations and groanings of Spirit rise as out of the midst of our souls where by our Prayers mount up to God and his Mercies like the Angels upon Iacobs Ladder descend down to us Wights Prayers Angels Mercies Hast thy wish obtainest thy desire and hast the Effect of thy prayer Pass doest gaine Hast obtained Assisting Grace to further thee to a Holy Resolution We must pray to be enabled to resolve as well as to do Refresh thou here
Spirit but an unclean spirit An unclean spirit in the eyes of unlawful concupiscence an unclean Spirit in the Ears that had the Itch of wantonnes An unclean spirit in the Mouth of foul obscoenity of lying of false of foolish speaking of Oaths of Blasphemy of Perjury and the like abominations An unclean spirit in the stomack of exorbitant Excess of boundless Appetite of surfetting Luxury of sensual Gluttony and beastly Drunkenness that wallows in the Mire An unclean Spirit in the hand of wicked deeds of polluted Actions An unclean spirit in the feet a spirit of committing all kind of evil with greediness a spirit of Cruelty and Oppression whose Feet are swift to shed blood An unclean spirit in the Head of wicked Imaginations An unclean spirit in the heart of ungodly Thoughts and impious Machinations An unclean spirit in the Conscience of delusion and depravation and that is a crooked devil hard to be thrown out I charge thee come out of him There he manifesteth his Command and power And that he enter not into him any more publisheth his protection and Providence whereby the Divel is either chained-up or turned out of the line Then the spirit cryed and rent him sore and came out and he was as one dead in so much that many said He is dead The Father cryed the Spirit cry'd both cry'd but with different voices The Father cryes for help the spirit with horror The Father 's was a clear voice a voice of Faith the Spirit 's a hoarse voice a voice of Infidelity The Father cryes that the Spirit might be cast out the spirit cryes because he must out the Father cryes with tears The spirit cryes with tearing For he rent him sore at his coming out Out he comes but leaves him as dead If he must away he will act his utmost mischief Before he goes he rends him Before he leaves him he endeavors to carry away life and all he leaves him as dead dead to the world dead to Opinion in disconsolation dead to himself So does the Devil So does sin use to take leave of her Favourites But Jesus took took him by the hand There was his assisting Grace O the Infinite Mercy the readiness the certainty of such a Helper He lifted him up that could not else rise There was his restoring Grace And he arose There was his full Recovery But why could not the Disciples do this when they were so intreated Peter and Iames and Iohn were to be supposed Schollars of a higher Form in the School of Faith but they were at the Transfiguration they were not among them at that time The Disciples themselves were very much dissatisfied about their non-performance and disability to the work We do not find them though confess that they wanted Faith whereof they were reproved Yet their silence imploys a consent to the truth of it Fain they would know But they were ashamed to inquire of their master in publick They watch't therfore their next private opportunity For so saith the ' Text And when he was come into the House His Disciples asked Him Secretly Why could not we cast him out He that checked them in the way of his Justice then informeth them to set-forth his Mercy He checked them to stir up to rouze up their Faith He informeth them he teacheth them to satisfie their Question to appease their Doubt And he said unto them This kind can by no other means come forth but by Prayer and Fasting And what is Prayer Oratis est piae mentis humilis ad Deum conversio fide spe et charitate suhnixa Prayer is the turning of a devout and humble mind to God which is underpropped with Faith and Hope and Charity In the 11. Chapter of the same Evangelist Christ speaking of the Power of Faith induceth the Efficacy of prayer in his answer to Peter and the rest of the Disciples concerning the wither'd Figg-tree Have Faith in God For verily I say unto you that whosoever shall say unto This mountain Take thy self away and cast thy self into the Sea and shall not waver in his heart but shall believe that those things which he saith shall come to pass whatsoever he saith shall be done to him Here we may see that Faith calls down the power of God from Heaven and that which made All can order Act and perform any thing Therefore I say unto you whatsoever ye desire when ye pray believe that ye shall have it and it shall be done unto you And what is fasting If we will take Saint Chrysostom's opinion who was able to judge Iejunium non ciborum sed peccatorum abstinentiam efficit Though Fasting for a time and according unto the occasion from meats be a very necessary thing to make it a Fast indeed we must abstain from sin Iejunio passiones corporis oratione pestes sanandae sunt mentis saith Saint Hierom. Fasting tempers the passions tames the Fury and cures the Pestilence of the Mind Fasting cools the Feaver of the Flesh prayer assawgeth the Tumour of the Spirit As Fasting starves the pride of the flesh so prayer takes away all Sustenance from an evil Spirit Prayer is the speaking fasting of the flesh and fasting is the silent prayer of the Spirit Come then hither Thou man of black intentions Or whomsoever thou art that sittest groaning in a melancholy darkness Draw neer the Light Behold thy story in this Arras Thine is onely on the Backside on 't There 's a Person very like thee Thou art very like the Man that was possessed He that was without a name might have had thine In his story thou maiâ—st read thine own Evil the only means for cure and the Best way for Remedy Thou wert such a Father's Son In sin wert thou conceived and corruption gave thee suck His only Son the Darling of Pleasure that hast been dandled in wantonness Thou art a Child still Thou art not grown up to the strength of Reason Thou hast not conn'd the primier of Religion Or else thy Age has double childed thee that thou hast forgot thy Lesson Thou conversest with a large number of wicked Men and comest with a great Multitude of wickedness The multitude are the Wicked For few shall be saved Legion is thy Companion How canst thou then be without a Spirit In the multitude were the Scribes disputing The Scribes subtle Textmen The Doctors and Expounders of the Law They and the Pharises shak't hands Both were joynt-conspirators against both joynt-accusers of Christ. The Scribes accused Him of Blasphemy The Pharisees of eating with Publicanes and sinners The Scribes Accusation for the breach of the Law The Pharisees for the Breach of Traditions The people came to see wonders The Seribes with them to question the Miracles Beware that thou hast not such a Scribe Such a Pharisaean friend Such a Textman too neer thee He is possest with a spirit also a Question with a spirit of Contradiction He cannot helpe thee He has
nourishment prove thy greater destruction Desir'st to have the Father to hear thee to accept thee Say the Prayer that his Son taught thee Say it intentively zealously heartily understandingly and 't is enough The Son directs thee to the Father and puts words into thy mouth to that purpose If thou wilt be reckoned amongst the wise neglect them not If thou wilt not be numbred amongst the Froward and the Despisers refuse them not Seem not wiser then Wisdom it self lest the Wisdom that thou admirest so much in thine own eyes prove altogether foolishness A short prayer is too long for a wandring mind a short prayer is best for a weak Devotion Thy Devotion at the best is apt to tyre for a little way The Publicans Lord have mercy upon me A sinner may save thee sooner then a long Tautologie of Words then many a Lord Lord made use on to fill up disorderly vacuities immethodical matter and non-sence haesitations If thou wouldst have Prayers for thy particular wants for several occasions Go to holy David's box of precious Balsam Use this or the like Turn thee unto me and have mercy upon me for I am desolate and afflicted The troubles of my heart are enlarged O bring me out of my distresses Look upon mine afflictions and my pain and forgive all my sins Consider mine enemies for they are many and they hate me with cruel hatred O keep my soul and deliver me Let me not be ashamed For I put my trust in thee Then let thy mouth sing forth his praise and God even thy God shal give thee his blessing Rejoyce in his holy Name Yea let them that seek the the Lord rejoyce Psal. 105. 3. Desinat apte Liber non Laus pietate Secundus Wise Traveller through Wildernesse does lead The Christian Pilgrim teaching where to tread From Feind in Worlds Way Foes he warnes his Freind Through Deepe vp Steepe shewes Heavn's his Iourneys end F. Barlow fecit The Third Book THE Pilgrim's Passe TO THE LAND OF THE LIVING Sil. Ital. Explorant adversa viros perque aspera duro Nititur adlaudem Virtus interrita clivo Crosses the boldest Courages assail Let what can come stout Virtue must prevail OR Affliction tries the Man But 's Vertue strains Through all Opposals till the Top he gains The Encouragement NAture is so apt to tire especially in so great a journey as it was but reason to give her some repose And there could not be a fitter place wherein to rest her afflicted Head and wearied Feet then in the House of Prayer A place of no less safety then Refreshment where there are Viands of all sorts as well to entertain the strongest Appetites as to settle please and nourish the more crasie stomacks Through a Wilderness is an uncomfortable Passage no better is this World stuff't with Thorns and Bryars stor'd with Thicks and Woods fill'd with Rocks and stones inhabited by wilde Beasts and savage Creatures replenished with dangers and difficulties of all sorts But chear up The worst is behinde the and having so well Refreshed thou canst not faint Thou art a Pilgrim and art used to Travel Thou canst not now but with delight move on Get but up upon Faiths Mount and thou shalt discover the holy Land Such a sight will ravish thee such a Hope will sharpen thy Desires and keep thee from ever growing weary Thou wilt then on lively and rejoyce that thou art in the way to so excellent a Countrey that thou art so near thy journeys end A better End then thou couldest expect or hope for To this end mayst thou safely hasten It is thy happiness Thus mayst thou with a holy kind of Impatience long to be loosed but it must be that thou mayst be with Christ. I need not call away I find thee me thinks so reudy to go Then on in Gods name BOOK III. CANTO VII The Mount of Faith 1. THou canst not stay 'T is High 't is Craggie way That to the Mount of Faith does lead Hear'st not one call as if he preach't to Day Be wary of thy steps As he does call so tread 2. Now look about Th' ast past ore stumbling doubt See some asleep upon that side That blinde Guides cast the further way about With Images inarm'd in Dreams lay round about their Guid. 3. On th' other Hand A Rout there there a Band Imaginations way advance Each Zeal makes Noise as at it does understand Each does 'gainst t'other cry so to Pantheon dance 4. The Praeco calls Still still beware of Falls For now your way grows sharp and steep You must climb over rugged stones like Walls Set footing wisely Hold by hands And sometimes creep 5. That way deceives And them of wit bereaves For thinking still they upward go Hypocrisie them draws and never leaves Till she doth cast them down to Pride that 's fall'n Below 6. The Top appears The blew Skyes brightness clears Even into holy Heaven you see The fresh green grass is gemm'd with pearly Tears And Faith's Pavillion stands near Figs fruit bearing Tree 7. The Tents wide Door A Dam'sel sits before Within A Chair made like a Heart Her eyes to Heaven do plead for Mercies store Her Lefts erect Right hand on breast is plac't athwart 8. So Faith dispos'd Her Shield is there disclos'd Salvations Helmet also Shows Truth 's Girdle wrought all Lilli'd ore and Ros'd Th ' Righteous Brest-Plate Words Sword Gospel-Shooe deck Rows 9. Upon her Shield Of Gules the bloody Field To make her Foes amaz'd in Fight Resplendently a Cross of Or doth guild With which fierce World false Flesh Hels Craft she puts to flight 10. Nor far from hence On place of Eminence Atenariff that 's mounted high A Lady deck't with Beauties Excellence Stands firm by Cable holding Anchor'd in the skye 11. A Fount near these In dimpled Vale doth please A flying Statue bears Loves Name Whose Breasts run Cream into Pacifick Seas By Cestern fil'd from Milkie way in th' heavenly Frame 12. Where th'Hungry feed The Sick that Cordials need Cure from blest Hand of Charis finde Who still delights to do a Pious Deed And th'helpless helps the Naked clothes and leads the Blind PERSPECTIVE VII 1. THe Mount of Faith It is so called for the Loftinesse of the Position of the Place above the neighb'ring inferiour Earth To go to the Etymologie of the word A Mount which is the diminutive expression of a Mountain is derived a Monte which is the Latine word for it Whence it doth come there is no little Contest among the Grammarians Quidam a movendo per antiphrasin Some would have it as from Not moving because Mountains are steady in their places Such Vast Bodies stand fixed as irremoveable by Art as they are by Nature A little nearer the matter though much differing from the Sound of the word is their opinion for Moâ—s ab â—minendo quasi eminens as hath been first mentioned Scaliger backs the Sence of a non movendo but
apprehend Divine things Ev'n into holy Heaven you see we behold our Mediator who is our Redeemer sitting at the Right hand of his Father and conceive the Mystery of the Trinity and the Blessednese that is prepared for those that love the Lord Jesus and expect his appearing Fides est perceptio veritatis rerum cum assertione sine causarum cognitione Faith is a discerning Understanding of the Truth with a Claim of things without the Knowledge of their Causes The fresh green Grasse is gemm'd with pearlie Teares we are renewed by Faith alwaies growing upward Green grasse is beautiful to the Sight So is faith to our Saviour There are Tears of Repentance and Tears of Joy and Love which give a lustre and beauty to the Faith of the Spouse in the Eye of the Bridgroom For so saith he in the Canticles Behold thou art fair my Love Behold thou art fair Thine Eyes are like the Doves among the locks thine haire is like the Flock of Goats which look down from the Mountain of Gilead Thou art all fair my Love and there is no spott in thee And Faith's Pavillion stands neer Fig's fruit-bearing Tree It is said Faith's Pavilion because it is no lasting place both in respect of Man who is Mortall as also of his future Being For though by Faith we are carried to Heaven it leaves us there when wee come to Fruition It is placed near Fig's fruit-bearing Tree minding the Figtree in the Gospell that was cursed because it bare no Fruit. Faith is dead without Works The Figtree is a Plant of soveraign Vertue and it's Fruit is a pretious Medicine against most Diseases 7. The Tent 's wide Doore Repentance is the Introduction to Faith Or take it for offer'd Grace or the Calling of the Spirit Or for the desire of Salvation A Damsell sits before Faith must be pure like a Virgin She sits It must be fixed and before too For Faith is a belief of things that not onely are past and are but to be She mindeth things to come and so the Tent 's wide door may mind her of Eternity With a Chair made like a Heart The Heart is Faith's Chair of State Her Eyes to Heaven That 's the Place for expectation of Comfort She believes that Christ is her Mediator and Intercessor there Do Plead for mercie 's store Ther 's her mentall Prayer for Pardon and begging Grace that is Gods Bounty Mercie 's store is Christ's Merits Her Left 's erect As laying hold of Christ's merit The Left hand is said to be nearest the Heart Right hand on Breast is plac't Shewing her Contrition Humility and acknowledgment of her Unworthinesse of his so great Favours Athwart Signifying the sense of the Soul's trouble for Sin committed Create in mee a clean heart O God and renew a right spirit within mee 8. So Faith dispos'd Faith in such application to Christ shewes her Armourie mention'd by Saint Paul 9. Upon her shield of Gules c. Sets forth Christ's Death and Passion To make her Foes amaz'd in fight By which he conquer'd Death and Hell Resplendently a Crosse of Or doth gild His Resurrection after his Passion 10. Not far from hence On Place of Eminence Hope accompanieth a stedfast faith It is allwaies neer her And hope is placed on high to denote that she loveth to be neer her Object Christ who hath prepared a Reward in Heaven which She Keepeth still in her Eye Tria considero In quibus tota Spes mea consistit Charitatem Adoptionis Veritatem Promissionis Potestatem Redditionis There are Three Things wherein Hope acknowledgeth her Self to consist God's exceeding love in his Adoption His perfect Truth in His Promise And His Almighty Power in Performance Christ is risen from the Dead and is made the First-Fruits of them that slept For as in Adam all die even so in Christ shall All be made alive 1. Cor. 15. 20 22. Tenariff A mountaine that is accounted the highest in the world A Lady deckt with Beautie 's Excellence The Soul adorn'd with heavenly Graces The rejoycing of Spirit in as it were the present Enjoyment of the Celestial Joyes that the Soul shall fully possesse hereafter Stands firm Ther 's her steadfastnesse and Constancie By Cable holding Ther 's her strength assisting Grace given from above Anchor'd in the Skie Ther 's her Repositorie In Heaven in Christ. My wellbeloved is mine and I am his He feedeth among the Lillies And a little before she Sang. He brought me into the wine-seller love was his Banner over me Stay me with Flagons and comfort me with Apples For I am sick of Love His left hand is under my Head and his right hand doth embrace me 11. A Fount near these The Embleam of Charity who cannot be far from her Two Sisters Dicit Fides parata sunt magna inexcogitabilia bona a Deo fidelibus suis Dicit spes mihi illa servantur Curro ego ait charitas ad illa It is Saint Bernards Great and unconceivable Good things are by God prepared for his Believers sayes Faith They are Kept for me cryes Hope I run to them for them rejoyceth Charity In dimpled Vale doth please As a dimple in a Chin maketh it seem lovely so doth Charity make beautiful whom soever she inhabits Adimpled Vale fertile by receiving showry Blessings A dimpled Vale shews it's humility which is lovely in the Eye of Heaven A flying statue bears Love's Name Charitie 's Embleam Love like Fire is pyramidall mounteth upward Whose Breasts run Cream into Pacifick Seas She nourisheth others with the best of Plenty and Relief and is free in good offices for Atonement By Cistern fill'd Such a Heart is replenisht with Grace and Supply'd with Blessings From milkie way it'h'Heavenly Frame From the Infinite store of Divine Bounty by the Free Giver of All good gifts 12. Where th'Hungry feed c. Shews the works of Charity Si non vultis in ista eremo siti mori bibite charitatem fons est quem voluit Deus ponere ne deficiamus abundantius cum bibamus cum ad patriam venerimus If you would not dye in the Wildernesse with thirst drink charity It is a Fountain which God has pleased to place there least we should faint but we shall drink more abundantly of it even our Fill when we come into the Holy Land into the Heavenly Canaan so Saint Augustine MORAL VII FOrtitude is a Cardinal Vertve And Virtus in medio posita Vertue has her habitation and being in the Mean wherefore to consider Fortitude as she is passive here she is that Vertue that moderateth Grief whereby a Man undantedly undergoes difficulties and bears things that are averse to his naturall Disposition with a patient mind and a preparation or Fortification to That and Active Fortitude is called Resolution The excesse of Fortitude is Rashnesse and too much Boldnesse The defect thereof is Timiditie and too much Softnesse Perfect Fortitude is conversant with terrible things
as to the Method and the matter though not in the Verse and composure He thinketh fit to set now down onely such Animaduersions as may render his Apprehensions as the mater is agreeable to the doctrine of Holy Scriptures and the interpretation of such divine things has been formerly rendred by the late unparalelled Church of England Not but that he does highly honour the noble industry of so worthy a man for his indefatigable pains towards the investigation of any latent Truth as in a Scheam he hath demonstrated 13. Subsistences c. There is much criticisme betwixt the words Emanation and Procession the difference of their sense is left to the Learned The Gospell saith that the Son came forth from the Father which is nearest to Procession as our distressed Mother the Church of England holdeth In this Stanza and the former are set down Speculations concerning the Trinity 14. Her lofty Bower c. This Stanza is a poeticall description of the Soul's rapture by divine Contemplation the Travailer bringing a comparative discourse of the Eagle in his station posture and flight to illustrate the same 15. There thus alone c. Here the Travailer proceeds in shewing to the Pilgrim that divine Contemplation is accompanied with Divine Love resembling it to the spicy Neast of the Phenix as vulgarly related that enfireth with the heat of the Beams of the Sun 16. Her too weak Bow c. Here he sets forth the modesty and humility in the Contemplation of divine Mysteries as also discovering the Soul's imperfection while it is in an earthly Body that God can not be understood but as he hath reveal'd himself in Sacred Scripture 17. With humble bent c. The Travailer makes an humble progression in his discovery of divine Contemplation concerning the All-Sufficiency and All-Efficiency of the Deity 18. Him Absolute c. Here is a Looke before the Creation of the Visible World upon the created Angels and the Fall of Those with Lucifer which the Doctor stiles the first Race of Intellectualls 19. Then Tophet told c. The Place ordained as a Prison for the Damned which the Doctor stateth to be here decreed In this Stanza is mentioned the Creation of the Visible World and Man whom he stileth the Second Race of Intellectualls 20. By Satan's Spell c. In this Stanza is described the Manner of the Fall of Man and his Losse thereby As also the primary meanes of his Restauration 21. T' was co-decreed c. Here is described the manner of man's Restauration in Designe and that the Second Person in the Trinity should take upon Him the Apostleship and Mediatorship for the performance of so great a Work 22. And Those were given c. Here are set down how and to whom the Ordinances and Administrations were delivered and conveyed in former Ages 23. Time did at Full c. Here is related the Revelation of the Gospell and the manifestation of Jesus Christ in the Flesh which also is further related in the 24. Stanza 25. Most humblie Shee c. Here is the Eternall Trinity manifested so far as necessary to Salvation The Creator of the World in the Old Bible is here The Father in the New Testament The Word in that Old is the Son in the New The Spirit in the Old is the Holy Ghost in the New In which is revealed and clearly manifested the mystery of the Trinity so far as in necessary for Salvation 26. As wondrous was c. In this Stanza is deciphered the conveyance down to future times of the Ordinances and Subadministrations 27. Means to save All c. Here is shewn the right Title and true Claim of Episcopacy from the Apostleship Primariely in Christ Derivatively in the Apostles Successively in Episcopacy or Bishops 28. Her downcast Eye c. This Stanza speaks the State of Death and the Resurection 29. And now behold c. This Stanza is a representation of all the former Discourse as an arguing with all Christian Souls after the manner that the Lord by his Prophets put the Case to His peculiar People the Jewes therby the more to convince or to leave the obstinate to punishment inexcusably So Our Christ in the Flesh did manifest the Light and declare what was darkness as in the Gospell and afterwards by his Apostles 30. Hear'st This Away c. Here is the Travailers Application to the Pilgrim his Advise and Invitation to doe thereafter that they may attaine unto Salvation Here is Exhortation and incouragement to betake themselves to their Callings with Cheerfulness to be in the World not of the World to labour dayly for a better Being and to despise all the Miseries of this Life in respect of the Reward the Joy the Happiness that is laid up for All those that love The Lord and expect His Appearing And then concludeth as with the Magnificat My Soul doth Magnifie The Lord My Spirit rejoyceth in God my Saviour Gloria Patri Filio et Spiritui Sancto c. In secula seculorum MORAL XII COGITATION is fuller of Care then it is of Businesse and if not reined in by Sanctification is as unruly as a wilde Beast Meditation does no businesse out of her studie and there she must have a Fire her Piety will cool else In meditatione mea exardescit ignis That Fire is the Love of God which must be kindled in our Hearts in our Wills in our Affections Without Grace Cogitation would make us mad Without true Religion Meditation would lead us into a despairing Melancholie And without modest bounds Contemplation may carry us if not into dangerous Errours into much Folly All are excellent in their kindes but not without their qualifications Meditation and Contemplation are much at one yet herein there is some distinction between them Meditatio convenit iis qui cum difficultate labore de rebus divinis cogitant Meditation belongs to those that bestow their Thoughts with no small Pains and no lesse difficultie about divine matters Contemplatio convenit iis qui sunt exercitati in rebus divinis Contemplation is proper to those that are exercised in holy Things In Meditation and Contemplation consist not Perfection sed in amando Deum but in loving God Contemplation is a work of the understanding The way and the means to Perfection not It. In elevando voluntatem nostram in Deum per Divinam Unionem et amorem supremum consistit Perfectio Perfection consists in the Resignation of our Wills in the Elevation of our affections by divine Union and transcendent Love to God The Understanding findes not the Soul Meat but makes it ready S. Gregory in his Morals delivers himself excellently and in part to our Purpose Si à domo mentis ad monumentum ratio discedat quasi absente dominâ cogitationum clamare velut garrula ancillarum turba multiplicat Ut autem ratio ad mentem redierit mox se confusio tumultuosa compescit et quasi ancillae se