Pelecanicidium, or, The Christian adviser against self-murder together with a guide and the pilgrims passe to the land of the living : in three books.

PERSPECTIVE VI.

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

The Temple at Jerusalem was thrice built. First by Solo∣mon after a glorious manner: when the Riches of the Ves∣sels were of Gold. The Second Structure was by Zorobabel, But came far short of That, even causing Tears from those, that considered the Statelinesse of the First. And very Infe∣riour it was to that, In respect of the Building: It was low∣er,

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

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

As a House is a place for constant Residence and usuall Ha∣bitation; Prayer likewise is the Christians Best Receptacle; In which he may converse with God continually. Not that he should do nothing else: But that he should do nothing of moment without it. Not that much babling is of ac∣count with the Wisdom of God, but that we should often renew our Selves by frequent Seeking His Favour in such Manner, Form, and Language, as He hath directed, and in

such Brevity, as is Suitable to the Weakenesse of Our frail Natures. Non quam multum, Sed quam bene. It is not the How Much, but the How Well, that is pleasing unto Him.

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

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

nature, in the greatest extremities and difficulties of this Life meditate Hereon continually!

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

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

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

Where Hope, where Charity, &c.] These do alwayes ac∣company a true and sincere Faith. There can be no steadi∣nesse of Faith, without an Assurance by Hope; and nei∣ther can subsist without Charity, which is the Perfection of All. Faith is the Sap in the Root. Hope is the Life of the Tree in the Blossom. And Charitie the Strength of its Ver∣tue in the Fruit. Fides credit, Spes & Charitas orant; Sed sine Fide esse non possunt; Et per haec Fides orat: It is S. Au∣gustines, Faith Believes; Hope and Charitie Pray. With∣out Faith, Hope and Charity cannot be. And by Hope and Charity, Faith does also pray.

That is so kind, &c.] Charitie is an Excellent Mother, and a most tender Nurse. How does she foster the Poor, and cherish the Infirm! How does she feed the Hungry, and Cloath the Naked! How does she Refresh the weary, and

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

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

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

Thou goest] Fasting is an excellent Preparation to Prayer. Thou must go by Fasting if thou intendst to come alone, or

in that proper Dress thou shouldst. Thou shalt else have too many Sins that lay in the Beds of thy Flesh to bear thee company: and thou wilt be so puff't up, as Prayer will scarce know thee. Thou wilt be infected with the drowzi∣ness of thy Sins, that thou wilt talk in thy sleep, rather then Pray, at least not as thou oughtest. The great, best, general, and onely Fasting, is the abstinence from all iniquities, and unlawfull pleasures of this world. This indeed is Fasting in her Beauty. Si gula peccavit sola jejunet (saith S. Bernard) & sufficit. If thy throat hath onely offended, put the Fast upon thy throat in a moderate manner, it is a remedy. Si verò peccaverunt & membra caetera, cur non jejunent & ipsa? But if the rest of thy Members be participes criminis, joynt∣offenders, Why should they go Scot-free. Iejunet igitur oculos à curiosis aspectibus, & omni petulantia, ut benè hu∣miliatus coërceatur in poenitentiâ, qui malè liber, vagaba∣tur in culpâ. Let thine eye therefore Fast from curious In∣quisition, from Lascivious looks, from loose Wantonness, that when it is so restrained, so humbled as it should be, and it may be employed in Repentance as becometh it. Take the Forfeiture of Liberty, that made use of it to no better purpose, than to play the Runnagate, Iejunet Auris, nequi∣ter pruriens, à Fabulis, & Rumoribus, & quaecunque otiosa sunt, & ad salutem minimè pertinentia. Let thine Ear keep a Fast. It is troubled with an Itching. Let it therefore ab∣stain from listning after Tales; New and Vain Reports, and whatsoever arises from Unreasonable desire, and idle appe∣tite, and all those things as neither bring quiet, nor yield comfort to the minde. Iejunet lingua in detractione & mur∣muratione ab inutilibus, & variis, atque scurrilibus verbis; In∣terdum quoque, ob gravitatem silentii, ab ipsis quae videri po∣terant necessaria. Let the Tongue Fast also from Detracti∣on, and murmuring; from Unprofitable Discourse, from many Words, from a Scurril and Scoffing kind of speaking.

Let it abstain sometimes for the comeliness, and gravity of silence, even from the mention of those things, that may plead a priviledge, and seem to argue that to speak is neces∣sary. Iejunent manus ab otiosis signis, & ab operibus omni∣bus, quaec unque non sunt imperata, sed & multò magis anima ipsa jejunet a vitiis, & propriâ voluntate suà. Let thy Hands keep a Fast from inadvised Actions, that like Seals leave the Prints of their Folly behind them; from all such Works, for which thou hast not Commission, and from all such Deeds, as are against Command. But above all have a care that thy soul break not the Fast from Sin, and those Vi∣ces which are nearest a kin to thine own will, and are most a∣greeable to thine own inclination.

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

Eats not, but feeds] Doth not nourish her self, but feed∣eth others that are in Want. Bene jejunat, qui alimenta corporis, quae sunt communia dona conditoris, cum indigenti∣bus percipit, & qui ea, quae sibi ad tempus subtrabit, neque∣quam ventri offerenda custodit, sed pauperibus tribuit. He Fasteth to the purpose, that letteth the Poor partake with him of those things that are necessary for the Body, and which were the Common Gifts disposed by the Creator;

and he Fasts indeed that not onely with-holds for a Time some things from his own appetite, and not keeping those things that he hath restrained from himself, bestoweth them upon the Bellie of the Hungry, and the Bowels of the Needy.

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

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

Orland. Furioso 39. Book.

Let the Mirth of the Story pass according to the Inven∣tion of so eminent a Poet, and yet not without sober ac∣ceptation, the Moral speaks Graver matter. Here the mean∣ing, that was pointed at, was to signifie, that Fasting is a re∣storer

of our mindes to their former brightness, when the thick Vapours of too much Repletion, are by Lady Jejunia wasted away, and the fulness of Vices by studious care are corrected. Her emptying Lap is not so much lankness, and Falling away of her Body, as her Bounty in Charitable A∣ctions.

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

Scales from thine Eyes did pass] alludes to Sauls recei∣ving

his sight by the Imposition of Ananias his hands at his Conversion: when he also was filled with the Holy Ghost. All Error vanishes, as the night gives place to the dawning day, when Truth appears.

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

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

Thou mayst smell smoaking Incense, &c.] Thou mayst feel comfort by Hope of Gods acceptation of thy Prayers:

or thou mayst see the Example of the Piety of the Saints or Holy men.

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

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

In silence walks a Matron, grave, alone; &c.] Intima∣ting the Comliness and Fitness, as well as the Necessity and Custom of Reading of, and Meditating upon some part of Holy Scripture to Sanctifie our hearts before Prayer. There are three kindes of Meditation. One upon the Creatures; another upon the Scriptures; and a Third upon our Man∣ners. The First ariseth from Admiration; the Second from Reading; and the Third from Circumspection. Admirati∣on begets a Question; that Question a diligent search; and that search a finding out. Reading doth minister matter to the finding out of Truth; Meditation fits us to pray; Pray∣er helps us to work; Working composes us to contemplate; and Contemplation rejoyceth in her high Speculation. Cir∣cumspection of Manners regardeth within, and without; Without she casts her eye upon our Fame; Within she pries into the Conscience, examining what is expedient, and what

is decent: What is decent, as to Example; what is expedient, as to our Merit; Concerning our selves a Vice; Concerning our Neighbours as to Example. Cogi∣tation is of an incertain station, moving this way or that way, as the Tide or Winde, the representation of the Idaea's of Things, comes, or goes, or blows. But it is the Office of Meditation in her sober and steady steps, alwaies to promote to our view Things that are past and behind us. Contemplation is a free perceivance of Things with quicknesse of sight in the glasse of Wise∣dome 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 Scrip∣tures, which is her Rule to mesure by.

7. With Reverence enter] Reverentia est Virtus aliquâ praelatione sublimitatis debitae honorificationis cultum exhi∣bens, 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 Ca∣pacity or Understanding; whose Holinesse so Pure, as not conceiveable by All imagination; Whose Power is Infinite beyond all Comprehension; And whose Glory is In∣effable, and Everlasting, dwelling beyond all possibi∣lity of Thought in Eternity. We must approach him then with Awe, and Reverence in our Prayer, as he is in him∣self not only Absolute in Essence, but as Relative to us in that he is our Creator, and we his Creatures, yea the Workman∣ship 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 acknow∣ledg

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 in∣dignation 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 belo∣ved 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, in∣flaming 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 ex∣ample

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 weigh∣ty. 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 re∣ward. 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 bab∣ling. 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 mul∣tiplices comprehendit, ut sit citò simplicitas fidei, suffi∣cientia suae saluti addisceret, & prudentia ingeniosorum profunditate Mysteriorum stupesceret. This prayer con∣tains 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 Dis∣ciples,

And he said unto them, when ye pray, Say (so there was a command) Our Father. Dicendo Pater No∣ster, & veniam peccatorum, & poenarum interitum, & justificationem, & sanctificationem, & liberationem, & filiorum adoptionem, & haereditatem Dei, & fraternitatem cum Unigenito copulatam, & Sancti Spiritus dona largissi∣ma, & uno sermone significavit, By saying Our Father, he signified unto us even in one Word, not onely the Par∣don 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 Bre∣thren, 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 ex∣ample, 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, Suppli∣cation in the Spirit, and the manner of Supplication is fur∣ther described. Here Devotion of the heart as an Am∣bassador, carries our Petitions up towards the Throne of God. Orationis purae magna est virtus, & velut fi∣delis 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 Spi∣rit, and watch thereunto with all perseverance, and Supplication for all Saints. Ephes. 6. 18. Continue in Prayer, and watch in the same with thanksgiving. Col∣los. 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 per∣secutions, and begun to shine forth in more peaceable A∣ges, 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 De∣liverances 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 up∣on the shore are Christians, the Followers of his Doctrine. Nor were such Churches unlike a Ship in many kinds, if sup∣posed to be transverst or turn'd with the Bottome or Founda∣tion 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 West∣ward, 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 sur∣rounded the Temple. The one was Atrium Populi; The o∣ther Atrium Sacerdotis. Such places are those Churchyards, and Common places heretofore; dedicated to holy Use and consecrated for publike praise, prayer, and Preaching a∣bout 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 Mi∣nister 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 egen∣ti, that's the South Isle, or Right wing; to sustain the Nee∣dy, 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 Petiti∣ons 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 ac∣ceptable 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 per∣formance 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 charit∣able, 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 re∣solve as well as to do.

Refresh thou here a while] intimate cheerfulness after prayer.

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