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
For Sad Souls Comfort lifted up its rising Head 9. Where many ragged Souls that lookt forlorn With Shoulders seem'd the Earth to Plough And sowe warm Drops with many'a Vow To whom did soon appear a hopeful Crop of Corn. 10. O Sad Blest Place though hither roughest Way Thou still must on o're Rocks and Hills And passe by several Grinding Mills Chear up and travail still while shining Sun lends Day 11. Behold You Bottom very flat doth lye Which oft these Streams do overflow In some parts 't is exceeding Low There lyes thy Way by th' Cell of lov'd 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 IV. 1. TEars are the Tide of Sorrow which proceeding from the Afflicted Minde as from a Troubled Sea work upward and overflow the Banks By These we finde the Argument as the Channel of our Desire For we do not so much pursue Grief as discover it Nemo enim sibi tristis Few are sad with out a Witnes Plerumque omnis dolor per Lachrymas effluit The exhalation of Sorrows to these melancholie Clouds in the Brain oft distill in showrie Tears Passion within like an Earth-quake at the Heart will not cease strugling or a pent Vapour till it hath made either Eruption by Sighs or Expression by Groans Some body must hear us We even in that Torment are in love with Anothers Compassion as well as in Labour to be delivered of our own Pain Therefore hath it pleased the Almighty Maker of All to place near the Eyes two Christal Streams in the Head to allay the Flames of a Martyr'd Heart which doth often evaporate it self at the Diamond Casements of the Sight By these we sometimes seek to obtain what our weak Tongues have scarce ability to request or Courage to Demand And if that Innumorato did not doubt but continual Suite would mollifie His Mistris Heart who presented her The Figure of his Mind made in the Form of an Eye dropping Tears upon a Heart with Saepè cadendo What with Reverence may not we think to gain from Divine Mercie 's Hands if we accost Heaven with the Penitence of our groaning Hearts and the Frequencie of our running Tears Therefore is Affliction call'd The Vale of Tears Because it humbles us And The Fruitfull Vale In that Sanctified Affliction is the pleasant Ground of Comforts Fletus Sayes Cassiodore est cibus Animarum corroboratio Sensuum et absolutio peccatorum refectio mentium lavacrum culparum Weeping is the Food of Our Souls the Strengthening of Our Senses the means of Absolution of Our Sins the Refreshment of Our Minds The Laver or Bath of Errours Grief for Sin is of the Nature of Fire It labours still to shew above It works more impetuously and burns the more violently in the straightnesse of it's Inclosure when it is most hidden It is much allayed if not quenched by that Rain of Grace from Heaven Those Ocular Shoures that pour down upon The Breast In short We must proceed in Repentance from Heart to Head and so make use of Afflictions in Our Hearts as to consider the Head as their Fountain from whence they are derived The little Hill Is the Head whose shady Top resembleth the Grove of Hair upon it without or the obnubilation of inward mourning which sends forth Lamentation at The Two Springs of the Eyes running into the Fruitful Vale to the Brest the Conscience made fruitfull with the Riches of the Almighty Mercy Such Tears are the wine of Angels and the Banquet of Comforts to The Penitent or to that happy Soul whom Grace inspires with the Sight of Divine Loves causing it to be so afflicted 2. Groaning Turtles Intimate the Distempers and Passions of the mind for Worldly Things Lost Mates Earthly Vanities Fowlers Hands Oppression and Iniury the Seeming Occasions of Sad Accidents Sad Weights side-long layd Are the Affections not turn'd to their proper Object or their Dejection for not enioying the humour of their desires This is a vain Sorrow yet may it be introductive to a true Repentance 3. Take rest Signifies Recollection or Sedation of mind The Sweetnesse of the Plain Is the Joy that accompanies Religious Sorrow Affliction thus receiv'd rather calms the Mind than disturbs it Tears refresh the Heart not drown it Dead Roots Mortified Hearts from whence arise by Christ in us new Life and a restored Being 4. While Some spend their time in lamenting their Disadvantages The Children of Grace the motions of The Holy Spirit bids us puts us in mind to gather The Flowers of God's mercies and Blessings together wherewith we may perfume our Bosoms give an odour to our Consciences of the Comforts in the Gospel so happily revealed unto us Some gather Hartsease Which rightly us'd has in it a Medicine against Agues against Convulsions against Fits of The Falling Sicknes in Infants and Children Contentation likewise with present condition and Submission to Gods Dispose is a Cure to Irresolution and the Shaking of weak Minds and Childish Reasons by Misfortunes Misadventures or Injuries as also against the Violence of Passions and the Danger of Despair which is the Falling Sicknes of the Heart Violets Which cool Feavers helps Headaches c. So Consideration mitigates too cholerick and intemperate Humours within and makes Moderation Mistris of the Tongue Lillies of the Valley Which restore Speech to the Dumbpalsi'd and those in Apoplexies is good against the Gout comfort the Heart strengthen the Memory and help the Inflammation of the Eyes Religious Prudence in like manner by Humility restoreth a quick yet sober Conversation to Malencholy and indisposed Dispositions takes off Anguish from the Impatient and Sweetens Afflictions to the Soul gives Mindfulnesse Care and Regard of Not Doing what is Evil and renders us the Remembrances of the best Things cools the Lusts of the Flesh and tempers while Grace reclaims The Lustful Wandrings of the Eye Some lay their Heads on Cammomil Cammomil is an excellent Remedy against the Collicke Stone but especially against Wearisomenesse mollifies Swellings allayes Aches Pains is good for Bruises Shrinking of Sinewes The red Cammomil is call'd the flower of Adonis How Grace and Faith give an Aequanimitie a free Suffering of Crosses and a settled Quiet to the Soul helping against the flatulent Collicks of Ambition the Obstructive Stone of Covetousnesse mollifieth and disperseth the Swellings the risings of immoderate Passions cures the Aches and Pains of diseas'd Affections takes off the Tiring of Patience relieves against the Stroaks of Tribulation and heals the Bruises of Aduersity Nor does it prevail lesse against the Shrinking of Resolusion Cammomil and walnut Trees are the Emblemes of Vertue 's better Growth by Iniuries and Christianitie's flourishing under Persecution 6. Stooping Is a posture of Humility and Reverence So Signifies Prayer and of yeilding to a Burthen So it denotes Submission
adjunctum opus tacitè reprimunt dùm cogitationes protinus se causis propriis ad utilitatem subdunt Suppose that Reason went abroad a visiting and left the house of the minde to the Dispose of her servants the Thoughts When the Mistresse is thus out of the way what a noise what gossiping there is among the Maids But let Reason return unto the minde again when the Mistresse comes home no sooner her Foot at the Door but all is hush all Disorder vanishes and as every Maid betakes her self silently to her Work the Thoughts in like manner become well ordered and for much benefit to the Minde adjoyn themselves and set themselves on Work in their proper Businesse Let us look upon a Neoterick Ut figuli celerrimâ rotae manus concitatione in dissimiles propè infinitas elegantes tamen imagines mollieres argillae massam transmutant Simili ratione meditatio afficit ut infinita rerum abstrusarum genera acriter ratiocinando assequamur paria paribus contraria contrariis praeterita prasentibus comparemus As the Potter transforms the Masse of purer Clay with the swift Motion of his turning Hand into many unlike and in a manner numberlesse Figures yet curious shapes After the same manner worketh Meditation She brings it so to passe that we may reach untold sorts of secret things by a quick and inward reasoning comparing like to like contrarie with contrary and weighing with the present things what went before Let 's hear what another sayes Cùm bonum sit objectum voluntatis nostrae adeo quòd nihil possit esse amatum nisi bonum aut sub specie boni 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 Vnderstanding may conceive the infinite Abysse of Goodnesse that is in God the Will were Ice if it should not as another Phoenix flie all on fire with Divine Love by Contemplation beholding those most glorious Rayes of the Sun of Righteousnesse Display thy Wings then like the Phoenix raise thy Heart and mount thy Spirit between thy Meditations and with Iob thou shalt finde thy Self converted into Dust and Worms while thou doest acknowledge thine own Vileness in the Presence of that most Infinite and most Immense Goodnesse of the Lord. PROSPECT XII WHen wicked Policies doe raign They rowle their Trenches in the Brain And subtly winde false Works with Art To Undermine the Noblest Heart While Cunning spendeth utmost Skill To act what 's New invented Ill Makes Stratagems walks untrod Wayes Their hid Designes to height to raise Do make 't their Businesse to surprize What Truth can't gain they wu'd by Lies And all is but to make a Prey O' th' Soul which still they wu'd betray What Vizards do they wear For Ends O most unjust each other rends None sooner ruine brings them to Than Craft does Cunnings self undo While Sin doth seek all wayes to thrive Religious Sails to Heavenward drive Sin falls with Plots and th' Soul does gain By Contemplation Hope to raign CONSOLATORY ESSAY XII AS Men hear they tell the News But as they see they know so 't is in Plautus that old Comoedian Qui audiunt audita dicunt qui vident planè sciunt The Tongue and the Hand are very unruly Members especially when Honesty and Reason are not their Masters The Tongue seemeth the more desperate but the Hand appeareth the more dangerous What is spoken may be helped by Supposition of Mistaking or Disagreement in the Reporters or Death For then Breath and Life vanish together whereas that of the Hand appeareth to Posterity surviveth the Writer and Reader and remaineth as a Thousand Witnesses Illis est Thesaurus stultis in Linguâ situs Et questui habeant malè loqui melioribus Sayes the same Plautus Those Fools think Treasures placed in the Tongue That count belying Betters Gain for Wrong Incautus fuerit si propriâ manu tale aliquid comprehenderit â quâ utique re unicè cavere debes quòd nihil sit quo tam facile convincaris It is Macrobius He may be accounted indiscreet that leaveth a loose Action under his own Hand which a man ought with special care to avoid lest it become a snare to take his want of foresight Wherefore as no Vice layes a more foul aspersion upon Man then that of Ingratitude So no evidence is so strong to taint him therewith or convict him thereof as his own Hand-writing in Detestation of that Vice and his Actual Approbation of the Contrary How comes it then that Christians that have so often set their Hands to so many Obligations to God as have been so often iterated in and since Baptisme should fall away in such a manner as by the Wickednesse of their Hands and the ungodlinesse of their impudent Actions to testifie against themselves their own Impiety and to divulge abroad the Characters of their not lesse great than Abominable ingratitude To unman themselves by ingratitude to their Maker to unchristian themselves by unthankfulnesse to their Redeemer when the least that can be done in such a Case is to render Obedience for Creation Dutie for Protection and to return Praise for Blessings Do the Dumb Beasts give Thanks in their Looks and cast their Eyes unto the Hands that feed them Shall condemn'd Androgeo finde Gratitude in a Den of Lions And can any Christian be at a Losse when he Looks for it in his Bosom My Friend and Brother Christian Ubi animus ibi oculus The Watch of thine Eye goeth as the Spring of thine Affection directeth Let 's mark our Blessed Saviours advice He preacht it in the Mount Lay not up Treasures for your selves upon the Earth where the Moth and Canker corrupt and where the Theeves dig through and steal But lay up Treasures for your Selves in Heaven where neither the Moth nor Canker corrupteth and where the Theeves neither dig through nor steal For where your Treasure is there will your Heart be also Hast thou had a dejected Look from a heavie Heart as if th' adst lost thy Comfort and couldst not finde thy Happinesse Didst seek it in the Earth that Treasure is not in Mines nor in the Darknesse of so dull an Element Look upward Soul Look upward and be thankful Look upward and be mindful Be mindful of all that the Lord so wonderfully hath done for Thee so mercifully hath done unto Thee so bountifully hath bestowed upon Thee Strive to turn thine Eyes towards him from Vanitie And intreat His help to quicken thee in his Way Canst thou tell the number of his Mercies Canst thou tell how many be the Rays of the Sun And canst thou consider all his Blessings Look up and rejoyce at the excellent Goodnesse of the Lord Look up with the Eyes of Faith through the Heavens and behold the Brightnesse of His Glory that he hath prepared for the Saints Meditate and Look all about Thee Contemplate and cast up thine Eyes above Thee Here is Comfort There is Joy Here Christ easeth thy Burden There he gives Thee a reward Observe then his Testimonies and obey his Statutes Let thy Soul then magnifie his Name Let thy Lips sing Praises to his Holinesse Let thy Breast become a smoaking Altar And let thy Soul be all a flame of holy Love Let all thy Breath be as sweet smelling Incense up to Heaven Fix there thy Faith thy Hope thy Heart thy Soul That 's thy Place thy dwelling Hasten as directed thither Only remember thou art Mortal Deal thine Alms Give thy Dole before thou goest Praise ye the Lord For it is good to sing unto our God For it is a pleasant Thing and Praise is comely The Lord doth build up Jerusalem and gather together the disperâ—â— 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 Mercie endureth for ever FINIS
cupiditas possit inveniri saith S. Bernard Pride and desire of having are so much as one as neither overweening be found without too much craving nor the too much desire of having be entertaind with too much craving Poor Cowardize As baseness of Spirit is impoverished by every Intruder so what it gains it is by stealth and in the dark and so does it operate upon weak mindes Thus Temptations would impede Resolution by debilitating Courage with stealing upon it in the dark undream't of by presenting the shaddows of interests and Relations Cowardise doth reason politickly and like a Juggler 3. Wild passions muster oft themseves amain Temptations reinforce they will not give over for once or twice making a Christians Life a continual war-fare they come still on and encrease their Troops upon us and then add more strength when they find themselves most resisted Nulla sunt sine tentationum experimentis opera virtutis nulla sine pâ—rturbationibus fides nullum sine hoste certamen nulla sine congressione victoria But there can be no good works without the experiments of and trials by temptations there can be no Faith without conflicts and vexations there can be no Combat without an Enemy there can be no Victory without an Encounter March quick with hot incursion on the plain Tentations are here arrayed in battel their motion is swift their encounter is very furious and they come on upon smooth ground the place makes them think themselves and their violence of motion and excess of malice which is their false Valour makes them think to have the better on 't Now or never they think to gain the Prize for if Resolution takes place farewel staggering of Faith The field is open and they consider not the Reserve nor who it is that backs him that power is unseen Wrath leads as Van Wrath has the command of the first body and he is likeliest to carry it he thinks to rout the whole man For does wrath when he breaks into him Nihil inter insanum iratum est non una dies alter semper insanit alter semper irascitur There is no difference between a wrathfull and a mad man not a day For the one is alwaies mad and the other ever angry Wrath thinks to tear Resolutions force in pieces as Tygers rend their Prey They need not have a madder head Revenge as Rear Revenge comes slow it steals behind the heart of Man It is hard to pull out Cains sin it is so deep in us and when it has been thrown out it would fain encompass us or get in at the Postern As battel pride He indeed makes his delight to Domineer over the whole Body yea and Spirit too but then he is most dangerous He must ride and in a Chariot too which has these four Horses to draw it Amor dominandi Desire of Command Amor propriae laudis Love of his own praise Contempâ—us Despising others Inobedientia Rebellion His Chariots Wheels are Boasting and Arrogance Verbosity and Levity His Charioteer is the Spirit of Pride and he is never without his Zanies which he hurries therein along with him even to the overthrow of others and those are are Amatores mundi the lovers of the World Infraenes sunt Equi volubiles rotae auriga perversus qui portatur infirmus The Horses are unbridled the wheels are ever turning the Charioteer is madder then his Horses and the Flatterers that are thus hurried want as much of understanding as they do of Resolution No Ranks Keeps Fear Multos in summa pericula misit venturi timor ipse mali Fortissimus ille est qui promptus metuenda patitur The very Fear of approaching Evil hath driven many into miserable Dangers Fear cannot be kept in order and by chance wu'd break Resolution's Ranks because he cannot Keep his own For Marshall Fury counteth Order Vain Such is the opinion of a Mad man A fitt Marshal for such a disordred Army Ha red does charge Hatred is a Great Accuser It is so much the better that he is an open Enemy Pejora sunt tecta odia quam aperta et agnosci amat qui odium ostendit Concealed Malice is worse than that which is declared He seems to crave pardon that discovers an intended ill turn Here Hatred is taken to presse upon Resolution to weaken it Hatred Visits like Job's Friends not to try his Faith but to shake it And Envie tear Fuge Invidiam quae non solum alienos verum multò magis eum quem possiderit lacerare consuevit Take heed of Envie For She not once rendeth strangers but teareth much more whensoere She does possesse Black Treason moveth up and down He casteth about to gain advantages and to designe against Religious Resolution Rebellion's Drums c. Tumults and Noises are raised to shake Resolution This kind of Temptations makes use of streperous Musick to discompose more settled thoughts But Slander fights behind Dentes dicti sunt à demendo Ideò pulchrae linguae detrahentium dentes vocantur Quia sicut illi ciborum partes demunt ita et istae opiniones hominum corrodunt Teeth are called so from taking away Therefore are the slippery Tongues called Teeth Because as they divide the Parts of meats so detractors do tear the good names of men and in the worst manner ever wounding them unseen The War 's for Vertue 's Crown To rob the Soul of hope of Happinesse 4. Oft does their Câ—â—â—ing seem to make Retreat Discovering the Subtlety of the Temptations of the three Grand Enemies of Christian piety the World the Flesh and the Devill Here the Vices are rallied first because they are the invaders of the souls Rest and Comfort Field Marshall Prudence Voydeth such Defeat Prudence here is taken for Providence Providentia Dei omnia gubernantur et quae putatur poena medicina est By the Providence of God are All things marshall'd and govern'd And happy is it so For that which Evill men account a Punishment is the best Physick Discover'd broke they fly dismaid Grace Assisting Faith gives strength to Resolution to break them having discover'd their wicked Policies Ambition leaves his tired Horse He rides post for his Ends but having wearied himself and his Agents he either is thrown or so rowted that he is compelled to leave what was his Advancement his Honours and seeks safety among the Vulgar And Prodigalitie doth run his Course Here Vices and Sins are mentioned as the Punishers of themselves In Bog Vainglory drops A Swelling Vice is like a Tumour in the Body that when it breaks shewes nothing but rottennesse which is a Punishment agreeable to the Folly Thus Scatt'reth Vice's Force This is the best Conclusion of Wickednesse 5. From Idlenesse so sick Idlenesse moves like stone towards Imployment And is sick of doing nothing Sloth could not come c. Sloth is inseparable from Idlenesse But Iealousie did often show Jealousie is ever stirring Intemp'rance too that still does grow
kindness by its frequent windings as in charity with the world but leaves it yet with a carelesse farewel being earnestly bent forward in its course without so much as looking back upon the Hills or making the least shew of any returning Which still more and more sets forth that free Resignation of the Christian of himself and whatsoever he hath received unto the Lord that gave it which procures from him blessings still more and more to distill upon him and obtains the pouring down upon him the sweetness of spiritual rejoycings and graces which make fruitful in good works and put into his heart such a contempt of the Hills of the greatness of the world that with chearfulness he passeth away without any regret at parting and hasteth onward to his home to Heaven the Ocean of his happinesse 7. About the house trees growing high as Cedars spreading tops c. When the Acts or operations of the soul are to be made manifest by the description of things belonging to sense which are so exceedingly disproportionable unto spiritual matters the Pen that undertakes runs into much hazard upon necessity either on the one hand to fall very short of the proper requisite and full expression that should be made concerning the same or without the excellency of a far greater skill then the Author can find in himself or afsume will remain not a little obscure As this Stanza may give occasion of instance which to some may seem a Riddle His adventure in this or the like of his undertaking may obtain excuse howsoever in regard of the Example of that famous Poet M. Spencer who in the 22. Stanza of his 9. Canto in the second Book of his Fairie Queen putting Alma upon the description of the House of Temperance therein deciphering the curious Fabrick of Man hath put many Scholastick Wits yea searned understandings to the plunge about the clearing of the meaning of the same which to this day is not sufficiently interpreted in every part thereof as though he had carryed the Key with him of such a Cabinet in his sheet into another world This is not mentioned as though Affectation had begot Imitation but the Authour hopeth that his Example may stand as a plea for priviledge Now for the untying of any knots herein the better First take the sense of the words as here applyed and then of the matter The House The Farm-house is the Christian Man The Trees And these are to be considered in their bodies and in their Tops The Bodies is the understanding the Tops the Will Voluntas est actus intellectus the will is an act of the understanding As Cedars Is the tallness and loftinesse of the understanding The Wood Signifies strength and vigor as well as shelter The branches seeming to root within the skie Shews a fastening to Gods will by Faith humility whence it takes the lowly expression of a root for so high a matter as if a Christian compared to such a tree were turned with his root upward and that he received all his Life from thence These branches so rooted in the sky are the Christian Mans Will Which when storms do come The storms are Persecutions Afflictions and Temptations that violently presse upon the Christian. The Farmers room Is the Soul His Cattle Are his Affections and all outward things that are the objects thereof belonging to the outward man as the relations to marriage friendship prosperity estate or all outward comforts whatsoever Run for shelter Seek repose and preservation Home In the inward man The tree growing upon the tops as down from Heaven Is a a course shadowing of Gods will which tree seems to grow transvers't as with the root in heaven with descending branches like Raies which shoot into entwine as tendrel of Vines encompass and grow among the tops of mans will whereby the wood the understanding receiveth grace and protection for the Affections to receive stediness and to obtain safety and all outward things to be under a blessing Mortals here below can't think what it should be The world understands not the things of God nor can the best of men find out the secrets of God otherwise than he hath declared himself in his holy word Fruits dropping partly show and those are external or internal The external are those acts that concern the outward man which drop fall or proceed from Divine direction and guidance or permission and sufferance The internal are those operations that descend from above into the soul either to terrifie with the presentation of his Justice or to comfort with the offer of his mercy These discover fully Gods will to the understanding of man by his revealed Word and by his holy Spirit that descendeth into the souls of Christian men But men understand but in part what might be there discover'd The Sum is this That whoso resigneth his will freely and earnestly up to God's will in all things with Thy will be done hath God for his best and onely Protector whose Holy will seems joyned to that Christian's shewing him the works of his wisdome by the active demonstration of or his permission by his divine Dispose which is better than he could ask or apprehend This Fruit falling is not made manifest unto man but by Evidence of Action represented to the sense or the Understanding All things are not onely under the wisdome of God's Providence but under the power though many not within his Protection His Protection is an act of his will God's will may be said to be joyned unto man's for his better protection when man's will is submitted and resigne'd unto God's for his better Direction which is not to be understood but by the fruit which is the Excellency of his evidenced most wise Dispose So read we God's will directively in the best of our Actions permissively in our failings Trials Afflictions 8. Within a fragrant Meadow near Mild Consolation c. This Stanza is a description of the severall effects of self resignation that the Holy Ghost bestoweth thereupon many graces upon the Soul many kinds of Consolation divers degrees of Comfort The care-free'd Head is encircled as it were crowned with Rest. The Breast is perfumed with prayse thanksgiving and rejoycing of spirit The Conscience hath Quiet and Repose and the inward man Contentment and Satisfaction Assisting Grace from Divine mercy is alwaies at hand to relieve against all Reencounters stirring up Devotion and quickening Zeale inflaming the Christian with Love to God strengthening his Faith and giving vigour to his hope By assurance from Gods Promises of the Reward that is prepared for him hereafter 9. There Contentation's Cott behold The Humble Sedation of the mind How well 't is plac't from too much heat or cold Then the Soul is neither troubled with Heat of Desire or chilled by the cold of Fear It is strengthened against the violence of Passions Seest not her pleasant Lambes skip driving to the Fold In all employments and
does beguile Vain man 'T is but the larger Isle A fixt Leviathan to stay By'ts Center Egges in Seas to lay Which seem those lesser Isles as rent From Earths vast bulk the Continent Choose out the strongest of them all Let Deeps be Trenches Ships a Wall Conceive in such a place each Port Were but a Gate unto a Fort Suppose faign'd Bacon's Magick line Did all its earth with brass combine Were 't peopled all with arms and wit Had it wealth's nerves to sinew it If Sacriledge that sin of sin And black Rebellion live within If Blasphemy that Belch of Hel And Perjury within do dwell If Murther there shews bloody hands And cruelty doth act commands If there Prophaneness makes a scorn Of what is of Religion born If hot Ambition locks with Lust And break-line Incest goes for just If foul Adultery stains the Bed From Poor Extortion snatches bread If Luxury new minteth vice If all Ills root sharp Covetise Shoots up by fraud and grows by Lyes The place is fortifi'd in vain For t is but Sand that makes the chain Were walls to heaven and these appear All 's ope to Ruine every where Since no resistance 'gainst Gods will Best Pollicies his Hests fullfil No safety but with him to joyn Repent submit Self-wills resign CONSOLATORY ESSAY XI THere is no action but tendeth to its end By that we judge whether it be Virtuous or dishonest Worthy or base Of Causes the finall is the Noble For as the Efficient gives Motion and the Formal gives Essence to the matter So the Final gives the Judgement and Appellation of all things And this doth Aristotle that Princeps Philosophorum that Alexander among the Philosophers in his first Book of his Ethicks make good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All art all learning every action no purpose no designe whatsoever but seems to bend towards to seek for and to aym at Propositum aliquod bonum something that we purpose to our selves to be very good Towards that the affections drive as their proper Home For that the will does press as its best purchase At that the Understanding shoots as its fairest Mark. That therefore seems to please men most that may yield them joy and safety Without joy safety is no more than a still misery without safety joy is but a laughing danger Joy without safety has too great a Spirit for a weak Body Safety without joy has too strong a Body for a distempered mind But this is rather Supposititious than Real A Chimaera in fancie more than a thing in Nature It is but the Picture of joy that has not safety And it is but an Apparition of safety wherein there is no Joy Yet the world has form'd such a Creature and is in love with the Monster Pygmalion's Image makes a stone of the Carver Pygmalion thinks he has given his Ivory Statue Sense the Statue by a kind of assimilation as Ice makes water Ice takes away Pygmalions reason Though Roman Ovid in his deathless Metamorphosis drew this forth for a Fable yet the allusion carries so much weight and substance in it and is so lively a Picture of the mistake of Apprehension and so sutable to discover the vanity of humane designes that I cannot conceive it less sutable to the gravity of our discourse to relate it than that custome deserved commendation as well as approbation of those Lacedaemonians that called forth their Children to shew them the Odiousness of reeling Images of men in the streets to deter them from the like vice by their deformity especially the story not being tedious so apposite to our purpose and so happily and incomparably rendred by M. George Sands in his 10. Book Pygmalion seeing these to spend their times So beast-like frighted with the many crimes That rule in Woman chose a single life And long before the pleasure of a Wife Mean while in Ivory with happy Art A Statue carves so shapeful in each part As Woman never equal'd it Who stands Affected to the Fabrick of his hands It seem'd a Virgine full of living flame That would have mov'd if not with-held by shame So Art it self conceal'd His Art admires From th' Image draws imaginary Fires And often feels it with his hands to try If 't were a Body or cold Ivory Nor could resolve Who kissing thought it kist Oft Courts Embraces wrings it by the Wrist The flesh impressing his conceit was such And fears to hurt it with too rude a touch Now flatters her now sparkling stones presents And Orient Pearl Loves witching instruments Soft singing Birds each several colour'd flower First Lillies painted Bulls and tears that pour From weeping Trees Rich Robes her person deck Her fingers Rings reflecting Chains her neck Pendents her ears a glitt'ring Zone her breast In all shewd well c. Now layes he her upon a Gorgeous Bed With Carpets of Sidonian Purple spread Now calls her Wife Her head a Pillow prest Of Plumy down as if with sense possest Now came the day of Venus Festival Through wealthy Cyprus solemniz'd by all White Heifers deck't with golden horns by strokes Of Axe's fall ascending incense smoaks He with his gift before the Altar stands Ye Gods if all we crave be in your hands Give me the Wife I wish One like he said But durst not say give me my Ivory Maid The golden Venus present at her Feast Conceives his wish and friendly signs exprest The Air thrice blazing sparkling thrice on high He hastes to his admired Imag'ry Couches besides her rais'd her with his arm Then kist her tempting lips and found them warm c. He Cynaras begot who might be stil'd A man most happy had he had no Child Such a Glass of Deception is the world to humane eyes cozening with false resemblances the weak imaginations of erring men Why else seek we for joy in riches or safety in strength Why do we lullaby our Fancies in the lap of Pleasures and think there is Security in Ambition When Joy dwells in Heaven and Peace is flown from off the Earth Regret attends Delight And Check of Conscience treads upon the hels of sinful Desire No Comfort No Repose but in Piety No Safety but in Divine Protection Why then plant we so many sorts of a New-found Paradise Why labour we so incessantly and inconsiderately hope for a full Harvest in vain Why rage we when we misse our Purposes as though we might be Masters of our own Actions Why cry we out of Sicknesse as though it were a Phrensie Why hate we our brethren's Infirmitie And increase our own by shunning another's weaknesse as if it were the Plague Why are our Burthens intollerable when we laid them upon our own shoulders Why account we so irreverently and are so ignorant of the Deitie when we professe our selves Christians Why war we against Heaven with our perverse Wills and so add to the heap of our Sins by our frowardnesse still more to provoke the Allmighty when there is no
Rest to be found upon Earth but in God Nor any Safety but under the shadow of His Wings What conceive we of His wonderful Wisdom that prefer our own imaginations before It Why raise we our Vain Desire against His most Holy Pleasure and make the Rebellion of our Hearts to be as the Sin of Witchcraft Why fondly hast we to every Bush for shelter Or think we to avoid the storme by the nimblenesse of our failing Feet Come then my sad Companion in distresse My other Self in Misery Sit thee down by me Sit thee down and rest thee Many say who will shew us any good But Lord lift up thy countenance upon us Thou hast given me more joy of Heart than they have had when their wheat and their Wine did abound I will lay me down and also sleep in peace For Thou Lord onely makest me to dwell in Safety Hath the Lord humbled thee and set thee down in the shadow Hath he besieged thee with many Troubles Hath he beset thee with a multitude of Afflictions Is there no way to escape Doe His Arrowes fly about thee O consider what thou hast deserved Remember that His Patience is wonderfull and His loving Kindnesse above measure His Corrections are gentle and His Mercies never fail those that trust in him His Straightnings are Life and His Goodnesse surpasseth understanding Why holdest out And giv'st not up the Place Resigne Hath Abraham but one Son His Joy His onely comfort And must Isaac be a Sacrifice Were there not Cattel enough among all the Herds for one Offering Nor a nearer place than a strange Countrey for an Altar Must he travaile to his Losse the Losse of his onely Son his beloved And must that come by his own hand too And was his obedience without grutching with cheerfulnesse Without question O how great was his Faith But what followed The stroak was restrained Isaac saved a Ram presented and in his stead offered Abraham proved and approved For so calls the Angel of the Lord from heaven Abraham Abraham Lay not thine hand upon the Child Neither do any thing unto him For now I know that thou fearest God Seing for My sake thou hast not spared thine onely Son O the infinite mercy of the Lord He is tender and full of compassion Is He the onely stay and Refuge Withstand him not Submit Resigne Whither is Ionas run from his Message from the Lord that sent him to Ninive Can a ship hide him Or the Sea promise him Safety He runs from a Calm to a Storm From the God of peace and power to the inconstancie of the Creature Is a Lot better than a Portion Or a Whal's Belly a more pleasing Entertainment than a City Is the Deep more comfortable than the brightnesse of the Heavens Or a dying habitation in the Living more to be esteemed than a lively Publication of God's warning to those that were otherwise appointed to dy Let every Ionas that is out of the way turn againe For the Lord is gracious and His Mercy endureth for ever Alas for thee Murmur not Keep not thy Will Let it not be thine own Resigne CANTO XII The Holy Hill of Contemplation The Downs of Cogitation 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 rowl in Storme In Quiet these These Downs are stil'd all spred with silken Grasse Thick Short and smooth as slipp'ry Ice or Glasse A Carpet made of Plush it seems to those that Passe 2. All ore this Flowrie Place Bright Stars grow space by space And shew their Sweets and Grace Here Swallowes plumed Oares do plie With agile Pineons Swiftnesse trye Who shall dart quickest as they flie From Poast to Poast here Coursers run amain And freely of Themselves away doe straine So course fleet Thoughts upon the beating Braine 3. Out from Thelema's Cave Comes driving like a Wave In Noble Habit Brave For DIANOIA in her Looke Clasping in Hand an unbound Book And sits as if she fresh awoke Within a Wagon that doth nimblie glide Whose noiselesse Wheels do whirle on either side By Dromedaries drawn wherein Shee doth abide 4. Behinde her stands a Wight All clad in Snowie White That guides her Wagon right SANCTIFICATION some Her Name Heaven-born She is For such her Fame She shines as now from thence she came Oft Oil she pours upon the Damsels Head With Rod she Flies and Hornets striketh Dead That buz about the Ears o' th' Dame where once they bred 5. Thus ore the Downs she drives At PHRONTIS Height arrives Oft Holy Hill atchieves Where Contemplation sits so high To whom We passe on by and by Let DIANOIA go and spie There let the Dame go take a sweet Repose So modest She 's She never doffs her Clothes And none but One what 's on her Breast yet ever knowes The Promontory of Meditation 6. On Promontory there doth dwell Wise Phrontis that old Deeds does tell And Future Happinesse does spell A Holy One did build her dwelling place And did bestow upon it pious Grace As if an Hermit she there spends her dayes Except she take unseen a Journey through the Ayre ' Lights Takes a walk i' th' Portico o' th' House of Prayer And thence as oft unseen doth Home again repaire 7. From out her Studie She doth eye Both Land Sea and all doth try That 's worthy notice far or nigh She takes much pleasing pains to get by Heart The rarest Skill in Meletetick Art So findes She Puritie of Minde is part So She perceives what he must be that Meditates Devout and wisely skill'd in any case he states And with prepar'd Affections as the same relates 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 Businesse and Lore She takes from Memorie what was before And layes it up in Recordation's Store Three friendly Helps she has whens'ever she growes weak When speechlesse Logicks Knowledge makes her speak When Deaf Attention cures Her Stupour Praying breaks 9. Her Librarie is large and fair In 3 Ranks plac't about her chair On those she reads in arbour'd air The first holds Natures Books the Creatures all The next Redemptions works that sav'd from fall Sanctification's gave a growing tall A Sedentarie Quiet She does Love and Chuse And Temperance to visit her doth often use For Solitude all Company She doth refuse 10. She 's beckned oft abroad by Love To take a Walk in shadie Grove As oft admireth Things above For Admiration gives to her a Law As doth the Load stone that doth Iron draw Her laughing ere seld any Creature saw No dwelling's here Our Souls do burn with high Desire To Contemplations holy Hill their Flames aspire Away Let 's mount O let 's not quench such kindling Fire The Holy Hill of Contemplation 11. Aloft now raise Thy Self with
praise For high thy Way 's It leads Thee up to Skie To Stars thou shalt be nigh Where soaring Eagles flie Thou shalt pass Clouds that swim in Air Unto a Place that 's clear and fair No Fogs thy sight shall there impair Now Contemplations HOLY HILL ascend But Reverence bids at every Step to bend For humble climbing gains this Journeyes End And when th' ast gain'd the towring Top and look'st below All Things will then to Sight so pettie little show As Thou scarce Them or Mortals Thee will hardly know 12. Behold the Place A Narrow Space Like up-cast Face Or as some Perspective Through which Eyes Beams do drive At th' Object far t' arrive As in an Astrolabe the Dame Does pierce with sight the heavenly Frame To th' Onely One I AM by Name She with weak Eyes does God in Essence see And by Reflex of 's Word eyes in One Three Though Eyes too weak alas forâ—s Mysterie First in His ESSENCE Him she INFINITE does finde IMMORTAL Him INCOMPREHENSIBLE by Minde Subsistences so Three to GOD by'Inbeeing joyn'd 13. SUBSISTENCES Amaze such Eyes Wu'd be too Wise. In their Inb'eeing may see How every One o' th' Three Exceedes Capacitie IMCOMPREHENSIBLE th' are so INEFFABLE by all that know From such their In-beeing doth flow The Persons COESSENTIALITIE So does She apprehend the TRINITIE And so does finde it in the UNITIE Their Emanation or Procession there is none Can comprehend or utter All Conceits out-gone So Coeternall so Coequall Three in One. Let Gospel show Church read such Depth She lets alone 14. Her loftie Bower Or living Tower Whose top doth flower Although it raise her high And helps her piercing Eye To dart up through the skie And into Heaven to ayme aright Where Glorie is Eternall Light Her Eye 's too weak yet for the Sight But there sits mounted and her Garments are Embroid'red o're with many a Gemmie Starre An Eagle pierched from her standes not farre With constant Looke upon the Radiating Sunne As if he watcht his Steeds that 'bout the World do run Whose wings oft trye a Course before the Day be done 15. There thus alone With Love oregone Views Th' Only One Her Soul 's a spirie Fire Of Extasi'd Desire And flames the more the nigher So his Perfection does behold As in his Attributes are told None but Himself can God unfold Amazement seizes on her Dazzled Sence At Sight of the Mysterious Excellence O' th' TRINITIE All Energies from thence What Pen can write Or skill can read His Holy Name 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 lockt from show As in Himself God None Does know but God alone Who 's Infinite and One. She studies not their Braine to cure Wu'd finde a Circles Quadrature Her Thoughts are hallow'd sober pure Enough 's for her His Back-Parts She behold She dares not further then 's reveal'd be bold Nor knows she how to go If not first told And what is so reveal'd enough to Good Life is She sees without bold prying into Mysteries No vein she has to search for what vain searching ' t is 17. With humble bent With meek Ascent With Minde intent From Gods Sufficience shee Doth his Efficience see Her knowledge such must be Such are her Faith 's attempting Wings By which she climbes to holy Things And to Capacitie Them bringes These unto Consolation are the Prop And Pietie's Provokers to the Top And in pursuit of these she makes no stop In Gods Sufficience all Fulnesse sees more shall In His Efficiencie as in His Publick Hall She views how wondrous in his Works Gods All in All. 18. HIM absolute None ought Dispute None can confute For in his Essence Shee Beholds ETERNITIE 'Fore world or ought was He. Thus does She raise a vig'rous Look 'Fore Time or storm but by one Book That any Their Creation took As Relative tow'rds Him She Eye does place Upon the first o' th Intellectual Race Reads Angels made Some stood some lost their place To those adher'd and stood the great Creator gave Their Confirmation Everlasting Blisse to have But those that fell were thrust to Hell in chains of Slave 19. Then Tophet told Ordain'd of old Prepar'd to hold Those Fiends in quenchlesse fire T' endure Th' Almighties Ire In Pains that ne'er expire Then Tophet was ordain'd to be And then prepared by Decree Prepared onely Shee does see And for those onely was that horrid Den For Reprobation absolute Decreed then As their Predestination it had been As Relative She GOD Creator doth perceive O' th' World call'd Visible Man second Race doth give Man second Race of Intellectuals then made did live 20. By Satans Spell Alas Man fell Deserving Hell Inward Adhaesion lost Outward Obedience crost Soul's Bodie 's curse it cost Forfeit was Nature with drawn Grace Glorie come short of from blest Place So fell both Man and all his Race Th' Interpellation of th' Eternall Word Did Mercie 's Miracle for him afford And was first means for Man to be restor'd His standing in the Gappe Did Execution stay His Superceeding It was stop in Sentence Way His Sponsion gain'd Decree that He the Debt should pay 21. 'T was co-decreed For such a Deed As Man did need The Word should Flesh become And satisfie God's Doome By Suff'ring in Mans Roome So sanctified was Nature then Grace Glorie was restor'd agen In that Decree to help fallen Men. As co-decreed coactuated were Th' Apostles place Mediators he should bear Though both distinct yet both on him t' appear Th' Apostleship by Unction of the Holy Ghost The Principle of Government for Church so tost And speciall Ordinances Fount choice Men t' accost 22. And those were given From bounteous Heaven In Portions even Yet were they severall As to those Patriarchs all As Moses speciall Call In Shadow Revelation was Redemption so in Type did passe So read first Times The future Case Administrations interlegal came By th' Baptists Ministrie before that Lambe To whom the Angel gave the Holy Name But th' Evangelical deliver'd were to th' Jews And to the twelve Apostles whom Christs Self did choose And to All Nations that would not the same refuse 23. Time did at full The Curtain pull And types annul In Substance Revelation In Truth appear'd Salvation To Jew to every Nation Then did break forth the shining Light O' th' Gospel to appear more bright Is represented to her Sight Of Jew was borne unto the Jew Christ came And to them first He published his Name Then to the Gentiles did He do the same To several Ages were all These Administrations In their respective times emergent Revelations Summ'd and upon Record were Scripture Affirmations 24. MEDIATORS Place By UNION was Of Natures as Redemptions Principle Regenerations Well Of Life to those that fell So Nature sanctifi'd new stood Restor'd is Grace Glory made
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