Stanza Five

He takes them to the shining threshold clear                         25

Of his bright palace, clothed in grace’s flame.

Then takes them in thereto, not only there

To have a prospect, but possess the same.

The Crown of Life, the Throne of Glory’s place,

The Father’s house blanched o’er with orient grace.                        30

Notes

In the last stanza, he prayed that his heart would be opened, that he would be given apparel fitting to wait upon the King, and that such apparel would bedeck his Love, who would come ot the Lord, the King.

In this stanza, the King leads the poet on.

The time and perspective change slightly in this stanza. Rather than speaking directly to God, he seems to be standing at distance from himself and observing the work of the King leading his people to the palace:

He takes them to the shining threshold clear                         25

Of his bright palace,

The “them” must be all others for whom Christ has “prepared a place.” This “place” is now revealed to be a palace.

It is ambiguous as to whom whom is “clothed in grace’s flame.” It could refer to the King who displays the grace of those whom he is bringing to the palace, or it could refer to the subjects of the King who have received the grace. In line 29, Taylor references “the Throne of Grace” which is the place from whence the Lord dispenses grace. I would think the reference is best fit to the subjects, but that is not completely clear and the ambiguity may be deliberate: All are clothed in grace.

Why does the King lead the procession: To show them their inheritance, and then to give them their inheritance:

Then takes them in thereto, not only there

To have a prospect, but possess the same.

“To have a prospect” means to be able to see, to look upon. They will be shown the palace and then given a place in the palace.

Romans 8:17 promises that we are “joint heirs with Christ”, that is, we will share in his inheritance. Revelation 20:6 promises that the saints will reign with Christ. The promise is to share in the inheritance given to Christ.

What is the content of this inheritance? In an including but not limited to list we find:

The Crown of Life, the Throne of Glory’s place,

The Father’s house blanched o’er with orient grace.                        30

The Crown of Life:

James 1:12 (ESV)

¹² Blessed is the man who remains steadfast under trial, for when he has stood the test he will receive the crown of life, which God has promised to those who love him.

Throne of Grace

Hebrews 4:14–16 (ESV)

¹⁴ Since then we have a great high priest who has passed through the heavens, Jesus, the Son of God, let us hold fast our confession. ¹⁵ For we do not have a high priest who is unable to sympathize with our weaknesses, but one who in every respect has been tempted as we are, yet without sin. ¹⁶ Let us then with confidence draw near to the throne of grace, that we may receive mercy and find grace to help in time of need.

The Father’s House is the place wherein Jesus will prepare a place:

John 14:1–2 (ESV)

14 “Let not your hearts be troubled. Believe in God; believe also in me. ² In my Father’s house are many rooms. If it were not so, would I have told you that I go to prepare a place for you?

To blanched over is to be made shining bright. Orient grace: Taylor here repurposes “grace” to refer to earthly splendor. The orient would have been understood by a man from Britain as being a place of gold and gems and spice and wonder.  Thus, the most magnificent which he could imagine.

Apples of gold in silver pictures shrined

Enchant the appetite, make mouths to water.

And loveliness in lumps tunn’d and enshrined

In jasper cask, when tapped, doth briskly vaper:

Brings forth a birth of keys to unlock Love’s Chest,              5

That Love, like birds, may fly to’t from its nest.

(World’s largest wine tun)

Such is my Lord, and more. But what strange thing

Am I become? Sin rusts my lock all o’re.

Though he thousand keys all on a string

Takes out, scarce one, is found, unlocks the door.                 10

Which ope, my love crincht in a corner lies

Like some shrunk crickling and scare can rise.

Notes

To “tun” to store in a tun, a cask.

Vaper: turn to vapor? (There is a contemporary definition of the word meaning one who “vapes.)

Crinch: An obsolete dialect form of “cringe”. The idea being to grind or to be a small ground down bit. Here the meaning is to be folded or cramped into a corner.

Crickling: something small, shrunken

The Motto as printed mistakenly reads Revelation 3:22, but quotes from

Revelation 3:21 (KJV)

21 To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.

This comes at the end of the seven “letters” which Jesus sends to seven churches. In addition to various warnings and commendations, Jesus makes promises to the church. This is the final promise to the churches. To sit on the throne with does not mean two people physically sitting in the same chair but rather sharing in one’s inheritance and power. To this extent the promise echoes:

Romans 8:14–17 (KJV)

¹⁴ For as many as are led by the Spirit of God, they are the sons of God. ¹⁵ For ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father. ¹⁶ The Spirit itself beareth witness with our spirit, that we are the children of God: ¹⁷ And if children, then heirs; heirs of God, and joint-heirs with Christ; if so be that we suffer with him, that we may be also glorified together.

Apples of gold this line is an allusion to Proverbs 25:11 “A word fitly spoken is like apples of gold in pictures of silver.”

Here “shrined” must mean placed.

Enchant the appetite, make mouths to water. The sight of something delicious stimulates the appetite. A side note: I just finished teaching the chapter on motivation for introductory psychology. The textbook reports the finding that sensory exposure to food can stimulate the appetite. Apparently Taylor happened upon this scientific discovery some years earlier.

And loveliness in lumps tunn’d and enshrined

In jasper cask, when tapped, doth briskly vaper.

These lines function as a repetition of the concept from the first two lines: When exposed to something beautiful or desirable, the effect to create positive response. I must admit that the use of the word “lump” with a positive connotation is difficult for modern ears but the sound of the line is excellent.  There the repetition of “l” loveliness/lumps. The repeated “u” “lumps tunn’d”. The repetition of the “t” and “d” tunn’d/tapped creates a near rhyme.  The “enshrined” parallels the “shrined” of the first line.

The last word “vaper” must then parallel the conceit of a positive response (mouths to water = vaper), but I am not quite certain of Taylor’s meaning.

Perhaps it means to turn to vapor which then leads to the next image:

                                    doth briskly vaper:

Brings forth a birth of keys

Here the subjective effect of the sight moves from taste/appetite, to vapor, to mental state which is akin to keys which open a chest. The move between psychological states and concrete images is something.

One could either find the shift between mental states and physical objects too remote and dissonant to be effective. But as I work with this idea, I like the movement here. I come to a sight. The sight strikes and creates a strong desire. That desire is a key which will open a chest.

In that manner I find the movement of images effective: Desire certainly can be a power which opens “Love’s Chest.” In fact, it is hard to conceive of love without desire for the beloved:

Brings forth a birth of keys to unlock Love’s Chest,              5

That Love, like birds, may fly to’t from its nest.

The sight of this chest creates strong desire in me, which opens this chest. This chest, “love’s chest” welcomes love to enter, like a bird it will there.

The difficulty of Taylor’s images can either be taken as a needlessly difficult puzzle, or as a faithful representation of manner in which ideas move from one-association to another.  The poem is not impenetrable. Rather the difficulty can lie in the difficulty of tracing another human being’s thought.

What is interesting, is that we do not know yet what Taylor has seen. The references to the apples of gold or loveliness in lumps are stand-ins for what he has actually come to see. But that is not revealed until the first line of the second stanza:

Such is my Lord, and more.

We can now fill-in the movement of thought. The sight of my Lord creates such desire, that it opens a chest for love to enter and remain. The Second Meditation refers to a soul as a cabinet wherein the Lord could be present as something of inestimable value.

This then leads to an overarching theme of Taylor’s poetry: the beauty/holiness/wonder of the Lord when brought into contrast with the unworthiness of the poet. There is an absurd difference between the greatness of God and the sinfulness of the man.

                                    But what strange thing

Am I become? Sin rusts my lock all o’re

Here we have language which echoes Mediation 36, But am I thine? Oh! What strange thing’s in me?  https://memoirandremains.com/tag/meditation-36/

The next movement of the story should “obviously” be he will open his life to this beauty. But instead, sin has intervened. The key of desire cannot open the chest for love, because Sin rusts my lock all o’re

Here his imagery becomes a bit confused but still consistent in its emphasis:

Though he thousand keys all on a string

Takes out, scarce one, is found, unlocks the door.                 10

Which ope, my love crincht in a corner lies

Like some shrunk crickling and scare can rise.

If one opens “Love’s Chest”, love will be found inside, but it is shrunken and whithered in a corner. The just of the obsolete dialect “crincht” and “crickling” sounds wonderful to me. They are words that sound like what they mean. https://english.stackexchange.com/questions/456303/word-that-sounds-like-its-meaning-not-onomatopoeia-ex-twinkle

(The previous post on this poem may be found here)

Stanza Two

The magnet of all admiration’s here.
Your tumbling thoughts turn here. Here is God’s Son,
Wove in a web of flesh, and blood rich gear.
Eternal wisdom’s housewifery well spun 10
Which through the law’s pure fulfilling mills did pass.
And so went home the wealthiest web that was.

Notes

This stanza will draw together imagery which at first seems completely unrelated: weaving, webs, mills, flesh and blood, death, and victory. And magnets.

The tone of this stanza is interesting in that the poet is speaking to himself. The first line could potentially be an objective state: The focus of all admiration the “magnet” of all admiration could be understood a fact beyond the poet’s particular concern: If he wrote the “sun is hot”, he would mean it is hot for everyone; but not just for him alone.

But in line 8, he clarifies that he is speaking about himself: “Your tumbling thoughts turn here.” This is the magnet of poet’s admiration: this is where his thoughts turn. It is a subtle aside, for certainly when he makes an apparently objective observation it would include himself. But by speaking directly to himself, he implicitly ignores the rest of the world. For me, this is the magnet of admiration, this is where my thoughts turn.

Referring to Christ as magnetic is interesting. Calling some “magnetic” is so cliché as to not even be used a cliché, but magnets were a far more curious object at this time.

In 1618, a book was published which contained the known scientific investigation of magnetism (begun by William Gilbert, d. 1603), the title page reading as follows:

MAGNETICALL Aduertisements: OR
DIVERS PERTINENT obseruations, and approued ex∣periments, concerning the natures and pro∣perties of the Load-stone.
Uery pleasant for knowledge, and most needfull for practise, of trauelling, or fra∣ming of Instruments fit for Trauellers both by Sea and Land.
Whereunto is annexed a breife Discouerie of the idle Animaduersions of MARK RIDLEY Dr. in Physicke, vpon this Treatise entituled Magneticall Aduertisements.

ACTS 17. 26.He hath made of one bloud all nations of men for to dwell on the face of the earth, and hath determined the times before appointed, and the bounds of their habitation, that they should seeke the Lord, &c.
The second Edition.
LONDON, Printed by Edward Griffin for Timothy Barlow, and are to be sold at his shop in Pauls Church-yard, at the signe of Time. 1618.

Richard Sibbes (two generations before Taylor) made use of magnetism in an image similar to Taylor’s use here (the magnet as an image of desire):

Christ’s love in us, is as the loadstone to the iron. Our hearts are heavy and downwards of themselves. We may especially know his love by this, that it draws us upwards, and makes us heavenly minded. It makes us desire further and further communion with him. Still there is a magnetical attractive force in Christ’s love. Wheresoever it is, it draws the heart and affections after it.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 2 (Edinburgh; London; Dublin: James Nichol; James Nisbet And Co.; W. Robertson, 1862), 77. And:

Desires are the immediate issue of the soul, the motion and stirring of the same to something that likes it. When there is anything set before the soul having a magnetical force, as the loadstone, to draw out the motions thereof, we call that desire, though for the present it enjoys it not.

Richard Sibbes, The Complete Works of Richard Sibbes, ed. Alexander Balloch Grosart, vol. 1 (Edinburgh; London; Dublin: James Nichol; James Nisbet and Co.; W. Robertson, 1862), 338.

This object of desire is the Son of God:

            Here is God’s Son,

Wove in a web of flesh, and blood rich gear.

The 9th line begins with an accented “wove”. The lack of a pause before this word gives it a special emphasis, it is further underscored by being alliterative with “web.” The image startling: wove and web bring an air of a spider’s web. The Son of God is now utterly bound-up in flesh. The second half of the line “blood rich gear” is even more striking. By gear, we outstanding that the Son of God has been outfitted, but outfitted with “blood.” Blood rich at first seems to indicate the color of the gear. But this also alludes to the eventual death of Christ where his blood was poured out.

What weapon does Christ then possess, what gear? Death. The gear will be blood. There is yet another possible use of blood here: When a warrior is proceeding and covered in blood, the implication is that he is covered in his enemy’s blood and that he will not be stopped:

Isaiah 63:1–6 (ESV)
63 Who is this who comes from Edom,
in crimsoned garments from Bozrah,
he who is splendid in his apparel,
marching in the greatness of his strength?
“It is I, speaking in righteousness,
mighty to save.”
2 Why is your apparel red,
and your garments like his who treads in the winepress?
3 “I have trodden the winepress alone,
and from the peoples no one was with me;
I trod them in my anger
and trampled them in my wrath;
their lifeblood spattered on my garments,
and stained all my apparel.
4 For the day of vengeance was in my heart,
and my year of redemption had come.
5 I looked, but there was no one to help;
I was appalled, but there was no one to uphold;
so my own arm brought me salvation,
and my wrath upheld me.
6 I trampled down the peoples in my anger;
I made them drunk in my wrath,
and I poured out their lifeblood on the earth.”

By using the phrase “blood rich gear,” Taylor manages to evoke multiple aspects of Christ’s work and life.

The weaving now comes back as image of domestic industry. This is a good example of how one must be careful not to impose one’s own expectations upon a text: The idea of web and wove, although appropriate of a spider, are not the aspects which Taylor draws out. Domestic weaving is something completely beyond my experience, but would be commonplace for Taylor.
Eternal wisdom has brought forth this work of God in Christ: God made flesh, well-spun. That workmanship (the housewifery) passed through the law: Christ fulfilled the demands of the law: he went through the “wringer” as we might say. To pass through a mill would be grain broken between two millstones. But the effect upon Christ was not his destruction, but rather to be possessed not of a destroyed garment but one the costliest of all:

Eternal wisdom’s housewifery well spun 10
Which through the law’s pure fulfilling mills did pass.
And so went home the wealthiest web that was.

The admiration is the success of the Son of God in so passing in blood rich gear.

This last set of images evokes the weaving & the blood image: for to pass through the mill would be completely destroy – and yet here, not destroy.

The alliteration on the “w” throughout this stanza also draws it tight