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DUKE 
 UNIVERSITY 
 
 LIBRARY 
 
Cheat 
 ETH LICKS: 
 1 
 
 I Divine Nabiac ITY, 
 {| Opening the WAY to © 
 
 _BLESSEDNESS 
 
 By the RULES of 
 
 VER TURE. 
 A N D 
 SO ON. 
 
 By THO. TR AHERNE, B.D, B, D, 
 Author of the Roman Forgeries. 
 
 LONDON, 
 
 Printed for 5 jo athar Edwin , at the Three 
 Rafts in Ln clase 1678. 
 
 Rute PSOE OS > MEET 
 
 a re. eg EY 
 
Digitized by the Internet Archive 
 In 2022 with funding from ~ 7» 
 Duke University Libraries - 
 
- Chriftian 
 ETA LICKS: 
 
 Lae ine Now ITY. 
 
 Opening the WAY to 
 
 BLESSEDNESS 
 
 wy the RULES of 
 
 47 bE, Pp a ie 
 aaa ig & J \ 
 2 4 eX a Qk 4 
 
 A N D 
 
 a Sie Wages a | N 
 fot Le bh / 
 
 | || By 740, TRAHERNE, B.D, 
 f | Author of the Roman dee 
 
 Bi LONDON, 
 Pants EA ade Edwin , at the Three | 
 
 Ay Mages Lud A cing 1675. 
 
 me 
 
7? aN AE defign of this 
 
 T reatife is, not to 
 
 i | egere ftroakand tickle the 
 
 UNION TH 3 | Pancy, but to ele- 
 | vate the Soul, and refine its 
 Apprebenfrons , to ruform the 
 
 Judgment, and polib a for 
 
 Converfation | io purifie and 
 
 enflame the Heart , to enrich 
 
 the Mind, and guide Men 
 
 3 (that 
 
Tothe Reader.’ 
 (that fland in need of belp_) 
 in the way of Vertue ; to ex- 
 cite their Defire, to encourage 
 them to Travel, to comfort 
 them in the: Fourney, and {0 at 
 laft to lead them to true Felict- 
 ry, both bere and hereafter. 
 “" 1 need not treat of V ertues 
 in the ordinary way , 4% they 
 are Duties enjoyned by the 
 Law of GOD ; that the An- 
 thor of The whole Duty of 
 Man bath excellently done: 
 nor as they are Prudential 
 E xpedients and Nieans for 4 
 mins Peace and Honour on 
 Earth; that is in fome mea- 
 fure done by the French Char- 
 ron 
 
 To the Reader. 
 
 ron of Wifdom. My purpofe is 
 ‘4 fatasfi ethe Curious and Un- 
 eheving Soul, concerning the 
 reality , forge, and efficacy of 
 Vertue; and having fome ad- 
 vantages from the knowledge 
 I gained in the nature of Fe- 
 licity (by many years earneft 
 and diligent ftudy_) my bufinefs 
 is to make as vilible , as at a 
 pofeble for me, the luftre of ute 
 Beauty, Dignity, and Glory: 
 By fhewing what a neceffary 
 
 Means Vertue ss, bow weet 
 yy 
 
 bow full of RK eafon , bow de 
 forable in it felf, bow just and 
 amiable, bow delizhtful, and 
 bow powerfully conducive alfo 
 
 A 3 fo 
 
DR uti e Coee om 
 
 To the Reader. 
 to Glory: bow naturally Ver- 
 ine carries us to the Temple 
 of Blils, and bow immea{uia- 
 bly tranfcendent at as i all 
 kinds of Excellency. 
 
 And (if I may [peak free- 
 ly ) my Office is , to carry and 
 
 enbance Vertue to its urmoft 
 
 height, to open the Beanty of 
 all the Profpect , and to make 
 
 the Glory of GOD appear in 
 the Bleffedne[s of Man, by 
 fetting fort b its infinite Excel- 
 lency : T aking out of the Trea- 
 furies of Humanity thofe Ar- 
 
 euments that will difcover the 
 Set perfttion of Vor Cask OF 
 creat perfettion of the End of » 
 
 f/e gi 
 Va tI, 
 
 7 
 / 
 
 iV 
 a’ y 
 
 pom J Bee BAe 
 whHICH be may atcepieve 
 
 To the Reader. © 
 
 by the capacity of bis Nature: 
 As alfo by opening the Nature 
 of Vertue it felf, thereby to 
 difplay the marvellous Beauty 
 of Religion and light the Soul 
 to the fight of its Perfection. 
 
 I do not fpeak much of 
 Vice, which ws far the more 
 eafie I heme,becanfe £ am in- 
 tirely taken up with the abun- 
 dance of Worth and Beauty in 
 
 Vertue, and have fo much to 
 
 _ fay of the pofttive and tutrtir. 
 
 fick Goodnefs of its Nature. 
 
 §: But befrdes, (ince a ftrait Line 
 
 is the meafure both of it felf, 
 and of acrooked one, I cou- 
 
 clude, T hat the very Glory of 
 A 4 Ver 
 
fi 
 
 i 
 Real 
 
~ ——- = 
 
 To the R eader. 
 
 brightnefs and glory. It a 
 ampofible that the {plendour 
 of its Nature fhould be feen, 
 a all Ki eligionggand Felicity 
 will be manifeff. 
 
 r erbaps you will meet fome 
 New Notions : but yet when 
 they are examined , be hopes 
 it will appear to the Reader, 
 that it was the adtyal kiow- 
 ledge of true Felicity that 
 taught bim to fpeak of Ver- 
 tue;and moreaver that there is 
 not the leaff tittle pertaining 
 to the Catholick Faith con- 
 traditted Or altered Li bis Pa- 
 pers. For be firmly retains all 
 that was eftablifhed in the 
 
 fia5 ek 
 Aiiclent 
 
 To the Reader. 
 
 Ancient Councels, nay and fees 
 Caufe to do fo, even in the 
 higheft and moft tranfcendent 
 Myfteries: only he enriches 
 all, by farther opening the 
 grandeur and glory of Reli- 
 gion, with the interiour depths 
 and Beauties of Faith. Yer 
 indeed it is not be, but GOD 
 that hath enriched the Nature 
 of wt:be only brings the Wealth 
 of Vertue to light, which the 
 infinite Wifdom , and Good- 
 nefs,and Power of GOD have 
 feated there. Which though 
 Learned Men know perbaps 
 far better than be , yet be 
 humbly craves pardon for caft- 
 
 am 
 ing 
 
 Ovk ol order 
 
To the Reader. 
 
 Vertue well underftood, will 
 make all Vice appear like dirt 
 before a Jewel, when they are 
 compared together. Nay, V ice 
 as foon as it i named in the 
 
 prefence of thefe Vertues, will | 
 
 look-like Poyfon and a Contagt- 
 on. or if you will’, as black as 
 Malice. and Ingratitude: fo 
 that there will need no otber 
 E-xpofition of its Nature , to 
 
 debort Men from the love of 
 it, than the Llluftration of its | 
 
 f Y - “— 
 uu ont? ai V. 
 
 : 
 
 | 
 
 7 
 
 Vertues are lifted in the - 
 
 L of Invifible things ; of 4 
 
 at 
 xe are {a blind 
 
 ’ ot! 
 
 I Gece : i 
 / J 747 Yan 
 MCh shits. fe ‘i 
 
 4 - 
 F ? 
 
 } ; m4 rsh PVP q 
 ~! i © ¢e 3 bée vi & &S 
 
 ? 7374" + 
 
 YE ANY CXileilt- 
 
 ' 
 
 i): 
 
 To the Reader, 
 in Nature: But yet it may, 
 and will be made eafily appa- 
 rent, that alli the Peace and 
 Beauty in the World proceed- 
 eth from them.,: all Honour 
 and Security 7% founded in 
 them,all Glory and Efteem is 
 acquired by them. . For the 
 Profperity of all Kingdoms i 
 laid 7x the Goodnefs of GOD 
 and of Men. Were there no- 
 thing in the World but the 
 W arks of Amity, »hich pro- 
 ceed from the higheft Vertue, 
 they alone would teftifie of its 
 Excellency. For there can be 
 no Safety where there is any 
 Treacher were all 
 Truth 
 
 Dit 
 
To the Reader. 
 
 Truth and Courtefie exercis'd 
 with Fidelity and Love,there 
 could be no Inyuftice or Com- 
 plaint in the World ; no Strife, 
 nor V iolence : but all Bounty, 
 Joy and Complacency. Were 
 there no Blindnels, every Soul 
 would be full of Light and the 
 ‘face of Felicity be feen,and the 
 Earth be turned into Heaven. 
 T be things we treat of are 
 great and mighty;they touch the 
 Effence of every Soul, and are 
 of infinite Concernment , be- 
 caufe theF elicity 1 pari! that 
 ry acquired bytbem: I do not 
 mean Immortal only but wor- 
 thy to be Eternal: aud at as 
 impof- 
 
 To the Reader, 
 
 impofcble to be happy without 
 them.We treat of Mans great 
 and foveraign End ,. of the 
 Nature of Bleffedness, of the 
 Means to attain it: oF Know- 
 ledge and Love, of Wifdom 
 aud Goodness, of R ighteouf- 
 nefs aud Holinels , of fuftice 
 and Mercy, of Prudence and » 
 Courage, of Temperance and 
 Patience , of Meeknefs and 
 Humiliry of Contensment, of 
 Magnanimity and Modcfty of 
 Liberality and Mag gnificence, 
 of the waies by which Love: is 
 begotten 77 ihe Soul. of Gr 
 titude, of Faith, | 
 
 Lehn. 
 / f 
 
 ras om OP] 
 / / 
 
To the Reader. 
 yotion, Fidelity, and Godli- 
 nels. In all which we fhew 
 what fublime and myfterious 
 Creatures they are, which de- 
 pend upon the Operations of 
 Mans Soul; their great ex- 
 tent.their ule and value, their 
 Original and their End, their 
 - Objeds and their Times : 
 W bat Vertues belong to theE- 
 fiate of Innocency what to the 
 E flare of Milery and Grace, 
 and what to the Estate of 
 Glory. Which are the tood of 
 the Soul , and the works of 
 Nature ; which were occafro- 
 ned by Sin, as Medicines gnd 
 Expedients only : which are 
 
 E flen- 
 
 To the Reader. 
 Effential to Felicity, and 
 which -Accidental ; which 
 Temporal , and which Eter- 
 nal: with the true Reafon of 
 their Impofttion ; why they al 
 are commanded, and bow wile 
 and gracious GOD %& im en- 
 joyning them. By which means 
 all Atheifta a put to flight, 
 
 and all Infidelity : The -Soul 
 
 és reconciled ta the Lawgiver 
 of the World , and taught to 
 delight in bis Commande- 
 ments : AZ Enmity and Dit- 
 contentment mult vani{h as 
 before 
 
 ae 
 
 the Sun, when t! 
 Vertue appears 
 
 “Tue bok 
 
. diet ats 
 es 
 
 ernest 4 
 
 To the Reader. 
 ing in bis Mite tovtbe rule 
 Exchequer. He bath not ng 
 more to fay, but that the Glory 
 of GOD, and the fublime 
 Perfection of Humane a 
 ture are united in Vertue. ) 
 Vertne the Creation # mat 
 ufeful, and the Univerle de- 
 lig biful. All the W on es 
 GOD are crowned witb feng 
 End, by the Glory oF 
 For whatfoever wa ate Si. 
 profitable or Men is made i 
 cred; becanfe it a 
 and well-pleafing to G * i 
 Who being L 0 V E Os 
 ture , delightetb in his Crea 
 
 { VP 
 sures welfare. 
 
 T | “eh 
 
 To the Reader, 
 
 T here are two forts of cou: 
 current Actions neceffary to 
 Blifs: AGions inG OD, and 
 
 _  Adfious in Men,nay and Aéfi- 
 _ ons too in all the Creatures. 
 . Tbe Sun muft warm , but it 
 
 ait not burn; the Earth 
 
 . mujt bring forth, but not wal. 
 low up; the Air mus cool 
 p without ftarving, and the Sea 
 Qumotfien without drowning : 
 "(Meats mut feed but not poy- 
 , fon: Rain muff fall, but not 
 _opprefs : Thus in the tnferiour 
 Creatures you fee Altions are 
 E of feveral kinds. But thefe may 
 be reduced to the Aétions of 
 ae from wom they 
 
 l 
 
 Mes FS3 
 } yy o-t 
 | 4 
 | 
 
 | 
 } 
 
To the R éader. 
 fring ; for be prepares all * 
 
 thefe Creatures for us. And it 
 
 js necefjary to the felicity of | 
 
 bis Sons , that be fhould make 
 all things bealing and amiable, 
 not odious and déftruttive: that 
 he fhould Love, and not Hate: | 
 And the Adions of Men muft 
 concur aright witb thefe of 
 GOD, and bis Creatures. 
 T hey muft not detpile bie fings 
 becaufe they are given , but 
 efteem them; mot trample 
 them under feet, becaufe they 
 bave the benefit of ibem, but 
 magnifie aad extol them: £ hey 
 too mu? Love, aud not Hate 
 They mut not kul and mut 
 ; ther 
 
 fery. 
 7 
 
 To the Reader. 
 
 ther, but ferve and pleafure 
 one another: they muft not 
 {corn great and ineftimable 
 Gifts, becaufe they are com- 
 mon, for fo the Angels would 
 lofe all the happine{s of tiea- 
 ven. If GOW fhould do rhe 
 mof? great and glorious things 
 that infinite Wildom could 
 
 devife; if Men will refolue 
 
 10 be blind, and perverle, and 
 fenflels, al mill be in vain: 
 the moft High and Sacred 
 
 things will increale their Mi- 
 
 little glumple of tbe excellency 
 
 of Vertue. 
 
ee eel 
 
 TortheiR eader. 
 
 You may eafily difcern that 
 my Defign is to reconcile Men 
 to GOD, and make them fit to 
 delight in bim: and that my 
 lift End is to celebrate bis 
 Praifes, in communion with 
 
 the Angels Wherein. I beg 
 
 tbe Concern of the Rea- 
 der, for me can never praife 
 bom enough ; nor be fit enough 
 
 to pr aife oe. No or ber man 
 ( at leaft ) Yan make ws fo, 
 without our own millingnefi, 
 aud endeavour to do it. 
 
 Above all, “pray to be fenfz- 
 ble of tbe Bo ccelle) rCy | of the 
 Creation, for up! on the dae fenfe 
 of ie Exe Hency 4! Ak of 
 
 clicity 
 
 To the Reader. 
 
 Felicity wbelly dependeth. 
 Pray to be fenfrble of the E-x- 
 cellency of Divine Laws, and 
 
 | of all the Goodnefs which your 
 
 Soulcomprebendeth. Covet a 
 lively fenfe of all you know, of 
 the Excellency of GOD , and 
 of Eternal Love ; of ‘your own 
 Excellency, and of the worth 
 
 and Value of all Obje#s what- 
 
 foever. For to feel is as ne- 
 
 ceffary, as to {ce their Glory. 
 
The Contents. 
 
 CHAP. “1. 
 Cy the End, for the fake of which Ver- 
 
 tue ws defred. 
 Chap. II. 
 Of the Nature of Felicity 5 ts excellency 
 and perfection. 
 Chap. Ill. 
 Of Vertue in general. The diftribution of it 
 into its feveral kinds, Its definition. 
 
 Chap. IV. 
 
 Of the Powers and Affettions of the Soul: 
 What Vertues pertain to the eftate of Ia- 
 nocency; what to the eftate of Grace 5 
 what to the eft ate of Glory. 
 
 hap. V. 
 Of the meceffity , excellency and ufe, of 
 Knowledge: Is depths and extents 3 its 
 
 Objeéts, and its End. 
 a4 Chap. 
 
rages he 
 
 The Contents. 
 
 Chap. VE 
 Of Tove and Hatred, the meceffity and 
 Jweetnefs of Love. Its general ufe and 
 efficacy, The feveral kinds of Love. Of 
 the power, inclination and aG of Love; 
 its extent and capacity. 
 
 Chap. VII. 
 
 What benefit GOD himfelf does receive by 
 bis etcrnal ‘ove. That when our Love 
 is wi.icle compleat and perfed , it willbe 
 like bis, and the benefit of it will be 
 ete rmal. ; 
 
 Chap. VIII. 
 
 of the excellency of Truth, a itis the ob- 
 ject and caufe of Vertue, The matter 
 and form of Vertuous AGions. That 
 their form is infinitely more excellent 
 then their matter , and the Heathen 
 
 tor ality infinitely defective and Short of 
 he Chriflian 
 
 1 & 
 Cilap i ees 
 
 rt? 
 ited in the Will. it attaineth 
 eee as 
 
 [fal le Ends by the beft of aff 
 
 y , ~ ? } 
 (5, bow If 4:h0W, [HELL Cana 
 7 We wD 3a 2ts Nulure. 
 
 y, 
 
 ‘i Lat 
 
 The Contents. 
 
 What God doth, and what we acquire, by 
 the exercife of this Vertue, 
 
 Chap. XI. 
 Of Goodnefs matural, moral, and divine ; 
 
 vts Nature defcribed. The benefits and 
 Works of Goodnef;. 
 
 Chap. XII. 
 Of Holinefs : Its mature,violence and plea- 
 fure. Its beanty confificth in the infinite 
 love of Righteoufue/s and Perfection, 
 
 Chap. XIIL 
 Of Fuftice in general, and particular. The 
 reat good it dothin Empires and King- 
 doms 3 a token of the more retired good 
 it doth inthe Soul. Its feveral hinds, 
 That Gods punitive fustice fprings 
 from his Goodnefs. 
 
 Chap. Xiv, 
 Of Mercy, The imdelibi ftain and gurlt of 
 Sin, OF the Kingdom which God reco- 
 uered by Mercy. ‘The tran{cendent nature 
 
 of that duty, wich its effes and bene- 
 firs. 
 
 ‘ >, / : } 
 CELICVUIPE 1770 ane 
 
 ted 
 
The Contents. 
 
 ted inthe Soul, Of Nature its Objeds 
 are. The neceffity of Faith : Its end; its 
 ule andexcellency. It isthe Mother and 
 fountain of allthe Vertues. 
 
 Chap, XVI. 
 
 Of Hope. Its fonndation : its diftindion 
 from Faith; its extents and dintnfions; 
 its life and vigour ;.its feveral kinds 5 
 its fweetne(s and excellency. 
 
 Chap, XVII. 
 
 The Conterts. 
 
 Chap. XIX. 
 
 Charity to our Neighbour moft natural and 
 
 eafte in the estate of Innocency + Adams 
 Love to Eve, and bis Children, a great 
 exemplar of our Love to all the World. 
 The fiveetnefs of Loving. The benefits of 
 being Beloved, To love allthe World,and 
 to be beloved by all the World , is perfect 
 fecurity and felicity. Were the Law ful- 
 filed, all the World would be turned into 
 Heaven. 
 
 Of Repentance. Its original ; its mature 5 Chap. XX. aie, 
 je is a pureation Vere e Wh nece(fity 5 Of Prudence, Its foundation is Charity, its 
 é a * lity ; .@ 
 its excellenciesr. The meafure of that for- end tranquility and profperity on Earth; 
 
 row whichis due to Sin is intollerable to 
 Sence; confelfed by Reafon,and difpenfed 
 with by Mercy, 
 
 its office to reconcile Duty and, Conve- 
 nience, and to make Vertue fubfervient 
 to Temporal welfare, Of Prudence in 
 
 Religion ; Friendhip, and Empire, The 
 end of Prudence is perfett Charity, 
 Chap, XXI. 
 Enconragements to Courage. Its Nature , 
 caule,and end, Its greatac{s and renown, 
 Its ornaments and Companions. Its ob- 
 jeds, circumftances, effecis, and difad- 
 vantages: how Drfjiculties increafe its 
 vertue. Its Victories and Triumphs. How 
 fubfervient it is to Bleffednels and Glo- 
 
 Chap, ‘Je 
 
 Chap. XVIII. 
 
 Of Charity towards God, le [anGifieth Re- 
 pentance, makes itaVertue, and turns 
 it to,a part of aur true Felicity.Our Love 
 to all other objects ts ta berin ard end 
 in God, Our Love of Cod hath an excel- 
 I-ncy init, that makes it worthy to be 
 defired by bis eternal Majefty. He is the 
 only fupream and perfed Friznd; by 
 
 Loving we cmjoy bine. 
 
 Chap. 
 
The Conténts. 
 
 Chap. XXII. 
 
 Of Teesperance in matters of Art , as Mu- 
 fick, Dancing, Painting, Cookery, Phyfick, 
 &c. ln the work: of Natures Eating, 
 drinking, [port: and recreations : In oc- 
 cafions of pajfiow, in our lives and Con- 
 werfations. Its exercife in Self-denial , 
 meafure, mixture and proportion, Its 
 effets and atchicuments, 
 
 Chap. XXIII. 
 
 Of Temperance in God. How the Modera- 
 tion of Almighty Power, guided in bis 
 Works b, Wifdow, perfeerh the Creatt- 
 on. How it hihraifed its own Glory and 
 our -elicity b-yond all that fimple Power 
 could cffe by its Infrnitenefs. 
 
 Chap. XXIV, 
 
 Of Patience, Its original, How God was the 
 frft patient Perfon inthe Worle! The 
 nature, and che glory , and the bic{fed 
 effets of his eternal Patience. The Rea- 
 
 fon and defign of ak Calamities. Of Pati- 
 entein Martyrdom. The extraordinary 
 reward of ordinary Putience in its mean- 
 ef obfcurity. 
 
 Chap. XXV. 
 
 The canfe of Mecknefs is Love. It refpeds 
 the future beauty and perfedion of as 
 
 objed, 
 
 The Contents. 
 
 objet. It is the moft fypermatural of all 
 
 the Vertues. The realons and grounds of 
 
 this Vertue im the eft.te of Grace and 
 
 Mifery, Its manifold effedis and excellen: 
 
 lencies. Of the Mesknefs of Mcles and 
 
 Jofeph. : 
 
 Chap. XXVI. 
 
 Humility is the bafi: of ali Vertue and Feli- 
 city, inal effates, and for ever to be ex- 
 ercifed. As Pride dves altenate the Soul 
 from God, Humility uniics it to himin 
 adoration and amity, It maketh infinite 
 Bleffednefs infinitely greater, is agreeable 
 to the truth of cur condition , and leads 
 us through a dark and myfterious way to 
 Glory. 
 
 Chap. XXVIL 
 
 That Contentment is a Vertue Its caufes, 
 andits ends: Its Impediments, EffeGs, 
 and Advantages, The way t0 attain and 
 secure Contentment, 
 
 Chap. XXVIII. 
 
 Of Magnonimity, or greatnefs of Soul, Its 
 mature. Its foundation in the vaft Capa- 
 city of the Underftanding. Its defire. Its 
 objets are infiaite and eterwal. Its en- 
 guirses are moft profound and earneft. It 
 difdaineth all feeble Honours, Plea;ures 
 
 and 
 
The Contents. 
 
 and Treafures. A Magnanimous Man is 
 the only Great and undaunted Creature. 
 
 Chap. x MIM 
 of Modefty. Its mature, Its original, Its 
 off ects and confequences. 
 
 Chap. XXX. 
 
 The excellent nature of Liberality, Rules 
 to be obferved in the prattice of it. Re- 
 gard to our Servants, Relations Friends 
 and Neighbours muft he had in our Libe: 
 rality, as well as to the Poor and Needy, 
 How our external as of Charity ought 
 10 be improved for the benefit of mens 
 Souls. Liberality maketh Keligion real 
 a 1d fub/tansial, 
 
 Chap. XXXII. 
 
 Of Magnificence in God. Its refemblancein 
 Maa. the chief Magmfice NCE of the Sou! 
 is Spirituai I % perf chly expre| ed in the 
 outward life, when che whole is made 
 perfedt,and prifented to Ged. God gives 
 all bis Life to uss and we should give 
 ours alito hin. How fair and glorious 
 it may be. 
 
 Chip 
 
 The Contents. 
 
 Chap. XXXIF. 
 
 Of Gratitude. I feeds upon Benefits, and 
 is in height and fer cur arjwerable to 
 their Greatnef’. The Qu jirun flated Whe- 
 ther we are able to love GOD more than 
 our (elves. It is impofible to be grateful 
 to GOD without yt. A hing of the glors- 
 ous Confequences of /0 doing. 
 
 Chap. XXXIU. 
 
 The Beauty of Gratiinde. Its principal Cay- 
 fes. Amity and Communion are the great 
 effect of ats’ Nature. The 1tud Charalfar 
 of a gratefzl Perfon.Godgs imCOMMUNIC- 
 ble Attributes exjoyed Ly Gratitude. All 
 Angels dull Men are a grateful Perfons 
 Treafures 5% they affift himite Pxogfes, He 
 facripices all Worlds tothe Derty. 44d ju- 
 preamly delighteth to jee bina fisting in 
 ihe Throne of Glory. 
 
 Au APPENDIX. 
 
 Of Enmity and Trinmpb: Of Schifm ana 
 Herefie , fidelzty, Devotion, € odlinefs. 
 Wherein is declared, how Gratitude ana 
 Felicsty imppire and perfeGall theVertues. 
 
To the Reader. 
 
 The Author’s much lamented Death 
 bapning immediately after this Copy 
 came tothe Pref’, may reafonably move 
 the Readers charity, to pardon thofe few 
 Errata’s which have efcaped in the 
 
 Printing by fo fad an occafton, 
 
 rous Indultry. 
 
 CHRISTIAN 
 ETHICKS 
 
 OR 
 DIVINE MO RAL VELE: 
 Opening : 
 She May to Wieiednels: 
 By 
 The rules of Virtue and Reafon. 
 
 GHA Py 1. 
 Of the End, for the fake of which, Vir- 
 
 tue is defircd. 
 
 T is the Prerogative of Hunrane 
 Nature tounder(tand itfchf, and 
 guide its Operations toa Known 
 
 End: which he doth wholly for- 
 pao feit, that lives at random, with 
 out confidering what 1s worthy of his 
 Endeavors, or fit for his is Ocfires. 
 
 THE End is that which crowns the 
 Work 5 that which infpires the Soul with 
 Defire, and Defire with a quick and v3 
 It is laft attained 
 
 b 
 
Mf the Mature of Felicity, 
 
 RATHER then make Shipwrack o 
 a good Confcience, we mutt do as Ma. 
 
 pare 
 
 “ 
 
 riners in a ftorm, caft our riches over 
 
 board for our ow» Prefervation, It is 
 better lofing them, then- our Selves. 
 VERT UE. is Defirable and Clori- 
 ous, becaufe tt teacheth us through many 
 Difficulties in this Tempeftuous World 
 
 to Sail Smoothly ,. and attain the Ha- 
 ven. 
 
 CB-AYP SE 
 
 of the Nature of Felicit 
 
 ty. fs 
 cellence and [¢ ¥} €CL70n, 
 
 H E Peripateticks, fo far forth as 
 | 
 
 they coutemplated the Nature 
 
 and Eftate of man 7w this World. were 
 K a al . 1 { S > ’ ‘ > 
 
 Wife, in defining the Goods of the Bo- 
 : 
 
 dy, Soul and Fortune to concur to Mans 
 
 perfect Happinefs. For Difficultfes and 
 Conflicts are not Effential to tt 
 
 1c Na- 
 ture of Blifs, nor confiftent with the frui- 
 
 tion of its fulnefs and Perfcétion. 
 T HERE 1s the Way, and tl 
 neyes end. 
 
 IN the Way 
 
 1p 
 
 iL 
 
 joure 
 
 to Felicity many things 
 
 ite Excellency and Ierfection. 
 
 to be endured, that are not be be 
 deftred. And therefore is it pacers 
 to makea Diftinction inirte : gj 
 toFelicity, a ny Reft a wea 
 sthe end of our journcy- 
 nT I Te Got of the Soul, are He 
 lutely in theWay to Happine $5 
 the Good Body are very rie 
 nient, and thofle ot Fortune Comme i- 
 ous enough. but the latter of re: are 
 not with too much cagerncfs to be pur 
 fucd. : 
 
 + HE Goods of 
 
 {Vary 
 
 the foul are wifdom, 
 Knowledge , Courage all che ve 
 all the Paiivons. Affcctions, owers om 
 faculties, “And thefe you know are a 
 lutely necetlary. 
 a a eid: oF the Body are Health, 
 Agility, Beauty, Vivacity, Strength ane 
 Libertie : and thefe fhall in Be oa 
 felé together with thofe of the | on 
 be enjoyed. By which you may any 
 cern that the Goods ot the Body vet al 
 Parts and Ingredienés of Happinels. ‘ 
 THE Goods of Fortune are foo 
 and Rayment, Houfes and Lands, Lic 
 es, Honours , Kelations and geen 
 with a lthofe cony calent Cr 
 svithout the Body, that are fubject ; 
 
 chance, 
 
 ae | 
 1Ciie 
 
DE the Cnd 
 Intended in every Ope ration. All Mean 
 which canbe ufed inthe Acquifiton of it, | 
 derive their value frem_ its i-xcellen- 
 ey and weare encour eee to ufe them 
 only on the © that End which 
 is attained by them. 
 
 IT is the Office of Morality to teach 
 Men the Nuture of I7rtwe,and to encou- 
 ul of it; “by ex- 
 ainin and Lihcacy. 
 
 i Ie i'xecllence of Virtue,is the Nez, 
 ecflity 
 bY 1c ty, 
 th 
 
 /\ccount ¢ 
 
 rage them in the Practice 
 
 I 
 
 g its ule 
 
 It contiftethin this, Virtue Js 
 
 e only Means by which Happinets can 
 
 the Confideration of the nd 
 animate a 
 
 they that 
 
 “SINCE 
 
 \\ hich 
 
 leans. 
 yrthily 
 no. and firft fhew the 
 s before they open 
 b it iS a Valn 
 unliefs the 
 
 to whom the Na- 
 
 ble 
 
 propote the 
 
 | 
 | 
 
 Wtue, OY 
 1 a 4 
 the Mi } 
 
 YC 
 Lilie 
 
 thotc 
 Jin their tendency to 
 |: for if 
 
 15 
 
 tthem 
 is taught and commendcc 
 endeavors 
 in the 
 
 yy 
 
 the End be deipifed , all are 
 
 but fruitlefs, which inftruct us 
 and the Knowle 
 
 “4 : ' . . (ie 
 Wiecans 5 Ul } 1ge Ol 
 
 vain 
 
 ! thicacy thercof in the Way to} 
 
 them 
 
 of Wirtue, 
 j vain, if they never be ufed or improved. 
 TH A T Reafon, whereby Manis ab! 
 to Contemplate his Ee nd, isa finguk ir Ad- 
 vantage, whercin he Js priviledyed above 
 a Bealt. . It enables him not only tO Cx- 
 amine the N: ature and perfection of his 
 End, but the E quity and fitnets 
 Means in Order thereunto, and the 
 Jar Excellency of his firftC: uf 
 ry and Goodn aires arethi in the 
 and Contrivance : Efpecia 'y in making 
 mans Happinefs {o comple at and perfect. 
 [HE Heathens, who ete the 
 name of Ethicks , were very thort in the 
 Knowledge of Mans End: But they are 
 worfe thenHeathens, thatnever confiderit 
 L 2 more E. cellent the End 
 
 iC 
 
 of the 
 hngu- 
 is itsGlo- 
 
 Delion 
 
 V1 ¢ 
 
 tlhe 
 
 ;. the 
 tay all the Meda conducive he eteee 
 are the more Defirable. 
 LEASON, which 
 fence of the S is of Man, : 
 defire thefe Things, whi 
 fu preme. For itis au Eter: 
 in Reafon co pre fer the Better. 
 Worfe - He that prefers the we 
 the Bctter inath 
 wervs from the Rule of Ri 
 WHATEVER 
 b 
 
 1S 
 
 } 
 AL 
 
 acts 29a 2ture 
 
 Hiow 
 
MFthe Cnd 
 nion there ate concerning Happinefs , 
 all ph “4 and agree inthis, that Mans 
 1S pertedt Hap pinefs: ‘Andthe § 
 cle nit his Happinefs ts, the more | 
 a 
 
 | Soul to be enfamed withthe 
 Mire of if, and infpired with the grea- 
 
 ; 
 
 Re 
 h 
 
 mduitry. 
 Pla Mo! 
 defpuing 
 and eternal 
 elie. rh hae to . 
 Scnfual Felicity, is J 
 
 e Fclicity in 4nger 
 
 Accident. and never to 
 
 tall, is neither Ant} 
 
 annainir OUT 
 
 aQQAIILE Vs 
 
 4 vA th our 
 a val! With Ot AY 
 1 ’ 
 
 hat place their hake 
 
 are © allo the sit 
 
 n tes at mnd Le yitturbe |) of; 
 
 cf Wirtie. 
 
 of a mean eftate, upon 4 firfpicion 
 there is no true happi refs, becaufe 
 the nature thereof 1s fo much doubted 
 inthe World The sah tions cONncet=- 
 ning its nature argue xif{tance. rie 
 we muf{t ceale to ‘bed Aen, be bone we car 
 extinguith the defire of 
 
 py. te only is trucly Gx 
 a{pires to the molt per “eg 
 which Gedand Natare 
 Capable. 
 
 BY oe much Greater the Uncertaia- 
 ty .is'5) by fo much the note Heedtul 
 ought wetobe, left wefhould Pe 
 ced and deceived 5 in pae,/Cl 
 Happinels : For the Danger 1s 
 ter. And by how 1 ouch th ec more 
 
 Vifputations, 
 
 De ing 
 nerous 
 Bletie ied 
 
 + 
 have ma 
 
 pio VN Al 
 
 CONnCCYR- 
 
 S in catching atan un- 
 tne gre. it Occahio n 
 among the Vul- 
 ¢ Bealts , by their 
 Senje and Aree >, without difcerning 
 
 improving any other faculty, qe 
 lip ot Ween iD iS , 1, 
 
 i 
 
 ryt hy a ie 
 QDOUWUT 3.. 
 
 -who are Jed, lke 
 
 aAnnGiti 
 
 : | aay eee tay a es 
 which, as {oon as they taite, 
 
OF the End 
 
 t up, tho site liq quer be nothing but Gall 
 and Poyfon. Being deluded witha fhew, 
 inftead Bt ie afure , they ruth hand over 
 
 ad on tl own Defirudion. 
 1T i as iearal to Man to defire hap- 
 pincts, asto live and breath s Senceand 
 Inttinct carry him to Happyne * as well 
 as Xcafon : onely Reafow fhould rectifie 
 ee eid | inform his Sexce, 
 e compleat his Fence , by inducing 
 a  perfections of which it is capable 
 oe Tees Good tn themf{elves.when 
 they ftand in Con npetition 
 that are better, have t} 
 Better 
 
 vich thofe 
 ie notronof Evil: 
 Things are Evil , tf compared 
 
 clpec tally where the 
 hoice of the one hinders the Acauili- 
 
 tron of the othe Par where Good, 
 Better, anc e fubfervient to cach 
 othe Is the better for the o- 
 but where they interfere, 
 cach other, the Goo 
 
 <meta * \ sid @) 
 bad in comparifon of the Better, : 
 
 Ma OProte 
 bee) hah 
 
 Better wore than the Bett of al 
 | ‘ f 1 Y> 
 
 Is the Caufe why Reafon cay 
 
 eulcice inany Fel'city lets than the Su- 
 ” ° ] = 
 
 5 ae 
 le: Which mult needs! 
 
 ( 
 
 Nealon 
 
 Its Opcrati- 
 
 ONS 
 
 of Wirtue. 
 
 ons; andnever refts, but in the produ- 
 ction of aGlorious Act, that is infinite 
 in Perfection. Be 
 
 IF Felicity be infinite, the Lots 1s as 
 great, that attends our Mifcarriage, and 
 the mifery intolerable, that follows our 
 Lofs. For ( our eyes being open). a 
 Lofs that is incomprehenfible muft needs 
 produce a Greif unmeafurable , an Anz 
 awn ‘ infintce as our Damage. 
 
 ALL infertour feliciti 
 {eries compared with the Highelt. Af. 
 thing Is cood and pleafeth a Beggar) 
 time of dif trefs : : but a piece at € 
 Better. An Eftate of a thoul: and pounas 
 a year is better than a Picce of Gold 5 
 but our Ambition carries us to | ee i~ 
 lities and E fakes An Empire 
 
 sare but 
 
 . ' ' 3 
 FOid 1s 
 
 1S More 
 ] Find 1 Bae | | 1), ae a « 
 delirable thana t rovince 3 
 
 der. here) er, the Better 1f 1s 
 Defirable. But the Em 
 
 1s at Bubbl L 
 
 1 
 And thet 
 
 thing to an infinit 
 
 PERFEC 
 nion, nor Pleatur 
 nor Lied 
 
OF the End : 
 Dominion, Pleafore Le 
 for the fulland per 
 
 of Wirtute. 
 
 arning,andHonor & upon our endeavours, and this carries 
 IF alk Mec. yi aay of it. fome thing of Myftery init 5 For where- 
 nah baer ne a ei and Eter- asthe Maxime Is Ienoti nulla coer All 
 ted for Man oh J ae IS Prcpa- g@nove comes 1” at the Eye, wea se Ob- 
 ineftimabie Val; 4 See wae a ij: of & ‘ect to which we are Blind, and the more 
 his’ Pelicnty 4 ot. A Ircuc of which wlind we are, the more reftlefs. We 
 
 Meee ye ance becomes, a. ae touched with an unknown Beaut 
 Sea gaai Courage to fuflur ma- which we never faw, and inthe midft of 
 ie } our Ignorance are actuated with a Ten- 
 dency, which does not abete the value of 
 our Virtues, but put Life and Energy in- 
 
 to our Actions. 
 THO Felicity cannot, perfectly be 
 Ze underftood , becaufe it is incompre- 
 ment of its nature henfible to Menon Earth, yet fo much 
 vin t con- of it may be difcerned, as willferve to 
 orruption of Nature, meet our Inftinét, and feed our Capaci- 
 Orrupted. fo have we ty, animate our Endeavour , encourage 
 Pct are we led by our Expectation C:.to hope for more 
 atter things un- | then we enjoy ) enable us to {ubdue 
 his wes n. The truth our Luts, fupport us in temptations, and 
 ur t alates are vitiated and our D1- a{liit us in overcoming all obltacles what- 
 purified by 
 
 1- foever. 
 ne by a little Induftry,to INFINITE Honors and Pleafures,were 
 felicity Known, is but to Expofe it there no more in Felicity, are enough to 
 Ci tempt and Cenfure. It is too Great a\lure us:but the fruition ofall in the Beft 
 : fF ure tor perverted Nature, of Manners, in Communion with God, 
 [HE Concealment of an object being full of Life, and Beauty, and Per- 
 oe fection in him{clf, and having the certain 
 
 et 
 hits 
 ro tr 
 
 { r fo noble an 
 
 tnis Life 
 
 {1 kK 
 Lie ANNO 
 
 I>) 
 a AT ox 1) 
 Ae 0 LOorrupted , that all our Nz 
 
 ure be 
 
 yi f ties : 
 ur Appetite, and puts an Edge 
 
 UPOR @ ailurance 
 
—— 
 
 ~ = 
 
 eee 
 
 aie crea sila 
 
 ee 
 
 — - eed 
 4 
 
 e. DEthe End 
 
 Affurance that all {hal} be include 
 Blifs, that can be 5 
 Thing fo Divine 
 it fills us y ith Comfort here 
 tainment with p 
 after, 
 HE that car i 
 Image cote ; ae a s she ek 
 tion ina Bafer Manner: N17. ee 
 GODS Image, that hemo eee 
 Similitude, aa 
 I am not (> St 
 city confit in a 
 from Patlion 
 ive the Paf ic ) 
 ther dol, rlw ac 
 Advantages ot We lt} 
 nore then thot. of Bi u 
 as aMan may be} eens. 
 fo may he make a] ee 
 he has them, He m. ty be happy 
 culty without them but [ al withel 
 ‘i dds In He aven, yet certain! a | 3 
 fhe Goods of fortune. concur Bath 
 pleating of t Temp oral Felt it; 
 ire w! her S are freely nee a 
 
 thought On; it is a 
 
 ,and the Ar- 
 erfect Saris sfaction heres 
 
 VU 
 
 , that the very Hop c of 
 
 j of Uirtue, 
 
 d in his P vantages of his Biuth and Breeding 5 
 
 How in the Increafe of Riches and Ho- 
 nors, to be Happyin their Enjoyment: 
 How to fecure himfelf in the temptations 
 
 of Affluence. and to makea man glor 10us 
 and delightful te others in 
 
 in himfelf , 
 Abundance : Or clfeif Affliction fhould 
 arife., and the State of 
 how to triumph over adverfe Fortenc, 
 and to be Happy notwith{tanding his Ca- 
 
 Affairs change, 
 
 lamitics. How to govern himtclf inall 
 E-{tates fo as to turn them to his ownad- 
 intage, 
 k OR tho felicitie be not ab olutely 
 World, nor focompleet 
 1 
 l 
 
 perfect in this 
 and plen rif 
 
 in Poverty, as 1na great 
 { } ‘ ° «re 
 Elrates% 
 
 is abfolutely 
 
 at wealth 
 
 e1or C= 
 ss, 
 
 Bel ee 
 NLATE nNOL peeves 
 
 { r 
 s i 
 
OF the Mature of Feliettp i 
 
 chance. » By which vertue is aflifted, and 
 
 of which anoble ufe may be made. j 
 Works of Juttice , Hofpitality Cour. 
 tefic an { Charity, which muy redound to 
 Our greater Felicity here and in heaven 
 q HE more Honor and pleafure we 
 enjoy, the Greater and more Perfect is 
 our prefent Happinefs: Tho many fates 
 Inthe Way to Felicity, we are forced ie 
 quit all thefe, for the Prefer ati 
 of our Innocence. age 
 GALLANT Behavior in flighting all 
 rantitory things for the Prefervation of 
 urV irtue,ls more conducive to our fu- 
 lure Perfection, then the greateft. cate 
 ines In Our prefent condition. 
 _# € dsincumbent upon us, as a 
 cial parE Of Our Care, to take heed. 
 th Nasal be not enfnared by the eafinels 
 OF Froiperity, and that we do pot fet 
 
 up our Reft in the w lappl 
 Pp Our kell in the Way to Happinefs 
 : i =) 
 
 (pe- 
 
 nor deceive our {elves in thinking the 
 Goods of Fortune Eflential : not difcou- 
 rage our felves, by 
 fiable ‘to be H 
 
 y thinking it impof- 
 
 eee : lappy without them. 
 ur Lhoughts and A fied f 
 
 houghts ana Afiections muft be al- 
 
 elt Perfection 
 
 aft 
 
 its Exeeilency and Derfection, 
 
 of Blifs, as our only portion and De- 
 fire. 
 
 EF ELICIT Y is rightly defined, to 
 be the Perfect fruition of a Perfect Soul, 
 atling in perfect Life by Perfect Virtue. 
 For the Attainment of which Perfection, 
 we muft, in the Way to Felicity, endure 
 all Afflictions that can befall us. For 
 tho they are not Parts of Felicity them- 
 felves, yet we may acknowledge them 
 great Advantages for the Exercife of 
 Virtue,and reckon our Calamities among 
 our Joys, when we bear and overcome 
 them ina virtuous Manner, becaufe they 
 add to our Howor, and contribute much 
 to ourPerfeétion,both here,andhereafter. 
 
 F OR this purpofe we are to remem- 
 ber, that our prefent Eftate is not that of 
 Reward, but Labour: Itis an Eftate of 
 Trial, not of Fruition: A Condition 
 wherein we areto Toy], and Sweat, and 
 travail hard, for the promifed Wages 5 
 an Appointed Seed Time, for a future 
 Harveft ; a real Warfare, in order toa 
 Glorious Victory: In which we mult 
 expect fome Blows, and delight in the 
 Hazzards and Encounters we mect with, 
 becaufe they will be crowned witha 
 Glorious and joyful Trtumphs and at- 
 
 tended 
 
 15 
 
Df the nature ok Felfcity. 
 
 tended with ornaments and trophies fart | 
 
 ite Excellencp and joerfection, 
 
 furpatiing the bare Tranquillity of idle fal Counfels and Divine Attributes 
 
 peace. 
 
 WHEN we can cheerfully look on an Pleafure. 
 Army oi Misfortuncs,withoutAmazement their Nature, Variety, Number, 
 
 are other Objedts of our Content and 
 Unlefg all thefe be perfect in 
 Extent, 
 
 We may thenfreely and Delightfully con- Relation,Ufe and Value,cur frnition can~ 
 
 template the Nature of thcHighelt¥elicity. 
 A RISLTOVLE never heard ofour 
 Afcenfion into Heaven , nor of fitting 
 down in the Throne of GOD, yet by 
 a lucky Hit (if I may fo thy | point 
 blanck upon the Nature ot Blelleca {s. 
 For a pertect fruition by pet fect \ Irtue, 1S 
 all that can be thought of: Ic implies 
 our ObjeGive, and our formal Happi- 
 nefs. ; 
 OBJECTI BE Happiness is all the Good- 
 nefs that is fit to be enjoved either in 
 COD or in his Creatures - while For- 
 mal Happinefs is an active Enjoyment of 
 all Cbjeas by Contemplation and Love, 
 attended with full Complacency 1n all 
 their Perfections, 
 _ PERFECT Fruition implies the Per- 
 fection of all its Objeéts, Among which 
 GOD himtelf is one, Angels and Saints 
 are next, the Worldalfo with all the va- 
 riety of Creatures in it, the Laws of 
 GOD, and his wayes inall Ages, his Eter- 
 
 Nal 
 
 a Wan pol 
 ! 
 
 not be fimply perfect, becanfe a Great 
 and more perfect fruition might, pon the 
 production of better Objects, be ccn- 
 trived, and no fruition can be truly 
 perfect, that is not converfant about the 
 highett things., The more Beautiful the 
 Object is, the hore pleafant is the enjoy- 
 ment. But where Delight may be in- 
 creafed, the Fruition is imperfect. 
 
 APerfec Soul isa Tran{cendent Myftery. 
 As GOD could not be Perfect,. were it 
 soflible there could be any Better Eflence 
 then he; fo neither would the Soul be per- 
 fect,could any more Perfect Soul be crea- 
 ad... ! 
 
 IT is aSoul in which no Defect, or 
 Blemifh canbe difcerned; perfect in che 
 vatiety and Number of its Powers, in 
 the fitnefS and Mcafure of every power, 
 in the ufe and value of cvcry Endow- 
 ment. A perfect Soul is that whereunto 
 nothing can be addxd to pleate our De- 
 fire. As all irs Objects are perfect, fo 
 isitfelf Ic is able to fee all that 1to 
 be feen, to Jove all that ts Lovely, to 
 
 (® “hate 
 
 17 
 
itp aa) = 7 
 
 wk ie: ree. aot . 
 Arya * a o 
 Bee airie: ehh? 
 
 va por afi. ae te 
 ; 3p. ee ys fo ahaha vice 
 
a ESE RE 
 
 DF the itature of Felicity, 
 
 hate all that is Hateful, to defire all th r 
 
 1s Defirable , to honour all that is Hd 
 norable, to efteem all that can be valuec 
 to delight im all that is Delightful, and t 
 enjoy all that isGood and fit to be enjoy 
 cd, If its Power did fall fhort of any o1 
 Object, orofany one Perfection in an 
 Object » OF of any Degree in any Per 
 fection, it would be imperfed , it wou! 
 not be the Matter piece of Eternal Powe 
 PERFECT life is the full exertio 
 of pertect power, It implies two thing 
 Perfection of Vigour, and perfection « 
 intelligence , an activity of life, react 
 ing through all Immenfity , to all Cl 
 jects wharfoever , and a frecdome fror 
 all Wulnefs in apprehending - An exqt 
 fite Lencernc{s of perceprion in feelin 
 the Teaft Object, and a Sphere of adfivit 
 that runs parallel with the Omniprefenc , 
 ‘OFthe Godhead. 
 foimpeitccily, as to fee and know bi 
 fame Objects, orto love them remill) 
 and fets then they deferve, its Life 1 1m 
 pericct, becaufe cither it is remiflle, o1 
 wWnever fo {orvent, confined. ' 
 PERFECT Fruition, (as it implic 
 the Perfection of all objects )more neal 
 ly imports the tntrinfick Perfection of 
 its own Operations, For if its Object 
 ya 
 
 For ifany Soul live 
 
 \ 
 
 its Excellency and jcrfection. 
 
 be never fo many, and perfect in them- 
 {elyes, a Blemifh lies upon the Enjoy- 
 ment, if it does not reach unto all the 
 Excellence. If the Enjoyment of one Ob- 
 ject be loft, or one Degree of the enjoy- 
 ment abated, itis imperfect. 
 
 PERFECT Vertue may bi { bey 
 der{tood by a confideration of 
 
 ‘lars. Perfect Knowledge Is a thoi 
 compleat underftanding 
 be Known. Poerrect High 
 fall and adequate Lfteem cf all t | 
 Jue that is in Things. Ic is a Kind of 
 Spiritual Juftice, w hercby we doit ght 
 to our felves, and to all other Beings 
 If we renderto any Object Jefs than it 
 deferves, we are not Fujé thercunto. Per- 
 fed Wifdome is that whereby we chufe 
 amoft perfect end, actualy purtue it by 
 moft perfect Means, acquire and enjoy 
 it in mo{t perfect manner: it we piten 
 upon an infcricur end > Our Wilaonn4s 
 imperfect 5 and fo it Is, we 
 by fecble and inferior Means, 
 any one of thote Advantages, 
 we may attain It. And th 
 be faid of allthe Vertucs. 
 
 N OW if all Objects 
 
 > ] » Abel ara 
 Glorious. and all Worlds ! 
 ee 
 
 19 
 
i? e: 
 
 4 
 ‘ 
 % 
 * ’ 
 fi 
 ‘ ‘ ‘ 
 
 ' , 
 
 & ll 
 * 
 
 \ i 
 
 < ee ie 
 a +. 
 ‘ 
 ~ ae 
 eee. 
 . i 
 : 
 ag Y 
 « 
 "ie 
 
 ‘ 
 
 eo | 
 
 ‘al. 
 
20 
 
 Dt the Mature of Kelicity. 
 joyed, if GOD has filled Heaven and 
 earth, and all the Spaces above the Heas 
 vens with innumerable pleafures, if his 
 infinite Wifdome, Goodnefs, and Power 
 be fully Glorified in every Being, anc 
 the Soul be created to enjoy all thefe 
 in moft perfect Manners we may well 
 
 conclude with the Holy Apottle , that 
 
 we are the children of GOD, and if 
 children, then Heirs , Heirs of GOD > 
 and joynt heirs with Chrift, 1f fo be that 
 we fuffer with him, that we may alfo be 
 glorified together. that ouy light Affix di- 
 O75 that is but for a Moment, worketh out 
 Ov US, afar more exceeding ana eter- 
 nal Wi cight of Glory: That bebolding as in 
 
 a Glafs the Glory of the Lord, we fhall at 
 Lid be transformed into the fame Image 
 
 fiow Glory to Glory, even 4s by the Spz- 
 rit of the L ard. For ali-hts Works, of 
 which the Pfalmult {arith , They are wor- 
 thy to be had in remembrance, and are 
 fonght out a all them that have pleajure 
 phorein, ave like a Mirror, wherein his 
 Glory appeareth, as the face of the Sun 
 doth inaclear fountain. We may conclude 
 further thatVertue, by force of which we 
 attain fo great a Kingdome, is infinitely 
 better then Rubies, allthe Things thou 
 
 cantt 
 
 f 
 f 
 
 its Excellency and yerfection. 
 
 can{tdefire, are not to be compared t? 
 her: So that with unfpeakable comfort 
 we may take Courage to goon, NOE ON, 
 ly in the ftudy, but the Practice of all 
 ind of Vertues, concerning which we 
 are to treat in the enfuing Pages. For 
 as the Apoltle Peter tcllethus, He hath 
 given to us allthings that pertain to Life 
 and Godline{s, through the Knowledge of 
 hint that bath cailed us to Glory andvir- 
 tue: whereby are given unto us exceeding 
 great and precious Tromifes 3 that by 
 thefe you might be Partakers of the Di- 
 vine Nature, having efcaped the Corrupt? 
 on that is in the World through Luft, 
 And befides this, faith he, g7ving all ditt- 
 gence, adde to your Faith vertue: aud ta 
 wertue, knowledge 3 and to knowledge, tem- 
 perance 5 andto temperance, patience 5 and 
 to paticuce godline|s 5 and to godlinefs 
 brot berly hindnefs 3 and to brotherly kind- 
 nels Charity. For fo an Entrance foall be 
 Minilired to you abundantly ito the 
 everlafting Kingdome of our Lord and Sa- 
 viour jefus Chrift. Waich Kingdom be- 
 ing fo Divine and Glorious as it Is, we 
 have nced to bow our Knees, to theGOD 
 and father of our Lord Fifus Chrift, of 
 whom the whole Family in Heaven ane 
 
 | Or Earth 
 
 2 
 
i 
 | 
 
 } 
 
 its Excellency and yerfeetion, 
 
 Farth is named, that he would grant 
 ns according to the Riches of his Glory , 
 to be fivesigh bewaitiwrt micht, by his Spirit 
 in the rnward Alan, that Chrift may dwell 
 x our Hearts by Faith, that we being reot- 
 ie aud crounded in Love, may be avle to 
 com pr themed with all Saints, what 7s the 
 Breadth. wdE ev eth, AN (Dej th,an d Heieh', 
 andto know the Inve of C hrift which paffeth 
 Knowlede, that ive may be filled with all 
 the fulnefs of GOD. 
 i: O be Var iker of the Divine nature, 
 all the Fulnefs of 
 i his Kingcom 
 
 ade an Heir of GOD, 
 ir with Chrift, to live in 
 Communion with GOD 5 
 ade a eee hi the Holy 
 : ind tranicen- 
 our Souls 
 t-étion of their Blifs and Hap- 
 and Belief o Sosy 
 made apparent -by th 
 tion of the very nature of in 
 inclinations and Capacities, the 
 
 -OMpaNnY 
 sAildbratlhy 
 
 me , 
 1 preatnels thofe Vertues of 
 
 : roe 1! ' ys oe 
 are capable,and all tiofe obrects 
 
 ry 1 ] —" Or 
 C UNIVCYs ailoracth CO OUT VOil- 
 
 CHAP.ITI. 
 
 r ad ’ © id / f 
 
 of Vertue in General. Tre Diftributi- 
 
 ov of itintoitsfevcral Kinds, its Deft 
 witiorv, 
 
 W) "fore we cometo treat of particular 
 Vertues. itis very fit that wefpcak 
 cing of VERTUE in Gene- 
 
 FERTIUEtwsA comprchenfive Word, 
 by explaining which we {hall make the 
 
 say more cafy co the right Underltand- 
 
 iad of al! thofe particular Vertues, into 
 which Itis divided. Forafmuch as the 
 
 Nature of Vertuc enters Into knowledge, 
 
 Faith, Hope, Charity, Prudence, Cou- 
 
 rage, | Mecknefs, Humility, Temperance, 
 
 Juttice Liberality, Gc. Every one of 
 
 thele hath its effexce opened in part, by 
 
 ie explication of that which cntreth 
 s Natyre, which is VERTU Ein Ge- 
 neral, 
 
 THE Predicament of ©valrty contains 
 within it eitherNatural Dzjpefitions or Ha- 
 bits : Habits may be eithel Vertuons or 
 Vicious 5 Virtuous Habits are cither 
 
 C 4 The- 
 
24 
 
 Of Wittue. 
 Theological, Inteliedual, Moral, of Divine 
 And thefe are branched into fo many 
 Kinds of Vertue, as followcth. 
 
 THE theological Vertes are generally 
 divided into Three, Fath, Hope, and 
 Charity: whichare called Theological, b= 
 caufe they have G OD for their Princi- 
 pal Object, and are, in a pecultar men- 
 ner,taucht by hisWord among the My{te- 
 rics ot Religion, To which we may 
 add Repentance s foralmuch as this Vir- 
 tuc, tho it be oceafioned by fin, 1s chicl'y 
 taught by the Word of GOD, and re- 
 fpctts GOD as its Principal Objcct. 
 For which reafon we fball account the 
 Theological Virtues to be four, Faith, 
 Hope,Charity and Repentance,to which, 
 if we making them more, we may add 
 Obedience, Devotion, Godlincis. 
 
 LHE Yntelleual Wertues are gene- 
 rally rechoned tobe five, Intelligence , 
 3/donr- Science, Prudence, Art. W hich, 
 forafmuchas theDiftinétion between them 
 js over-nice ahd curious ( at lealt too 
 ob{cure for vulgar Apprehenfions ) we 
 fhall reduce them pethaps to a fewer 
 number. | 
 
 INTELLIGENC Fis the Knowledg 
 of iincipless Sezexce Unt Knowledg of 
 
 : Con: 
 
 in General, 
 
 Conclufions.Wifdom,that knowledg,which 
 rctults fromthe Union of both Prudence 
 and Art, have been more darkly explained. 
 The Objects of Wifdom are alwayes Sta- 
 ble: Prudence is that knowledge, by 
 which we guide our felves in Thorny 
 aud ancertain Affairs 3 Art is that Habit, 
 by which we are affifted in compoling 
 Tracts and Syftems, rather then in regula- 
 ting our Lives, and more frequently ap- 
 pears in Fiddling and Dancing, then in 
 noble Deeds : were it not ufeful in Teach- 
 ers for the Inftruction of others, we 
 fhould {carce reckon it in the number of 
 Vertues. 
 
 A LL thefeare called Inteile@ual Ver- 
 tues, becaufe they are Seated inthe Un- 
 der{tanding , and chiefly exercifed in 
 Co templation, The Vertues that are 
 brought down into action, are called 
 
 Manners 
 
 Practical, and at other times Moral, Be- in catine 
 
 caufe they help us in perfecting our « 
 Manners,as they relate to our Converfat:- 
 onwith Men. 
 
 re called 
 
 fores 
 
 \ 
 wience the 
 
 i nglifh 
 
 THE aAgral Vertues are either Prin- werd Moral 
 
 cipal, or lefs "Principal. 
 cipal are four : 
 peranc E + 
 Ci 
 
 The ?rin- 
 Prudence, Juftzce, Tem- 
 and Fortitude. Which, be- 
 wfc they are the Hinges upon which 
 our 
 
 is derived. 
 
26 
 
 DEF Wirtue 
 
 hist e coe whole ‘Lives do turn, are called 
 
 Hinge, 
 
 Cardinal, and are commonly known 
 by the name of The four Cardinal Ver- 
 tues, They are called Principal, not 
 bach becaufe they are the chief of all 
 Moral Virtues, but becaufe they enter 
 Into every Vertue , as the four Elenents 
 of which it_is compounded. 
 
 THE lefs Principal Vertucs are Magn ift- 
 ecuce and Liberality, Modefty and Macna- 
 uimity, Gentlenels of behaviour, Affability 
 Courtefie, Truth and Urbanitie, all thefe 
 are called lefs Principal, not becaufe 
 they are indifferent, or may be account- 
 mma for then they would not be 
 Yertues s but becaufe, tho their Pragtice 
 be ofextraordiuary Importance in their 
 
 ' 
 TY) 
 
 a they are more remote, and Icfs 
 Avail in the Way to Felicity, and are 
 . ae R ~ EA < e / te 
 more confined in their Operations 
 DIVINE Vertues ( which we put in- 
 ia of the Heathenith Heroreal, ) are 
 uch as have not only G OD forthcir 
 i ’ * AN > ‘oil : } 
 : bject and End, but their Pattern and 
 xample- They are Vertues which ar 
 
 feen in His-erernal hike ola 
 en tn his eternal Life, by Practicing 
 
 vhich wes! a 
 i hich we afo are changed into the fame 
 mage, and are made partakeis of the Di- 
 vine Nature ijdome, K { 
 
 Nature. ij/done, K nowledce and 
 
 Truth 
 
 in aerrcral, 
 
 Truth, in the Sublimelt Height we con- 
 fefs to be Three # but we {hall Chiefly 
 
 | infift upon Goodnefs, and Kighteon{nefs, 
 
 | and Holinefs. 
 | Divine Love, in more peculiar manner 
 
 ' to be handled. 
 
 All which will appear in 
 
 BESIDES all thefe, there are fome 
 Vertues, which may more properly be 
 called Chriftian : becaufe they are bo 
 where Elfe taught but in the Chriftian 
 Religion, are founded en the Love of 
 Chriit , and the only Vertues diftin- 
 suilhing a Chriffian from the reft of ehe 
 World, of which fort are Love to Eve- 
 mies, Meekne{s and Humility. 
 
 ALE thefe Virtues are thut up on- 
 der one common Head, becaufe they 
 meet in one common Nature 5 which 
 bears the name of Vertue. The Efience 
 of which being we'l underftood will 
 conduce much to the clear Knowlecge 
 of every one In particular. 
 
 VERTU KE(inGeneral) 7s that habit of 
 Soul by orce of which we attain our Happr- 
 ne(s.Or if you pleafe,zt 7s 4 Right and welt 
 order dHabit of mrind whic bE acilitates tke 
 Soul in all its operations,in order to its Ble{- 
 fednefs. 3 he{e Terms are to be unfoldec. 
 
 1VERTWVE 75 4 Habit : All Habits 
 
 ATE 
 ale 
 
- DE Uirtue 
 
 are either Acquired, or Infufed. By call- 
 ing it a Habit, we diftinguifh it from @ 
 Natural Difpofition, or Power of the Soul. 
 For a Natural difpofition is an . inbred 
 Inclination, which attended our Birth, 
 and began with our beings : not 
 chofen by our Wills, nor acquired by 
 Induftrie, Thefe Difpofations , be- 
 caufe they do not flow from our Choifc 
 and indultry , cannot be accounted 
 Virtues. Tis true indeed that vertuous 
 
 Habits are fometimes imfufed ia a Mi- 
 raculous Manner, but then they are ra- 
 ther called Graces then Vertues : and aic 
 ours, only as they are Confented to by 
 
 our Wills, not ours by choife and ac- 
 guifition, but only by Improvement and 
 exercife, Thothey agree with Virtues 
 in their Matter and their end, yet they 
 differ in their Original andform, Foras 
 all Humane Actions flow from the Will 
 and the Underftanding , fo doall Ver- 
 tues, when they are rightly underftoods 
 whereas we are Paffive inthe reception 
 of thefe, and they flow immediately from 
 Heaven. 
 | AND it is far more condtcive to 
 our Felicity, that we fhould conquer Dif- 
 \ficulties in the attainment of Vertue, 
 ftudy, 
 
 \ 
 
 fn Weneval, 
 
 ftudy, chufe, defire, bea and labour 
 after it, acquire it finally by our own 
 Care and Induftry, with Gods Bleffing 
 upon its then that we fhould be Dead 
 and Idle, while virtue is given usin our 
 Sleep. For whichcaufeG OD ordered 
 our {tate and Condition fo, that b 
 our own Labour we fhould feek after 
 it; that we might be as well pleafing 
 in his Eys, and as Honorable and 
 Admirable in the Acqxifition of vertue, as 
 in the Exercife and t ractice of it. And 
 for thefe reafonsGOD does not fo of- 
 ten infufe it, and is more defirous thae 
 we fhould by many repeated Actions 
 of our own attain it. 
 
 GOD does fometimes upon the Ge- 
 neral Sloth of mankind infpire it, rat- 
 fing up fome perfonsthereby to be like 
 {alt among corrupted men,Icatt all fhould 
 putrifie and perif : Yet is there little 
 reafon why he fhould delight in that way, 
 without fome fuch uncouth and Ungrate- 
 fal neceflity to compell him the:eunto. 
 
 F OR any man to expect that GOD 
 fhould break the General Order and 
 Courfe of Nature, to make him Vertu- 
 ous without his own Endeavours, is to 
 Tempt GO D by a prefumptuous Gare- 
 
 leflenefs 
 
Of Virtue 
 
 leffenef$, and by a Slothful abufe of his 
 Faculties to fulfil the parable of the 
 unprofitable Servant. 
 
 T HE Powers of the Soul, are not ver- 
 
 tues themfelves, but when they are clo- | 
 
 thed with vertuous Operations, they are 
 transformed into Vertucs. For Pow- 
 ers'are in the Soul, juft as Limbs and 
 Members in the Body, which may in- 
 differently be applied to Vertues and Vi- 
 ces, alike be bufied and exercifed in 
 cither. 
 
 AS the Members are capable of Va- 
 rious Motiors,cither comely, or Deform- 
 ed, and are one thing when they are nak- 
 ed, another when attired, and capable of 
 being modified with feveral Habits : fo 
 are the Powers and Faculties of the Soul. 
 
 As they are in the Nature of Man with- | 
 
 out Exercife, they are voidand Nailed - 
 But by many atts of Vice 01 Vertue , 
 they put on a Habit, which feems chictly 
 to confilt in an Inclination and Jcn- 
 dency to fuch Actions , 2 Facility of 
 Working, an Aquatntance with them , 
 aLove to them, and a Delight in them 5 
 For by long Cuftome it turns to a {e- 
 cond Nature 5 and becomes at Jatt as 
 Neceflary as Life it felfs 2 confirmed 
 
 Habit 
 
 its General, 
 Habit being taken in and incorpora- 
 ted with the Powers of the Soul by 
 frequent exercife 
 2 IN thefecond Definitionwe add, 
 that Vertue is a right and well ordered 
 Habit. A Habit is fomething. added to 
 that which wears it, and every Power 
 of the Soul is naked, without the Qua- 
 Jity wherewith long Cuttom cloaths it. 
 Much ofthe Formal Keafon of Vertue 
 {hut up in thofe Words, Right aud welt 
 ordered. For confuled, irregular, and 
 carelefs Habits will be alwayes errane- 
 ous and Deformed, and muft confequent- 
 ly end in Difhonor and Mifertes, He 
 muft aim at the Mark, that hits it, for 
 only thofe actions that are well guided, 
 produce right and well order'd Habits, 
 which right and well orderd Habits a- 
 Jone can carry us to our Sovereign 
 end. 
 A Mind in Frame is a Soul clothed with 
 Right Apprehentions : Thoughts and at- 
 fections well ordered, Principles an: 
 C ontrivances well propofed, Means anc 
 Ends rationaly confulted, all conlidered, 
 and the Bult chofen. [| Long Culitom 
 in uring us to the Benefit and Excellence 
 of thefe, difpofes the Soul into 4 rigiit 
 and 
 
DE Uirtne 
 
 and well ordered Habit, or Frame of fpis 
 rit, which regards that Glorious, End 
 for which we were created. 
 
 BY force of which we attain our Hap- 
 pinefs. Idlenefs and vertue are asDe- 
 {truaive to each other, as fire and water. 
 In all vertue there is fome force,and in all 
 Forcemuch action. A vertuous, Habit 
 ceafeth to be virtuous unlefs it actually in- 
 cline us fo virtuous Operations. As the 
 Powers of theSoul when they are wellex- 
 erted turn intoVertues,{o is it by thatEa - 
 ertion that we attain our Happinefs. Ver- 
 tue is that right and well ordered Ha- 
 bit by force of which we attain our Hap- 
 pinefs. 
 
 ITS force is never exprefied but in 
 exercife and operation. Yet even when 
 we are aileep, it may tacitely incline us 
 and make us ready, when we awake, to 
 be Vertuous. Perhaps the Habzt Sleeps 
 and awakes with the Body: But if the 
 Habit and its Energie be the fame things 
 it {till (leepeth whenits energie ceafeth : it 
 they be Divers, the Habit may continue 
 for fome time without the force of its O- 
 peration. ( 
 
 BUT not to Divert into Blind and 
 Obfeare Corners ; Whether the Soul 
 
 of 
 
 fs General, 
 
 ef aman afleep may be {tiled Vertuou® 
 ;Or no 5 Whether the Habits continue 
 In him at that time without their Acts, 
 lis nothing to our purpofe. It is Suffici- 
 ents that when he is awake, he, that hath 
 }@ Vertuous Habit, is in all his Actions 
 Inclined and Carried to his own Fe- 
 Ncity, unlefs he falls into. an oblivion 
 worfe than Sleep , becaufe without 
 fome {uch Damnable and vicious Lethar- 
 gy, heis always mindful of his Laft End, 
 land. tends towards it in a Direct Line. 
 ALL his Actions derive a Tincture 
 from the firft Principle, that Hubit of 
 Soul by which he is carried toward his 
 own Felicity. All thofe Actions, that 
 Spring from that Habit tend to Blifs, and 
 by force of that Habitare made Vertu- 
 
 ous,and with facility performed. 
 | ALL the Difficulty is in the Begnining, 
 Vertues in the beginning are like green 
 fruits, four and imperfet, but their Ma- 
 turity is accompanied with fivectne% 
 and ‘delight. Itishard to acquire 2 ver- 
 ituOus Habit at firft, but when it is once 
 gotten 5 it makes all Virtue exceeding 
 Kafe, nor Eafie alone, but Happy and 
 delightful. eF or a virtuous Habit as cer- 
 tainly acts according toits own nature, 
 +) as 
 
 33 
 
ef wirtue, Ke. 
 
 #; the Sun fhines, whichis light by Con- 
 fHtution. Itatts freely, yet when it does 
 AG, itmutt needs att Vertuous, and can 
 do nothing clfe. For itis no vertuods 
 Habits but fome’ other Principle that 
 exerteth vicious and bad Operations. 
 
 HAPPINESSE is with fo much | 
 Neceflity the end of Vertue , that we | 
 
 cannot take a Due Eftimate of the 
 Excellence 
 dering the 
 Felicity. 
 vagant ¢ 
 have 
 their End: 
 inept and Worthlefs ¢ 
 they did not in fome Sort conduce to 
 
 Our Happincls. 
 
 tendency which 
 
 {o would all the Vertues be 
 
 adequate tend, which by nature we feck: 
 
 nor that we defign, or wealth, or Learn-| 
 
 Wether ithe Glory, or pleafure, or Ho- 
 
 ings 
 ful to our reafon, 
 our Happiness. If we 
 Ge GOW, or to pleafe the Angels, Ot 
 be cratcful tomen, it is becaufe we love 
 ond delight in our own Hap- 
 conccit all thofe actions 
 {g.do, either 2 Means, © 
 
 3 
 
 js comprehended 111 
 
 our felves 
 pincls , and 
 whereby we 
 
 of Vertue without conft. | 
 it has to | 
 Yor as the Means are extia~ | 
 and indeed no means ) that | 
 no Kelation nor Proportion to | 
 
 no Vertues) iF | 
 
 For Happincts is the] 
 
 ‘ 
 
 all that is Delightful, and Gratc-| 
 
 defire to glori-} 
 
 DE the wWowerg and, Kc. 
 
 4 part of it, So that inthe Partition and 
 Diftribution of Vertues we muft take a- 
 nother Courfe to difplay their Glory , 
 by exhibiting them in fuch a profpect, 
 as that is, wherein their Place: and office 
 will appear in their Tendency towards 
 mans lait End, his Bleffednefs and Glory. 
 
 CHAP: bY. 
 
 Of the Powers and Affclions of the Souts 
 What virtues pertain to the Eltate of 
 Innocency . what to the Eftate of Grace 5 
 what tothe efiate of Gloxy. 
 
 “7 ‘WO things in Felicity are ap- 
 parent tothe Eye, Glory and Treas 
 
 fare;and the Faculties of the foul doin 
 a feveral manner affect both. The Usder- 
 
 fianding was made to fee the value of our 
 
 Treafure ; and the freedome of #7//, to 
 atcheive Glory to our actions 5 Anger, to 
 {tir us up againft all Difficulty, and op- 
 pofition, that might ftand in our way 
 Appetite, to purfue the Pleafure in el- 
 ther 3 Fear to heighten our concern- 
 ment, that we might more dread the dan- 
 ger of lofing that Happinefs , wherein 
 
 2 no 
 
OF the Dotwers and 
 no lefs then Glory and ‘Treafure are in* 
 finitcly united : Realon it fell, to com~ 
 pare Felicittes and weigh which is the 
 moft perfect. Dofire,to covet U5 Hope, to 
 encourage us in the purfuit of It5 Aver- 
 fron, for the avoiding of all Temptati- 
 onsand Impediments 5 Love to the good- 
 nets of its Joy, for its fruition 5 Hatred, 
 to keep us from the Mifery which 1s 
 contrary thereunto 5 Boldnefs, to attempt 
 it: Sorrow and De{pair, tO punifh and 
 torment us, if we fail to attain H. For 
 thefe two, being unpleafant_affcctions, 
 ferve to engage us in the purfult of Hap- 
 pinefs, becaufe we are loath to experi- 
 ence the Sence of fuch Troubletome 
 
 paflious. : 
 AMBITIO Nand Covetoujnels ar¢ In- 
 clinations of the Soul, by the one of 
 which we are carried to Glory, by the 
 other to Fresfit?es And. as all the 
 re{t, fo may thele be made cither Ver- 
 tues, or Vices ¢ Vertues when they are 
 Means conducive te the Highett end $ 
 Vices when they diltraa& and entangle 
 us with inferior Objects. i. : 
 T HE Inclinations and affections of 
 the Soul may be Detective or exceflive 
 
 vn their exercife towards Objects. In 
 
 Te 
 
 : 
 | 
 
 Affections of the Sout, 
 relation to the Highelt Ob‘ec& there 1s 
 no danger of exccfs. We can never too 
 violently cither Jove Gr deflre our Sus 
 pream Happinefs ; our Hope can never 
 exceed its greatnefs, we can never tov 
 much rejoyce in the fruition of it 5 Not 
 can we exceed in Anger or Hatred againtt 
 thofe Things, that would bereave us of 
 its ortco much fear the Mifery of that 
 Life, which will be ever withgut it ; 
 or be affected with too much Sorrow and 
 Defpazr at the Loffe of ir. But if we 
 look upon inferior Things, which are 
 mecrly Accidental to the nature of Fe- 
 licity, fuchas the Favour of men, Inju- 
 rics, Crofles , Temporal fuccefles , the 
 Beauty of the Body, the eoods of For- 
 tune, and fuch like; our affections and 
 paflions may be too exceflive , becaufe 
 the goad or evil of thefis but finite 5 
 whereas the Good of Sovercign Bl:fS is 
 altogether infinite , and fo is the evil of 
 Eternal Mifery. 
 
 WHEN our own AGions are Regu- 
 lar, there is nothing in the World but 
 may be made conducive to our highett 
 Happinefs : Nor is there any value 'nany 
 Object, or Creature in the World, but 
 as it is Sub{ervient to our Bits. No 
 
 D 3 member 
 
OF the Potvers and 
 member of the Body, no fence or en- 
 dowment of any Member, no Inclina- 
 tion or Faculty of the Soul, no paffion 
 or affection, no Vertue, no Grace, no 
 Spiritual Gift, no Afliftance, no Means 
 of Grace, nothing ( how great or Pre- 
 cious foever) can be of any Value, but 
 in order to Felicity. Inreal truth, no- 
 thing without this can be Great or Efti- 
 mable.Every Vertue therefore mult have 
 this, in common with all the Laws and 
 Ordinances,and Works of GOD, they 
 muft all direétly or Obliquely tend to 
 our fupreme Happinefs 5 upon this de- 
 pendeth all their Exceilency, 
 
 SOME Vertues areneccifary in the 
 Eftate of Innocency, fome in the Eftate 
 of Grace , fome in the Eftate of 
 Glory. 
 
 WITHOUT feeing, it is impoflt- 
 ble to enjoy our Happinefs, or find out 
 the Way unto it; therefore is Kvorledge 
 necefiary 1n all eltates : 
 it isimpoflible to Delight in tts Good- 
 nets. The Office of Rightcoufnefs is to 
 render to every Thing a Due efteem; 
 And without this it is apparent that no 
 Treafure can be tous,(tho in it felf never 
 fo great )of any valuc. Holinefs is the 
 
 cone 
 " 
 
 Affections of the Sout. 
 
 confcience that we make of difcharging 
 our duty, and the Zeal wherewith we 
 avoid the Prophamefs of its Contra- 
 ry. Goodnefs is neccfiary, becanfe we 
 our felves cannot without that be Am:- 
 able, nor unlefs we be Delightful to o- 
 thers, enjoy our felves, or acquire Gio- 
 ry. The office of Wifdom is to chufe, 
 and purfue the Highelt end, by the Belt 
 of all means that can be chofen. 
 
 T HESE are Tranfcendent Ver- 
 tues, whereby even G OD himfclt 
 doth enjoy his Felicity. They are in- 
 cumbent on us by the Law of nature, 
 and fo eflentially united to our For- 
 mal Happinefs, that no Bicfiednefs or 
 Glory can be enjoyed without them. 
 Therefore are we to look upon them as 
 the Life and Soul of Religion, as Eter- 
 val Duties in all Ef{tates for ever to be 
 exerciled. They are-all Exercifed in the 
 very fruition it felfe, as will more ap- 
 parently be feen, when we come to €- 
 very one of thefe Vertues in particular. 
 They were enjoyned in the Eftate of In- 
 nocency, without any need of a poitive 
 Law, by the very natnre of GOD and the 
 Soul, and of things themfelves, and mult 
 be excrcifed in the {tate of Grace and will 
 
 D4 abide 
 
ioe ee ad 
 
 * 
 ia a sh 
 s 
 > i 
 -% 
 : 
 a 
 : 
 : 
 i 
 ' 
 i 
 x ; by FY, LOT tae oe an 
 + ae oe 
 
 wt ‘4 ¥ “} 7 . j ‘ Sy i ‘ie ty Ni P vb By ar 
 Ae aoe ce re! Rr Oe call Mice asa: “20 1 VEN AP pV Da gD 
 je, ih tae a 
 
 Pile 407 A st i . 
 
DE the yotwers and 
 abide for ever in the State of Glory; 
 
 THAT Vertues might be ovrs , in 
 being wrought by ovr felues 5 and be 
 Vertues indeed, in being wrough: with 
 Difficulty 5 that we might be fo much the 
 more Laudable and Glorious in our eter. 
 nai Condition,» GOD gave us LAs 
 berty , in the beginning, that we might 
 chufe what we would, and placed us in 
 fuchan Eftates that, having in us only the 
 Seeds and Principles of all Vertue, we 
 might exereife our natural Powers of 
 our own Accord, for the Attainment of 
 that actual Knowledge, Wifdom and 
 Righteoutnefs, wherein the Perfection of 
 our foul confifteth, and by which the 
 Perfection of our Blifs is to be enjoyed. 
 Fhat being Naked by Nature, tho Pure 
 and clean, we might cloath our felves 
 with our own Halits, attain the Glory 
 of thofe Ornaments, in our own Acts 
 for whichwe were created; And work 
 our om# Raghtcoufnefs, in fuch a Way 
 as GO Dhad appointed. 
 
 F OR the Glory which we were to at- 
 tain, is that Goodnefs which we are to 
 fhew in our own voluntary Care and 
 eSedience sand that Goodnefs is chiefly 
 exprefled in. the kind ana Genuine Ex- 
 
 ercile 
 
 Affections of the Soul. 
 lercife Of our own Liberty, while we are 
 tender of Difplealing him, to whom we 
 ‘are Obliged, and fo Good as to gratifie 
 ‘his Defires, tho we had no reftraimt up- 
 ion us. 
 
 £O make our felves amiable and 
 beautiful, by the Exercife of our own 
 Power, produces another kind of Beauty 
 and Glory, than if we were compelled 
 to be good byall his preventing Powers 
 All Goodnefs is fpoiled by Compullion, 
 Our own Adtions, fpringing from an in- 
 teriour Fountain, deep within the Soul, 
 when voluntarily and freely exerted , 
 are more acceptable 3 and the Will, 
 whence they fpring, is more exccllent 
 and perfect, This Iwould have you to 
 note well, for the intrinfick Goodncfs 
 and Glory of the Soul confifts in the Per- 
 
 | fection of an excellent Will, and with- 
 
 out this it might be apiece of Dirt fur- 
 rounded with Gold 5 but no imputed 
 or anncxed value could make it a 
 Jewel. 
 
 THE Actions of GOD, or of the 
 Angels, or of other men towards it, add 
 no valueto the Soul, if it will do no- 
 thing of itfelf& If itbe Idle or unactive, 
 the more excellent the Actions of GOD, 
 
 and 
 
wren ve esieY eis) £ 
 
 ‘ 
 Ss ‘ ‘aki 
 S, 
 ‘ } F 
 ’ 
 PERT 
 ? 
 ' 
 ; 
 ; ‘ 6 ee Ap. ; om } 
 “ 4 : 
 CIS OF i weak ek ny 
 
ME the Powers and 
 
 and of all other Creatures are towards 
 it, fo much the more deformed and per- 
 verfe isthe Soul + nor will all the Glory 
 of its Powers ‘and Inclinations excufe 
 it, but themore Great and Divine they 
 are, the more abominable will it make it 
 felf by abufing them, in fruftrating their 
 Inclinations, 
 
 F OR the removing of a!l Conftraint, 
 and the infufing of greater Excellency 
 and Beauty into thefe holy Actions 5 
 which he required from them, it pleaf- 
 ed GOD to make Az obnoxious to 
 Temptations, that having obftacles to 
 overcome, and difadvantages to ftrugle 
 with , Mans Righteoufneds might be 
 more full of Vertue, and himfelf made 
 capable of Victory and Triumph. For 
 thisEnd he feated him in a low Eftate ; 
 even in an Eftate’ of Trial = where- 
 in was the Occafion of Exercifing 
 Faith and Hope , becaufe his Felicity 
 was diftant from him ; Faith in believ- 
 ing the Promifes of God, 
 waiting for the Accomplilliment of his 
 Blifs: He had Occafions fork car alfo, in 
 inrelation to Gods Power and Juftice , 
 who was able torcmove his Happinefs, 
 uronthe feat offence, and to bring up- 
 
 on 
 
 and Hope in) 
 
 Afeections of the Sout, 
 
 onhim that Mifery that was denounced 
 for his Tranfgreflion. In this Eftate of 
 Frial. Prudence. which is converfant in 
 Inice Affairs, was to watch, and confider, 
 and direét his Behavioar, in the midft 
 of thofe Dangers and Temptations, that 
 might poflibly be expected : His Tempe- 
 vance was to be excrcited in the Govern- 
 ment of his Appetite 5 fo that all infert- 
 four fatisfictions, and fenfual Pleafures 
 might be limited and ordered , as it 
 molt confifts with his higheft Happinefs : 
 Hamility, inthe acknowledgement of his 
 own Unworthynefs, who was taken out 
 of Nothing; and Gratitude ima kind of 
 quft Retribution to his Benefactor, for 
 
 all the Glory to which he was advan- 
 
 ced. 
 
 ALL thefe Vertues are in themfelves 
 Delightful, and Eafie in their Exercife 5 
 they immediately refpect Felicity , and 
 are by nature neceflary to Mans enjoy- 
 ment of it, they are confonant to Rea- 
 fon, and agreeable to the Circumftances 
 of his Happy Condition : His Fear and 
 Humility, which were in Paradife the fe- 
 vereft, were aided and comforted, with 
 a Tranfeendent Hope and Afjurance , 
 that tpon his Diligent Care, he ces 
 
 € 
 
 43 
 
DE the owers and 
 be Eternally Blefled > and with the 
 Sweet Sence of his Happy Change, and 
 a Glorious Admiration refulting from 
 the Comparifon between his prefent i- 
 {tate, and the Eftate to which by his 
 Creator he was to be exalted. 
 
 I will not fay but there were more 
 
 Vertues than thefe to be Exereied in! 
 
 Eden: But by thefe you may difcern of 
 what nature they all are, and conjc- 
 cture they muft be fuch as obedience ta 
 God, and Charity to one anothcr. 
 
 ALL Harfhand Sour Virtues came in 
 by Sine and we are to look upon them, 
 not as Vertues intended by God and 
 Nature, but occafioned afterwards, be- 
 caufe their Ufe and Exiftence is acci- 
 dental. 
 
 WHEN we fill into Sin, we kt | 
 Deathand Mifery intothe World, con- | 
 tracted fhame and guilt upon our felves, | 
 defiled onr Nature with Lcformitics 
 and Difeafes, and made many Things | 
 upon that Occafion , neccflary to Our 
 Happinefs, that before were not fo : And | 
 whereasthey have a Mixture of brtter- 
 sefs aud Advantage in them, we may 
 thank our {elves for the Brtterve/s , 
 and GOD for the Advantage « For as 
 
 we 
 
 Aficetions of the Soul, 
 
 twe by Sin forfeited our Happinefs, fo 
 
 anew Obedience, confifting in the pra- 
 cice of proper Vertues, was neceflary to 
 recover it. WVertues, whofe Names and 
 Natures were of another kind , and nes 
 ver heard of before: All which we muft 
 look upon, not as Food, but Phys 
 fick , and confidering them under the 
 notion of Remedies, not admire that 
 there {hould be fomething in them Di- 
 {taftetul to Sence , tho they are now, 
 when their Occafions are known , inf- 
 nitely agrecable to Reafon, A 
 
 THEY are but an #quivocal Ofts 
 {pring of the Fall : Sin could never be- 
 get fuch beautiful Children, as Meek- 
 nefs, Repentance, Patience, Alms-Deeds, 
 Sclf Denyal, Submifsion and Refignati- 
 on to the Divine Will, Fortitude, Con- 
 centment inall Eftates, &e. 
 
 WHILE there was no $in, there 
 was no need of Penitences while there 
 was no Pain or Mifery , no Patzence > 
 Without wrongs and Injuries there is 
 no ufe of Afeeknefss nor place for Alms- 
 Deeds, where there is no Poverty : no 
 Courage , where are no Enemics. In 
 Eden there was no ignorance, nor any 
 Supernatural Verities to be confirmed 
 
 Tw 
 TV 
 ¢ 
 
 43 
 
tae, 
 
 * 
 ap! 
 
 ey. ! . - 3 > ie Sie 
 % 7 fi Pa 
 
 ( has or Vo te] 
 
 Sot) 
 
DE the Dower and 
 by Miracles; Apoftles therefore and Pros 
 phets, Minifters and Doétors were fu- 
 perfluous there, and fo were Tythes 
 
 and Temples, Schools of Learning , | 
 
 Matters and Tutors, together with the 
 
 unfavoury Duty incumbert on Parents | 
 
 to chaftife their Children, . For as all 
 would have been inftructed by the Light 
 of Nature, fo had all been Innocent, 
 and Jult, and Regular : Whereupon no 
 Niayiftrate had been needful to put any 
 to Shame, no Courts of Judicature, nor 
 Lawyers in the World. No Buying 
 and Selling, and thereupon no commu- 
 tative Juftice, becaufe the Blefled Earth 
 had naturally been fertile, and abounded 
 with richand Glorious Provifions - Na- 
 kednefs had been the Splendor and Or- 
 nament of Men, asit will bein Heaven: 
 the Glorious Univerfe had been their 
 common Houfe ana Temple, their Bo- 
 cies fited for all Seafons , no Alien or 
 no Want, Diltrefs, or War, 
 
 eace, and Plenty, aad Profpe- 
 VJeafure, and all Fellow Citu- 
 World, 
 
 ind Servants had becn unknown, had 
 
 Mafter 
 
 Lio 
 
 zens throughout the 
 
 > 
 
 1] 
 | 
 
 ~ 9 < | ! + ) . ; | 
 we coatinued inthat Eftate, all 
 
 joyed the Liberty of Kings, and there 
 had 
 
 had cn- 
 
 affections of the Sonl, 
 
 had been no Dominion, but that of 
 Husbands and Fathers,a Dominton as full 
 of fweetnels, asfo gentle and free a Re- 
 lation importeth. I can fee no Ufe that 
 there had been of Trades and Occupa- 
 tions, onely the pleafant Diverfion that 
 Adan hadin drcfling the Garden, and 
 the confequents of that : Iam fure there 
 had been no Funeral 2omps, no Scknefs, 
 Phyfick, or Phyfictan, There had been 
 no Faith in the Incarnation of the Soa 
 of God. becaufe no occafion for that 
 Incarnation. no Ceremonial Law of Mo- 
 fes, no Buptafm, nor Lords Supper , bee 
 canfe there were no fupernatural My- 
 {terics to be Typified, but the clear 
 Licht of a Diviner Reafon , and a free 
 Communion with God in the Right dif- 
 of thofe Vertues , Divine and 
 which naturally belong to the 
 All which Origi- 
 
 nal and 
 to continuc, as it were the Face of Re- 
 ligion ' or Vizor of 
 Ordinances and new Duties, which Sin 
 and Corruption hath put upon it; [Tho 
 we have forgotten the Vertues of our 
 firft Eftate, and are apt now to terrific 
 our felves with that Di/guzfe, wherewith 
 we 
 
 1 } 
 
 th that AfasR 
 
 yer} ) 
 Vbiveats 
 
OF the jowers aud 
 we have concealed their Beauty , by 
 regarding only the Vertues, that were 
 accafioned by Sinand Mifery. 
 
 IT is a great Error to miltake the 
 Vizor for the Face, and no lefs to {tick 
 in the outward Kind and Appearance of 
 things; miltaking the Alterations and 
 Additions that are made.upon the Fall 
 of Man, for the whole Bulinefs of Re- 
 ligion 
 on of Vertues, that appeareth above. 
 board, is almoft the only thing talked of 
 and underftood inthe World. Whence 
 
 It is that the other Duties, which are 
 the Soul of Piety, being unknown, and 
 
 the Reafow of thefe together with their 
 Original and Occafion, unfeens Reli- 
 gion appears like a four and ungrate- 
 full Thing to the World , impertinent 
 to blifs, and void of Reafon ; Whcere- 
 upon GOD is tufpected and hated, 
 Enmity againft GOD and Athcifu, be- 
 ing brought into, and entertained inthe 
 World. 
 
 FOR it is an Idea connatural tothe 
 Norton of GOD. to conceive him 
 Wife and Good : And, if we cannot fee 
 fome Keafon in his Ways, we are apt to 
 tufpect there is no Desty, or if there be, 
 
 that 
 
 And yet this new Conftellati- 
 
 or Uections of the fout, 
 
 thee“he is Malevolent and Tyrannical, 
 Which is worfe thennone. For all Wit- 
 domygand Goodnefs are contained in 
 -Ove: And if it.be true that G OD is 
 Love, he will fhew it in our Beings, by 
 making us Great and Excglent Crea- 
 tures; in his Giftsand Bounties, by tur- 
 roundmg us with real and ferviceable 
 Treafures, in all his Laws, as well asin all 
 his Works, by confulting our Welfare in 
 the oneand inthe other.And ashe makes 
 the Werld Glorious and Beautiful for'ys 
 to dwell in, fo, will he make fuch Actions 
 and Vertues only needful to beéxercifed 
 by us as are excellent and Divine: he 
 will impofe no Duties but fiich as are ful) 
 of.reafon, and Jead us more Ad vantage. 
 oully to Blifs and Glory, 
 
 We are apt to charge our own Faults 
 on God, by confounding all things: and 
 becaufe we fee not how Peastence, and 
 Meekrefs, and Ads of Charity, wrciicy- 
 Ing the Poor, directly aad tmmediarely 
 bring us unto Blifg, are apeto repine ar 
 their Impofition. Bur when we fe all 
 thefe Virtues in their feveral Places and 
 
 | Offices, their Objects and their Ules, the 
 
 Keds for which, and the occalions on 
 which they were introduced, ail are De- 
 he lignttul 
 
MDE the Powers and 
 
 lightful to the Reafon of mans Soul, and 
 
 highly Eligible, while GOD is adored 
 and admired for the depth of his Wifdom 
 and Goodnefs, and beloved for the Equi- 
 ty and Excellency of his Proceedings. 
 For all thee Occafional Vertues are but 
 Femporary, when our Life, and this pre- 
 fent World are paft and gone asa Dream, 
 
 Love, and Joy, and Gratitude willbe all 
 
 that will continue for ever, in which | 
 
 k{tate, Wifdom and Knowledge, Good- 
 nefs and Righteoufnes,and T rue Holinefs 
 
 thall abide. as the Life and Glory into | 
 
 which the Souls of all that are Blefied 
 | 
 
 Hope be fwallowed up in fruition, Right 
 Reafon be extended to all Objects in all 
 Worlds, and Eternity in all its Beauties 
 and Treafures, feen, defired, efteemed, 
 enjoyed. 
 
 Let it be your Carc to dive to the Bot-} 
 tom of true Religion, and net fufier your| 
 Eyes tobe Dazled with its Superficial Ap-} 
 pearance. Reft not in the Helps and Re-| 
 wcdies that it bringeth, but fearch for the 
 Hidden Manna, the fubftantial Food un4 
 derneath,the Satis faiion of allW ifhes and} 
 Delires, the try ¢and Cacleftjal Pleafures} 
 
 the) 
 
 will be transformed. Repentance fhall 
 be gone, and Patience ceafe, Faith and | 
 
 Ot denotoleoge. - 
 theCaufes of Love,and Praife,andT hankf- 
 giving founded in the Manifeftations of 
 
 | Gods Etefnal favour, efpecially in the 
 
 Ends, for the fake of which all Helps and 
 Remedies are prepared. For it isexceed- 
 ing truc, that bis Laws are Sweeter then 
 
 | the Hony and the Hony Comb,-and far more 
 
 precious then thoufands of Geld and 
 Silver. 
 
 enn a a ee 
 
 CHAP. V. 
 
 Of the Neceffity, Excellency, and Uje of 
 Knowledge 5 its Depths, and Extents, 
 its Objects and its End. 
 
 NOWLEDGE and Loveare fo 
 neceflary to Felicity, that there can 
 be no Enjoyment or Delight without 
 them. Heaven and Earth would be Dark 
 and obfcure,Angels andMen vain and un- 
 profitable, all the Creatures bafe and un- 
 ferviceable,Felicity impoflible,were there 
 no Knowledge. Nay G OD himfelf, with- 
 out Knowledge and Love, could not well 
 exift ; for his very Eflence is feated in infi- 
 nite Knowledge. 
 G OD is Light,snd in him is no Dark- 
 E 2 ne(s 
 
DF Knowledge. 
 
 nefs atall; He is Love by nature and 
 there is no hatred in his Eflence. His ve- 
 
 ty Godhead is all Perfection, by the infi- | 
 
 nite Knowledge and Love in his Nature- 
 THE Or iginal of our Knowledge 1 is his 
 
 Codhead, His Eflence and his will are the | 
 Fountain of it; and the {tream fo excels | 
 
 lent, that inall Eftates it is for-ever to be 
 continued, as the Light and Glory of the 
 whole Creation, 
 
 T HE underftanding Power, which is 
 feated in Soul, 1s the Matter of that Act 
 
 wherein the E {fence of Knowledge con- | 
 filteth: Its form is the Act it felf, where- 
 by that Power of knowing apprchendeth 
 
 its Object. 
 
 ITS nature isinvifb’e, like that of all 
 other Spirits, fo fimple a uncempoun- 
 ded that its form er matter are the fame. 
 For “ail Powers, when transformed into 
 Act, are Acts tiemfelves. And the facul- 
 ty of under ftanding, ina Compleat and 
 F erfect Aa of Knowledge attains its 
 Perfection, and is Power exerted, or an 
 | AG in tts Exercife. For every Ac 
 
 Power exerted. 
 
 THE Power of Knowing is vain if 
 not reduced into A& 3 and the Soul a me- 
 Jancho!ly and Dreadful Cave, orDunges 
 
 oY 
 
 tc 
 
 DF. Kuowledge, 
 
 on of Darknefs, if void of Knowledge, 
 
 Had GOD him(elf a Powet of Knowing 
 Diftind from its Operation, if he never 
 exercifed that Power, it would beufe- 
 leStohim, His Glory and Bleflednefs 
 are feated in the Light of that Know- 
 ledge, whichto us upon Earth appea- 
 eth Inacceffible, 
 
 1F we would be perfe#, as our Father 
 which is in Heavenis perfec, our Power 
 of Knowing mutt be transformed (into 
 AG, ) and all Objects apoear in the inte- 
 rior Light of our own ander{tanding. 
 For tho all Eternity were full of Pie. 
 fures, and the Who! le World, and all the 
 Creatures 1n it transformed 1 neo Joys and 
 out Intereft to all never fo perfect, yet it 
 we arc Ignorant of them, we fhall conti- 
 nue as poor and Enpty,ast f thete were 
 nothing but Vacuity and Space. For not 
 to be, and not to appear,are the fame thing 
 to the underftanding. 
 
 WE . E a Mama Seraphim by his Ef 
 fence, or fomething by ngtareunere Ones 
 rious andl Divine then the Higheft Order 
 of the molt Bleffed Angels, nay the great- 
 elt Creature that Aloughty Power was 
 
 able to procuce,his Soul and Body would 
 fignifie nothing, if he were unknown to 
 Ee himfelt 
 
iiss i + as 
 | DEF knowledae. 
 himfelf, and Were not aware of his Ex- 
 cellence. 
 IF you would havea folid Profpect 
 of any Vertue, you myft underfland, 
 that Vertues are Powers -transform- 
 
 ed into right, wife, and regular Ads, 
 
 avoiding all extremes of remi/snefs 
 on the one hand, and exce/s on 
 the other. The Extreams of Know- 
 ledge are Ignorance and Error. 
 
 k OR ought yoy know Heaven and 
 Earth are as full of Treafures , as Al- 
 mighty Power was able tocreate them, 
 and youby Nature, the beft and high- 
 eft.of ail poflible Creatures. made like 
 GOD, for the higheft and belt of 
 all poflible Ends, and called to live 
 in Communion:withhim, in all his 
 jruitions : but being vilely corrupt- 
 ed, you have lolt the fence of all 
 thefe Realities, and are ignorant of the 
 Excellences of your own Eftate and 
 Nature. 
 
 Iam fure that GOD is infinite in 
 Wifedom, Goodnefs and Power, and 
 nothing is wanting on his Part, to per- 
 fect your Defires : But yet you may be 
 blind, and idle, and ignorant, and dead 
 in amanner, while youare wanting to 
 
 your 
 
 DE Ten-Wledye, 
 
 | your felf, and have need of nothing, 
 
 but clear and perfec apprehenfions, bre 
 becaufe they are Sottifh and Erroneous 
 at prefent; they may make you mife- 
 rable , and-Poor, and Blind, and Na- 
 ked. 
 
 IF Sin had been like Circe’s Cup; 
 and changed the fhape ef Mans Body, to 
 that of a Swive or Dragon, the Depra- 
 vation of his Nature had been plain and 
 vifible ; yet without knowing what 
 kind of Form he had before, it would 
 not appear, becaufe we fhould be un- 
 fenfible of his firft Form, and unable ro 
 compare the one with the other :Buc 
 Sin is a Aferal Obliquity, avid the change 
 it produceth in the Soul is Spiritual. te 
 makes a man to differ far more from 
 himfelf, thanany alteration of Body can 
 dos but withal fo blinds his Underitan- 
 ding, that he does not remember what 
 he wasin his firftt Parent; Tho the firft 
 Man ( who had experience of both E- 
 {tates _) was able to compare ‘them, be- 
 eaufe in his Corruption, he might pof- 
 fibly retain aSence of that Nature, and 
 Life which he enjoyed in his integrity - 
 Yet ail his Pofterity, that are born Sin- 
 ners, never were fenfible of the Light 
 
 4 and 
 
 55 
 
Of Knowledge, 
 
 and Glory of an Innocent Eftate, and: for 
 that caufe may be wholy ignorant both 
 of GOD. and themfelves , utterly un- 
 able to conceive the Glory of the World, 
 or of that Relation, wherein they fhould 
 by Nature have ttood towards all the 
 Creatures, 
 
 IT is -impoflible to conceive , how 
 great achange a flight Actionpay pro- 
 duce, It js but pretiing the Wiek 4 
 jittle with ones Finger, and a Lamp ts 
 cxunguilbed, and Darknefs immediate- 
 ly made to overfpread the Rocm, The 
 Glory and Splendor of the whole World 
 
 would vanith upon the Extinction of 
 
 the Sun: And one Inttanes Ceflatien from 
 the Emiffion of its Beams would be its 
 Extinction, A Soul isamore Glorious 
 Ting than the Sun : The Sphear of its 
 Activity is far Greater, and its Light 
 more Preciouss All the World may be 
 filled with the fplendor of its Beams 5 
 Eternity it felf was prepared for it ! 
 Were there but one Soul, to fee and en- 
 joy all the Creatures, upon thefufpen- 
 Hon of its Light all the Creation would 
 be rendred vain. Light it felf is but 
 
 Darknefs without the Underftanding. 
 THE Exiftence of many Souls 1s fo 
 far 
 
 DE Knowledge, 
 ‘far from abating the value of one , 
 | that it is by reafon of their multitude 
 more ufeful andExcellent. Forthe va- 
 
 Higher value to the Light whereinthey 
 are enjoyed. And if Souls themfelves 
 ‘are more excellent than all other Crea- 
 tures, and are with, and aboye all otier, 
 }to be enjoyed, that Power, whereby this 
 Soul is able to enjoy them, is mere to 
 Ibe efteemed, uponthe accqunt of thofe 
 Posule than for all the other Creatures, 
 which are made for the fame : GOD 
 -himfelf and his holy Angels are Objects 
 of the Underftanding. Thofe Felici- 
 ties andGlories, which the Sun cannot 
 extend to, the Soul can comprehend. 
 All which, fince their Fruition depends 
 upon that Acc of the Underitanding by 
 which they are confidered, refle a Lus 
 hitre, and add a value to that Knowledge 
 by which the Soul does attain them. 
 Whereupon it follows that rhe infinite 
 byalue of all thefe is feated in the intel- 
 
 | lue of the Objects, imputes 4 Luftre and 
 ¢ 
 : 
 
 Ject, and as the Power, fo the Act of 
 
 Knowledg, on which their Fruition de- 
 pendeth, is of infinite ufe and Excel- 
 lericy. As the lofs is infinite, when 
 the Soul is bereaved of them, fo is the 
 
 i 
 
 Dam- 
 
 47 
 
OF Knowledge, 
 
 mage , which it fuffers by failing of its 
 Light, whether that Defect be volun- 
 tary, or impofed by fome outward Im- 
 pediment. 
 
 AS for the Ufe of Knowledge, it is 
 apparent enough. For the Relation 
 between the Ufe and Excellency of 
 
 ‘Beauties of the inward Man, 
 
 OF Lnowledae, - 
 ramed by Knowledge, all Advantages 
 are by it improved, all Temptations 
 difcerned, all Dangers avoided, all Af 
 fairs ordered’, alt Endowments acgui- 
 red; all the Ornaments of Life, all the 
 al] the 
 
 things is fo near and intimate , that as }Works of Piety are affected by Know- 
 
 nothing Ufelefs can be at all excellent, 
 fo is every Excellence in every Being 
 founded in its ufefulnefs. 
 Souls is as great as their Excellency 
 The ufe of Knowledge as endlefs in Va- 
 riety, as in Extent, and Value. 
 KNOWLEDGE 1s that 
 
 does illuminate the Soul, enkindle Love, 
 
 excite our Care, infpire the mind with 
 Joy, inform the Will, enlarge the Heart, 
 
 regulate the Paflions, unite all the Pow- 
 - 5 
 
 ers of the Soul to their Cbjects, fee 
 their Beauty, underftand their Good-| 
 nefs, difcern our Intereft in them, form 
 our Apprehenfionsof them, confider and] 
 enjoy their Excellences. All Content-| 
 ments, Raptures, and Extafies are con4 
 ceived in the Soul, and begotten byf 
 Knowledge, all Laws, Obligations 
 Rewards are underftood by Knowled; 
 All Vertues and Graces of the Mind 
 
 fram 
 rar 
 
 The ufe of} : : - 
 Fzcams of the Sun, fo do all 
 
 which! 
 
 jledec. In the Light of knowledge all 
 Pleafures arife, and as Fruits and Flow- 
 ers are begotten in the Earth by the 
 | kinds of 
 Joy {pring from the Creatures, and are 
 made ours, by the help of that Know- 
 ledge, that fhineth on them; its laft 
 Off {pring are Eternal Thank{givitigs 
 and Praifes; ‘The Divine Image and the 
 Perfection of Blifs are founded in Know- 
 ledge, GOD himfelf dwelleth in the 
 Soul, with all his Ateribures and Per- 
 fections, by Knowledge : By it we a 
 made Temples of the-Holy Gholt , 
 Partakers of the Divine Nature, 
 
 for this caufe itis that St. Paw! prayeth 
 That we might, be filled with the Kzow- 
 ledge of Ais Will, j 
 Spiritual Underfianding , that we migrt 
 walk worthy of the Lord unto allpleafing, 
 
 ae | 
 jn all Wifeclome 
 
 | being fruitful in every Good It ork , and 
 
 increafing in the Knowledge of GOD, 
 firengthencd 
 
 ae hee: 
 aa | barney 
 
 59 
 
» OF Knowledge, 
 
 firengthexed with all Might according to} 
 his glorious Power, unto all Patience! 
 and loug-fuffering, with Joyfulnefs giving| 
 Thanks to the Father, who hath made us 
 mect to be Partakers of the Inheritance of 
 the Saints in Light : who hath delivered) 
 us from the Power of Darknefs, and tran-| 
 [lated us into the Kingdom of pis Dear 
 Son. 
 
 THE Sun isa glorious Creature, 
 and its Beams extend tothe utmott Stars, 
 by fhining onthem it cloaths them with 
 light, and by its Rayes exciteth all their 
 influences. It enlightens the Eyes of all 
 the Creatures : It fhineth on forty King- 
 
 domes at’ the fame time, on Seas and 
 ‘Continents in a general manner 5 yet 
 fo particularly regardeth all, that every; 
 Mote in the Air, every Grain of Dufk J 
 every Sand, every Spire of Grafs is} 
 wholly illuminated thereby, as if it did 
 
 entirely fhine upon that alone, Nor 
 does it onely illuminate all thef{e Ob- 
 jects.in an idle manner , its Beams are 
 
 Operative, enter in, fill the Pores of} 
 Things with Spirits, and impregnate} 
 
 them with Powcrs, caufe all their Ema- 
 nations, Odors, Vertues and Operations ; 
 Springs, Rivers, Minerals and Vegeta- 
 
 bles 
 
 DE Knowledge. 
 
 bles are all perfected by the Sun, all th® 
 Motion, Life and fenfe of Birds, Beatts 
 and Fifhes dependeth on the fame. Yct 
 the Sun is but a little fpark, among all 
 the Creatures, that are made for the 
 Souls the Soul, being the moft High 
 and Noble of all, is capable of far 
 higher Perfections, far more full of Life 
 and Vigour inits ufes. The Sphere of 
 its Adivity is illimited, its Energy 1s 
 endlefs upon all its Objects. It canex- 
 eced the Heavens in its Operations, and 
 run out into infinite fpaees. Such 1s 
 the extent of Knowledge, that it feem- 
 eth tobe the Light ofall Eternity. All 
 Objetts are equally near to the fplen- 
 dor of its Beams: As innumerable mil- 
 lions may be conceived in its Light, with 
 a ready capacity for millions more; fo 
 can it penetrate all Abyfles, reach to 
 the Centre of all Nature, canverfe with 
 all Beings, vilib'e and invifible,Corporcal 
 and Spiritual , Temporal and Eternal, 
 Created and Increated, Finite and In- 
 finite, Sub{tantial and Accidental, A- 
 tual and Poflible, Imaginary and Real 5 
 All the Myf{tertes of BlifS and Milery , 
 all the Secrets of Heaven and Hell are 
 bjects of the Souls Capacity here, 
 all la 
 
OE Auotuledge, 
 and fhall be actually feen and known 
 hereafter. : 
 
 WERE Almighty Power Magnifi- 
 ed by filling Eternity with created ob- 
 jects, and were all the Omniprefence 
 of God tulf of Joys, it is able, when 
 
 allilted by his Divine Knowledge , to | 
 look upon all + and tho every one of | 
 
 them fhould have an infinite Depth 
 
 within, an EndlefS variety of Ufes, a 
 
 Relation to all the reft of the World, 
 
 the Soul, as if it were able to contract 
 
 all its ftrengths from all the expanfions 
 
 of Eternity and{pace, and fx them up- 
 
 on this Moment, or on this Centre, In- 
 
 tirely beholding this alone, in all its 
 
 fulnefS, can fee its Original, its End, its 
 
 Operations, Effects and Properties , as | 
 if it had nothing to confider but this § 
 alone, ina mo{t cxquifite and perfea} 
 manner. 
 
 IT isnot tobe denied, that every | 
 Being in all Worlds is an Object of the 
 Underftanding : nor can that of the! 
 Palmiltbe doubted, Jv his Prefence there 
 is fulnefs of Joy,and at his right hand there 
 are Picafures for evermore: that is,his Om- 
 niprefence is fullof Joys, and his Etg- 
 nity of Riches and Weatures: 
 
 , 
 
 nor is it 
 to 
 
 Of Hnowledae. 
 
 ko be denied, that the Soul is by its 
 iCreation intended for the Throne of GOD: 
 ‘For it is made capable of his Omnipre- 
 fence and Eternity, and, as the Apoftle 
 {peaketh, way be filled with all the fulness 
 of GOD, which fulnefs is adequate to the 
 iImmenfity of his Eternal Power ( of 
 ) which you will {ce more In the Vertues of 
 ) Love, Wifdom, Pughtcoutnets and Holi- 
 ! nefs:) This only is here to be noted, that 
 Nature never made any Power In vain, 
 but ever intendeth the Perfection of 
 what it produceths and prepareth ob- 
 ‘ets for the underftanding, the Per 
 feGion of which Power is the actual at- 
 tainment of that Knowledge of which it 1s 
 capable. 
 
 L HE principal objects of our Know- 
 ledgeareGOD, anda Mans {cif Phe 
 Kingdomot G OD,his Laws and Warks, 
 his Ways in all Ages, his Countels and 
 his Attributes, Mans Intereft and Duty, 
 Tranfactions of the World,the Fhought: 
 and Actions of Angels and len are con- 
 fiderable; which tho they may be {tiled 
 lofS material Objects of the und 
 ing, yet inrelation to G OD and a Mans 
 felf. are of great Importance. 
 
 GO Dz«as heis the Life and fountain. 
 
 of 
 
 rn. ' 
 ericana- 
 
‘a ' 
 % 
 = 
 4 
 ' 
 7) 
 > ‘ 
 i ne 
 he 
 as fs ‘ 9 A $ a 
 Mery’, » va y v 
 
OF knowledge. OE Knowledae, 
 
 Sf all Felicity, the End of all Perfedion, principal End for which it was made, 
 and the Creator of our Being, Almighty! js the Glory of the Creator in the Ec- 
 in Power, infinite in Wifdom and Good- licity of his Creatures. The Glory of 
 nefs, Author of the univerfe, and Lord) the Creatures is feen in his. By his 
 of all the Creatures, is molt fit to be} Wifdom and Goodnefs we are guided 
 Known. P/ato makes him the very Light of} to the Hope, and Inveftigation of thei: 
 the underttanding , and affirms, that aS} Excellence, His infinite bounty made 
 three Things are neceflary to Vifion, the! them all our Treafures, that for the Pcr- 
 Eye rightly prepared, the object conye-! fection of their Beauty and Worth we 
 niently feated; and Light to convey the} might celebrate his Praifes. 
 
 Idea to the Eye; fo there arethree things) ~=E that would not be a ftranger to 
 required to compleat and perfect Intelliz | the Univerfe, an Aliento Felicity, anda 
 gence, an underftanding Eye, an Intelli- | foreiner to himfelf, mult Know GOD 
 gible: Object, and a Light intelligible in to be aninfinite Benefactor, all Eternity, 
 which to conccive it: Which lattisGOD. | fu]] of Treafures, the World it felf, the 
 
 Nor ts the Royal Pfalmilt and Divine Beginning of Gifts, and his own Soul 
 Philofopher David far from the Notion, the Pofletior of all, in Communion with 
 while he faith, 2 thy Light we fhall fee gh Deity. That the Bufinefs of Religis 
 
 Fight. kor GOD is the Light of the Jon is Complacency in GOD, and that 
 underftanding, His Nature is the Light |G OD never laid afide his Wifdom in any 
 of all the Creation. Therefore itis fard ) Operation of his Power, never forgot to 
 by Chrift himfcif that the Kxowledge of | make the leaft of his Works agreeable to 
 GOD is Life Eternal. For his Light 1s | his Goodnefs. Nay rather he is fo per- 
 the Life of men, and withour him we can |. that his infinite Goodnefs, Wifdom, 
 do nothing. Till wc Know his Nature, | and Power, are exe rted wholy and wholy 
 We Cannot apprehend the Excellency of Confpicuous in every Operation. It is 
 his Works: For all their Goodnefs is de- } 46 Beauty of Truth that maketh Know- 
 rived from him,and ends tn him.His Love | ledge of fuch infinite Value. Forif ail 
 moved him tocreate the World,and the | she Treafures of Wifdom and Know- 
 
 principal | E ing 
 
 - 
 
DE Anowledaye, 
 
 Ing be ordained for a Wife and Know 
 
 ing Man,if all Objeas in the clear Light} . 
 
 of Heaven and Eternity be laudable and 
 Glorious, if Divine Wifdome hath {c 
 far obtained, that the number and Vaq 
 lue of CODS Gifts is accurate, and 
 exactly anfwerable to’ the nature of itg 
 ess if every Soul, that will live in hig 
 may be thefriend of GOD 
 acanire the Empire of the World 
 be Beloved of Angels,and admired 
 ot Men 5 if fruition be the End of 
 
 4 all Things madethat they 
 
 Perk 
 The Knowlee 
 
 ly CONCAICIV Eire 
 
 1 
 
 the 
 , ot al f 
 
 is Flappinels, 
 
 hoa 
 
 not on 
 g i= i | rom = > 
 
 y as itgives him Power to rejoyce in hj 
 ) f 1° ' 
 
 5. but. asccre thews, him nj 
 
 t Ope rations an 
 
 Tr) ¢ i 
 
 DE Hurotwledae. 
 vie is to ule for the Attainment of his 
 End, and what that 1s, wherein his Per- 
 fection confifteth. If the Powers of his 
 Soul are illimited, his Defire infinite, 
 and his Reach Eterna’, 1f he be able to 
 fee and enjoy all Worlds, and all that 
 
 is. above all Worlds in the Image of 
 
 GOD: Ifhis Ambition carry him to be 
 Pleafing ro all Angcls and 
 1 the boves 
 if his Abilities are 
 all chet sk 
 
 Men. and to be 
 1 ! ! 
 of a} | 
 
 bf okh ta 
 
 Glorious 
 \ oe - 
 Lack 's ; 
 for the fi uitwon of 
 ternity 3 
 
 ) 
 ana 
 
 : ) 
 ¢ tar 
 i ek GUANA 
 
 stfelf, it 
 dained for 
 of his King 
 reltrain | 
 tcntment 
 
 , 1 1 
 tO Chl 
 
i Ps Ay 
 
DF Knowledge. coe 
 
 Known, that the Kingdome of Heavem 
 is (9 Glorious, that all the blefied are 
 Perfect Sovereigns, every one the Pof- 
 {c{lor-and End of it all : that all Things 
 proceeding immediately from G O D,are 
 the Belt that are poflible that the beft 
 and the worft things asordered by him, 
 are perfectly amiable, and fubfervient to 
 Felicity, that he himfelf alone hath a 
 Proper Right to all that is excellent, 
 and thatG ODts inevery Thing to be 
 enjoyed, that he is enjoyed only when his 
 € flence and his Works {atisfic the Delires 
 of perfect reafon, and exceed all Wifhes in 
 filline and delighting the foul : That hav- 
 ing filled the foul with infinite Wifdome, 
 hc has laid. infinite Obligations upon us, 
 and {ct infinive Rewards before us, made 
 Lawsin finitely amiable, and) given us 
 batics infinitely Defirable : for which he 
 deferves ternal Adorations and Thank{- 
 
 ZIVINLS. 
 
 CHA PioMe 
 Of Love and Hatred. The nece ity and [weet- 
 nefsof Love. Its Gener al wfc and eff.~ 
 CAC. the feveral hinds. of lout. of 
 the Power, Inclinition and ad of Lave. 
 Its extent and capacily. 
 
 ECAUSE Love isthe molt Defir- 
 B able Employment of the Soul, the 
 vower of Loving is to be accounted the 
 moft High and Noble of the Faculties. 
 It is not feated by it felf in the ming, 
 but attended with amighty Pronenefs 
 and Inclination. 
 
 T HERE isnoCreature fo unfaciable 
 and furious but it is capable of loving 
 {omething .or other. Wolvesand Tyxzres 
 live at peace anjong themfelves, Lions 
 have an Inclination to their Grim Mil- 
 trefles, and Deformed Bears a natural 
 AffeQion to their Whelps, exprefitd in 
 their Rage, when they are bereaved of 
 them, Things mult cither be abfolute- 
 ly Dead, or live in mifery, that are void 
 of love. Whatfoever 1s endued with 
 Life and fence delights in cafie and grate- 
 
 fut 
 
 A ET 
 
 a ee ts I OD AOL EE 
 
OE Hove aud Matred. 
 
 Onerat fons. Love isa neceflary Af- 
 
 ful 
 (Hon of their Souls, becaule 1t is Im- 
 ‘ ! e = ef 1 
 ble to apprehend any thing Delight- 
 ] i 7 Py ’ ei] 
 pleating 5 and what 
 
 bue it mutt 
 - Lovely. For to be 
 
 Vo Lia 
 
 and to love are the lame thing. 
 the plealure 
 
 isthe reot of that 
 
 ove:and the aflecti- 
 
 1 
 ) } 
 i 
 
 purfucthe pleafure that is 
 is part of the 
 
 the end-of whieh 
 
 of that pleafite Waich 
 
 All) is Love variouily 
 
 to the Circum- 
 
 re s Petanicey: St ihe Ra ‘ 
 e OOwetys repreicnt- 
 
 DE Lobe and batred. 
 
 and Pleafures. Thefe arethe little Cupids 
 that flic about this caeleftial Verws, when 
 it is, what it ought to be, the Mother 
 of Felicity, and the Datghter of GOD. 
 
 ALL Creatures that are fenlible of 
 Pain or pleafure, mult of necefiity be 
 addited toLove and Hatred; to the 
 Love of what is plealinz, tothe H itred 
 of what is Painful. And tfaay Quefti- 
 on be made, which of thefe Twins ts the 
 Firftt born? the anfwer 155 that 
 may fcem Twins in refpect of Ti 
 innature Love is the firtt born, anc t 
 Mother of Hatred, For where nothing 
 
 ps 
 | 
 
 + ! 1 . . 
 to be hated does at all appear, pleafant 
 
 Things are Reloved for their own fake: 
 whereas if there were a0 pleafant thing 
 to be beloved, nothing could be hated. 
 beecaufe nothing could be Hurtful, whic: 
 appearcth by this, becaufe where 
 is no Love, there 1s 10 Interelt 
 where there 1s ao concernment, 
 can beno Afficction, no Fear, or Hope 
 foy, or forrow. 
 Fire begets Water | 
 ra C5 Loy C beget cOnTEALY 
 
 the foul of a living creature, \nger, via 
 
 Envy. Grief and Jealoulie: not by 
 - own nature, but by the accidental 
 
 tnt ie 
 
OF Lobe and Hatred, 
 
 Interpofure of fome Obftacle, that hin- 
 ders or endangers the fruitivn of its 
 Object. Were there no Love of Eafe 
 and Pleafure, there could be no An- 
 ger or Quarrel between Competitors , 
 no Emulation or Defire, no Averfion 
 or Endeavour. All Enmity and Hofti- 
 lity Springs from a Contention, who 
 fhall enjoy what is Defirable 5 or from 
 
 fome other Principle of Envy or Re- 
 venge, in relation to what isGood ; as 
 Is Obvious to Daily Experience. 
 LIFE and Love are’ fo individualy 
 united that to live without Loving fome- 
 thing isimpoflible, Even in Hell, where 
 their whole Life feemeth to be {pent 
 
 in Deteftation and Hatred, and actual 
 Love is, like fire under thafe Embers, 
 covered and continued, Could they 
 put off felf Love, all Love of Feti- 
 city, and Intereft, their Torments would 
 be. gone: Punifhments and Rewards are 
 things impoflible, where there is not felé 
 Love: For without Love tofomething, 
 Pains and Joys are equally Grateful. 
 
 AS Loveisthe Root of Endeavor, fo 
 iit the Spring of all the Paflions: They 
 all depend upon Love alone. We are 
 Angry at that which f{tands in our Way, 
 
 between 
 
 Of Lobe and batred, 
 
 between our Love and its obje&s We 
 Defire an abfent Good, becanfe we Love 
 it. We tope for it, when we conceive 
 ‘iament feafibles We rejoyce in 
 we have it: We fear to lofe 
 
 grieve when it is gone: we 
 
 ir, 1f We cannot get, or recover 
 
 We hate all that is oppofite to it. 
 And for this Caufe is our Love, when 
 well regulated, the greateft Vertuc, be- 
 caufe upon the right Choife of its Ob- 
 jet, and true Goverment of it felf, all 
 the Powers and Affections of the Soul are 
 well employed; and when we Love all 
 that We ought as we ought to do, we ful- 
 
 ) filall Laws, Hope and Fear,and Hate,and 
 ) Grieve, and Defire, aud Rejoyce, and 
 
 do every thing ina regular Manner. 
 THERE is a Senfual and Brutifli 
 i Love, there is a Humane and Divine: 
 
 F Brntilh Love is of two forts, the one 
 ) Springs from a Harmony of Complexis 
 
 ons and a Sympathy of Bodies, the o- 
 
 i ther from the Confideration of Plea- 
 » fure abftracted. 
 B occafioned by a fecret and unexprefii- 
 pble Agreement of Tempers, by which 
 ; upon the prefence of cach other, the 
 
 The Firft of thefe is 
 
 Sentes are delighted, we know not why; 
 it 
 
OF Love and Hatred, DE Lobe and Datred, 
 
 it being a my{tery in nature, and perg foes 
 haps adel ne a erateful Tranipi haviour, Moral Honcfty, Fidelity, Kind- 
 ration of Spirits from one to theres, Goodnels, | ower, Majelty, W calth, 
 other. Nobility, Worth, Vertue, and the like. 
 T HE. Confideration of Beauty ems put all thefc may be exalted, when they 
 eth peculiar to the Love of Men; beste Sanctified,. and made Divine by the 
 caufe no Bealt is obferved to make anypnre sdded oki Sreneey of Cocleftial 
 Diftinction between Lineamcntsand Fea qonues: I oF che Man loves another, 
 tures, nor upon any account of fhapep Peer’ FE i: gs 2 Ue Fe image, OF 
 and Colours to, be delighted with eachhe OD, Siok ” ib: joometad his Soul 
 other. Wherein Man exceeds the Ca-f? an bis ne nD Vy ae Nee 
 pacity of Beafts, in being able to note ey dak ge oe: fo" 
 and admire the Workmanthip of GOD) ™~ gi os 
 in the decent Order of Symmetry and ae VIP 
 Proportion. DI Li | ce 
 BOONE Aferionvand Divines OUNCs o0. Eternal eee ae 
 “eve arc near allyed, vet of iever: ee the Lité of Heaven, Delightfu 
 Kinds. If you take the Love of Rea-| re 9 and Plealing to Ul 
 Ohtne. ee eee inte te abaff . LE Divine Love be takenin the bighcf? 
 Bove of GOD in itsmeafures and De PSenfe, there is hone but In G OD 
 
 ane 
 4 LIC 
 
 Grace from tue 
 
 r cr ’ be Le! i tae } a 
 hove turcriy Lo Callea, 1S 
 
 Brees, in its Effects and ral 38) ts Feoalat ee ap 
 the Love of GO|! COVE NCEE Kaen sete 
 perfect Reafon. And as the Keafon off 
 his Love is Infinite and Eternal, fo is} 
 its Operation. But in a lower Accep 
 tation Humane Love differs from Divine; 
 it being founded upon Temporal Caufes.} 
 Vivacity , Wit, Learning, Beauty, Be- 
 
 } ’ 
 Naviou 
 
 Fi La 
 
 , 
 
 Sule Author of all Felierty, 
 and to over-floow with Goodnefs of 
 himlf freely, without any !Motive, to 
 prevent the Beauty and Exiftence of his 
 Ybhiekt. and to Love from all Eternity 
 an immutable manner: And this is 
 
 nature of Divine Love. Howber 
 
 a) 
 
DE Lobe and Hatred, DE Lobeand Hatred, 
 
 even here, are infinite Ends and Caufes of and proportion between them. For 
 his Love, tho they are all in Himfelf; FoqG OD has made the love of Angels 
 he Loves, that he may Love, and begetgand men fo like hisown, by extending 
 that Love which is his Efence. His Lovqtheir Knowledge to all objects, that in- 
 is the foundation of all his‘Treafures, thgfinite Perfections are contained in their 
 Caufe and End of the wholeCreation,anglove. It is asG O DLIK Eas any Thing 
 that alone by which he proceeds from created is capable of being ; for Almigh- 
 himfelf (to all his Creatures, and byty Power and infinite Wifdome are em- 
 thofc )to himfelf again forever. All higployedin the production of it. 
 Kingdome and Greatnefs and Pleafure, FOR the better underftanding ‘of 
 
 all his Wifdome and Goodnefs,alt his Lig this Love, we will confider it in the 
 and Perfection is feated in Love, whicl| power of Loving, in the inclination to 
 is his Beauty and his Holinefs, his BoungLove, in its actand Perfection, Itmay 
 ty and his Godhead. He Loves there feem a furprizing verity; but the Pow- 
 fore that he may be all Beauty ange of Loving is as neceflary to Blefled- 
 
 Goodnefs, and ‘Holinefs , and thaj nefs and Glory as life it felfe; an in- 
 he may enjoy himfelf and the Eterna clination to loveas neceflary as the Pow- 
 Pleafure of his Effence in Glory anqer3and the act of Love as neceflary as 
 Pieliadtnets far ever, ithe Inclination. ‘The world is ufelefs 
 1T isGOD alone that Loves by hi without Life, and Life without Love, 
 Eflence, Angels and Men may Love bythe Body without the Soul, the Soul 
 Inclination, but their Affection is Acci without the Power of Loving , the 
 dental to their nature, begins in time) Power of Loving without the Inclina- 
 may alter and ceafe. It is fubject rgton, the Inclination without the Ac. 
 Chance, Obligation and Reward, ang IN the Power of Loving I fhall note 
 ought to be guided according to the Plcagnothing at prefent, but its Extent and 
 fure of an Higher Agent. In this ip Capacity. In Beaftsit is confined, but 
 differs from the Love of God, but igi Men it 1s Endlefs. As a Beaft is un- 
 many things there is a great Agreemen lable to examine what {paces are aire 
 * the 
 
 sh iG 
 
 ee 
 — Ee a RS I A, ATS TT 
 
DF Love and Hatred. 
 
 the Heavens, fo is it unable!to extend 
 its Affeaions beyond the memory of 
 things perecived , for 
 reprefent to itfelf t 
 
 a Bealt, cannot 
 the Idea’s of its Proge- 
 he ; nor {ce into Ages that are ay 
 ‘its birth , nor contemplate Object 
 thas will be after it is Dead, 
 can fee, and know, and love any object, 
 il : any Age or Ki ned: om in the Wor Id. 
 ecan Jook into any Region , tho it 
 
 ‘si never fo far removed and lx 
 
 as familiary converfant with any Pcrfon § 
 
 er Tranfaction ths cre, WM hen rep rel font 
 once In aclear Light, as with any O 
 ject as untry, 
 
 sown COl He can 
 
 | 
 0 os Time: iLO Fterni ty tt felf, 
 he Original 
 
 dt Li} 
 and fountain He: id of 
 
 cxiftence, ponder the nature of G OD 
 1c arch in his Bo fom for his k a Cou 
 {els, pierce into the Centre of th 
 
 and (ulVvcy the Cireumfcreucc of : 
 
 men tity. His Love c anfolloys bik 
 ledge tn I 
 
 lok in 
 to Fden conlider Adams Dutt in its tirlt 
 Creation , furvey the a ure of 
 God in his Six Dayes Works, p 
 i 
 
 9 
 ) 
 
 ; ge 1 
 all its thehts 
 ‘ 
 i 
 
 can bye b refent with all the 
 
 able co LoVe not only his 33 ao 
 
 But m: m 
 
 Mf Lobe and Hatred 
 
 try where he liveth, all the Kingdom, 
 all the Cities and Kingdoms i in the world, 
 all che Generations in all Kingdoms,all the 
 Spirits of Juft men made perfect, all the 
 Cherubims and Scraphins, and GOD 
 bleffed for ever. This is the extent: 
 The capacity of Love is fo alfufficient, 
 that his Affection is nor diminifhed, but 
 the more heloves one, the more he 1S 
 able, and the more Inclined to love al! 
 that are united to him. As jn ordina- 
 ry friendfhip, the more we love the Fa- 
 the more we love his Wife and all 
 is children, For the more we love 
 Perfon, the more we love all that 
 love him, or are beloved by him. As 
 the reafons of our Love increafe, fo 
 may our Love it felfe; thecapacity o 
 Love being fo/indeticient,that it nevercan 
 * be exceeded,or furmounted by itsOb jet 
 THE Capacity of Love being 
 din gv alt, multiplies and | 
 n, thatisa 
 ccord. For notl Ins o 
 \unicate it felfa 
 Love; fuhe 
 and Divi 
 to the exercife of Love, ! 
 it findeth its Proper | 
 
 to comp 
 , Principle of 
 is Generous 
 ifpofed 
 
 t . 1 - 
 carde therein 
 
80 
 
 DF Lobe and Hatred, 
 
 ment. The very Sunis not mere inclin- 
 ed to communicate its Beams, then the 
 Soul to love. For the Soul being made 
 in the Image of GOD, who is Love 
 by his Eflence, muft needs be like him 
 in Power and Inclination, and is made 
 for nothing elfe but the Attainment of 
 Its perfection, fo that it can never reft, 
 till ic actually love after his fimilitude. 
 Some Operation it muft of Neceflity 
 have. For as all Life, fo all pleafure 
 is founded in Action, 
 
 IF Love in its Perfection be confi- 
 dered, all that is lovely is Beloved by 
 the fouls all the Capacity of Love is 
 filled with its objects, and all the Good- 
 nefs of the Creator and his Creatures, 
 at Onceenjoyed. Itisthe Life and plea- 
 fure and enlargment of the Sou] 5 10 is 
 the Wifdom, and Goodnefs, and Glory 
 of the Soul. Iconfefs there be many 
 Errors and Difeafes in Love 3 and that 
 Love is alwayes miferable, in its Effects, 
 that 1s vicious yet it fo bewitches the 
 Sences, that the Soul being captivated 
 by the Force of prefent Delight is vi- 
 olently carried in an irretiftible appetite 
 to thofe Things which Reafon con- 
 demnes, and advifes to {hun as Evil. 
 
 Medea’ s 
 
 Of €ternal Love. 
 
 Medea. faction mott prevails in the 
 World. 
 
 — Video meliora proboque, 
 Deteriora Sequor. OR 
 LOVE 1s then a vice, when it is ir- 
 
 rational and illegal, rebellious and Sen- 
 fual , Blind, Defective . Unjuft, Abfurd. 
 
 | When Evil things are beloved, when 
 | Good things are preferred above the 
 | Better, and the Beit neglected. 
 
 VER TUOUS Love is ‘that which 
 proceedeth from a well governed under. 
 ftanding , and is feated in a Will that 
 
 | 1s guided by Reafon. It renders to all 
 | things their juft Due, and is the Power- 
 
 ful Parent of all Kind of Vertues. This 
 Love may be confidered cither in its 
 Propertics, or Effects, the laft of which 
 relate to the Soul it felf, to the Con 
 verfation of the whole man, toal 
 its Objects, when it is well under- 
 {tood, it will be found the proper and 
 immediate Means: by. which we attain 
 Sur Perfection and F clicity, 
 
 ] 
 H 
 
CHAP. VII. 
 
 What Benefit GOD himfelf does te- 
 ceive by his EternalLove. That when 
 our Love is made compleat and Per- 
 fe 5 it will be like his, and the Be- 
 nefit of it will be Eterual. 
 
 EF ORE we can fully difcern the 
 Benefit of Love, or fee the Glo- 
 
 ry of it in all its high and adm‘ra- 
 ble Etiects,we muft confider what L« ve is 
 and doth in- GOD. Forasave have faid, 
 The Life of GOD is Love 3 nay the Apo- 
 {tle faith, GO D is Leve: By Loving he be- 
 sot his Love. And if his Love be his God- 
 head, his Eflence is an infinite and Eternal 
 Aét of Love, by extending which through 
 all infinity, and by Loving Eternally, he 
 begot his infinite and Eternal Effence : 
 which is the Love that filleth all Worlds 
 with Beauty and Glory. When you 
 confider it well, An Act of Love is begot- 
 tenby Loving: And if his Wifdome, and 
 | nd Bletledneis, and Clory be 
 Wifdome 
 
 Son of GOD, 2nc hisGood- 
 is-Glory, and has Bleflednefs, 
 e, tho we conceive them 
 
 Goocnels, an 
 featedin!] Ove, Ls | Ove 1s fil 
 ' 1 > , i 
 
 Linh se thy 
 ww ihicil ts th 
 
 are the fame Thing - and of 
 
 the 
 
 DE Cteenal Love, 
 the Son of GOD it is faid, that hp és 
 the Wifdom of the Father, and the Bright. 
 oefs of his Fathers Glory. He is the 
 Life of the Father, by whom alfo be 
 made the Worlds , and the Love of the 
 Father for whom all Things were created, 
 that are in Heaven, and that. are in 
 Earth, viftble and invifthle, whether they 
 be Thrones, or Dominions, or Principa- 
 Lities, er Powers: all things were created 
 by him, and for hin, For GOD en. 
 joyeth all Things by his Love, which 
 Is his Eternal Son; and madethem as 
 perfect and delightful as it was poflible 
 for things created to be, that he might 
 take Pleafure in them. As he himfel¢ 
 is made Glorious and Delightful in the 
 Eyes ofall Angels and Men by Love, fo 
 doth his whole Kingdom arifeand Spring 
 from Love ; the Beauty and felicity of al} 
 his Creatures, their Joys and Praifes, their 
 Ulfes and Perfeétions are founded in his 
 Love, by his Love he begetteth all! his 
 pleafures in himfelf, by his Love he made 
 his Treafures infinite, and by that alone 
 doth he take infinite Pleafure and De- 
 light in hiwfelf and his Kingdome. Thus 
 ufeful is ‘the Love of GOD. 
 Had not GOD from all Eternity Loved, 
 G 2 ( had 
 
 Col, 114.< 
 
OF Cternal Love, 
 
 had he never defired, nor delighted mt 
 any thing 5 he had never exerted his Al- 
 mighty Power , never communicated his 
 Goodnefs,or begot his Wifdom,never en- 
 joyed Humfelf, never applyed himfelf to 
 the Production of his Works , never ap- 
 peared in his Glory to any cie whatfoever. 
 Removing his Love we remove all the 
 Properties and Eflets of his Eflence, and 
 are utterly unable to conceive any Idea of 
 his Godhead. For his Power.tho it be Al- 
 mighty, yet if it be Dead and idle, is fruit- 
 lefsand Deformed. Idle Power isnot the 
 Eifence of the Deity, buta meer Privation 
 and Vacnity 3 or at leatt a , vofitive Being 
 as Wwnoble as itis unactive. The Reafon of 
 his Works is founded in Love, fo are all 
 the Obligations , that are laid upon his 
 Creatures to adore him. All their Re- 
 Watds are founded in Love, and by Love 
 
 preparcd - \l} his Laws arethe Laws of 
 
 Love. all his Attributes and Counfels 
 are Love, in feveral tormes, acting up- 
 on feveral occafions. When his Love 
 communicates it felf in Joys to inno- 
 cent Creatures, it ls Goodmefss when it at 
 tains the molt perfect End by the mott 
 
 perfect means, It 3 Hia(deme~. when 
 it refcues guilty Creatures from Hell, it 
 1S 
 
 ( DF Cternal Love, 
 
 Is Akrey; when it punifhes the Rebelli- 
 ous itis Juffice; when it infpires Obedi- 
 ence into: any obftinate Perfon, it is 
 Grace 5 when it delights in the Beauty 
 of all its Works, itis Bleffeduefs 3 when 
 it appears in the perfection of its works, 
 
 it ts glory. For Glory is the perfection 
 of Beauty, that arifeth from, andis feat- 
 ed inthe luftre of excellent Aétions, dil- 
 covering the internal Properties ofan cx- 
 cellent Agent, which is by thofe his Pro- 
 perties and Actions made Delightful to 
 all judicious Spedators. 
 
 NOR is it onely inGO D, but in u 
 
 alfo that the fruitsand Benefits of Love 
 arc ineflable. For by loving, as it ought 
 to do, the Soul acquires its own P erie 
 on, and is dhited to all its Objects, 
 By loving as it oughtto do, it is made 
 Holy, ancl Wife, and Goox !, and Amia- 
 ble. Onely by L oving does it embraces 
 the Delights of which it is capable. 
 Love isthe root and Soul of thofe Adti- 
 ons for whicha Gane is defired, and 
 praited by others. 
 
 [TY isaninfinite Advantage, that we 
 ate able to live in GODS Image, 
 it we pleafe: For if GOD alone be in- 
 finitely Glorious and Bleiiéd, there is 
 
 G 3 no 
 
<PDF Cternal Lobe, 
 
 NO way for us to become Glorious 
 and Bleffed, but by being made, either by 
 Our felyes, or fome other, like unto him. 
 
 BY nature he hath implanted the Si- 
 militude of his power ; which we are 
 
 improve hy Grace, turning it into 
 Act after his Similitude. To be able 
 to Love is neither Grace nor vertue, 
 but a meer Gift of GOD, a natural 
 Endowment, which may be Blafted, or 
 compleated. Actually to love is the 
 Work of vertue 3 for by that Act we 
 enjoy our Felicity. 
 
 HAD GOD limited and confined 
 our underftanding, our power of Loy- 
 ing had been fhut up inBounds. Had 
 he made it infinite, but not prepared 
 objects for the fame, our Love had been 
 deluded, and had loft its force. Had 
 he made fome Objects, but not fo ma- 
 DY as it Was capable of Loving, it had 
 
 } fc ae a | 
 Ocen Supertiuous and diflatisfied 5 Had 
 
 he preparcd Objeds innumerable and 
 efs, but made them evil, our Love 
 
 cen irrational, had he command- 
 
 0 Love them; Had he made 
 
 then we were able to love, 
 
 n difcontented - But having 
 
 made all Obieéts intnitely Amiable and 
 
 ¢ 
 
 DOE Cternal Love, 
 Glorious, and filled hisImmeafity and 
 Eternity with himfelfe, and with the 
 Luftre of his Actions, Love isan infinite 
 Vertue, becaufe nothing is \ auting, but 
 an Actof Love toenjoy them. 
 
 IF they are all Amiable in all Re- 
 {pects, they are all according to our 
 Hearts defire, in their Natures, Places, 
 Durations, Ends, Occafions, Caufes ; 
 Ufes, Service , Relations , Properties , 
 Operations, @c. All things, as they im- 
 mediatly proceed from him, are in all 
 refpects moft perfectly pleafing. And 
 if we have an Eye to fee and difcern 
 this, and a Soul able to refent Be- 
 nefits if Gur nature be { 
 fect, as to fte and take 
 their Circumftances ; it is the- moft un- 
 
 reafonableand éryit7/i thine in the woild 
 
 to withdraw our Atfdtion from them, 
 
 nay it 1s worfe then Dizholical 
 
 Kill cur felves . we blatt 
 
 ve offend GO Be Hone 
 
 ty of all his Creatures , we bi 
 
 Laws, we at againtt nature, we 
 
 en the Light and Splendor of our | 
 
 we deface his Image , we grieve hi 
 
 Love, we do the molt vicious and abo- 
 
 minable thing that is imaginable, Eut 
 GC 4 if 
 
Df Cternal Love, 
 if we excite and a waken our Power, 
 we take in the Glory of all objeds, 
 
 ve live unto them, we are fenfible of 
 
 them, we delight in them, we transform 
 our fouls into Ads of Love and Know- 
 Icdge, we proceed out of our felves 
 into all Immenfities and Eternities, we 
 rendér all Things their Due, we reap 
 the Benefit of aif, we are Juft, and 
 Wiic, and Holy, we are Grateful to 
 GOD, and Amiable inbeing fo : W 
 are not divided from, but united to 
 him, in all his Appearances, Thou 
 Countels , Operations 5 we adorn 
 fouls with the Beauty of all o 
 whatiocver, are transformed into the 
 mage of GOD, live incommunion with 
 him, nay live in him, andhe in us, 
 made Kings and P rielts unto GO D, and 
 his fons forever s There 1s an exattan 
 pleafant Harmony  bety, 
 
 the Creatures - Ve are i: 
 
 ipiritual Mlonner madc 
 
 prefent with all Obje¢ 
 
 ri hts 
 
 c 
 a > 
 o ? 
 
 , 1 re: Wr, 
 n the Kingdom ot 
 
 he wor! Idisin 
 iC 
 
 Ind fecls. ana 
 
 | 
 
 and 
 
 DEF Cternal Love, 
 
 and enjoyes, inevery object rowhich it is 
 
 extended,its own & its objectsPerfettion. 
 if by our voluntary Remifnefs, or 
 
 Miftake , or Diforder, we dote upon 
 
 one Objeé, or fufler fome few things 
 
 to engage our Souls fo intircly , as to 
 
 forget and nee all the reft, we 
 
 rob all thole we defert, of their duc 
 
 Fiteem, and ude ty t felves of that 
 
 Liberty and Extent, wherein the great- 
 
 nefs of our foul cenfifteth. As if the 
 
 Sun, that is made to {hine upon all 
 
 World, thould withdraw its Beams f 
 
 the Stars and the Heavens, ane 
 
 to fhine upon not hing elie 
 
 of Graffe, a grain of Dult, 
 
 fand, We lofe innumerable 
 
 confine our {elves to the 
 
 by facrificing all 
 
 become guilty of 
 
 ot Athez{m i another. tai 
 
 that Creattire 
 
 to the place ot G I A a 1c ve 1 bth ; 
 
 Crpitenctnyas 
 
 which we love aia: 
 
 due unto him- 
 
 our felves of the Sovereign O 
 fruition of which al! 
 
 pily enjoved. 
 Lov.th bis Wife, or Childien, as tode- 
 
 t {ple 
 
 the icit at 
 Thus when a man 
 
ie 
 
 ss 
 f 
 
Df Cternal Lobe, 
 
 if we excite and a waken our Power, 
 We take in the Glory of all objects, 
 
 c live unto them, we are fenfible of 
 
 them, we delightin them, we transform 
 our fouls into Acts of Love and Know- 
 ledge, we proceed out of our felves 
 into all Immenfities and Eternities, we 
 rendér all Things their Due, we reap 
 the Benefit of ail, we are Juft, and 
 Wile, and Holy, we are Grateful to 
 GOD, and Amiable inbeing fo: We 
 arc not dae fiom, but united to 
 him, in all his Appearances, Thoughts 
 Coun che Oper: IttONs 5 We adorn: 
 fouls with the el: of all 
 whatiocver, 
 mace of GOD, Inn Eee eaamunion with 
 es nay live in him, andhe in us ar 
 vAmE and P rifts unt oGOD, and 
 
 > 
 
 ealant eae y between 
 Creatures: We arc 
 
 underitand- 
 
 It Eternity 
 
 ic Kingdom ot 
 
 as the world sin 
 ind iecls. and fees, 
 and 
 
 DE Cternal Lobe, 
 
 and enjoyes, in every object to which itis 
 extended,its own & its obje tsPerfection. 
 iF by our voluntary Remifnefs , 0 
 Miftake , or Diforder, we dote de 
 one Obje& , or fufler fome few things 
 to engage out Souls fo Intircly . as. to 
 forget and neglect all the reft, we 
 sae all thofe we defert, of their duc 
 Ei{tee m, and abridge out felves of that 
 Liberty and Extent, wherein the great- 
 nefs of our foul cenfifteth As if the 
 Sun, that is nae to (hine upon all the 
 World. thould wtthdraw its Beast 
 the Stars and the Heavens, and cha 
 to fhine upon nothing elie but a Soire 
 of Gralle. a sas of Duft, or alite 
 {and, We Lofe INET: ibl}c Ob; 
 confine our flies to the Love 
 by facrificing all our Affection 
 
 1 d ET; Cyr)» : : = 
 become gullty of Fdolatry in One re 
 
 ot Athez|m Te another. wey 
 
 that Creature which we love alent 
 to theplace of GOD 
 Creator of that f{upream ailce 
 due unto him: And in 
 our {elves of the Sovereier 
 fruition of which all the 1 
 
 pily enjoved. Thus when 
 bovith Lis Wife, or Child:en, ast 
 
 A wae 
 
MF Cternal Lobe, 
 
 fpife all mankind, he forfeits his Interctt 
 
 in all Kingdoms, and the Beauty of 
 
 all Ages is taken from his Fys, his 
 Treafures are contracted, and his Fe= 
 licity is maimed, and made Defe- 
 ctive. When a Covetous man doteth 
 on his Bags of Gold, the Ambitious 
 on Titles of Honor, the Drunkard on 
 his Wine, the Luttful Goat on his Wo- 
 men, the foolifh Hector on his Dice 
 and ‘Duel s, they banifh all other Ob- 
 jects, and live as abfurdly, as if a King 
 oe d relinquifh his Crown, and con- 
 fine his Thoughe cs and Care toa Coun. 
 try Mannor. 
 
 i will not deny, but that there are 
 many Diforders and Evils in the World, 
 many Deformities, Sins, and Miuleries : 
 but I fay two things 5 firft t that in the 
 K{tate of innocency, wherein ull things 
 
 proceeded purely from GOD, there 
 was no Sin, nor ficknefs, nor Death, 
 nor Occafion of Complaint or Calamity, 
 Secondly, thatall the Evils that are now 
 in the world, men brought on them- 
 {elves by the Fall : And there ts great 
 
 need of diltinguithing between the 
 
 works of GO D, andthe works of men. 
 For all that G O D did is Lovely and 
 Divine 
 
 4 
 
 DE Eternal Love, 
 
 Divine: nothing is bitter and diftaftefus- 
 but what we have done - himfelf furvey cc 
 the whole Creation, and pronounced 
 concerning every Thing, that it was ex- 
 ceeding Good. So that he wasin all his 
 Works an Object of Complacency, 
 To thefe we add two Confiderations 
 more; That of all the Evils and Mit 
 cheifs which men have introduced, 
 there 1s not one left axzcorreded in his . 
 Kingdome,. Secondly, thatGO Dt age 
 eth Order out of Confulion, Light ove 
 of Darknefs, Good out of Evil, and bya 
 Providence irrefiftable, and a Power infi- 
 nite,fo limiteth and divideth all,that even 
 Evils themfelves become the Matter of his 
 Victory , the Ground of his Triumph: 
 They ate al] mp ed; andhe makes the 
 Greateft Evils Objects of Joy and Glory, 
 N OW if a Things before GOD 
 are fit to be cnjoyed, all Good T hings 
 pete, all Evil overcomes if without 
 any Change of Place or Scituation, all 
 Things are naked and open before hi 
 E yes, and there beno W ap: to exclude 
 Or « Skreens to hide, n 
 Dittance to over come: but AO 
 
 11S 
 ao 
 
 a 
 
 s 
 
 eaten t tise dee it Pee inh bey 
 equally Heer and fait ; there} fome H ) 
 au : ; 
 
 that th 
 
{Pilkhe font which is made in his 
 
 in 
 
 a} 
 
 1 
 J 
 
 DEF Eternal Love, 
 
 Image 
 
 and that every thing, being fit forG O D, 
 
 is full of infinite Depth and Beauty. 
 For which Caufe St. John being in Spirie 
 faw all the Kingdomes of the World , 
 become the Kingdomes of the Lord and 
 of his Chrift, and heard every Creature 
 
 Df Cternal Love; 
 
 Which it exercifeth here by Parts, and De2 
 grees, but fhall at once exert at the Day 
 of Confummation. The Infinity of the Fa- 
 ther in the Son, & the Godhead of the Son 
 in theHolyGhoft will entirely be enjoyed. 
 
 tT isthe Glory of man, that his Avarice 
 is iffatiable,and his Ambition infinite,that 
 
 53 
 
 which is in Heaven, and on the Earth 7 
 and under the Earth, and fuch as are | 
 inthe Sea, and all that is jn them, fay- | 
 
 his Appetite carries him to innumerable 
 Pleafuresjand that his Curichity 1s fo End= 
 Jefs, that were he Monarch of the World, 
 
 Heavens 
 
 to be able to ] 
 the Skies, any ’ 
 
 T 
 
 ing Blelfing, and Honor, and Glory, and | 
 oye { > ; ae { 
 Power, be unto him that Sitteth upon the 
 
 Throne.and tothe Lamb for evervore. Vhi 
 
 we are the rather induced to belicve. 
 
 becaute the Fai thful Servant is comman- 
 ed to enter into ihe Joy of his Lord, 
 and our Mufters Joys are the Rewards 
 of Believers. Our Savionr tellcth us 
 his Lord will make his wife Servant 
 Ruler over all his Goods. in one-place 
 and over all that he 
 ther. 
 
 7 J ~ 
 HAT We ano- 
 
 TO fee beyond all Seas, and through 
 } =e “ry ae ‘Ie o : i’ ; : 
 all interpoling Skreens and Darkneties, 
 
 Is the Gift of the Underttan ling, and 
 ove any Object beyond 
 Ching that is Good 
 
 he a 
 
 fi 
 
 nere of the Earth to rt} 
 
 ithe | he Highest 
 the Property of the Soul: 
 
 ~ 
 
 it could not fatisfie his Soul;but he would 
 be curioufly inguifitive into the original 
 and End of Things, and be concerned 
 in the Nature of thofe that are beyond 
 the Heavens. For having met witha 
 infinite Benefactor, he would not be 
 fit for his Bounty, could any finite Ob- 
 yeCt fatishe his Defire: and for this Can 
 is his Reafon fo inguifitive, to {ce whe- 
 ther every thing be Delightful to his 
 Eflence; which, when he findeth aprea- 
 ble to his Wilh,‘and to exceed his Ima- 
 
 Pye ytt 
 i) 
 
 gination, it is impollible to. declare 
 his Avarice and Ambition will both 
 joyce, how much his Appetite will be 
 fatished , and his Curiofity deligh 
 To fit in the Throne of GOD and: 
 enjoy Communion with him, in thofe 
 
 = 
 Things which neither Eve hathfven 
 
OF Eternal Love, 
 
 Ear heard, nor hath it entered into the 
 Heart of Man to conceive, is no mean 
 thing: the Advancement is infinitely 
 Greater then we are able to underftand. 
 No young man can gaze upon a Beau- 
 tcous face with greater Plealure, no 
 Epicures Sence be ravifhed with more 
 Delight, than that which he apprehends 
 in {0 Gloriousa fruition, 
 
 to 
 
 2 the 
 
 Angel and every Spr- 
 eng a Templeof GODS Onn 
 
 “(SSG tp Panay One oR. fo) oy hese : 
 Ppreience a: 1 Perfection s this alone ' 
 
 every 
 
 = ’ ad a7 4 i. 
 bea ravithing Spectacle to that 
 y i 
 
 L aaca 
 
 ee CO Bo ‘ee api ~ 
 9F the Same Kinoedoer 
 
 4 Z 
 S| 
 
 Sirhan ] ly+ ae a > 
 watch delights to fee innume 
 
 Sor ert 
 
 ’ = . = 
 ry rh { me 
 DY In idome 
 
 Is the 
 
 - | 
 
 orn, and 
 
 the Kingdome: 
 bride ofG OD, every 
 Yr, yet without Confufion, 
 
 Cr 
 
 DE Cternal Love, 
 
 or Diminution, every one diftingtly , 
 enjoying all, and adding togach others 
 fruition. 
 
 T O underftand all this, and not to 
 delight in it, is more miferable then 
 not to undertiand it, To feeit, withs 
 out being able to enjoy it, is to pine 
 away in a prifon, from whence we fee 
 the Glory of a Palace, and repinein our 
 mifery at the Pleafures of thofe that are 
 about it: To delight in thefe Things, 
 without being afletted with them ; is im- 
 poflible. Nor is there any AffeGion 
 but that of Love, whereby we can en-* 
 joy them. 
 
 T HE Angels fee the Glory of GODS 
 Kingdom and delight init; the Damn- 
 ed fee the Joys of the Blefled, andare 
 tortured by them; thé Wicked upon 
 Earth neither fee, nor are affected with 
 them; the Saints on Earth apprehend 
 them in part, ard believe them, defire 
 and endeavour after them: they wait 
 with Expectation for the whole, and by 
 certain degrees, as it were In a GlafS, en- 
 joy the Image and Reflection of them: 
 As many asthey comprehend, they actu- 
 ally delight in: for their love is awak- 
 
 ned, and extended to the goodnef of 
 all 
 
 eid 
 
De’ Etetyai Love. | 
 all they underftand , which it feeds 
 upon by meditation, and turnes into 
 Nourifhment, for the Benefit of their 
 Souls, which are made more Great, and 
 Strong, and Vigorous by their Fruiti- 
 ons, Bur withoot Love, it is eafie to 
 lee, that no Goodnefs can be at all en- 
 joyead. 
 
 GOD does defire Love from us , 
 becaufe his W7fdor very well knows, 
 that without Love the World would 
 be in vain, and the End of the Creati- 
 cn fruftrated : his Goodness is diffuliye 
 aid intinitly delires to communicate it 
 © #elf, which it cannot do, unlefs it be 
 © Beloved. To receive it, is the higheft 
 fervice we can do unto it, nothing be- 
 Ing more agreeable to the Nature of 
 his Goedwe/s, then that it fhould be en- 
 joved. His Blefedue(s confilteth in the 
 pleafure he taketh in the Feli¢ity of o- 
 thers, and brancheth if felf ont into 
 two Parts, the Pleafure of Communi- 
 cating all to others, and the pleafure of 
 receiving all from others, in the fatis- 
 faction which he taketh to fee others 
 Blefied, in the Returns of thofe joys and 
 Praifes, which are offered up to his 
 Goodnefs and Glory. His Glory defires 
 
 to 
 
 | DEF Cternal Love. 
 to be feen, and delighted in - To be 
 c{teemed and beloved : to be honored 
 and admired, is natural to Glory, the 
 Brightnefs of whofe fplendor is more 
 Senfibly Pleafant in the Reflection of 
 its face, and in the Joy that it makes 
 in anothers Soul. His Holinefs takes 
 Pleafare in pure and upright Actions, 
 ofall which Love is the fountain.- There 
 is an Objediwve fitnefs and Excellency in 
 Love, fot which it is infinitely valued 
 by him, It is one of the firft and im- 
 mediate Properties of Love to defire to 
 be beloved, to make its object molt 
 Amiable and Beautiful, as well as Blef+ 
 fed; tobeunited to it, to have itsown 
 Goodnefs acknowledged, its Effence ap- 
 proved, its excellency defired, admired 
 and delighted in; to fee all its AGions, 
 Appearances, Gifts and Tokens eftecm- 
 ed; and to feel its own Efficacy , in 
 the Grateful Acceptance it finds in the 
 Raptures it occafions, in the flames 1¢ 
 enkindles in anothers Soul. Now Love 
 is the fountain of all Honour, Gratitude, 
 Praife and Efteem : By Love the Soul 
 is transformed into the Similitude of 
 G OD, by love made Bright and Feau- 
 tiful, all its Bleflednefs and Glory are- 
 H founded 
 
DE Cternal Lobe 
 
 founded in its Love, itis by Love it felf 
 made Communicative and Diffufive, and 
 Great, and Rich, and as the Scripture 
 fpeakcth, fit for Delights. All Obedi- 
 ence and fervice are founded in Love; 
 And ifa Creature, that isBeloved, muft 
 freely give up it felf to anothers Plea- 
 ture, before it can fhewits Love, or in- 
 tirely be enjoyed s Love is of all other 
 things in the World moft fit to anfwer 
 Love, becaufe the very heart and Soul 
 is given thereby to the Perfonthat de- 
 fires it. | 
 
 LOVE is the Fountain of all Be- 
 nefitsand Pleafures. Houfe,Eftate, and 
 Lands, Authority, Wealth, and Pow- 
 cr, Life it felf is confecrated and De- 
 voted by a Lover to his Object. So 
 that on our tide allis givento GOD 
 by Love, as well as by Love it isre- 
 ceived from him. The Heavens and the 
 Barth and all the Creatures are Gifts 
 and Tokens of his Love, Menand An- 
 gels area Prefent of his Love, which he 
 hath infinitely adorned, and made 
 endlefly ferviccable to every Soul that 
 ts Beloved. All thefe his Love would 
 have us to receive with a due Efteem, 
 and therefore is it that of: his Love 
 
 - 
 
 DE Eternal Love, 
 
 he will have us to exercife our reafon 
 aright, and Love them as muchas their 
 Goodnefs deferveth. When we fee and un- 
 derftand their. Excellence, and Efteem 
 them according to thetranfcendent vas 
 lue that appeareth in them, we adorn 
 our felves, with their fair Ideas, we 
 enlarge and beautifie our Souls with 
 Bright and clear Apprehenfions,° and 
 which is much more, with regular and 
 well ordered Affeétions, we enrich our 
 felves, and increafe our Greatnefs ( in 
 the fruition of his Gifts) we are lively, 
 and pleafant, and vigorous Creatures, full 
 of Knowledge,and Wifdome,and Good- 
 nefs, and fit to offer up all thefe things 
 unto him again, while we empty them as 
 Helps. and Advantages in that Service 
 which we pay untohim: Foronr Love 
 to himfelf is enkindled by thefe Incen- 
 tives, and while we facrifice our felves 
 and them unto him,we delight in nothing 
 more thento fee him, that is fo Greatin 
 Loveand Bounty,the Author and Poflef- 
 for ofall his Glories, 
 
 Ala CHAP, 
 
CA’ APo a. 
 
 Of theExcellency of Truth,as it is the Objed 
 and Caufe of Vertue. The Afatter and form 
 of Fertuous Aions. That their form is 
 infinitely more Excellent then their Mat- 
 ter, and the Heather Atorality infinitely 
 defechive and fhort of the Chriftian. 
 
 do not fee that Ariffotle made the 
 End of Vertue any other then a finite 
 and temporal Felicity, which 1sinfinitely 
 fhort of that felicity which is here begun, 
 and enjoyed forever. He did not make 
 GOD the Object andEnd of the Scul, 
 and if all Acts are diftinguifhed into their 
 Kinds by their Objects and their Ends, 
 thofe Vertues mult be infinitely bafe, that 
 have no other Objects or Ends, but Crea- 
 tures; andthofe only Divine and Noble, 
 that How fiom an infinite and Eternal O- 
 siginal , refpect an infinite and Eternal 
 Object , refit ‘in an Tofinite and Eternal 
 End. His Difinition of Felicity import- 
 eth all this, but his Behavior makes me to 
 tear hé did not underftand it: As Sene- 
 ea \uckily hit upon that faying ; Dens me 
 foluns 
 
 of Tenth; 
 
 folum dedit toti mundo,totum Mundum mi- 
 i foli, GOD gave me alone to all the 
 World, and all the World to me alone 5 
 yet could not underftand it. For had he 
 Known what it was he faid,he would have 
 made a better ufe of it, and been more co- 
 pious and explicite inthe Iluftration. An 
 actual Refpect had to infiniteObligations 
 and Rewards, a Defire in every action 
 to pleafe an infinite and eternal Lover, to 
 Glorific a Divine and Endlef$ Benefactor, 
 to bring forth the fruits of infinite Bene- 
 fits, and to betrucly Grateful for all the 
 Advantages of a mans Creation, that ts 
 made to. have Dominion overt all the 
 World; thefe are higher and better 
 Qualifications of thofe Vertuous: A- 
 €&ions which Chriftians perform, than 
 Heathens underlftood- And yet if nature 
 were divefted of its Corruption ,*the 
 Natural Man, hat is, no Chriftian,mightr, 
 by the Light of Nature, be fitted to un- 
 derftandthem. And che Truth 1s, 11 
 dermuch , (the World being fo Beau- 
 tiful and Glorious inevery Eye, fo really 
 deep and valuable in Worth, fo peculiar- 
 ly applied to the ufe and fervice of every 
 perfon; ) that the Heathen did mils the 
 fruition of it, and fail to m-afure them- 
 3 iclves 
 
. . DEthe Crcellency 
 felves and'their Felicity, by the Great- 
 nefs of its Beauty, and the Joy which 
 all the Creatures ought to produce in 
 the mind of Man by their real Services. 
 For the Earth is really better than if all its 
 Globe were of beaten Gold , the Seas 
 are better than if all their Abyfies were 
 full of Diamonds,the Air is better,than if 
 all the fpace between us and theSkys were 
 full of Scepters,and the Sun alone a grea- 
 ter Treafure then all the wealthy Mines in 
 the Indies. every man is furrounded with 
 all the Light of their Advantages, and {fo 
 much ferved by them, as if no man bue 
 himfelf were alive in the World. So 
 that itis a natural and eafie Inveltigation 
 even for Heathens them{eives, to difcern 
 the myftery of Blifs, and to difcover the 
 mifery of Humane Nature to be founded 
 in-fome Difeafe of the Will, or Under- 
 ftanding: And to return from Inadver- 
 tency and Sloth, to Truth and Righ Rea- 
 fon, which was the ready Way to truce 
 Felicity. For they Knew not the 47ca- 
 nnwe or Hidden myftery of Divine I aws, 
 nor the Excellency and Perfection of im- 
 mortal Souls,which make every onc a So- 
 veraignand Tranfcendent Creature 5 yet 
 they might eafily obferve the miierable 
 Efhects 
 
 of Truth. 
 Effects of Eternal Solitude, and in exs 
 ternal Services, how ufeful and comfortar 
 ble men were ordained by Nature to be 
 to one another. 
 
 EVERY man Lovesto have manyEys 
 fixt onhis Beauty, and to have many De- 
 lightful Objects and Tranfactions for his 
 own. Be the Theatre never fo Magnifi- 
 cent, the Actions and the Actors,are more 
 Delightful to the Spectators than the 
 Gildings, and Dead Engravings. Were 
 all other men removed out of the World 
 to make room for one, the empty Theatre 
 would remain, but the Spectacle be Joft, 
 all the Cities, and Kingdoms, and Ages 
 would be removed , with all that was 
 lively, and rare, and Miraculous in all 
 their Occurrences. Palaces, and Tem- 
 ples had been prevented , Houfes and 
 Villages, Fields and Vineyards! The 
 World had been a Wildernefs overgrown 
 with Thorns, and Wild Beafts, and Ser- 
 pents ; Which now by the Labor of ma- 
 ny hands, is reduced to the Beauty and 
 Order of Eden. tis by Trades and Oc- 
 cupations that a mangets him Corn, and 
 Wine, and Oy], &c. all which he would 
 have been without fhad he never fecn a- 
 ny Company but himfelt 5 condemned 
 
 H 4 to 
 
 103 
 
ME the €rcellency 
 
 to Idlenefs and melancholly, Vertues 
 ad Praifes had been things unknown ; 
 Admiration and Honor, Love and Know- 
 Iedge the mytteries of Religion and Pie- 
 ty, all the fpeculations of Wifdom, for 
 want of Education had been loft, at leaft 
 the Sence and Exercife of thefe Bright and 
 Glorious Things, for wont of Conver- 
 fation: Corrupted Nature being prone 
 to aflord no other fruits but Barbarifm 
 and Ignorance in that Solitary Conditi- 
 ov. - For the Powersot the Soul are im- 
 proved by Tradition: and it is by the 
 Information of others that our minds arc 
 awakened to perceive the Dignity of our 
 own Nature, the Valueof allthe Crea- 
 tures, and our Intereft unto them. 
 
 But Religion teaches us far more, the 
 Beginning and the End of the World, 
 how highly we are honored, and beloved 
 of GOD, the Manner wherein we are 
 to converfe with him, the tranfcendent 
 Excellency of Soulsjand the Divine Per- 
 feions of the Deity, What his Omni- 
 prefence and Eternity is, how we areto 
 be enlarged in our Apprehentions and 
 Defires, and prepared for infinite and E- 
 ternal frutcionss in what Quality , and 
 Capacity, we are to live in the world, 
 
 and 
 
 of Truth, 
 
 and Exercife Vertue, how we are to fpend 
 our Time, and employ our Powers on all 
 Objects, every one as Lord of the Crea- 
 tion and the friend of GOD! How all 
 Angels and Menare commanded to Love 
 us as themfelves, and by that Leve to 
 ferve and delight us more, than by all o- 
 
 ‘ther Actions and Offices whatfoever - 
 | That every Soul tsa more excellent Being 
 8 than the vifible World, more nearly ally- 
 
 ed to God, and more precious in it {elf 
 
 than any Treafure whatfoever: That it 
 3 
 
 is endued with Powers, Inclinations and 
 Principles fo fitly fubler vient and condis 
 
 B cive to Bleflednefs, chat any one of tnete 
 
 is more Delightful then all inanimate 
 ta B= 1 r~ : ROG, BG: 
 Things , in the Contemplation and ©n 
 
 § joyment of which we may juttly be loft 
 
 in Wonder andExtafie. All this by the 
 Light of Nature is aflerted, but covered 
 with fo Grofsa vail, that we difcern tt 
 not, till it is newly revealed by the 
 Miniltery of Men.And uponall thefe Ac- 
 counts areMen themfelves,(which are ge- 
 nerally miftaken to be Impediments } 
 Means & Afliftances of our Happy ]iving. 
 
 BUT however familiar,and near,and 
 eafie thefe Great and evident Truths ap- 
 pear, it fo happened, that the Heathen 
 
 Phi- 
 
 1o§ 
 
DE the Creellency 
 
 Philofophers were Blind unto them, and 
 in the midttof their Searches after Fe- 
 licity {; failed of the Difcovery 5 they 
 became vain in their Imaginations, pla- 
 cing felicity ina meer Apathy,or conccit- 
 ed ‘Avragxaa, a felf-fufficiency, or in a 
 brave Contempt of all misfortunes, ina 
 forced Contentment Dark and empty, or 
 in Senfual Pleafures, or in the Goods of 
 fortune, cither alone, er eonjoyned with 
 thofe of the Soul and Body, which they 
 lamely enumerated, and knew not how 
 to imploy 3 as if the Difcovery of the 
 higheft and beft Truths in nature , had 
 been referved for him that redeemed Na- 
 ture,and the Plaineft Truths had been ap- 
 pointed to honor and attend that Religi- 
 on which brought fupernatural My {teries 
 to Light, by the Preaching of the Gofpel. 
 
 BY this laft the Qualifications of an 
 humble and piousSoul, a Penitent and 
 Grateful Perfon , fentible ( at once ) of 
 his infinite Guilt and Grandure , were 
 introduced : Another foundation laid 
 upon the Meritorious Death and Paflion 
 of GOD, theSonof GOD, a Second 
 Love continued inthe Deity to the mife- 
 
 rable after an infinite forfeiture 5 all the’ 
 
 and Vilions, and Miracles, by 
 & which 
 
 Oracles. 
 
 of Truth, 
 
 which the Natare of Manis magnified , 
 and Ages enlightned,the Miniftry of An- 
 gels, aad the Difpenfations of Provt- 
 dence, by which the Gare and Tender- 
 nefs of G OD is fhewn, the infinite mea - 
 b {ures and Violences of his Love, the infi- 
 i nite Variety and Nunber of Obligati 
 ons, the prefent Advantages and Benefits, 
 ithe Eternal Rewards, the Fielation of 
 FGOD to Man as a Father and a 
 i friend, a Bridegroom and a King, a 
 Light and Example, the {weetnefs of 
 Your Union and Communion with him, 
 band the Gift of the Holy Ghoft fent 
 ‘down from Heaven; all thefe Things, 
 ‘which the Angels defire to look into, 
 ' were by the Chriltian Religion (w ith the 
 ' re(t before mentioned) plainly revealed, 
 with our victory over Death, the Refur- 
 i rection ofour Bodies, and Life Eternal, 
 IN the Light of thefe Circumftan- 
 ces the Interior form of Vertuous Acts 
 imore evidently appears. For to excreie 
 Vertue in the Quality and Capacity of 
 a Son of GOD, is another fort of 
 Bufinefs, than to exercife Vertue asan 
 ordinary Mechanick : to do all 
 things being clothed with a S$ 
 our Coeleftial Gra 
 
 weet 
 and 
 
 ALICE OF 
 
ME the Crcellency 
 
 Heirs of the World, infinitely Belov. 
 ed of GOD, ordained for his Throne, 
 Delightful in the Eyes of all, Angelsand 
 Men, Beloved and honored by all 
 the Creatures, made Partakers of the 
 Divine Nature, intending and defign. 
 ing to Pleafe all Spectators in Heaven 
 and Earth, ( by the excellency of ourt 
 Aétions;) This makes every little Deed§ 
 as it were infinite within, while the 
 Matter of the Action feemeth nothing; 
 st renders the Form Divine and Blet§ 
 fed. 
 
 THE beft Actions of the prophaner } 
 Heathen fell under the notion of Deady 
 Works: By which name the Apoftle cal. 
 leth all wicked Deeds, to intimate the} 
 
 Privation of all that exceSlency thatf 
 ought to be in Humane Actions, E:. 
 very Deed and Thought, of ours ought} 
 to be Infpired with Life from Heaven, 
 The Light of the Underftanding, and 
 the vigor of the Will is the Sow! that 
 
 informes it, When it is void of Know- 
 ledge,and {prings not from that feries of 
 GODS infinite Love, that ought to a 
 nimate it, nor regardeth thofe Eternal 
 Joys that are fet before us, nor at all 
 contiders thofe Obligations that are laid 
 
 | upon 
 
 of Truth, 
 
 upon us, it is bereaved of its ¥ital and E/- 
 cntial form, it is likea fair Carcafe with- 
 out a Soul, unfenfible of thofe Interefts 
 and Concernssthat ought chiefly to be va- 
 Jued and promoted. Andby this you may 
 fee clearly, that the Matter of a Good 
 act falles infinitely fhort of that Per- 
 fedion wherewith it ought to be infpired, 
 if this Soul, or Form be wanting 5 which 
 tho lefs vifible to the Eye of flefh, is of 
 as much greater Excellence and Im- 
 portance, as the Soul in nature is above 
 Body. 
 
 THUS whena Heathen giveth to the 
 Poor, the matter of the Aétis the very felf 
 fame which a Chriftian man does - Soisan 
 A& of Courage, or Patience, in encoun- 
 tring Death ; the fubduing of the Ap- 
 petite, and the Denial of a Lutt , a piece 
 of Juftice againft Intereft and friendfhip, 
 an Act of Prudence, [emperance,or Fide- 
 lity : In all thefe, if we refpect the Mat- 
 ter of them, Heathens have atted (in a 
 manner) as high as any Chriftian,and con- 
 fecuently appear to vulgar Apprenhen- 
 fions as Heroick and Stupendious. But 
 confider the infide, the Heathen did it 
 that he might fatisfte his Confcience and 
 and pleafe the GODS, that he might 
 
 acquire 
 
DE the Crectlency ? 
 acqmre honor and immortal fame, Or 
 pleafe the generous Inclination of his 
 own Soul, which delighted in Honor and 
 Worth, or aflert his own Principles, or 
 five his friends, or preferve his Coun. 
 try. And doubtlefs thefe are Great and 
 brave confidcrations, but they are /:- 
 sited and fmite : and Sick of two De- 
 fects, ( for.the moft part ) that are in- 
 curable. They were Sacrifices of O- 
 bedience to falfe Gods, plain Idolatry, 
 and attended with an ignorant Loftinefs 
 and Height of Mind, that confided in 
 them: and belides this, they afpired to 
 little more then a Glorious name in fol- 
 lowing Ages. : Ai 
 
 WHEREAS the Chriftian makes 
 all Kind of Graces to meet and coa- 
 centre in every Action, Wifdom, Good- 
 nets , Juftice , Courage , ‘Femperance, 
 Prudence , Humility, Penitenge, Pati- 
 ence, Meeknels , Uk erality ,.Cheerful- 
 acfs, Gratitude, oy in the Holy Ghoft, 
 Devotion, Piety, Faith, Hope, Cha- 
 rity, all Kind of Holinefs; And_ his 
 Action extends to all the Objects of thefe 
 Graces, and includes their Caufes. -He 
 remembers the infinite Obligations that 
 ave laid upon him by that Deity, which 
 
 inhnitely 
 
 of Tenth, 
 
 infinitely Loves him the Benefit of the 
 Creation, and the Glory of the Divine 
 Image, the Guilt of fall, and that blot 
 and mifery that lyesupon him, the Won- 
 der of his Redemption, andthe Love of 
 Chrift, his Death and Paflion, the Mira- 
 culous Pains and Endeavors of GOD in 
 all Ages, to reclaim him, the Giving of 
 the Holy Ghoft, and his holy Baptifm,the 
 New Covenant which heis in with GOD, 
 the Height and Glory ofhis Place and fta- 
 tion, the Beauty of theWorld.and his Do- 
 minion over all the Living Creatures, the 
 Joy and Amity of all the Angels, the Be- 
 nefit and Welfare of all his Neighbours 
 tlie Joy and Profperity of future Ages ; 
 the Glory of GOD, the Honour of his 
 Church,and the Propagation of Religion, 
 the Salvation of others Souls, and the E- 
 ternal State and condition of his own, 
 the Acquifition of a Coeleftial and Eter- 
 nal Kingdom, and the Delight he taketh 
 in an infinite Sphere of Eternal Joys, the 
 
 fervent Defire he has to be Gratctul ro the 
 
 Almighty ; all thefe by the Light of his 
 
 Divine and Cocleftial Knowledge entez 
 
 into the At, for want of which the other 
 
 work, that is wrought by an Ignorant 
 
 Heathen, is ina Manner rightly called 
 
 aWork of Darknefe I 
 
112 
 
 Oe the Excellency 
 
 t do not fpeak this, as if I would 
 difcourage a Heathen from doing the 
 Beft that he is able; or condemn thofe 
 reafuns. upon which he proceedeth in his 
 Vertuous Deeds; No, nor as if all this 
 were neceflary tothe Acceptance of an 
 Action. But to fhew how highly Chri- 
 itianity does ennoble the Soul of Man, 
 how far more fublime its Principles are, 
 and how far more perfect it makes his 
 Adtions : When they are what they may 
 be: And withal to provoke Chriftians 
 to a more Intelligent and lofty Practice 
 of Chriftian Vertues , left they diffe: 
 notin their Morals from the better fort 
 ofHeathens. All thefe things are‘necefla- 
 ry to the perfection of an Action, tho 
 not tu its Acceptance ; And GODS Om- 
 niprefence, and Power, and W ifdom, and 
 Love ought to be contidered in all places, 
 among all Perfons, upon all occafions 3 
 And the Blood of Chrift, and the infi- 
 nite Glory of Eterna! Blifs. 
 which above all I chiefly intend, ts to 
 fhew what influence the great Perfe- 
 étion of Felicity hath upon all our Vet- 
 tues: not only to ftirus up todo them, 
 but by entering their Conftitutioy , to 
 infpire them withtheir Beauty anc form 
 tor 
 
 But that. 
 
 | difcerned by the Fy e of Kuowled 
 
 DE the Excellency 
 for their fuller Luftre, Glory and Per- 
 fection : That we may fee alfo, how 
 Great and Tranfcendent that Life muft 
 be, wherein every Act is capable of fo 
 much Majetty: and Magnificence, if I 
 
 may fo fpeak, by reafon cf the vaticty 
 
 of its Ends and Caufes. . And how abo- 
 minable and abfurd they are all that ex- 
 
 | clude GOD out of their Thoughts and 
 
 Contiderations : Who is alone the Foun- 
 
 tain of all the Beacty inevery Vertuous 
 B Deed, and the proper fulnefs, Canfe aud 
 | End of all its Perfection ! 
 
 HOW Ambitious we ought tobe of 
 
 f Knowledge, which is the Light wherein 
 
 we are toadornand compleat our fe! ves 
 we may learn and collect from ali thatts 
 faid. Itis rightly called the Key of Knor- 
 
 Jt -) 
 
 iP) > = 4 | } 1 ~ { : 2 : 
 ledge it admits us into the ipacious Reccf= 
 
 | 
 i 
 
 i fes of every Vertuc, opencth the Cate by 
 
 tat 
 
 which we enter into the Paths of Riuchte- 
 oufnefs, that lead tothe Tempi+ and 
 
 i= 
 
 ti 6 ] we é —P ~- 
 Lit beactsliibsrto 
 
 Jace of Blifs. Where all 
 of Wifdome are expofed tothe Lye of the 
 Soul, tho hidden from the World. H 
 Great and Amiable every Vertue ts. h 
 Greatand Perfect it may be made, is only 
 
 \¥ 
 
 <u? 
 1OW 
 
 ia It is 
 “gy Sm poe eae Se 
 by this alone that men come todifcern 
 
 I how 
 
 st 
 
DE Cternal hove 
 how full of Reafun Religion is, and with 
 what Joy and Security and Swectnefs it 
 may be prattifed, . 
 
 CHAP. IX. 
 
 Willem is(eated inthe Will, it attaineth 
 beft of all poffible Ends bythe beft of 440 ation of Excellent Things, but a 
 | Practical Habit, by Vertuc of wh-ch we 
 B actually atchieve and compleat oi. Hap- 
 | pinefs. 
 § of Means (when they are 
 fails we may grow rem 3s, 
 four Endeavor, which is another Kind 
 fof folly , and fo ‘be diverted from the 
 
 i offible Mears. 
 
 K NOWLEDGE, how excellent 
 
 foever it NAY be conceived , 1g 
 without Wifdome like fk il} without Pra- 
 ice s which whether, it be in Mufick, or 
 erin any other Arr, as Governs 
 
 Paintiug 
 
 ment, Nav ication,Preaching, Judicature, 
 nd fruitlets,ifit be not 
 
 Is alrogethei vaina FI 
 necd into Ad and Exercife. For 
 rCaucca mro ACE ana My 4 
 ‘ones 
 Wifdome is chat Exccllent Habit of Soul 
 by which we _chtte the moft Exccllent 
 thofe which may be Known, 
 ally protecute it, by the beft 
 Micans that are conducive thereunto, 
 TO Know the belt of all potuble 
 Ends and not to embrace it,Is the greatelt 
 folly in the World. Lo chufe and em. 
 brace it, without Endeavouring after It, 
 is a folly ccntcnding with the other for 
 
 x 
 7 
 ;? 
 
 x ! 
 
 a . 
 
 DE Eecviral Love, 
 
 Eminence. To chufe any means lefs 
 then the beft m Order thereunto, is a 
 new piece of folly, even then when we 
 purfue what Wifdom requires. Forno 
 lefs than the beft of al] poflible Means 
 isrequifite to the Acquifition of the beft 
 of all poflible Ends. And by all this we 
 duvcern, that Wifcome ts net a meer Spe- 
 
 Pyit be {t 
 itd} to 
 
 a ad fuip nd 
 
 For it is impofiible f: 
 
 beft of all poffible Means by {cme {trong 
 
 ) Temptation, or ceafe from ufing them 
 ithrough our own Inconfiancy, or yicid 
 
 te fome Light and eafic Allurcment, or 
 be difcouraged by fometcrrible. Danger, 
 and thus may abandon the Beft of all 
 Ends, but without fome fuch folly it can 
 never be Joft. 
 
 POSSIBILITIES are innymera- 
 le, fo that nothing lefs than infinite 
 Nifdome can find out that which is 
 abfo'utely the Beft. But when the beft 
 pf all poflible Ends is:by infinite Wif- 
 I 2 dome 
 
 115 
 
DE TUifhome. 
 
 dome found out, it is an Eafie thing for 
 Wifdome : to difcover that End to the 
 Knowledge of others, to whom it is ae 
 ble to communicate it {elf by way of 
 Gift and Participation. 
 ~~ WH AT the beft of all poffible Ends 
 is, Only GOD fully comprehendeth,} 
 Buti in General it is fuch, that it includeth} 
 all Kind of Goods inthe highett Perfecti-} 
 
 On infinite’ varieties and Degrees off 
 
 Poflibility turzed into ad, all Sweetnets 
 
 i Beauty,Empire, Dominion,and Pow-§ 
 > all Riches, Pieafures, and Honors 
 Vi iories , and Trium phs, and } ollchick ‘ 
 
 ons, Will ‘be in it, and n othin 2 poffiblell 
 
 tr Defirable be wanting toit. GOD§ 
 alone js the Belt of all “poflib! e Ends, 
 whio includeth all things in himfelf asi 
 their Caufe,and End:the } 
 Will as his Blefled nefs and Glory, and his 
 ] fence tlie only Means by which he cap 
 attain Bnto it. 
 come unto him in a manner afterward 
 more fully to be explained. His Eflence 
 is the Beft of all pofiible Means, by 
 which he attains himfelf, and by which 
 Our Conformity to his 
 
 he 1s enjoyed. 
 Fficnce is our Way, by a Wile 
 cation of our Souls tothat Eternal Ad 
 
 his End, THAT 
 
 wh ich I Is 
 
 erfcCion of his 
 
 By him {clf itis that well 
 
 : Appl : 
 
 Ff noffdome. 
 
 THAT Sweetnefs and Beauty are 
 Attributes of the beft of all pofflible 
 Ends, is evident and clear: Asitisalfo 
 that thefe muft be infinite in their Degree 
 and Meafure, becaufe nothing but what 
 is infinitely convenient, is abfolutcly E- 
 ligible. Now what is infinitely conve. 
 nient is infinitely Sweet and Beauti- 
 ful. Whar isinfinitely Defirable is in- 
 finitely Good, becaufe it 1s Agrecable 
 to that Love wherewithevery Exiltence 
 intends it felf, and purfues its qwn fub- 
 lime Happinefs. 
 
 IT is eafie to conceive how GOD 
 fhould be the End of his Creatures, but 
 how he fhould really be his own End 
 is difficult to underftand = Becaufe his 
 Creatures are Defective, and have fome- 
 thing befides themfelves to afpire afters 
 but G OD from all Eternity is infinite- 
 ly perfe&, and being all that he canbe, 
 needeth nothing that he can endeavor 
 to attain, But if we confider the na- 
 ture of Wifdome, which is a voluntary 
 Ac, we may be freed fromthe = {pair 
 of underftanding the Myfter For 
 Wifdome mutt of neceflity iat eth } Jit ele 
 in its Operations, becaufe it becometh 
 W idome by doing the Belt of all Exccl- 
 
 ] 3 len 
 
 117 
 
DE the Creellency 
 
 lent Things,and doth them al! that it may 
 be Wifdome, or Wife in doing them. 
 Ic implies Deliberation and Freedome; 
 being a Vertue feated in the Will and 
 Underttanding, It implies a Power of 
 Knowing, and Chufing, and Doing all 
 
 Things, it confifteth not in the Power J 
 of Knowing only,nor in Power of Chu- § 
 
 fing, nor in the Power of Doing. No- 
 thing elfe is Wifdome, but tochule and 
 do what we Know is 
 moft Excellent. Wifdome then is found- 
 edin the A& of Doing, nay it is the Ad 
 of Doing all that 1s Excellent. 
 
 mutt needs be, becaufe nothing 1s Wil- 
 dome, but that which guideth it {clf by 
 Countcl freely, to a Known End, which it 
 difcerneth to be moft Excellent, it implics 
 an Ability toforbear, in him that is wife, 
 by chafing to do what he might forbear. 
 
 Had it forborn todo what is moft Ex: § 
 
 cellent, it had turned into folly, be- 
 caufe it had by that means loft the moft 
 Excellene End: but. by chufing to do 
 all that was beft, it became an act of 
 Wifdome , which betng moft Lovely , 
 it chietly defired to be. And fo by 
 Chufing and Doing the moft Excellent 
 
 of 
 
 abfolutely § 
 
 And if § 
 it be a free and voluntary Act, as it] 
 
 DE Hhifdom. 
 of Things, begot it felfs and by it 
 {elf proceeded to all its Operations., 
 which mutt needs be infinite, if Wildome 
 be fo, becanfe any thing lets woe 
 Cif refted in ) be infinitely Defe- 
 ctive. f 
 
 THAT Riches and Pleaturcs may 
 be infinite , is evident from the Nature 
 and extent of fpace, which 1s illimited 
 and EndlefS, from the Omniprefence 
 and Eternity of GOD, in which there 
 is infinite Room for mnamerabdle varie- 
 ties, e(pecially from his W {dom _and 
 Goodncfs which are Infinite ‘Trvcafures. 
 It appears alfo from his Almighty Power, 
 which is able in ail Parts of his Ompipre- 
 fence and Eternity, to work without any 
 Bound or Period, without cefiion at 
 once to work in all Places of his Do- 
 minion, and throughout all his Immen- 
 fity to act, and do what he witty So 
 that in one Inftant he can mil bors r= 
 ternity and Lime with enjoyments , 
 Every Part and Particle of which 
 fhall be infinitely Delightful, becaule 
 of the vigor of his Eternal Power in 
 very Operation. Thus is he intively 
 Atting in Heaven, and Earth, and Heil, 
 at the fame time, and-at all concrisa> © 
 
 T 4 ble 
 
MF Tifdonr 
 
 ble Diftances beyond all Heavens ever 
 Acting, becaufe he is Willing Decree- 
 ing feeing and ruling there, and every 
 where accomplithing his Counfel and 
 Pleafure. His Effence and his Will are 
 both the fame, his Eflence is his Ad, 
 and his Act his Vleafure. | 
 
 BY exerting his Almighty Power he 
 begot that Adt, which is the Means and 
 End of all his Endeavors. 
 Wifdome infinite 
 
 | ( and Eternal is his 
 BleflednefS and 
 
 Ciory. We mutt 
 
 take heed of conceiving GOD to be 
 one Thing, and his Act another, for all 
 his Wifdom and Goodnefs, all his Blef. 
 fednefs, and Life,and Glory are in the 
 
 Act, by which he became the Fountain 
 
 and the End of all Things. He became 
 10 freely, and yet was {0 by his Effence 
 from everlatting , ‘for Eternity is an 
 jufinite Length of Duration, “altoge- 
 ther prefent am all its parts ina Stable 
 manner. ‘to fill one part of {pace 
 with Treafnres, and leave another Emp- 
 ty, Was not Wife. Common Reafon 
 will initruét us, that it as better to have 
 all {paces full of Delights, than fome 
 few Or none. And by hisintinite Witt 
 dome it is that he Knows how to enjoy, 
 
 what 
 
 Av Aét of 
 
 a 
 
 i: 
 
 4 
 
 Of cHiteom. 
 
 what he never needed , and to im 
 prove his Enjoyments by giving thema. 
 way. 
 INFINITE and Eternal Wifdom 
 does not onely imply the Poffibiiity , 
 but the certain Reality and Exiftence 
 of Eternal Treafures. Where lealt 
 you fhould wonder how fuch fhould 
 be infinite, you muft needs be inform- 
 ed that God is his own beft and moit 
 perfect Treafure. For if Vreafures are 
 by nature thofe precious Things, which 
 are Means whereby we acquire ow Ends, 
 or thofe Things which wemolt kitcem, 
 as the Sovercign Objects of our Joy 3 
 G OD is in both thofe refpects his own 
 Wealth, becaufe his Eflence is the Means 
 by which he atchieveth all his ends, and 
 the Sovereign End of all thofe Means 
 which he by his Wifdom ufeth for his 
 Ends. For of him, and by him. and to 
 him are all things : As the Scripture 
 witnelleth. Matter is the Dreg of Na- 
 ture, and Dead without Power, Pow- 
 er is the Abyfs of Nature, but void 
 without act : Act is the Top and Perfe- 
 étion of Nature, it is the fulnefs of Pow- 
 cr, the fountain and the means of all 
 
 that is; for Power by transforming 1t 
 {eli 
 - aod | 
 
 izt 
 
_ produced by it, 
 
 DE Cd ifdarts. 
 
 felf into At, becometh, anvaét, and 
 by thas A@ produceth and perfecteth 
 all its’ Works both outward and in 
 ward ; fo is itthe Means of all its 
 Productions : being {0 infinitely Simple 
 and various together, that nothing but 
 Power exerting it felf is in the Nature 
 of the Act by which itis exerted.” All 
 the Effence of that Act is the compleat 
 Exertion of Eternal Power, and yet to 
 it alone we afcribe the’ Original and 
 Means of all: it isthe Caufe, and Means 
 and End of it felf, as well as of o- 
 ther Things, which for its own fake, ure 
 For idle Power can 
 
 do nothing - Meer Power is ncither the 
 
 Caufe, nor the Means, nor the End of 
 any thing. Power not Idle, but excrt- 
 ed, and throughly employed, ts all Ad: 
 And this is the Caufe of all its Pro- 
 ductions, becaufe of this Power exerting 
 it felf they {pring : and the Means of ail, 
 becaufe by thisPower exerting it felf,chey 
 are; and the End of all, becaule it did 
 all, that it might be not Zdle, but Pow- 
 er Exerting it felf, or a Glorious Act in 
 
 its full Perfection. 
 IT was an effect of infinite Wifdom, 
 wherein G OD by one AG acquired him- 
 fel€ 
 
 DE uditdont. 
 felf, and all his Dominion, prepared 
 his.own , and his Creatures blefiednefs, 
 made him(felf and all his Kingdome Glo- 
 rious, Burt this is fcarcely intelligible , 
 becaufe the manner of his Life is in- 
 comprehenfible:. we cannot tell how to 
 conceive , what the Learned conftantly 
 affirm , thar all Eternity is at one 
 Time, All I fhall obferve in Or- 
 der to the explaining of this Mystery , 
 is onely this, that tho the World be- 
 gins and Ends with Time, yet Eterni- 
 ty does immusably include Time, and 
 tlie Operations of Divine Wifdome are 
 various, and exactly fitted to their fe- 
 veral Seafons, yet all che parts of Eter- 
 nity are filled with Operations, which, 
 tho they are one in GOD, like tnat of fhi- 
 ning in the Sun, are manifold in Effects, 
 as the Beams of the Sun in their diffe- 
 rent Works among all the Creatures. 
 IT is a natural Effect of infinite 
 Wifdome tomake every of its Treafures 
 fuitable to itsownexcellence. And that 
 the Wifdome of GO Dhas done,by mak- 
 ing every the fmalleft Thing in his King- 
 dome infinitely ferviceable in its Place, 
 and {tation,for the manifefting of his Wif- 
 dom Goodnefs, and Glory to the Eye of a 
 clear 
 
 123 
 
DEF noifdor. 
 
 clear Beholder. And this he hath done by 
 
 making all his Kingdome onelntire Ob- 
 ject, and every Thing init a Part of that 
 Whole, Relating toall the innumerable 
 Parts, receiving a Beauty from all ,& com- 
 municating a Beauty to alljeven to all ob 
 je4s throughout all Beernity. Whi'e c- 
 very One among Millions of Spectators, 
 
 is endued with: an Endlefs Underftand- 
 
 ing to fee all; and enjoy all in its 
 Kelations, Beauties, and Services. 
 
 { cannot {tand to enlarge on this, 0- 
 therwife | might illuftrate it by a Adee 
 har Examp hee No tingle Part of aftatc= 
 ly Monument is fo Beatutitul out of its 
 Place, a$ it'1s in its Place - becaufe if it 
 be feen alone, it 1s not underftood ; 
 for the Beauty that refults from all, 
 comfits in Order and Symmetry, whi ch 
 by any Divitton is broken to pieces. 
 He Knoweth nothing as he ought to 
 Know, who thinks he Kaoweth any 
 thing, without feeing its Place, and the 
 Manner how it relatethto GOD, 
 gels and Men, and toal! the Creatures in 
 Farth, Heaven, ‘and Hell, Time, and 
 Eternity. 
 
 IT is an AQ of Wifdome to prize 
 and enjov, what is by Wifdome prepa- 
 
 rCGQ 
 
 DF difdome. 
 
 red, and Becaufe infinite Wifdome in- 
 sluceth al] Wifdome, infinite Wifdome 
 at once Knoweth, Chute ‘th. Doth, Eftcem- 
 eth, and Enj joyeth, all that is F xcellent. 
 It is an Age of Wifdome to make ones 
 felf Good and Delightful to others, be- 
 caufe Honor, and Peace , and Amity, 
 are founded herein. It bial inite Wif- 
 dome to become peer: Good and De- 
 lightful to others, and for that caufe to 
 be infinite in Bounty. For what is 
 infinitely Good is infinitely Glorious. 
 And therefore is it, that GOD needing 
 Nothing in himfel 6 gives all Things to 
 others, Gives them in enjoying chant. cn- 
 joys in Giving them, while ‘his Gooas 
 nefs delights 1n the F clicity of others, 
 and in being the Felicity of others, For 
 by cialane them Great andeBlefled he 
 mM agnifieth himfelf; and by replenith- 
 ing them increafeth his Treatures. 
 ‘HOW little foever of this you are’ 
 able to conceive, you may underftand, 
 it to be like GOD is the way tobe 
 aay - And that.if G OD hath puric 
 In your Power to be like him, it 1s the 
 extremett J \ ladncls in the VVorld to a- 
 bufe your Power, and to neglect hisf 
 Treafures, but it is infinite VVildome t 
 
 hire 
 
DE Wildeme. 
 the beft of all poffible Means to em- 
 brace and enjoy them , Becaufe an in- 
 finite End is thereby attained , cven 
 GOD himfelf, who is thereby made 
 the portion of the Soul, and its Reward 
 forever. 
 
 THE belt of all poflible Means 
 whereby we can acquire his Eternal 
 Treafures; is to imitate GOD in our 
 Thoughts and A@ions; to cxert our 
 Powers after his Similitude, and to at- 
 tain his Image, which isafter © CD in 
 Kuowlede, Kighteoufnefs,and true Holinefs. 
 For by Knowing all Things , as GOD 
 Knoweth them, we transform our Son]s 
 
 into an Act of Knowledge, moft Bright 
 and Glorions: By*Loving all Things as 
 GOD Loveth them, we transform our 
 VVillsintoran Act of Love, which is moft 
 
 Sweet and Bicfiled, VVe enrich and 
 Beautifie our felves with the Image of his 
 Goodnefs, while we communicate our 
 Souls (in our Powers ) to ail Objects 
 in his whole Eternity. VWVe magnihe 
 our felves by magnifying Him in all his 
 Works: Wedo right ro our felves by do 
 ing right toGO D, and all other things. 
 VVhich for as much as we mutt here 
 on Earth Icarn by Degrees, and cannes 
 
 ver 
 
 DF Wifoome 
 ver perfectly accomplifh the VV ork, till 
 it is given us in Heaven, itis VVifdome 
 to walk in the Paths of Righteoufnefs 
 as far as we are able, and to do thofe 
 Things here, tho fmall and defective, 
 which he will recompence with a Re- 
 ward fo perfect hereafter. 
 
 IF ever we be fo happy asto come to 
 Heaven, his VVifdome fhall be oug VVifs 
 dom, his Greatnefs our Greatnefs, his 
 Bleflednefs our Bletlednefs, his Glory 
 our Glory, All his Joys and Treafures 
 fhall be ours, his Lite and Love ours, 
 and Himfelf ours for evermore. 
 
 HIS VVifdome is made ours becaufe 
 it is the Light in which we {hall fee 
 Light, and learn thereby to inherit all 
 Things:the Exemplar and Original of our 
 VVifdome , the Fountain and Patern of 
 all our Joys, the Author and Inventor 
 of all our Delights, the End and Sum 
 of all our Defires, the Means of all 
 our Felicity, our very Blefiednefs and 
 Glory. 
 
. ‘ ee = 
 oe : . 
 A eS A te 
 
 VUE 
 
 DE Wifdome, 
 
 CHAP: :X. 
 
 Of edie, How Wifdome. Juftice, 
 ane Kicht Reafon are fimt up in its 
 Nuture ‘t : 
 
 : ture. What GOD doth, and what 
 we acquire, by the Exercife of thi 
 CrlHe. a a v ie 
 
 R (GH TEOUSNESS and VVif- 
 jome are neer - 
 
 aN nome are neer allyed. tor tobe Jutt 
 | oben all Objects is to render them 
 their, fpiritus Pgoceneir 
 
 eee ABE ak Due, their Due Efteew. 
 at ifdome, becaute thereby we at- 
 hh our End, and enjoy their E-xcel- 
 ¢ fe is Right Reafon, becaufe to 
 
 ne all Things jaft as they are, tcn- 
 ering ; ‘ R 
 “t me to them neither more nor Icfs 
 vi n they deferve, is to do Right to 
 oul feives and them, it isa Vertue be 
 saufe C ' Sie 
 caule by force thereof we attain our 
 idappinets. 
 
 an ie ee t 
 . ‘Or the better underftanding of this 
 aes in mult Know that there is a 
 
 lontcou Nopr N10 } 
 Ls | nels of Apprehention, a Right- 
 rcoutnels of Eitcem, a Righteoufnefs of 
 x Hol c . Deis F CE toe = % 
 pe , and a Righteoutnets of Action. 
 Lightcouinefs of Thought is that Habit 
 by 
 
 OF wighteantrets. 
 ny Vertue of which we think aright 5 
 orming and framing within our felves 
 
 ‘Bright Apprchentions of all Objects what- 
 
 covet. Phis ¢ tha: ate the Firlt and 
 malleft Pare of Rightcoufaels , is of 
 Great importance 5 becaufe no man can 
 Lfe that aright, the Nature of which he: 
 docs not apprehend. He that miftakes 
 Jhis Hand for his Meat, will rife hungry 
 fiom Table. He that miftakes a id=" 
 Wie for an Axe, will neither cut Wood 
 Well, nor make good Mulick. The 
 Mifapprehenfton of Great and I ranfcen- 
 Bdent Objects, whether vifible or Spiri- 
 Pyual, is not perhaps fo Grofs, but more 
 P pernicious and Deftructive. He that 
 Fapprehends GOD to be a Tyrant, can 
 Eneither honour GOD, nor Love him, 
 Por enjoy him. He that takes Vertues 
 to be vices, and apprehends ail the 
 | Actions of Religion unpleafant will loath 
 | and avoid them. He, that conceits Nothing 
 in theW orldto be his own but hislowCot- 
 Prage and courfe diet, will think it necdlefs 
 ro praife his Maker, and will deny himlclé 
 to be happy in thofe narrow and Mean 
 lenjoyments, He that thinks all the wealth 
 his fhut up a aTrunk:- of Gold, will Jit. 
 Btle regard the Magnificence of the Hea. 
 : K vcns 
 
 4] 
 
 4 
 
cr 
 
 4 in ee 
 , Wane et (ADs. oh" 
 ANS 
 
 ra 
 
OF Biahteoutnets, 
 vens, the Light of the $un, or the 
 Beauty of the Uni erfe. 
 RIGHI EOUSNESS 
 
 +} eS ee! 
 that rab 
 
 an elke m Is 
 . by:\ “Cree of whic h we value 
 ling as their W orthand 
 It pratu ppotes. a right 
 
 ! 
 { 
 
 rerer ¢ We 
 of their Goo a clea 
 
 ofall them « 
 
 by which we | 
 ce in ouy Soul which 
 
 ee FS As ! a OF; 
 lt1s wonderfi 
 
 | 
 =P 0 Pst Pe 
 B¥CCUCHC]) 
 
 give to C% 
 hoid 
 
 for 
 
 i 
 Tt 
 ror 
 
 ® )bjecis 
 
 ‘ 7 ¥ 
 | actually Extend 
 \1 
 Cent 
 
 Ly 
 
 cts in Eleaven and 
 : Le 
 
 of loting the 
 
 | Chars | ae 3! 
 Wiltcih mul 
 
 ee 
 
 \ry Se 4 & ay r ! : 
 
 mM nis eclreecm Of; Chel 
 neer 
 
 1 
 
 honoured 
 
 Mo thabhe 
 
 by 
 
 (i> 
 ected If, 
 i) thea 
 
 7 
 d. INO\W 
 ¢avere made 
 
 two 
 
 1 
 tt Bhd DY 
 
 ies. Ith, 
 
 h Bey eo 
 
 Wut Ce 
 iy hichunlels it were al 
 Bis Duc and Cnadrat v 
 
 ag 
 
 DF Kighteoutuels, 
 
 s that oie may be feen and al ry ed, 
 They are fecn that they may be efteem- 
 } an intelligent’ and rele 
 
 ly our 
 ariam their en 3 
 are 
 
 Applicati 
 £2 my fee cry 
 grat aud General Importance; Ia 
 
 sy. ) tr 
 fii wy 
 
 Cs 
 are all cnjoyed. cliceni 
 
 {te 
 Bherefore they fi 
 
 Mm 
 id and 
 atta ming g that 
 rfected, | 
 
 confcaquently 
 On Oo! Adhiues 
 
 tc. +} 
 Ay at 
 
 in Nature of ve= 
 
 and sie hors, 
 
 i 
 Be es, pm patsy 
 d Praifes are 
 
 and 
 
 pe, 3 
 
 the 
 \ 
 i 
 
 united, Both 
 ) ild lievoid anc b: 
 t rogeth¢ rs andy 
 
 Union mult be regula 
 
 well 
 nd cower 
 nect thetr 
 and hi o} iV. 
 peat is an Object of JansEfteem + 
 leto render 
 vith his Ex 
 > aman could FEVEE be 
 I< GO] 
 
 hive 
 xcellen- 
 Kreg ‘lite vHs TO- 
 et (or that Eltcenvis veld of 
 
 hat t etth er exc: ecds,or{allea 
 
 us with the Vow; 
 Eiteeming ay that - f arid 
 ! Bs } 
 
 ent, according to the Worth an 
 
 1¢ thereof, For y " vhich caule 
 
 K 2 
 
 { . 
 
 ie 
 | Vue 
 lie enables: 
 us 
 
 JID 
 
DE Wighteoutacts, 
 
 ; Henceforth I call you not Servants , fo” 
 Of Righteoutacts, the Servant Knoweth not what bis Lord 
 
 us to Efteem all that we can fee iM ith. But I have called you friends, for 
 meaner ahi i hn Heat) things that I have heard of my Fa- 
 Poundauen “of chav’ chee hich i 4 thee 5 1 AES eri cables Migs See 
 A geptinint aelt inca lich is th =THE Omniprefence and Frernity of 
 Original Spring of all excellent Actions} G OD are fo far from filling the Soul . 
 Even GOD himfelf meeteth his Hononi phat they fit it only to be filled with in- 
 in the efteem ofour Souls. He is injured gnite Objects. For by the Indwelling of 
 by the Sacrilegious Impiety that robs him GOD all Objects are infu‘ed, and cone 
 of his Efteem being infinitely Quic ye 
 and Tender in apprehending, he is mor 
 icalous of his Honour, and more gTieV 
 ed when he Jofeth it then any other 
 His Wifdom and his Love are intinith 
 oflended, when they are flighted anc 
 profaned 5 but pleated extreamly wher 
 they are fandtified and honored : an 
 that they are by a jaft Eftcem. And fo 
 this caufe he hath made_as able to at 
 tend him in ail his Works, and in al 
 his ways, and to have Communion wit! 
 him in all his Counfels and Perfccfion 
 that as our Saviour faith , Tbe Fathe 
 loweth the Son, awd hath giver al 
 things into bis hand, And again, TA 
 _ Fataser leveth the Son, and fheweth him al 
 things that himfelf doth owe might be 
 come the Sons of G O Dand {ee his Os 
 and to delight in all that he hath done fo 
 Jétuiseg. us. For which caute he afterwards faith 
 Hencefort 
 
 taiacd within. The Spiritual Room of the 
 Mind is Tranfcendent to’ Time and 
 Place, becaufe all Time and Place are 
 contained therein: There is a Room 
 in the Knowledge for all lntclligible 
 Objects: A Room in our E{teem for al! 
 that is worthy of our Care and Detire. 
 I confefs this Room 1s ftrange and My- 
 fterious, It is the Greateft Miracle per- 
 haps in Nature. For it is an tafinite 
 Sphere in a Point, an Immenlity ina 
 Centre, an Eternity in a Moment. We 
 feel it, tho we cannot underftand 1t. 
 WHATEVER we clofe our Eye 
 againit , we exclude out of our Kuow=2 
 ledge, _Whatfoeyer we Hate, we reiect, 
 tho we Know it. We give a Place in 
 our Heart only to that, which were-. 
 ceive and embrace witha Kind Affection. 
 ETERNITY 
 
OE Lighteoutnets, 
 ETERNITY itfelf is an Object af 
 E-fteem,and fo it is the infinity of Almioh: 
 ty GOD: there are infiniteCaufles for which 
 they Gught to be Ef{teemed Our Eftcem of 
 thefe cannot be abridged, for upon the 
 leat fubftracion of ha fmallctt, Part, 
 Fufinity is loft, and ‘fo is Fternicy, 
 We mult be a ble to eltcem the utmolt 
 Extent of every Perfection of GOD, 
 Rivhleoufnefs in, relaticn to that 
 Defective. “The Pro- 
 portion, between our Ettcemand its Ob- 
 edt, is that wherein Rightcoufnefs ts 
 if our Eftecm Es finite, 
 royed: for wl 
 
 ite 
 ee 
 
 orn ‘ 
 Or OUT 
 
 will be infinitely 
 
 it is ut- 
 icre the Obicét 
 ‘ced-of Proportion, th We 
 proportion. 
 
 ehteoufaiels 1 if LEfteent we 
 
 1 
 Rus rhreotfne ts iis Chol 
 ! 
 
 and CO nlider 
 
 ction of 
 
 rcene- 
 
 Pcrtl- 
 
 the Rebs ltous Mlafs 
 to beemplo} Minilters, 
 im 
 
 MOL Righteous, 
 in reftoring the refidue, is a matter of 
 Grace; which as Arbitrary and free, 1s 
 occafioned ,by the Accident.of their Ge- 
 neral Rebellion, and his Mercy thereup- 
 on, Howbeit it is Righteou:: for he 
 does Right to himk If; and to all his 
 Creatures, and PertcChions thcrem.. For 
 thereby notwithitanding the eae 
 Apoftafie of the Ider 
 
 World, he upi olde 
 | 
 and eontinucth h 
 
 iedome, 
 But the Primitive Elelion Cby wae 
 when jie had. cont lidered tie nature 
 
 all Poflible Things, he ¢ 
 and the Belt) was wholy INat 
 
 according to the Merit of ail Objeds 
 he chofe them, which Merit neverthelcts 
 was to be infufed by himfelf}1 
 firtt Creation, Whether a {tar 
 
 Thing fit to be made, whether 
 
 fhould be limited, whether his Im: 
 fhould be - infinite, 
 
 rits, 
 
 1 Paohter (& 
 Is tugntcous Au 
 
 Bodies 
 Whether 4 l \ 
 laced in Glary, 
 whether 3 
 fhould be redecmec tno, W at 
 were moft fitting the Co- 
 * Works, what conditions wer 
 K molt 
 
 they 
 Laws 
 venant of 
 
pe rte } 
 
 ee 
 
DOF Righteoutnels, 
 moft proper for the Covenant of Grace 5 
 What: Helps and Affttances Mei thould 
 have, what Impediments ard Obftacles § 
 all thefe and many Millions of Objects 
 ‘more pafled his Examination, in order to 
 the Perfection of his Kingdome ; as it did 
 alfo whether he thould Create a King- 
 dome or no? and look what furpafle d 
 i Efteem, as beft and moft Eligible’, 
 that he chofe'to create, and Perform.* To 
 fail in a Tittle had beet an nfinite fault 
 becaufe had he in any one perticular pre- 
 ferred the Worfe above the betterhe had 
 contracted a Blot upon his own Wifdomé 
 and Goodnefgand made the whole Crea- 
 tion deformed. For there ts{ucha Love to 
 Lighteoufnefs implanted im our Natures 
 that fhould GOD be unjuft toa poor In- 
 dian beyond the Seas, we fhould be gricv - 
 ed at the Biemifh, and any Blemifh in him 
 would blaft our Feliciry. For the Jultice 
 ofthe Soul is an impartial Thing, and its 
 Severity Createft, where its Expectations 
 is the Higheft. It is more eafie with GOD 
 to be infinitely Wife then with Manto 
 be any thing; He may be Exact and 
 perfect m every acion with Creatcr 
 Fatt, then any other of his Creatures can 
 becaufe he is Almighty, Omnifcient, and 
 Omt iprefent 
 
 DE tighteoutnels. 
 
 Omniprefent - all the Advantages of his 
 Wifdom, and Knowledge , and Good- 
 nefs, and Power, would be /Aggravatir 
 otis of his fault thould he Sin againft him- 
 (elf. The leatt offence would be an infinite 
 Blot in him becaufe committed againft all 
 Wifdome, Goodnefs, and Power, anda 
 mifery to us, becaufe it would tend to the 
 Ruine of his Creatures: The Accurate 
 Perfection which he acquires in all his 
 Ways, (having to do with fomany mil- 
 lions of Objects) becomes our infinite 
 Joy, our Amazement and Wonder, 4 
 Tranfcendent Caufe of Complacency 
 and Adoration, it fills Erernity with De- 
 lights and Praifes. The poflibility of 
 doing otherwife, in him that is Sub- 
 
 ject to no Laws awakens our Concern= 
 
 ment : But the prevention of our fear, 
 by the eftablifhment of our Security, fup= 
 plics ourcontentment, he is an Abfolute 
 and free -Agent, and therefore we may 
 fear amifcarriage in his Choife : but as 
 from all Eternity he hath determined 
 himfelf, and is by his Eflence an Eter- 
 nal Act of Wifdom and Righkteoufneds, 
 he fecures out Felicity and makes it 
 more Great, becaufe he is not impofed 
 on by another, but freely of himfclf, de- 
 
 lights 
 
 136 
 
MF Righteoutnels. 
 
 lights in the moft Excellent things, 
 
 THIS relateth to.the Rightcouf- 
 nefs of action, whereby GOD did ex- 
 ccute all his Decrees, and does E ternally, 
 For Nothing is paft, but all things in 
 him-arei immediately neerand prefent for 
 ever, If you defire further Informati- 
 on, concerning the Nature of Righte- 
 ous Adtions, Thofe Actions are properly 
 called Rightcous,t sthat are adequately fit- 
 ted totheir ends and Cautes. And in this 
 re{pect there is in every being under feve- 
 
 ral Cireumftances a feveral Righteoufne Ss 
 
 THE Effe@& of Righteoufne’ with 
 men is Peace and Aflurance for ever : 
 becaufe Righteous men are Agreable to 
 GOD and all his Creatures : (rightly 
 ante all their Natures, and affift in 
 
 e Harmony of the whole Creation, 
 i. e Fruitton and Ble flednefs, becaufe 
 ail the perfection and Goodnedfs sof GOD 
 is, with his Kingdome, received into the 
 Soul, by ‘the Righteous eftcem of all 
 Obj jects. It is the Beauty and Glory 
 of the Inward Man, becaute avolu ntary 
 Agent, that docsincline himf to fuch 
 excellent Actions, 15 high 
 and Delightful 
 becaufe his foul is transfor 
 
 DF thighteoutnets. 
 Intelligible Wor ld, tranfcendent to all 
 that is created, by the Ideas of GOD, 
 and his Works erected in the mind , 
 but his Affeddions are framed in a liv- 
 ing and incompatable Order, accorcing 
 as every Caufe and Object requires. 
 There is fomething’ in the Soul of 
 : Righteous man, that fitly dntiess al! 
 Qbligatrons and Rewards, tt is trans- 
 formed into the Image of COD in 
 fuch a fore, me in the Righteous AG, 
 which it becomes,G OD for ever dwel= 
 leth and aj beater! 1. 
 
 THE Eiicct of Riel 
 GO D is fo Great, aia 
 Sethistes are ftark naught» 
 which ir 1s poflible, for oD to do 
 are fair aad excelent, a the Bett are 
 made a Hee , by the éxccution pie 
 Righteous Detree.* By this thie ‘Son of 
 GO Disin thé bofonr of the Father ,and 
 the Spirit of GOD proccec feth throtgh- 
 
 out all Etcrities to hisown perfec tion 
 
 For tlie Righte ufnefs of GOD ‘1s 
 ike the Rishteo Fone of Mén, tla 
 ye permitted toileep, and intérmit 
 Operations ,. an Accidental Habit, 
 {tinct from their Effence , shith® m ay 
 fometimes exilt, when it doth not wort 
 
 “ 
 
n 
 
 Ci % ahi 4 
 
OF Bighteoufuels, 
 but it is Quick and Powerful, and eye! 
 <n ation and is indeed the Act It felf 
 which is his eternal Effence and his Son 
 begotten of it (elf for ever. For Wifdom 
 5; more moving then any motion, fhe 
 paffeth and gocth through all things by 
 reafon of her Purenefs, It 7s the Breath 
 of the Power of GOD, and apure In- 
 fiucnce flowing from the Glory of the Al- 
 michty , the Brichtnefs of the Everlafting 
 Light, the unfpotted Mirror of the Pow- 
 er of GOD, and the Image of his Goods 
 nefs. Being One tt can do all things, and 
 remaining in it ‘felfs gpaketh all things 
 new, and in all Ages entering into holy 
 Souls, fhe maketh them Friends of GOD, 
 GODS Righteoufnels 
 
 and Prophets. 
 is the end and eflect of it felf. His EC 
 fence is an infinite and, Etcrnal Act of 
 
 Righteoufnefs and Wifdome , which 
 filleth his Kingdom with the Majefty of 
 its Glory, and by coming into Being ina 
 voluntary Manner giveth to all Things 
 theirEflence, and Perfection. Becaufe it 
 cometh into Being ina voluntary manner 
 it is my{terious and incomprchenfible. 
 THE Glory of this Act is derived 
 from himfelf, and fpringeta purely from 
 the Perfection of its pleafure. Of its 
 Pleafu re 
 
 Of Righteoutnets. 
 
 Pleafirre it is what it is, and as the Son 
 of GOD is LIGHT of LIGHT, fo 
 he is Wifdome of Wifdome,R ighteoufnels 
 of Rightcoufnefs, Life of Life, and Go0e- 
 nefs of Godnefs. For it 1s 1 finite 
 VVifdome that found out the Perfetcti- 
 on of this Act, and Eternal Righteouf- 
 nefs that firft atcheived it.The Rig hreouf- 
 nef atcherved could not {pring from 
 any but Eternal Rightcoufnefs in it {cif 
 atcheiving it, which ts unbegotten in ihe 
 Perfon of the Father, Begotten in the Per- 
 fon of the Son,and Proceeding in the Per- 
 {on of the Holy Ghoft to all its Creatures 
 and Operations, in its Actions, exifting 
 and abiding Perfe¢t for ever. . 
 
 IN GOL,to 4G and to Be, are the fame 
 Thing. Uponthe fufpenfion of his act, his 
 Efience wouldbe gone; whereasour E{- 
 fence may without its Aét, or Operation, 
 remain. And ifhis Ac exiftcth, by Aa- 
 ing , his Righteonfnels 1s, and exifteth 
 of it felf, and by it felf compleateth its 
 Filence forever. It is not the Power 
 of being Righteous, but the Exertion of 
 that Power, whichis the Parent of Eter- 
 nal Righteoutnels. 
 
 GOD, having fuch an infinite De- 
 light’ in the Righteous A& , which 
 
 himself 
 
 140 
 
yd «ng a: rend Sot 
 
 ¥ i. 
 
i! 
 Hi 
 : | 
 | 
 | 
 
 ooo 
 
 OF wrighteoutucts. 
 
 his , is, defigned to make as fuch 
 ER: Adis as Aiufelf 4 And 
 wher we perfectly do what we ought, we 
 Operation and Extent be like 
 
 unto him, being perfec, as our Father 
 rhich is tn Heaver 7s perfec, for ire 
 | are feeu, and Know as w% 
 known. In the mean ime GOD 
 hath taken care to Fake. us with Power, 
 to make ovr perticular Actions compleatly 
 every little bay vist erfor a 
 
 Erureat 
 
 bat Wh oove: 
 
 Wacuaieed.” 
 af nifinite ie ‘alye is preferved, 
 whispuruponallGO Ds VVori 
 meceratars. Ans C} 
 Fo 
 
 | 
 
 ! 
 
 mn 
 1] 
 I 
 
 +o 
 
 "DIP 
 
 Vii COME 
 
 aa PS ied sees 
 é idac 2 TR1NCS Oj 
 
 ad ? 
 lar was aone 
 
 and 
 yrever, and 
 the Holy d 
 ant: Cr 
 
 DF Goodnels. 
 
 by GOD Almigt ity. VVhich willtura 
 to the Joy of the Righteous, becaule 
 ot the innate Geodnels of their Souls, 
 which moveth them to delight in no- 
 thing more then in becoming Cin all 
 their Righteous Actions ) Objekts of 
 Complacency to GOD and his Creatures, 
 
 ERA Py. Rak, 
 
 of Goodite/s Natural, Moraland Divine 3 
 its Nature ‘oferiled, The Benefits and 
 iVorks of Goodnefs. 
 
 ‘NO.O DINE S Siig: 
 
 E firft kftate, a Divine Perfection in 
 GOD by which he is, and enjoys his 
 Bleednefs.. In Men it tsan Habit or an 
 Act of the Soul, by foree of which they 
 Love, and delight in all that ts Blefled. 
 Lis chat by whichall CreaturesCommu- 
 nicate themfelves to Gthers Benelit, all Li- 
 ving Creatures affect others, and delight 
 in doing Good untothem. InGO Dir 
 
 that infinite and Eternal A@ from 
 which all other Goodnefles {pring, and 
 on which they depend, The Nature of 
 
 Goodnefs is founded in a Convenience , 
 
 , 
 between 
 
 143 
 
DF Goodnels, 
 
 the Counfel and Defign of the Actor. Ie 
 is a hard matter to define it, but it is 
 fomething like a willing Conformity to the 
 Interejis and Afjections of bis fellow Crea- 
 tures, attended witha voluntary Conve- 
 nicnce ina perfon Oblige and fubject to 
 Laws, to all thole Obligations that are 
 laid npon him, & to allthe Rewards rhat 
 are fet before him, but efpectally te the 
 
 Ycfires and Commands of his Superor, 
 to whom he Naturally owes himfclfand 
 defiresto be pleating. To At noon Great 
 and Mighty I rinciples, 19 a vigor 
 and Generous Manncr, for the lak: 
 thofe that obliged him, and for the fake 
 of thefe 
 increafes the Ateafure of Moral Gcod- 
 
 but its Pertection is feated 1n a 
 
 . tL mitee kG 1, 
 jodncds in the o 
 
 f 
 if 
 
 . } ie Lee ty ol 6 yl) 
 cipal loy and Velig! 
 
 Wig Se cletier - on 
 for tho ali Creatures conluit 
 
 iwis tC 
 
 CLIVE’ 
 
 - their own Prelervation, yct 
 the force of Grati 
 
 ; “e aes 
 ous Soulis very ps 
 
 is an Aljacrity and Readinefs of the 
 eS 3S eee ae 
 to facmfice it felf, upon conhdera- 
 
 Ctlolr 
 
 us itree | 
 
 to whomhis Kindnefs is fhewn, | 
 
 ) by that intentios 
 
 MF Gooduels, 
 
 tion of the Benefits a Man hath recciv- 
 ed, to anothers Benefit, Enjoyment, Com- 
 fort, Satisfaction. 
 
 DIVINE Goodnefs is an Attive and 
 Etcrnal Principle, f{tirring up it {elf with- 
 out Obligation or reward, to do the belt 
 and molt excellent ‘Things in an Eter- 
 nal manner, Icis proper only toGOD, 
 Its Excellency is Supreme, its Beauty in- 
 finite, its Meafure endlefs, its Nature in- 
 eHable , its Perfection unconceiveable, 
 It hath no Caufe, but it is the Canfe of all 
 other Things whatfoever. It ISa Living 
 and Eternal AG of free and undclerved 
 Love 
 
 Neorr >} 1. StS ee ae pare 
 Yegrees be) wholy received. 1t1s 
 1 fcl-ha = ’ jitanr } ‘ a Py hs 
 Imovifivie Its Like nee, Dut ApparcHt Fe ee! 
 
 manireit 
 
 ible; b t 
 
 ’ | j 
 enough, to be belzevea « 
 
 cifects > Incompreder 
 
 an infinite and Et 
 
 is Good to it {eit, | 
 infinitely Goo 1 te 
 
 out Bound or M 
 
 It is an intinite and 
 which ¢ontinually pondei 
 intends the Welfare ofothe 
 
 blifhes its own (inayouunt 
 
 ecTe 
 ICUS. 
 
 . ' ae L 
 -f43n Fitt yi 
 
 ee 
 
DF Boodnels, 
 isfeated in the Preparation ofall De- 
 lights and the Communication ofall its 
 Glories, Its Felicity is Eternal and In- 
 finite, yet feated intircly in the Felicity 
 of others. It doth infnite Good, to 
 all its Recipients Meerly for the fake of 
 
 the Fxcellency ef the AG of Doing Good. | 
 
 ke delightethia the Excellency of that Act, 
 and vfeth all its powerin doing Goo, 
 thar the AGtin’ whieh it deligh 
 
 et MichnAt 
 th) might 
 
 i 
 be! es ouap sy (arpa 7 foG And the ee Wom 
 emtinitely perfect, Ana the puriect At 
 in which it Baally refteth is che Good- J 
 
 ie 
 which all adore and. delire. 
 
 ichttulto others, Allats Creatures are | 
 clighthi} to it felf, only as they mia] 
 ate, and receive its Goodnefs. Should | 
 we runinto its Properties, they are in-§ 
 numerable and Endlefs; but as infinite | 
 in Beauty, as variety and greatnefs. It} 
 . the usmelt Height of all Goodnefs | 
 
 as wellas the Original , and end off 
 
 at, It CK C eceth Moral Goodnefs > as} 
 much 2s that exccedeth Nacural , and] 
 infinite'y more. in Phytical Good-} 
 nafs there is a Mechanical fitnefs , and | 
 Dc: but all it can pre- 
 toric Benefit and Pleafure of] 
 Moral Agents.for the Sun.and Moon,and 
 
 Stars 
 
 J 
 tf CONVENT? = 
 
 ( 
 } 
 i 
 
 OF PR the 
 
 Its J 
 : i 3 | 
 cien Joy and Vicafure, isto be de- | 
 
 DE Goodnels, 
 
 Stars, and Trees, and Seas,and Minerals 
 
 are made for Men. Whereas Moral Good- 
 nefS is made(to enjoy a1 Phyfical Good- 
 nefs, that ina higher fphere it might be 
 pleafing to GOD and is immediately fub- 
 fervient to hisDivine &EfientialGoodnefs. 
 
 THIS Divine Goodnefs is the firft 
 Perfection of the efficient Caufe of the 
 
 eth 
 
 Worlds Creation, which ofnecefiity de- 
 
 ives an immediate Excellency into ail 
 
 the Creatures , becaufe it is the molt 
 
 ‘Communicative andaCive Principle that 
 
 is. But the Neceflity is attended with 
 a Liberty no lefs then infinite. For it 
 frecly pleafeth it {elf in ail its operati- 
 ons, and its Pleafure is to delight it 
 {elf in the Acguifition of Felicity foro- 
 thers. Its freedom is aneceflary Cireum- 
 {tance of its operation. For the Glory of 
 its inclination and Kindn fs could not be, 
 much lefs be feen, did it att by Neccf- 
 fity of Nature, Impofition, Chance of 
 Accident. When the A& is in Being it 
 worketh Phyfically, and itis no Won- 
 der that fuch an Act fhould produce 
 fuch Effeérs, and be fo Beneficial. For 
 when it is done it cannot be otherwife 
 but that flich and fuch Effects mutt fol-. 
 low its Exiftence; They are as Natural 
 
 as 
 
Of Goodnels. 
 
 as if they were Eflential to it: All the, 
 Ne Bape r is, What fhould determine the 
 
 Liberty of the Agent at firft to dofuch 
 Great and Mighty Things for others 
 fake, and all that can be faid, ishis own 
 Goodnef$ and the Excellency of the Acti- 
 on. For itis not withG O Das it is with 
 Men : few men will be at the expence 
 of Doing, what all admire : all that re- 
 ceive the Benctit, applaud and delight 
 in the Action; and fomuch the more by 
 how much the more Hazzardous, and 
 Eieiend Painful it was 5 bur {carcely 
 one will endure the Difficuity of an He- 
 roick Deed for the fake of others.G OD 
 onthe contrary takesinfinite Delight in 
 the Action which all admire, and be- 
 caufe it is infinitly great and He roi ck, and 
 
 cifectly Divine, finds his Li berty and 
 
 T 
 I 
 Fafe in that Act, and is fo taken with 
 th > Beeuty of the W ork, that his inft- 
 nite Pleafure exceeds all the 
 
 neceflity 
 and ‘are in Nature i 
 PHAT Pleafure, which | 
 promoting the Hap pinefs all Exut- 
 énees created and ase L > ghee 
 Coodnefs. It is the in finite ule of Per= 
 feet L iberty freely Del ligh tedin: as Pie: 
 fant to himfelf as to all Inte ‘Higent Specta- 
 
 tors 
 
 he taketh 1 In 
 
 MF Goodnels, 
 
 tors andall Enjoyers. It is eafieto dif- 
 cern that this goodnef j is the Foundation 
 and Eflence of his{ Happinefs and glory. 
 BY it he becomes Del ightful to him- 
 felf, by it he becomes Delightful to o- 
 thers. By it he com: atinicates all his 
 Powers and perfect ions with pleafure 
 and receives the Services of all the 
 Creatures with high Satisfaction. by 
 it he is concerned In the Joy of others, 
 and enjoys their Bleilecne fs. By it he 3s 
 capable of all their and of 
 the Services which his Laws require, By 
 it all Angels and Cherubims are moved 
 toad nica orehis Glory. By wt all 
 Creatur es vilibic and invifible 
 is L is multiplicd 
 ‘the 
 be- 
 Aented in every living 
 ccrnal cflence. By it 
 
 Affe cil ions . 
 
 are made 
 CE A 
 
 DY AC we 
 fi “ea in. every Soul 
 
 1s in fevcral Maake : 
 
 Authane, and the King ¢ 
 it he { 
 Life. and by it hels w 
 By it allthe Graces, Peabidaneanet Vet 
 tues of all his Creatures are made his Joys 
 and their Perfons and Praifers aré De- 
 lightful to him. Of-all his Laws and 
 
 L 4 Decrees 
 
 ‘avert a j divine atic 
 
 Nat he isfor ever 
 
Ce Cee 
 
OF Moodnels, 
 
 Decrees, and Counfels his Goodnefs is 
 the fountain. It is the Original and fi- 
 nal Caute of all our Thankfgivings. 
 Our cateyand repefe,and Satistachion, our 
 Bits anc lenjoym cnt are founded initjand 
 eau'ed by it. For its own Pieafure all 
 our Delights are made exquifite Sheik 
 Jace, and the moft of theny Etcrnal, For 
 Glory it maketh all its Crea- 
 orious.and prizcth its ownGlory, 
 
 > 
 ' 
 
 Sovereign Delight of 
 
 It every Way com- 
 Conve- 
 as Good 
 
 as infinitely 
 
 ‘eat In Bounty, 
 
 to it felf as to all others. ‘here is no 
 
 End ef all its Pertedion . ae for that 
 OF iufe it 1S Incomprehenft 
 
 TO be made Paean of 
 
 ~the Divine 
 Nae 
 
 without having the Goodnefs 
 f Alm: ghty GO Dis impofiible. Nor 
 can We cnjoy his Good inefs, 
 milttude of his Glory .-u 
 
 or bear the f1- 
 ; inlets we 
 gcod in like Manner. We enjoy t! 
 Gooduefs of GOD, and mav be faid 
 to have it, either when we have its sv- 
 ninde in our felves, or the Pleasure of 
 i sr others, Since the Goodnefs of 
 GOD 1s the oreat Object of our Joy, 
 lis En'argment is 
 
 IS OUL tntercit ; al nd the 
 
 more 
 
 OE Doodnefs. ' 
 
 more there are to whom he is Good, 
 and the more he communicates his Felici- 
 ty to every one the Greater Plcafures he 
 e repare s for us, and the more is our good- 
 nefs thercir deligh ted. To fee innumer= 
 abie Mijlious in Communion with him, 
 and a'l of them made Glerious aud Bic 
 fed, and cvery onefeated in his throne, 
 
 is the ee itele Elevation of our Souls, 
 
 and the higheft Satisfaction in the World. 
 When our Goodnefs meecteth his in all 
 Places, and congratulates the Felicity 
 of every pearfon , we may then ufethe 
 Words of our Saviour, 
 endued with the fame Afind and Afiecti- 
 on: And asheaccepts all the Good that 
 is done to his h 
 
 becaufe we are 
 
 lembers as done to him- 
 felf, faying Inafmuch as ye have done 
 jt to the leaf of thefe wy Bri ethren , 
 have doneit to me: ‘Our Souls will re=- 
 ply; Inafauch as thou haft done all this 
 te the le. ift of h eye 
 
 ye 
 
 my Brethren , thon 
 haft done it to me, for toving our Neigh- 
 bours as out} clves, all Angel s ‘and Men 
 
 will be our reilow Members. our Bre- 
 thren, our other felves ! As we de- 
 light in all Acts cf Goodnefs for their 
 own fakes, that are done tous, fo fall 
 we delight in all th e Bor intiesof GOD 
 
 for theirs, who are the partakers of then, 
 
 and 
 
DF Goodnefs. 
 
 and in GOD for this very reafon, Be- 
 caufe be is good to all, We fhall be as Hap- 
 py in others, as in our felves; and Efteem 
 the Goodneis of GOD our Felicity : 
 becaufe it hath prevented our Goodnefs, 
 and done. all for them, which were it un- 
 done, we fhould defire to do our felves. 
 becaufe our Goodnefs is a principle that 
 carrics us to delight in their perfect Fe- 
 licity. VVhichthat we may dothe more 
 Sweetly, and with more full Satisfaction 
 and pertec&t Reafon, his GoodnefS to all 
 others 1s but the Perfection of Good- 
 nefsto us, forthey are all made Blef- 
 ed for our fuller and greater Felicity. 
 
 HAD GOD withheid,or withdrawn 
 his Goodnefs from all others, it had not 
 been Greater to us, but lef. 
 are no hindrance to our Enjoyment of 
 
 the Skie, but the Light and Reauty of | 
 the place which we contemplate. Were | 
 
 they all annihilated, the Heavens would 
 
 be ebfcure. Dhey dous many Services, 
 
 of which we fhould be bereaved, by their 
 
 Abfence and Deftrudion. GOD by ¢g 
 ing Beams and infiuencesto them! made 
 our Treafures more rich and fair, whic 
 are increafed and multiplied by their 
 Beauty and Number. Did the Sun fhine 
 upon us, and upon Nothing elfe, it would 
 
 be 
 
 The Stars | 
 
 DF Goodnels. 
 
 be lefs beneficial to us, than now It Is. 
 Its Beams that are {cattered, feem to be 
 loft; yet were they contracted apon : “ 
 his Body would be confumed, and a 
 the re{t of the World be dark about 
 him: thofe Rays which fly from the Sun 
 to the utmoft parts of the World, 
 illuminate all Objects, and from them 
 more conveniently return to the Eye 
 with theirs Beaaty and Glory, which 
 by thofe Rayes that are difperted become 
 vifible and Profitable. 1 hey fall not all 
 upon every fingle man, but wot K for si 
 in other places, begetting Herbs , an 
 Fruits, and Flowers, and Minerals, and 
 Springs, and Trees, ahd Jewels, vine 
 all that is rich and delectable in the 
 VVorld for his fruition. It terves Bealts, 
 and Fowles, and tifhes, for my fake, a8 
 for my fake does it ferve even Men 
 and Angels: That they, being more 
 Divine and Glorious Creatures, Mgnt 
 adorn Heaven and Earth with arene 
 fons, which without them would be vole 
 and Empty. For we all detire to oe 
 fen. and Known, and Beloved, ane ” 
 that Caufe.without Living A gents,{hou) 
 be very Defolate and difcontented. _ 
 THUS youtee, if GOD had ewer 
 , te 
 
 “.* 
 
Rielig nt 
 Mi 
 et th 
 
DF Goodnefs, 
 
 all Eternity and Immenfity to a maa, if 
 he had made no other Creatures but him 
 alone, his Bounty had been defective - 
 Whereas by the Creation of thefe he 
 hath filled Eternity and Immenfity with 
 Treafures, All whichhe hath made ours 
 by commanding them to Love us as 
 themfelves 5. fit to be enjoyed, and be= 
 loved by us, by filling them with his 
 Goodnefs, and making them in his Image. 
 For every one of them is to Love all 
 his Creatures as he does, and to de- 
 light in the Beauty and Felicity of al!, 
 and to be the joy and Delight of all, as 
 as he is And the Greater, and the Richer, 
 and the fairer they are, the more Great 
 and Happy are we, becaufe they are made 
 our Lovers and Friends, our Brides 
 and Brethren, our Sons and Daughters, 
 our Fathers, and our Servants, which the 
 more Honourable and Excellent they are, 
 the more Delightful: the more Glori- 
 ous and Blefled thefe are, their Love is the 
 more precious and Acceptable. ‘True 
 Goodnefs removes all Envy and Conten- 
 tion out of the VVorld, and. introduces 
 nothing but Peace, and Bounty, and Jay, 
 un{peakeable and full of Glory. 
 WE Love 
 
 nothi 
 
 more then to 
 
 a 
 
 DE Goodnets. 
 
 be Delightful to others, and to have our 
 {een isa natural Delire, which our 
 Saviour has countenanced by his own 
 Petition. It is our Interefts, that the Eys 
 {hould be innumerable, that fee and ad- 
 mire the Glory which we had with the Fa- 
 ther in fome Senfe before the VVorid 
 was: uiat they fhould fee (1 mean) how 
 mach we are Beloved of GOD from all 
 Eternitys that there fhould be Millions 
 of Bl fled Perfons to whom we may 
 communicate our felves , concerns our 
 Glorv.as it doth alfo that,that they fhould 
 be Great and Perfect, that are made to 
 Admire and Delight in us. Jf we en- 
 ter Into bis Eternal Glery, as the Scripture 
 faith, and. out Blifs be individually one 
 
 ith his, or fo perfectly lke his, as 1s pro- 
 
 ‘ied. at is no fauleto defire Glory, for 
 ‘t isGooduels it {clf that detires Glory and 
 Elteemeth all thofé its Bett and Sovereign 
 Treafiires, that are capable of Loving and 
 Delighting tn it. 
 
 HE REis inthe Goodnefs o& GOD. 
 fen. and Angels, a Living Power, 
 1S exquilit ly tender in Sence aa 
 lich as it feels and 
 
 Glory 
 
 and 
 that 
 and feeling, Ww! t fecls and:appte- 
 hends it felf, doth allo feel its Objett, ane 
 
 ends cou cel ns Obs", 2 
 apprehend both its Own, and irs Objects 
 Excclici 
 
 i : 
 wie. 
 p,eCL LLL se 
 
 anpPre- 
 
a 
 
DF Goonels. 
 Exccllences. By Vertue of which Living 
 Power , it:is ablé to delight in its own 
 Goédnefs, and its Objects Glory. 
 The Apple of its Eye is not more ten- 
 derly regarded, than the Perfon which it 
 Loveth, It is afflicted in all our Affiicti- 
 Ons, 2nd crowned «ind delighted in all 
 our Profperities. It tendeth by its na- 
 ture to the Benefit of others, and cannot 
 endure the leaft Damage or Detriment 
 to any. It infinitely hates the leaft De- 
 fect in it felf, or in its Creatures. No- 
 thing can be Evil co it, but what is Evil ro 
 another, Its Interefts, and its Objects are 
 fo united, thet it intire!ly lives, and {ces, 
 and feels, and enjoys, im others. 
 its inchnaticn is to be doing Good, and 
 it has no other Element than the Feliz 
 city of its Creatures. In fricndihip it 
 appeareth, and from Love it proceedeth, 
 it endeth ta felicity. It hathmany Great 
 and Glorious Defignes , all contending 
 with each other for Supremacy. It cloths 
 ic felfAvith Glory, and adornes its Ef 
 fence with all Kind of Beauties. It endures 
 all AffiiGtions and Hazzards, It undertakes 
 a!] Labors, It builds a Palace, and pro- 
 videsa Kingdome for its Beloved. 
 yet when all is done nothing can excee 
 
 DE Goodnets- 
 
 the Delight which it taketh inthe Perfon 
 of its Beloved. : Hon 
 | Efteem, and Glory it defires, 1t findeth 
 
 All the Honour, and 
 
 there, the Ufe and Value of all its Trea- 
 fares confilts in the Benefit they do to its 
 
 Beloved. Infinite Goodnefs can be feated 
 
 no where but in Love alone, for that one- 
 ly is capable of infinite Benevolence and 
 Complacency. 
 
 THE Liberal Soul devifeth Liberal 
 Things, and by Liberal Things fhall he . 
 and. The more Good it doth,themore 
 Good it is, and the more Good, the more 
 Great and Honourable, the more perfect 
 and Happy. There can be no Excefs in 
 Goodnefs; becaufe the more Delightful 
 it ig to itsObject and the more Divine and 
 Glorious its Object is, the more abundant 
 Plcafare it taketh in communicating all 
 Fclicities to its Object, & the more Great 
 and manifold its Treafures are, the more 
 Sweet and Preciousthe Things are which 
 it givethaway, and the more its Beloved 
 delighteth in them; by fomuchthe more 
 Admirable ard Divine it is, its Goodnefs 
 and its Bleffednefs are both the Greater. 
 There is no Inconvenience which it can 
 poflibly meet, but a ftop or Impediments 
 It cannot be hurt by it {elf; becaufe its U1- 
 fence is always overflowing, and the on- 
 
 ly 
 
> 
 
 Of Goodnefs, 
 ly Evil it can fear from others is the un- 
 kindnefs of its Object, or the Wrong that 
 it may receive from free Agents. For 
 Angels and Men being made free, that 
 they may Love, and Honour, and Praife 
 in a volutiitary manner, and be, and be- 
 come Good of their own Accord, (be- 
 canfe they cannot be made Aforally or 
 Vivinely Good, without the Liberty of 
 their Concurrence, and their own Con- 
 fent. ) there is fome fear, that they 
 may abufe their Power, becaufe for the 
 more [luftrious ufe of it, they are left 
 in the Hand of their own Countcl. 
 Howbeit he hds endeavoured asmuch as 
 as is poflible, without prejadicing their 
 Excellence, to fecure their Duty she 
 hath infufed into them the greateft In- 
 clinations to goodnef$ imaginable, and 
 the Greateft principles of Honour , he 
 hath fhewn them the Glory and felicity of 
 Goodnefs by his one Example, he hath 
 commanded them by the Severeft Laws 
 that are, poflible to be Good, he hath 
 founded their Peace and Pleafure in 
 Goodnefs, he hath made the fufpenfion of 
 Goodnefs uncouth and unnatural, all 
 évil Actions Dark and difagreeabic, he 
 has Jaid infinite Obligations upon them 
 to exercife Goodnefs, and fet Eternal 
 
 Rewards 
 
 DF Goodnels, 
 
 Rewards beforethem. He hath made 
 the Object unto which they ntuft fhew 
 it extremly amiable,he hath given them 
 all Advantages, Helps and Affiltancés. 
 He hath’ prepared the Severelé Penal- 
 ties and Torments to punifh thé O- 
 miflion of it. And for a Complement 
 bof all, will exmemely be grieved, if 
 they fail tofhew it. This inthe F{tate 
 of {nnocency. Since the fall indced we 
 muft be kind and Good to injurious 
 Perfons: but this is founded in his 
 own Goodnefs toward us Sinners, 
 and tho it be a difficult, Work in 
 the firlt Appearance, Carries us to 
 
 higher and more Perfect Glory. 
 THAT fuch a Goodnefs as this. 
 Mhould be, cafnot be incredible to 
 ithem that are acquainted with the 
 WNature. of the Univerfe - tho it feem- 
 eth hard at leatt, if not impoftible 
 ito them that converfe with peevift 
 imen. Being corrupt in their Under- 
 {tandings , they are narrow and bafe 
 and fervile in their Affections. They 
 tart at a fhadow, and boggle ata tea- 
 ther. Sin hath transtormed them into 
 Bilaves and Cowards. They mifappre- 
 Ihend the Nature ef their Buty like 
 M Foals; 
 
eee Se, eee ee pros 1° > 9 oP 
 
neem: 
 
 DE Goodnels, DF Goornels, 
 
 Fools; that were madetobe great and Were made Stiffeand unalterable they 
 Mighty as Kiwgs, They think they }ould not feed us, nor communicate 
 fhall be undone, if they become toofheir Effence and Perfection to us, 
 Great and*Good + they fear they fhallf[fhe Emanations and Eftufions of Mi- 
 grow weak and Contemptible by ferals are unknown, but that of Spis 
 Goodnefs: whereas nothing makesthembjes and Odours is well underftood. 
 fo Amiable and Glorious as Excefs of nd if thefe by Difburtine theit pros 
 Goodnefs. ™ Ber {weetncfs, become. more ly oct and 
 TO thew that there is fuch a nlarge themfelves, if they ave mace 
 Goodnefs as that, which infinitely de- right and fair for our fake, if they en- 
 lights in powring out: its Glory upon oy any Light and Pleafere in their 
 all Creatures, the Sun was made -Bervice, as the Sun aad stars do, as 
 Which continues Night and Day pow-Herbs and Flowers do, us Beaits, and - 
 ing out its Streams of Light and|Birds, and Fifhes do; the Goodncfs of 
 Heat upon all Ages, yet is as Glori-he Creator is abundantly more clear 
 Ous this day as it was the firft Mo-fand apparent herein, for in all thofe 
 ment of its Creation. To fhew this§iCredtures chat perfect themfelves by 
 the Stars were made, that fhine intheirhe Service which they do, the 
 Watches and Glitter in their Motions Service «it felf'is.a ftifficient Recom- 
 only toferve us, The Moon was madeBpence : while thofe upon which we 
 to thew this Goodnefs, which runsffeed, being more Corruptible, are ex- 
 her race for ever to ferve us. Thefajted in their Beings, by being turned 
 Earth was made to fupport us, Springsinto ours. And the Trade of Bees, 
 and Rivers expend their Streams tofin the Hony they make for us, and 
 revive us, Fruits,and Flowers; and§¢he Warmth of fheep, in. the-fleeces 
 Herbs, and Frees delight us. Allcor-§ithey bear. for us, the Comfort of: 
 ruptible Things waft and confume a-§ Birds in the feathers they wear, and 
 way, that they may facrifice their] she Nefts they build for us, and the 
 Efience to! our Benefit. For if they§{pleafures of Beafts. in the off-fpring 
 were M 2 they 
 
165 
 
 DE Goodnels, 
 
 they beget and bring up for us, 
 thefe things fhew, that GO Dis Good 
 to all, and that his: mercy is over all} 
 bis Works, And if any perifh inour 
 Service, the Bloody. Chatacters of 
 his Love and cei are the more 
 Stupendious. All Nature is facrifi-} 
 ced to our Welfare, and all that! 
 we have By pure Nature to do Cull] 
 Sin martes all) is to admire and en-) 
 
 POSES Sols See a Lee cee SOND GIES 
 as, 
 
 CHAP. XII. 
 
 Of Holinefs: Its Nature, Fiolence, and 
 Pleafure. Its Beanty confifteth im 
 the infinite Love of Rightcoufuefs and 
 Perfedion, 
 
 HE infinite Love of his own 
 
 wore, al Joy that Goodnefs, to the Delight 
 this is f= of Which we facrifice our felves in 
 ee our own Complacency, And in re- 
 ¢ and Imta- al truth, if it be a great Wonder 
 ion. that any Goodnefs fhould be thus 
 
 infinite, the Goodnefs of all other 
 
 far Greater, If it be Wonderful, ads 
 mire and adcre tt. 
 
 of HolinefS is Excels of Goodnels. 
 k 
 
 i 
 
 CHAPY 
 
 | chufe and do always the Belt and moit 
 ' Excellent: Holinefs is the Love which 
 
 Goodnefs is the Holinefs. of 
 GOD, There are infinite Pleafures 
 and perfections in its Nature, that Me- 
 rit an infinite Efteem and Defire. His 
 Goodnefs is all Beauty, and his Holi- 
 nefs all Fire and flame in purfuing It. 
 
 Things. without that Goodnefs, is afi His Holinef$ is all Beauty,and his Good- 
 
 nefs all Fire and flame to enkindle tt. 
 The infinite Excefs of his Eternal Good- 
 nefS is its own HolinefS,and the Beauty 
 
 For if Righteoufnefs and Holinefs be 
 well diftinguifhed Righteoufnefs is that 
 Vertue by which GOD doth appre- 
 hend affect-and Efteem all Excellent 
 Things according to their value, and 
 
 S he -beareth to his own Righteoufnels’: 
 
 M 3 Which 
 
166 
 
 Df Hoonrnels, 
 
 Which being infinite , nakes him in- 
 finitely enflamed withthe Love of the 
 mott perfect A@tion’ ; atid carries him 
 with an infinite Ardor to. the perfor- 
 manceof them. Forthoit bea Righ- 
 tcous Thing to efteemthe Righteouf- 
 nefS of GOD in an infinite manner 
 yet there is as much difference between 
 Rightecoufnef$ and the Love of Righ- 
 
 teoufnefs, as between an Object and the} 
 
 HOEINESS (if itbeftriatly de- 
 
 fined) “is that Vertue in 
 which he Loveth the net Pakoe 
 J hings > and infinitely delighteth in} 
 them. For by Vertne of this Affecti-f 
 on he fhunneth ‘and hateth all thar ist 
 profane, purfuing and delighting in all 
 that is Holy, For the Object of Holinefst 
 
 tad be Holy, as well as the Affection 
 Whereupon it followeth, that Holinefs 
 
 \'s. ot two kinds, either the Holinefs§ 
 of the Affection, or the Hotine(s' off 
 
 the 
 
 ; MF olinefs, 
 
 the Obje& They beara Relation 
 to each other, yet are abfolute Per- 
 fections in themfelves. For the Ha- 
 tred of all Defects, Imperfections, Ble- 
 mithes and Errors isa Gloriousthing in 
 it felt, yet relates to the Perfection of 
 thofe Objects from which it would re- 
 move thofe odious Imperfections. The 
 Perfection of all Objects when they are 
 free from all Blemifhes is a Glotious 
 Thing, in ,it felf too, yet is Accep- 
 table to that Affection, that defires to 
 fee a Compleatnefs and Perfection in 
 every Object. And all is refolved 
 into the fame GoodnefS of which we 
 
 have been {peaking 
 F OR infinite Goodnefs mult needs 
 defire with an infinite violence, that all 
 Goodnefs fhould be compleat and Per- 
 fect : “and that Defire, whichmakes to 
 the Perfection of all Goodnefs , muft 
 infinitely avoid every flur and Mifcar- 
 riage as unclean: and infinitely aim 
 at every Grace and Beauty, that tends 
 to make the Object infinitely perfect, 
 which it would enjoy. Ie cannot 
 defire lefs then infintte Perfection , 
 nor lefs then hate all Imperfecti= 
 on, in an infinite Manner. All Ob- 
 jects 
 
DE Holinefs, ‘ 
 jes ate made, and Santtified by the 
 Holinefs of GOD. It is the meafure and 
 itrength and Perfe@ion of Goodncfs. 
 
 THE HeolinefS of GOD is fome- 
 times, called in his Oracle, The Beauty 
 of Holinefs. 
 GOD were in this. ' 
 
 Greateft to the Meaneft, from the 
 moft Pure to the moft profane, with 
 a Coodnefs and Wifdome fo infinite+ 
 ly perfect difpofing all, that fome way 
 or other every Thing might anfwer 
 its infinite Affection. ° It infinitely hates 
 all that is Bad, and as infinitely defires 
 to Correct thefame. The Influence of 
 that Affection, by which G O D abhor+ 
 reth the Jeaft Spot in hisKingdome, rea- 
 chesto the Perfection of every Cbject, 
 
 and the is real & proper fountain of all § 
 the Perfection of Life & Glory.And for | 
 thisCaufe in all Probability,do the An- | 
 ecls fo continually cry, Holy,Holy,Holy, | 
 LordGOD of Hofts ; becaufe the Bright- 
 
 nc{s of his Infinite Glory and Perfection 
 
 appeareth in his Holive/s, the violence | 
 
 of his Eternal Love, and ‘the Excefs 
 of Goodnefs, 
 all 
 
 As if all the Beauty of 
 
 It extends to | 
 all- Obje&s in Heaven and Earth, fiom | 
 the Higheft to the Loweft, from the | 
 
 It may be, alfo becaufe | 
 
 OE olinets, f 
 all the Heights of Created Perfecti- 
 on owe themfelves to this Holinefs, all 
 the Raptures and Extafies of Heaven de- 
 pending on the Zeal wherewith GOD is 
 carried to perfect Blefiédnefs. All which 
 are occafioned by thofe pure and Quin- 
 teflential Joys, thofe moft fublime and 
 Perfeet Beauties, which they fee and 
 feel every where effected by the irrefi- 
 {tible Strength of that Eternal Ardor. 
 
 S IN Sof Omiflion have an unknown 
 Guilt and Demerit inthem, They un- 
 fenfibly bereave us of infinite Beauty.To 
 Ict alone that Perfection which might 
 have been infinite, to pafs by, or neg- 
 Icckit, to exert Almighty Power Ina re- 
 
 | mifs and lazy mamner, is infinitely Bafe 
 
 and Difhonourable, and_ therefore 
 unclean becaufe fo Odious and Diftaft- 
 fal. Lukewarmnefs is Profane, as well 
 ys Malice. ' Andit hath pleafed GOD 
 to brand it with aworfe and morefa+ 
 tal Cenfure. No felly or iniquity can 
 dwell with him; Omiflionisboth, To 
 be hated is to be rejected; but to be 
 belaved Lukewarmly is to be embraced 
 with polluted and filthy Armes. And 
 for this Caufe, the fire of his Jealouli¢ 
 burns molt devouringly about the ee 
 
 . ¢ 
 
we Nya eee 
 Lid ip ; 
 
 i rea 
 bret, i 2 
 
DOF Holinets, 
 He will be fanctified in all them that 
 draw nigh unto him, and but to touch 
 his Ark irregularly, istobe confumed. 
 Nor is this any other thena concomi- 
 tant of his Holinefs, and an evident 
 Teftimony of his Love to perfection, 
 For it Firft fhews, that onhis own 
 
 Part, he maketh our Powers Perfect, | 
 that we may be able to fee and adore | 
 him worthily ; and next that he delights 
 mno Adoration but the moft Worthy. | 
 
 It moreover fhews that he infinitely de- 
 lights inthe Perfection of his own Agti- 
 ons, for otherwife he would not be fo 
 fevere againft the Imperfeétion of ours. 
 
 NOR is the reafon of his Loveto 
 the utmoft Perfection lef then infinite : 
 
 You Know thatall impure Things upon 
 Earth aredul! and Obfeure ; as Vilein 
 Efteem, as Bafe and faint in their Ope. 
 
 rations, Neither will a Lump of Dirt 
 fhine like the Sun, nor a Mudwall be 
 Refplendent like polifht Marble. All 
 Glorious Things have a Height of Zx- 
 tenfnefsin them; and owe moft of their 
 Beauty tothe Motion of their Strength 
 and Activity. But GOD is a more 
 High and Neceflary Thing than thefe. 
 Perfé&tion is his Effence, and he could 
 
 not 
 
 DE Holinefs, 
 
 not be himfelf upon any Abatement. It is 
 a great Wohder ! But the fmalleftT hing 
 in the world may {pare fomewhat of it 
 felf rather than that which is infinite. 
 Upon the leaft fubftraction , that which 
 is infinite is made finite, and the Lofs is 
 infinite. We cannot beat all Beloved by 
 Almighty GOD unlefs we are infinitely 
 Beloved,F or to Love and neglect us at 
 the fame time is impoflible, and to be a~ 
 ble to do infinite Things for us, and 
 yet to do but fome of them, isto Love 
 and negleé&t usatthe fame time. Tis 
 Love in what it does, & negle&t in what 
 it leaveth uudone. The Reafonwhy 
 it is our duty to Loye him infinitely, 1s 
 becaufe he infinitely Loved us. Did 
 he not exert all his Power himfelf, he 
 would never command us to exert ours, 
 The Love ofall Perfection is his Efence 
 and mutt be infinite for its awn Per- 
 fection. The leaft flaw ina Diamond 
 abates its Price: one Tooth awry,or 
 wanting in a Clock, doth make it ufe- 
 lefs. Dead fiies corrupt the Apetheca- 
 ries Oyntment, fo doth a little folly hia 
 that is in Reputation for Wifdome and 
 Honour. The Greater his Reputation 
 and Wifdome is, the more Grievious a 
 Difpara gement 
 
OE Hoalinefs. 
 
 Difparagement is any Srain, Ner is 
 G OD above theft Rules, for his Ef- 
 fence it felf is the Ruled of ours: and 
 the Higher his Divinity is the more 
 Exquilite is its Care of its own Perfecti- 
 er. There is no Danger of being Se- 
 vere In our Expegations, for GOD 
 does infinitely hate any Defect in him. 
 felf, more then we, tho we infinitely 
 hate, it; and enjoys himfelf only as 
 he is an Object Worthy of his own 
 infinite Love and Honour. 
 
 FROM GODS Love of Righte- 
 ous Action it proceedeth, that he made 
 ours fo compleatly capable of becom- 
 mg Righteous, and that he adventured 
 a Power into our Hands of offend- 
 ing. ft is a ftrange thing. that the 
 Excefs of the Hatred of all Sin fhould 
 make Sin poflible. and that the moft 
 perfect Righteoufhefs fhould be the Ac- 
 cidental Canfe of Unrighteoufnefs. But 
 yet it is fo, aninfinite Loveto the Beft 
 of all Poflible Things made the worlt 
 of all things that could be poffible, ex - 
 cepting thofe that are impoffible, which 
 yet we need not except. 
 
 TO read thefe Riddles aright,you muft 
 vaderftand, that even Impolfibles them- 
 felves 
 
 Dé Dolinefg. 
 {Ives are conceiveable Things,and may 
 be compaicd with Poffible, and Adaal; 
 That the Higheft and Belt of all that are 
 Poflible are the moft Eafie withG OD, 
 atid moft near to his Nature 3 that ins 
 ferior Foflibles are more remote, and 
 ouly though: on in the fecend place 5 
 that Things Impoflible are the worff, 
 of Evils, and Things Actual the Befé of 
 GOODS. Fornothing isimpoflible 
 but that GOD fhould lye, or Difho- 
 nour, or difpleafe, or deny himfelf, or 
 abufe his Power, or fufpend his Good- 
 ne(s, or injure his Creatures, or do fome 
 fuch thing , which is contrary to his 
 Nature, yet very conceiveable, becaufe 
 he is a free Agent; and has akind of 
 Power, were it not prevented by his. 
 Erernal Act, whereby he is able to do 
 thefe Impoffible things. _ Nothing is 
 Eternaliy Actual, but the Goodnefs,and 
 Wifdome, and- Holinefs of GOD, or 
 fome fuch Thing; as his Righteoufnefs, 
 and Bleflednefs, and PerteGion. All 
 which fpring trom his Will, and are F-= 
 ternally his pleafure, as well ashis EG 
 fence. In the idle Power of being, 
 and doing all Excellent Things, there is 
 much Hazzard and danger ; but he free- 
 ly 
 
 (73 
 
MDE Wolinefs. 
 ly and voluntarily became all thefe 
 from all Eternity. He wrought all 
 Righteoufnefs,and Wifdom,and Good- 
 nefs from everlafting, and by fo doing 
 became the fountain ofall that 1s Glori- 
 ous from alt Eternity. The Worft of 
 all Poffible Evils are the Sins of Men : 
 Which have an infinite Demerit and 
 Vilehefs in them, yet are truely poffi- 
 ble. And the reafonof their Poflibi- 
 lity is thus accounted. Impoflible, 
 which ate worft of all; are Sins in 
 GOD. a Se 
 TO make Creatures infinitely free 
 and feave them to their Liberty is one 
 of the Beft of all Poflible Things; and fo 
 neceflary that no Kingdome of Righte- 
 oufnefs could be without it. For in 
 every Kingdome there are fubjetts ca- 
 pable of Laws, and Rewards, and Pu- 
 nifhments. And thefe muft be free A- 
 gents. Thére is no Kingdomeof Stones 
 nor of Trees, nor of Stars; only a King- 
 dome of Menand Angels. Whowere 
 they divefted of their Liberty would be 
 reduced to the Eftate of Stones and 
 Trees; neither capable of Righteous 
 Actions, nor able to Honor, or to 
 Eove,or praife - without which Opera- 
 tions 
 
 OED alinels, 
 tionsall inferior Creatures and meer Na- 
 tural Agents waaild be totally Ufelefs. 
 So that al the Glory of the World 
 depends on the Liberty, of Men and 
 Ans ond therefore G OD gave tt 
 to them, becaufle he delighted 1m the 
 
 | perfection of bis Creatures: tho he ve- 
 | sy well knew there would be the Haz- 
 | card of their abufing it, (and of Sim 
 | Gn that abufe) when they had received 
 
 st, The abufe of it he infinitely hated 
 yet could not prevent it, without being 
 Guilty of aGreater Evil. He infiniely 
 hated it, becaufe thofe Actions of Love 
 and Honor which fhould fpring from 
 the right ufe of it, were the onely 
 fair off-fpring , for the fake of which 
 the whole World was made , and with- 
 out the right right ufe of their Liber- 
 ty all Creatures, Angels and Souls 
 would be in vain: he could nor Pre- 
 vent it without being himfelf Guilty 
 of what in them heabhorred. 
 
 FOR himfelf to be Guilty, wasthe 
 wortt of Evils, and abfolutely impofii- 
 ble, Twas better let them make theit 
 Power vain themfelves, then do {c 
 himfelf& For the Author of that va- 
 nity, be it who it will, is the An- 
 
 thor 
 
 173 
 
DF Holinels, 
 
 thor of theSin, If they would make 
 it vain, He could not help it; for him to 
 diveft them of the ufe of Liberty after he 
 had given it, was as inconfiltent with 
 himfclf, as, it was with their Beauty to 
 -abufeit: the Act of giving it by taking 
 it away being madé vain. He infinite- 
 Jy hated that the Liberty fhould be fru- 
 {trated, which he gave unto men, for 
 their more perfeé Glory: he laid all 
 Obligations upon them to ufc it well, 
 and deterred them (as, much as was 
 poilible ) from abufing it, but would 
 not transfer their fault upon himfelf, be- 
 caufe he fore faw they were about to do 
 it; which he certainly had done, had 
 he made their Power vain bim/elf, after 
 Le had given it. Either to refule to give 
 the Power, or Having. given. it, to in- 
 terpofe and determine it without their 
 Confent, was alike detrimental, to the 
 whole Creation. . For indeed it;is.im. 
 pollible, that he by determining their 
 Wills, fhould make them the Authors 
 of Righteous Aétions, which ,.of all 
 things in the World he.moftdelired. 
 There is as much Difference betweena 
 Willing Act of the Soulitfelf, andan 
 Action torced onthe Will, determined 
 
 By 
 
 lby another, 
 
 DE Wolinets. 
 -re is between aman 
 He gaicpeg 19 whether 
 
 is dragged to 
 re the man that comes 
 
 e will or rio, and 
 
 ‘Hwith all his Heart with. mutick and: 
 
 ancing to offer facrifice. | fies ch 
 Joy, and Honour, and Love int a ‘ 
 fear and conftraint, and fhame ig ae 
 ther. That GOD fhould not . ae 
 Ito deferve our Loves unlefs he him - 
 made usto Love him by violence, 1s a 
 'Greateft Difhonour to him re e 
 ‘World: Nor is it any Glory or cP 
 tation for us, who are fuch forry Ste- 
 
 cannot be entrufted - 
 
 Lie ie 
 wards, that- we 
 witha little Liberty, but we muit needs 
 
 abule ite 
 
 | GoD adventared the poflibility of 
 
 ffinning into our hinds, ier ae 
 Snitely hated, that he might av 6 ye 
 ' Poflibility of Righteous Adions, : Ast 
 She infinitely Loved. Being avolun a 
 Ury and free Agent, he did without ay 
 § Conftraint Love and defire nasi W ae 
 b moft high and Supreamly cay Ni 
 1] Objects that are po 
 thought on, his own Efience win iM 
 a Righteous AE 3s the ape 0 
 Righteous Aéts of Saints _ aa abi 
 i are theHigheft and Beft next taat whices 
 
 N Creatures 
 
MF Holinefs. 
 
 Creatures could perform: The very ut-; 
 
 mott Excellence of the moft noble 
 Created Beings, confilted in A@ions of 
 piety freely wrought: which O D fo 
 Loved, that fo their fake alone, he 
 made Angelsand Souls, and ail Worlds, 
 Chefe Righteous Actions he fo Leved, 
 that for theic fake he prepared infinite 
 Rewards and Pusithments. All the 
 Bufinefs of his Laws and Obligations 
 chefe Righteoxs Adsous- That we 
 ‘oht do thefe ina Righteous Mannet 
 placed asin a mean Eftate of Liberty 
 
 sor like that of Liberty in 
 
 ere the Object will deter- 
 
 sur Wills by its Amtabienefs, 
 
 n the Liberty of Ede, where we 
 flute Power to do aswe pleaf- 
 
 e 
 fe 
 
 ‘ 
 
 and sughe determine our Wills our 
 5 infinitely, defiring and Delight- 
 cin the Righteeps ute of it, hating 
 and avoiding by infinite Cautions and 
 Provilions all the unjuft Actions that 
 could {pring from it. Ifwe Love Righ- 
 teous Actions as he dees, and are holy 
 ashe is holy, inal] manner of Wifdome 
 and Righteoufiefs; then fhall we de- 
 light in all Righteous Actions as he 
 doth, fall Love Vertue and Wif- 
 dome 
 
 MF Holinefs. 
 he doth, and prefer the 
 orks of Piety and Holiefs above all 
 e Miracles, Crowns and Scepters i 
 e World, every Righteous and Holy 
 eed will beas plealing to us, as It 1s tO 
 m: all Angels aod Men will be as fo 
 any Trees of Righteoufnels bearing 
 e fruit of Good Works, on which we 
 all feaft in Communion withGOD; 
 rif our Righteous Souls be vexed, 
 Lots Soul in Sodom was,in feeing and 
 aring the unlawful Deeds of the wic- 
 ed, they fhall be recreated and revived 
 ith the fight of G ODS moft Righ- 
 ous Judgments, and with the Beauty 
 € his holy Ways, by which he reé&l- 
 es the Malignity of the Wicked, over- 
 ymes the “evil _of their Deeds, and 
 ines all the vices of men into his 
 wn Glory, and ours, in the Kingdome 
 f Heaven. The Delights ot Wil 
 ome, and Righteoulnefs, and Fi ylinefs 
 re fuitabic to their Nature as th fe of 
 oodnefs are to the nature of Good- 
 Which no man can.cn oy, but 
 the 
 
 te 
 
 (§ : 
 2 that 1s qualified for them. by. 
 rinciples of Goodnets Fieline 
 mplanted in his Neture. For as he 
 hathas no Eys, wenteth all the Pica 
 
 N 2 {ures 
 
DF Holinels, 
 
 fures of fight, fo hethat hasno Know 
 ledge wantethall the pleafures of Know 
 ledge, he chat is void of Holinefs,is voi 
 of the Scnce which Holinefs infpire: 
 and he that is without Geodnefs mu! 
 necds be wit! hout the Pleafures < 
 Geodnefs, tor he cannot delight in th 
 Coodads of GOD towards othe 
 Creatures. To be Good, to be Holy, 1 
 be Raghteous is freely to delight in kx 
 cellent Attions, whichunlefs we do o 
 our own Accord no External Powe 
 whatloever can make us, Good, or Hi 
 ly, or Aightcous: be eaiila no force ¢ 
 Ewes) “Power can make us free 
 
 whatever it is that invades our Liber¥ 
 GOD therefore may 
 
 ty, dell rad: ; ite 
 
 be i tcly Holy, and infinitely dehrd 
 
 ourk iehtcous Actions, tho he doth nowy 
 
 intermeddie with our Liberty, buf 
 
 Jeaves us to our felves ; having nd& 
 
 Referve but his Jaitice to punith our off 
 
 * epces 
 
 ————_ ee 
 CHAP. XIFf. 
 
 Of ‘Juftice m General, and Particubsr. 
 the Great Good it doth inE mapires 
 and Kingdoms, a Token of the more 
 retired ‘Good it doth iw the Soxl- 
 Its {everal Kinds. That GODS Pa- 
 nitive ‘Justice Springs s from his Goad- 
 
 nes. 
 
 HO following the common 
 Courfe of Moralif fts, m our Di- 
 ftrribution of Vertues, we “have feate j 
 Ju fice among the C ardinal Aforal s yet 
 upon fecond Thoughts we find reafon 
 to reduce It to the numberof Di use 
 Vertues, becaufe upon amore neer ang 
 particular Infpection, we find it to be 
 one of the Perfections of GOD, ard 
 under that notion fhall difcover its Ex- 
 cellence far wee compleatly, then tf we 
 sed contemplate its Nature, 4s itis his 
 mited and bounded among the AGionrs 
 of Men. 
 THE Univerfal Juftice of Angets 
 and Men regards atl Moral Actions 
 and Vertues whatever: fr is that Ver- 
 N 3 Tuc 
 
 2 
 
 et ta TO 
 
OF Futtice 
 
 tue by which we yield Obedience to al| 
 righteous and Holy Laws, upon th¢ 
 Account of the Obligations that ly¢ 
 upon us, for the Publick Welfare of the 
 whole World. Becaufewe Love to de 
 that whichis Right,and defire the fruiti 
 
 On of Eternal Rewards. There is mich 
 
 Wifdome and Goodnef,as well as Coud 
 rage and Prudence neceflary to the 
 Fxercife of this Vertue, and as much 
 need of Temperatice in it, as. any 
 
 For he that will be thus juft mvft of 
 neceflity be Heroical , in defpifing al] 
 J leafure and Allurements that may fof. 
 ten his Spirit, al] fears and dangers that 
 a difcourage and divert him, all in. 
 Say be Jentions angi Concernes that 
 y Intangle and enfnare him, he mutt 
 trample ‘undcr foor all his Relations 
 and friends and particular AffeAion: 
 fo far as they incline him to partiality§ 
 and floth; he muft be enducd withi 
 Great Wifcome to difcern his End , 
 great Conftancy to  purfue it, great| 
 Prudence to fee into i cmptations an 
 
 Fy 
 
 if 
 
 Impediments, : 4 
 ! ents, and to lav hold onall Ad-§ 
 vantages and Means that may be im 
 proved, he mult have a Great Adtiviry i 
 and Vigor in ufing ¢! Pestle tonal 
 gorin uling them, a Lively fence § 
 
 of B 
 
 4 
 
 in General. 
 
 of his Obligations, a tranfoendent Love 
 to GOD and felicity, a mighty Pati- 
 ence and Long-fuffering, becaufe his E- 
 nemies are many, his Condition low, his 
 Mark afar off, his Bufinefs manifold, his 
 Life tho fhort in it felf, yet long ta him, 
 his undertaking Weighty, and his na- 
 ture corrupted, 
 
 THEY otherwife define Juttice re : 
 that Vertue by which we render vnto ai! 
 their Due. Which is of large Extent 
 if the Apoftles Commentary comes in 
 for Explication , Fer this Canfe pay 
 you Tribute alfo, for they are GODS 
 Minilters attending continnally on this 
 very thing : Render thercfarc ta all their 
 Dues, Tribute to whon Tribute is Dxe, 
 Cufl om to whore Cuftor, Fear te op hort 
 Fear, Honour to wbone Honour: Owene 
 man any thing,bat toLove one a other for 
 the be that Loveth another huth fulfilled 
 Law. Kings, and Magiltrates, and Mi- 
 pifters, and Parents, and Children, omit 
 have all their Dxe, and fo multGOD, 
 
 Biefled for ever + Adoration, to whom 
 Adoration is due, and Obedience, tO 
 whom Obedience. In (trict Juitice we 
 mut render Hatred to whom Flatrea 3s 
 Due, and Love to whom Love. Hope 
 N 4 1S 
 
 ; 
 
 383 
 
4 
 ” 
 » 
 re 
 ‘to 
 ‘ 
 ‘_ 
 , 
 , a 
 “* 
 ' A i 
 ‘ , M4 U 
 - % ir 
 Exe. CRE 4 
 
 4 
 
 rs omar , ie 
 ba SARUM FCF 
 
184. 
 
 DEF Futtice 
 
 is due to certain Grounds of Encou- 
 
 ragemeut, and Sorrow to certain fore 
 xowtul Objects. But all our Paflions 
 
 muft {till be guided by the Rule of the | 
 
 Law,and all our AGiong as Honour and 
 Equity re quire, 
 PARTICULAR Juftice is con- 
 verfant inthe Diltribution of Rewards 
 and Punithments, or elfe it obferves the 
 Rules of Equity and Reafon in Buying 
 and Selling. It is called particular, be- 
 caufe the Excercife of it ts not allotted 
 to all, the Power of rendring Rewards 
 and Punifhments being committed to a 
 few, namely to the Magiltrates : and 
 among Private perfens many not at all 
 accultomed to Buying and Selling. This 
 Vertue, being tobe exercifed by fome 
 particular mcn, is particular Jultice, 
 However it bas occafioned a Diftingi- 
 on inthe Thing, whereby JaStice is di- 
 vided into Difiributive and Comnita- 
 tive: the one being ufed in Courts of 
 Judicature, the otherin the Market, 
 IT was a notable Obfervation of 
 Plato, that by reafon of ourDim Eyes 
 
 we are notabic io fce immediately what 
 
 Vcriue does in Secret in tne Soul. And 
 L . <i — ee } ani 
 thcretoie he fayes, that asan Old man 
 
 in General, 
 
 that is blear-ey'd if he hath fomething 
 siven him to read in little CharaGers, 
 finds it neceflary firft to {ce the hie In 
 Capital Letters; fo to obferve firlt what 
 Vertue doth in a Commonwealth, is 
 expedient to him, that would under 
 {tand what it doth in his own Soul. 
 The Throne is upholden by Jultice,the 
 Majefty of Kings , and the Glory of 
 Kingdomes 15 preferved by Juftice. 
 When Vertue 1s rewarded, and Vice 
 fuppreft.theCity flourifheth,as theLaws 
 arcthe Rampart of Mens Eftaces, Jultice 
 isthe Rampart of the Law, the Guardi- 
 an Angels of every family , State and 
 Kingdome. Kings and Councilors, 
 and Priefts, and Soldicrs, and é rad : 
 men, have all their feveral nae and 
 proper Duty ina Kingdome: and that 
 Nation is blefled(with order and Beau- 
 ty.) where every One contains himnlelt 
 inhis proper Duty. But where ¥ rash 
 men invade the Prielts office and defile 
 the Altar, the Soldiers turn Countfel- 
 lors, and every Conicllor depofes ine 
 King, nothing but Contution can fo : 
 tow in fuch a State. abe Ss and 
 Members of the Body pane tea ky 
 men they trafiick with ienlible . 
 
v6 OE Futice 
 
 tr 
 he Iraftible paflions of the Sou! are | 
 
 Soldiers, and very apt to rebel and Mu- 
 
 tiny : OY ay ; : 
 ny 4 the Confcience is tiie Prict in | 
 
 ane. ae Mind; Right Reafon 
 pe Bs fa i Concupilcible Af- 
 ye a er Paflions, efpecial- 
 Counfellors 1 ee at HG 
 
 Ountelors. Lhey may do well to puta 
 ‘Hel age me Tanerett, b es ite 
 van le a Roafon, and ufarp 
 Soule 4 * wine mutt follow in the 
 
 j atlions will turn Confellors. 
 
 the Frades-men invad 
 les-men invade the Temple, 
 
 ar «< 19 { 5 A ( « 2 ] « f } oC 
 ble nded t J c f i : i , 
 ogether. Lo fel] o! Icey of 
 
 ru ins Pla 2S y I a 1 ve [ 
 
 plies to do that hiitele which Rebels 
 be, ies = Seek daworthy 
 that will fl] oe promifcuoully, 
 meee hie) Jultice by Retail, as they 
 % — is ea Whole Sale. Fuftice ic 
 the Maa and will keep up all 
 Duty - hi i the Soul upon hard 
 SoFenAte a 1erwife it would not pay 
 Sven Icity Its Due: Bur wnere its Cate 
 lid Ga is taking an Account, and {o- 
 
 Hd Goods are barterd away to counter- 
 teit falfe Commodities, the S$ 1 with 
 grow loofe and poor in 4 CR in 
 
 tS 
 
 in General. 
 
 sts Powers fubordinate and Superior 
 will forget their Duty, and the Healthy 
 Eftate of the Mind fall into Anarchy 
 and Confufion. Ali its Hopes and Fe- 
 licities will be loft, for want of that Ju- 
 {tice which Diftributes to every Power 
 its proper office. 
 THERE are two paflages that I 
 mightily defire to be imprinted in the 
 Memory of all the World: and they are 
 bothof our Saviour. The one is, He that 
 is faithful ina little, foall be Ruler over 
 wuch: The other is this, Who then is 
 that faithful and Wife Servant, whom his 
 Tord hath made Ruler over his Houfhoid, 
 to give thems meat in due feafon: Bleffed 
 ss that Servant, whom his Lord when 
 be cometh fhall find fodoimg. He that 
 is faithful in alittle, is faithful aljoin 
 wuch. Lobe jut ina little Silver and 
 Gold, and accurate in deciding Cautes 
 between a Man and his Neighbour, are 
 A@ions that in their own Nature fcem 
 tohave little tendency to Blifg and Glo- 
 -y, Butwhen we contider that we ate 
 Servants for a time, entrulted by a 
 Lord , that will come and examine 
 what we have done, we are not to Mea 
 Cire our Hopes by thofe little Acts. <8 
 the 
 
ir General. 
 
 they determine in a Moment, but in 
 relation to the Recompences which aur 
 Lord will give whenhe cometh. For 
 our Saviour hath added; Ble/fed is that 
 Servant &c. Verily F fay untoyou that he 
 Jhall make bins Ruler over all hisGoods.But 
 and if that evil Servant fhall fay in his 
 Heart my Lord delayeth bis Coming; and 
 fall begin to {mite his fellow Servants, 
 aud to eat and drink with the Drunken, 
 
 the Lord of that Servant (hall come in a 
 
 day when he looketh not for bim,andinan 
 
 hour that he is noi ware of, and fhall cut 
 
 bim afander, and appoint him his portion 
 
 mith Hypocrites, there foall be Weeping 
 
 and enafhing of Teeth, 
 
 Ik GOD fhould beloofe and care- 
 lefs in his Kingdome, as itis infinitely 
 Greater then ail other Dominions, fo 
 would it quickly be more full of con- 
 fulions; Efpecially Since the King 
 would then himfelf be fo loofe and 
 Carelels. For Licence and profanct 
 are of a fpreading Nature, and fuch as 
 the King is, fuch isthe people. The vi- 
 ces of Kings do always punifh them- 
 felves in the Imitation of their fubjects, 
 efpecially where the Diftinétion be- 
 tween Profane and Holy is loft, and 
 
 there 
 
 ME Juttice 
 chere is no Hope and Fear of Punifh- 
 ments or Rewards. If GOD fhould 
 declare it by any Aé of his, to i 
 a Thing indifferent whether men di 
 well or ill; it would mightily abate 
 the Rectitude of his nature, and E- 
 clipfe his Mayjelty. His coven ee 
 would be lighted. and his Wall dcr 
 ed, which ought infinitely to be areas - 
 ed. While Juftice is infinite and there 
 is an infinite difference put between 
 Good and Evil, his Creatures we fee 
 are apt to abufe their Liberty, and Res 
 bel, and become Apoftates 5 tho they 
 have aninfinite pleature to a{pire after, 
 and an infinite deftruction, or W inte 
 to fcar. What would they do, if the ey 
 vine Will were feeble and remifs, and 
 exacted no reverence to Its Law and 
 Pleafure ? It is the Height and Glory 
 of GOD, that hefers an infinite irda 
 upon Excellent Deeds, and ye ad 
 dete(ts and abhors ghe Wicked. fe ‘ 
 la(t ends are not more diltant then the . 
 firft Beginnings 5 in his airs. Ate 
 Difpleafire, Becaute he is infinite! 
 Offerided and difpleaied at vil Deed , 
 he guards and fortihes his Law « ctenres 
 men from difpledling him by fie hk ms 
 
aes” lCU UY Pe ee ee 
 
jaf tt General, 
 of infinite Punifbments ; Encourages 
 men to pleafe him by Propoling infinite 
 Rewards, and the Truth is the infinite 
 Approbation and Efteem which he hath 
 for Wife and Holy Deeds, produceth a 
 Delight and Complacency in them 
 Which is the Principal Part of the Re- 
 ward. Nothing is more honourable 
 then to bePraifed and honoured by the 
 King of Kings; The infinite Hatred of 
 Evil Deeds 1s the very Torment ic felf 
 that athiets the Wicked. Tis butto 
 fee how much we are hated of GOD 
 and how bate the A@ion is, no other 
 Ire is needful to Hell: The Devils 
 chiefelt Hell is in the Confcience 
 They are Obdurate and feared : hat can- 
 not difcern and feel. The Wound 
 which they inflié on themfei vc he 
 grieve and offend their Creator. it 
 ealie to fee , the Necelffity of that 
 Juftice which {prings from Holi: ef 
 and thatGOD could not be infinitely 
 cist were he not infinitely Juft in 
 like manner. 
 Aa H AT his Punitive Juftice {prings 
 fre m his Goodnefs, is next to be dblert- 
 ed. He punithes them that are hurt- 
 full ro others, He is molt fevere -in 
 pleading 
 
 PE Futtice 
 
 ipleading the Caufe of the Fatherlefs 
 and the Widow. 
 
 Himfelf is perfecus 
 ted when his Saints are molefted - and 
 the faults for which the untoward 
 {ervant was punifhed, are particularly 
 thole of Leating his fellow Sernants. 
 
 ‘A good man by how much themere 
 i tender and compaflionate he is, by fe 
 i ; 
 
 much the more is he provoked at any 
 srofs Affront or abufe of the Innocent. 
 Every foul is the Bride of GOD: 
 and his own infinite Goodnefs, which 
 crves infinite Love, 1s infinitely 
 cloved by him He infinitely ten- 
 rs it and avo! it Difpleafure = 
 Difp.cature is infinite at 
 
 Sin and coniequently his An- 
 
 then fuch a Sovereign Beauty 
 
 nite Geodnefs, is offended by 
 
 THE foundation of his Righteous 
 x S | ee ar i | , = eile j 
 Kingdome,and of the Room prepared 
 
 for bis ciernal Juftice to att in. is in- 
 
 a’ 
 
 : ee ME ga Be 
 finitely deeper, and muft in other Di 
 
 courfes more full and copious(onthat 
 ne) be thewn. And to thefe we 
 
 2 See re 
 ji we thall obferve here 
 
 dicates 
 
DEF Bercy, DOF Mevev, 
 
 dicates his abufed GoodnefS: Hi8 | ed, it (and always reprefented m the 
 Goodnefs mutt of neceflity proceed its Glas of) bis Aion. Uniombeswer 
 and be abufed, before he can be Angry,’ |) him and his Deeds rs Marvelions. Tis c. 
 and before his Ange: can be accounted clofe, that his Sout it felfis hated ox Be - 
 Juftice. His Dom:nion is infinite; bue 9 toved inhis AGions. As long ait x 
 cannot be Arbitrary (ina Joofe Con-. § peareth in shat deed ¥ which ra. Ords- 
 ftruction) becaufe it is infinitely Divzze fous and Deformed, he can never be 
 and Glotious, loved. 
 
 HO W 
 
 hg ht foever Or ur Thoughts 
 
 f 
 3 San is of Sin ate,the | leait Sin B of tafanre De 
 CHAP. XIV. B merit, becaute 7 breakerh rhe 
 a between God arid { che Sox 
 Cf Afercy, The indelible Stdin and him of his Define: biatteth ks {maz 
 Guilt of § ” Of the Kinedom which corrupteth che N: iwure OF the Soul. >< 
 GOmirer oe z ‘seed by Mercy, The tran|- — committed againit infin tee 
 
 LirQart ! 
 
 cendent Nature of that Duty, with its and Ma jefty, bemg as whe 
 Pifjects and Benefit 5. fj e aketh ¥cE ding ihn fy. hecaric 
 b committee ry vainft infinite Obhig 2210% 
 C\UC H isthe infinite fufticeofGod, § and Ret ria , difpleafing to 
 and the Severity of hisDifpleature | Glorious Angels, abon inabte ro albe 
 at Sin, his Holinefsfo Pure, and his Na- Wife and Holy, utterly avait all th 
 irreconcilable, his Hatred fo reat Rules of Reaton, and infinitely Oppe- 
 and infinite ieee it. that when a Sin fre to the Holine® God, whois « Pike 
 is committed, his Soul is alienated from -Eyvs thentobehold the lealti on ;, 
 the Author of the Crime, and his infi- tv. So that unlefs there be fome way 
 iteDifpleatut will ever fee the Obli- | found out tode liver the Soul fre om t! Hi 
 I loath the Deformity paren sf Sin. to blot out "5 Att and to 
 nerein pu rifte 1é from the St: rit}, here can be 
 I HE Perfon of a man isconcern- — no fieconciliation betweenG 3OD sod 
 O 2 
 
 fu 
 
 #17 
 ture LO 
 
DE Wercy. 
 
 a Sinner. That an offence fo infinite 
 
 fhould be Eternally punifhed, is the | 
 
 moft reafonable thing in the World, 
 
 NOTHING but infinite power § 
 
 and Wifdome is able to wafh away Le- 
 profie of guilt, and to reftore the Soul 
 to its former Beauty and Perfection. 
 
 cannot be removed by feebie Tcars,nor 
 by Acts of Indignation againft our 
 
 felyes, nor by any Pemitence or Sor- | 
 For if thefe could pre- | 
 
 row of ours. 
 
 vail, the Divels might repent, and be § 
 cleared of their Trefpafiess long a- | 
 
 oe, 
 
 T HA TnoLaw of Workscan jafti- | 
 
 fie Sinners is evident enough from that § 
 
 of the Apoftle, For if there had been 
 a Law civen which could have given 
 Life, verily Righteou{nefs fhould have 
 been by the Law. GOD was not fo 
 prodigal, as without an infinite Caufe 
 to expend the Blood of hisSon. And 
 the principal Caufe for which he came, 
 was that he might be made aCurfe and 
 Sin for us, that we might be delivered 
 
 from 
 
 | peareth. 
 i church, and gave himfelf for 
 he might Sanctifie and cleanfe it with 
 the wajfhing of Water , by the Word, 
 
 That he might prefent it to himfelf a 
 
 Di Bey, 
 from the Curfe of the Law, and be 
 
 made the Righteouluefs of GOD insCcr,5.21. 
 
 him. 
 T HEreafon why the Devilscannot 
 
 | he faved, is becaufe the Son of GOD 
 | took not upon him the Nature of Angels, 
 ; | but the feed of Abraham. And there is no 
 Without which all Pardon 1s vain, and | 
 the Soul diflinourable, and fick unto | 
 Death,as long asthe fhame and Confu- | 
 fion of its Guilt does lie upon it.Which | 
 
 other name given under Heaven amonp 
 
 _ men whereby we may be faved, but on- 
 
 ly the name of Jefus, who offered up 
 himfelf a facrifice for us, that he might 
 
 | purifie to himfelf a peculiar people 
 
 & Zealous of Good Work. He pacified 
 
 the Wrath of God by his Death, and 
 {atisfied his Juftice inournature, and 
 wathed us in his Blood, and madeus 
 Kings and Priefts untoGOD. To 
 
 Shim be Glory and Dominion forever. 
 
 Amen, : 
 1T was the Defign of Chrift, and it 
 
 H became the Mercy of GOD in our 
 | redemption, to take away all the filth 
 § and Deformity of Guilt, in which the 
 Perfection of his Love and Power ap- _ 
 2) * - Eph.s 
 Even as Chrift alfo Loved his 7. > 
 
 it, that” 
 
 O 3 Gloricus 
 
 235 
 
DF Mercy. 
 Glorious Church, not having Spot, or 
 Wrinkle, ov any fuch thine, but thatit 
 micht be holy and without Blemifh. Kor 
 the Church of GO D being his Bride 
 and we Afembers of his Body, and of 
 
 Epa.s 3° . . 
 his Elefh, and ef bis Bones, ww was meet 
 
 that we {ould be reftored to the Per: 
 feciion. of Beauty, and if not recover 
 than we had betore. 
 
 PHE Light of Nature could dif 
 cover nothing of all this, and there: 
 
 fore it was taught by Kevelations, andy 
 
 Miracles, and Oracles from Heaven, 
 
 AS all things before his fall were 
 
 fabfervient to'mans Glory and blelied: 
 
 nefs, fo all things after hrs falt became 
 
 oppolite to him’; all creatures up braid 
 
 ed himwith his Guilt, every thing ag-§ 
 
 eravated his Sin and increafed hist 
 
 Damnation. The glory and Blefied-F 
 nefs Which he loft was his Tormenty 
 
 1 ; . . na 
 the Honour which he had before, was 
 turned into {hame; the Love of GOD 
 
 which he had offended, increafed his§ 
 
 Guilt, Eternity was a Horror to him, 
 his Confcience a Pormentor , and his 
 Lite aBurden; Notting but fhame and§ 
 Defpair could follow his Sin, the Light 
 et natire iticlte conden : 
 
 bas 
 
 ‘ hin | 
 yea AIM, ana 
 re | 
 all 
 
 OF Mercy. 
 
 al] that he could fee ‘vas, 
 
 deformed, and hated 
 
 that he was 
 
 of God, For 
 
 that of the Pfalmilt isan Eter nal verity, 
 
 hou art not a GODt 
 
 in Wickedne|s 5 neither {hall 
 Foolijh fball not fland 
 in thy fight, thou hateft all Workers of 
 
 with thee: The 
 
 Haas : Thou fha 
 
 T HE. Exprefs Declarati 
 aflured Adam, that his Recovery was 
 
 impoflible, I” the 
 
 hat bath plealure 
 
 et fal 
 Evil dwell tg 54953 
 
 : It defiroy ther that 
 I (peak. eafing ° The Lord will abbor the 
 
 the fame. enjoy a Better iehteauflncts tft 
 ‘ov aBetter Rightcoufncf V Bloody and Ceceitful man. 
 
 on of € OD 
 
 Day that thou eateft 
 
 thereof thou shalt diethe Death. kornot 
 being able to dive intothe Secret Re- 
 fervation, which depended abfolutciy 
 
 upon Gods holy Wil 
 
 as an Aa ot S&« 
 
 Tenor of the Law, < 
 fee was, that he mutt 
 
 caufe the Ver acit 
 
 pvereignty 
 
 | and pleafure , 
 
 above the 
 
 Wi that he could 
 die the Death, be- 
 
 y of GOD (as well 
 
 js his nature) obliged him 
 
 Penunciation of 
 
 the Senten 
 
 as Adami covceived. 
 [N the micit of this 
 
 Horrid Conditio 
 appeared like a 
 the Redeeming 
 that alone whic 
 
 n, tl 
 Morning 
 
 c 
 
 to fulfil the 
 ce: at icait 
 
 B'ack and 
 
 1c Mercy of COD 
 
 Star , and 
 
 Love of GOD was 
 
 h was able 
 
 2 
 
 by its Dil- 
 covery 
 
ri atts Ay, eam i 
 Pr eee 
 
DF Werey, 
 
 covery to difpell the Myites of Dark 
 nefs that were round about him. 
 
 AS all things were before turned ff 
 
 into Evil, by the force of Sin, and con- | 
 {pired to fink him lower into the Bot- 
 tomicfs Pit; fo all the Evils of his pre- 
 fent condition were, by this infinite 
 Mercy, turned to his Advantage, and | 
 his Condition in many Refpetts far bet- 
 ter than before. ; 
 I IT is fit to fee how Sin enfeeblcd } 
 his Soul, and made him unable to ferve } 
 GOD: that we might the better un- | 
 derftand the Manner of his Recovery, 
 and how his Spiritual Life and Power i 
 re{tored, in thenew ftrength which he | 
 received in his Saviour. 4 
 THE Atcount of it is this: By his | 
 felf Love he was prone to defire all that k 
 was Profitable and Delightful to him : E 
 therefore GOD infinitely § 
 Loved him, being apparently the foun- | 
 tain of al] his Happinefs, he could not | 
 chufe, (as long as he confidered it) } 
 but Love GOD and Delight in him. 
 it was natural and Eafie to celebrate his 
 Praifes. But when ke was hated of § 
 G O LD, tho he could aot chufe but 
 acknowledge that hatred Juft; yet his 
 Celt 
 
 ~ ¢ aA 
 
 \ le 
 M hile 
 
 DF Wercy. 
 Self Love made him to look upon 
 GOD in a Malevolent manner, as 
 tis Greateft Enemy and his Eternal 
 Tormentor. All that was in GOD 
 was a Terror tohim. . His power, his 
 Eternity, his Juftice, his Holine&s, bis 
 GoodnefS, his Wifdome, his Unalte- 
 rable Bleflednefs, all was a gricf and 
 Terror to his Soul, as long as the Ha- 
 tred of GO D continued, againft him 
 
 it made him defperate to think it would 
 continue forever, and reduced him to 
 of hating GOD 
 
 the miferable flavery 
 even to all Eternity. 
 
 BUT when the Love of G OD to- 
 wards Man appeared, the Joy where- 
 with he was furprized,was,in aliLikely- 
 hood, fo far beyond his Expectation, 
 and his Redemption fo far above the 
 Powers of Nature, that his very Guilt 
 and Defpai renflamed him with Love. 
 GOD appeared now fo Weicomc to 
 him,and fo Lovely above all that was 
 before, that it was impoflible for him to 
 look upon G OD, and notto Love him 
 with Greater Emazement and Ardor 
 then ever. Self Love, chat Betore 
 compelled him to hate G O D, carri- 
 ed him now mott violently to the Lov 
 
 O 4 
 
 rv 
 - f 
 e) 
 
 199 
 
DF Wercy. 
 cH AOD 3 
 
 ort 4G OL in, the Eye 
 
 and the ‘Truthis, the Love 
 of elie UWnder- 
 
 itnmdray, is the inffuence of the Haly 
 
 Aral’: proceeding from the F ather'by 
 
 cee Son wre rhe Soul of the of ectato) 3 
 
 GOD sp Love 
 
 t i) i] ae | 
 e him, becautt 
 A tain man is Sali a reafonab 
 
 Por 2 
 RLMNe. 
 
 , and we 
 
 le Crea- 
 
 314 chen he had before, is by the 
 
 Nature of fis’ Evtence tnfinitcly 
 
 WWIONE Drone to GOD. 
 
 “- soa 4 * .t ay pale Palas 
 
 fechern bir and pratte hin for ever 
 Ne blot 
 iV red 
 
 “4 ° 
 
 eis inne 
 yt a 
 | is \ 
 
 + t ’ 
 Ove 
 
 be- 
 
 afen +o 
 mic rorully anc {0 Sti ANGC= 
 
 the ‘Exercife ef that Pewer 
 
 ih SES: Se 
 TE OG Ws sede WITH out him 
 
 Ty cle Northing. 
 Hit N 
 
 bie, 
 vy 
 
 vil tie A rine AG {OT of G 
 
 OD 
 earl uy the fall o { man,and all 
 
 ZY Ok 
 
 cies Creavien k ik ab) tr 
 ies ot | 
 Dy hieM lercy 
 
 tlre 
 igs Funes, more Cioriot 
 
 hich 1% 
 
 eK, anya { Nec ic out of 
 
 he chicf rei=- 
 
 have i trodu crt 
 
 beit ; at- 
 LA TLS injured 
 
 i nd ot 
 
 r 
 
 215, 
 
 ‘ therefore 
 e he firft Loved us, 
 
 , and having more reafon to Love 
 
 and de | 
 
 ' 
 
 i 
 
 Thus are'we in€ hrif t c= } 
 
 k; 
 [ 
 
 F 
 ms 
 fi 
 
 DE Mercy, 
 
 Lovely Exercifes of Peace and Amity. 
 1 natural Jultice fhould be fis) tly ob- 
 ferved 5 but then the Scafon of Grace 
 arrives, and the FE ‘xcellencic of Mercy 
 fhews it felf im the Luftre of its Wil- 
 dome, and fo ous Empire 1s continued, 
 our lofs retriveds For by fhe 
 we often recover the Love ofan Ene st 
 ts and re{tore a Criminal to the Joy of 
 our freindfhip. ‘We lengthenout ow 
 Goodnefs,and Heighten its S meafure 5 we 
 make it victorious, and cloath it witha 
 ‘Glory above the courfe of Nature, And 
 all this we are enabled to do by Coming 
 of fefis Chriff, who hath reftored tts to 
 e Hope of Salvation, an d taught us 4 
 Vay to increafe our own Goodnc& by 
 other mens Evils, to turn the vices:al 
 others Into our Own Vertues, and 1 
 a Miracule us Lk ife of W orth and 
 cllency 1n ‘the midft of Ene mics, 
 Dealing with men better a sthesd de- 
 x adornig or ir felves WI ith | roph! (3 
 
 | Adv: intages of their vilenefs, 
 
 wing Mer- 
 
 Pe 
 tlic 
 ‘s 
 
 7 ' 
 more Honow! rable DY 
 bupon us, ore 
 
 ’ ' 
 Hatred 
 
 making our felve 
 the Ignon HI they cal 
 and Defirable by the 
 <owards us . 
 
 rons 
 
 Iie ely 
 hich they ‘year 
 > -¢ 1 ” 
 TRE toundat 
 
 aaale) 
 eae 
 
aA 
 
 ‘ 
 
 ' + } 
 
 Y 
 i 
 * 9 
 i a 
 i 
 : 
 
 PP eek gtr 
 
OF Werey, 
 Exercife this Vertue, are wholy Super- 
 hatural. To be kind to the innocent ts 
 but Juftice and Goodnefs, but to be 
 Kind to the Malevolent is Grace and 
 Mercy. And this we mult do, becaufe 
 our Father which is inHeaven Caujfeth bis 
 Sun to rife on the Fuft and the unjuft and 
 his Rain to defcend om the Righteous and 
 the Wicked; Becaufe Mercy isthe Head 
 Spring of all our Fclicities, thercfore 
 fhould we fhew Mercy, as we have ob- 
 tainedMercy .AsthcBlood was fprinkIcd 
 upon the Tabernacle and all its Uten- 
 fils; fo is the Blood of Chrift upon the 
 Heathens, and the Earth, and all our 
 Enjoyments: They are Daily Moni- 
 
 tors of Mercy to us, becaufe they are 
 
 purchafed by the Blood of Chrift. For 
 of him it is, that the Heavens declare 
 the Glory of GO D, and the fiimament 
 fheweth his Handy work to us finners 
 at this day.” The Salvation of Sinners 
 being the onlyEnd for the fake of which 
 wecan be permitted now to enjoy them, 
 T HE Incarnation of our Lord Je- 
 fus Chrift is an incredible myftery to 
 them, that do not confider the Love of 
 GOD towards Men, in the Creation 
 of the World, But they that mea- 
 fure 
 
 DE APercy. 
 {ure it by his Laws and works, and 
 fee it in the value of their own Souls, 
 would think it very Strange, if that 
 Love which appeareth fo infinite in all 
 other things , fhould be defective 
 only inits Ways of Providence. They 
 eafily believe, it may exprefs 1 {clf in 
 the Incarnation. Efpecially Since all 
 Ages are Beautified. with the Effects 
 and Demonttrations of this verity, that 
 GOD foLoved the World.that he gave his 
 only begotten Son,that whofoever believ- 
 eth in hin fhould not perifh Lut have E- 
 verlafting Life.For Love 1s apt to tranf{- 
 form it {elf into all fhapes, that the 
 neccflity of its Object requires 5 and 
 as prone to fufler as rejoyce ae 
 it, as ape to fufler for it, as with 
 ‘te Many fathers have died for thei 
 Children, many for their Country, but 
 the Loveof GOD exceedeth them all. 
 Tobe beloved in our Guilt is exceeding 
 Wonderful: but thisalfo isin the Nas 
 ture of Love, it may be provoked with 
 the Guilt, or moved with Compatiion 
 at the mifery of a Sinner. 
 W HERE the Love is extreamly 
 violent, and the weak Efiate ot the Ob- 
 ect fit for Compatiion, it is more incli- 
 
 acd 
 
 203 
 
DE WMerty, 
 ned to Pity than Revenge: Tho 
 where the Object is {trong, end endued 
 with all advantages, itis more offended 
 at the Outrage of its Rebellion. 
 
 WHETHER we confider the 
 Nature of Man, or his Eftate before the 
 Fall, we have fome reafon to belicve 
 that he was more Beloved then the Ho- 
 ly Angels for there was more exquifite 
 Care and Art manifefted in the Creati- 
 on of his Perfox, and his CoAdition was 
 fitted for a more Curious Tendernefs 
 and Compaflion , if he offended. 
 
 IF you look into the Nature of An- 
 gelsand Men you will find this mighty 
 Diflerence between them, Angels are 
 more Simple Spirits, Men are Images of 
 COD car¢fully put into a Beautiful 
 Cafe, Their Souls would feem equal to 
 the Angels were they not to live in Hu- 
 mane Bodics, and thofe Rodies are Su- 
 peradded, certainly for unfpcakable 
 and moft Glorious Ends; the vilible 
 
 - World was made for the fake of thefe 
 Bodies,and without fuch perfons as men 
 are, it would be utterly ulelefs. The 
 Hypoftatical Union of two Natures to 
 unfpeakable different as thg Soul and 
 Body are , is of al] thingsin the World 
 
 molt 
 
 Of Dercy, 
 
 mo(t myfterious and Miraculous. Man 
 {cems to be the Head of all Things vili- 
 ble, and invifible, and the Golden diafp 
 whereby Things Matertal and Spiritual 
 are United. He alone is able to beget 
 the Divine Image. and to multiply him- 
 elf into Millions.His Body may be the 
 Temple of GOD, and when it pleafed 
 GODto become aCreature he aflumed 
 theNature ofMan,Angels are madeMi- 
 niftring Spirits for the {ake of Man,and 
 by him alone G O 1) and his works are 
 United, 
 
 [F you refpect his Condition he w2s 
 made 1 jittle lower than the Angels, 
 that he might be crowned with Glory 
 and Honour; Lower for a Tinie, that 
 be might be #igher for ever. The An- 
 gels were placed in fuch an Eftate, that 
 if they fell, 1c would be with more 
 fhame; vetif they {tood, it would be 
 with lefs Glory ; For faving the Ad= 
 vantages of GreaterLight and ftrength, 
 to Sin againit them was more Odious, 
 and to tiand in them lef: Wonderful. 
 While man, being more remote from 
 GOD. wasmore Obnoxious to Dan- 
 gers, and more Wezk to refilt them 5 
 His Want of Clear Light if he fell, 
 
 And tbe Dit- 
 Wethate 
 
 would letien hus oflence 5 
 
 283 
 
207 
 
 MF Mercy. 
 
 ficulties wherewith he was furrounded, 
 if he ftood, would increafe his Vertue, 
 which by confequence would make his 
 Obedience more pleafing, and much 
 augment his Eternal Glory. All which 
 put together, when Angels and Men 
 both fell, fitted Man rather to be chofen 
 and redeemed; he being the Greater 
 Objet of Gompaffion and Mercy. 
 
 THE Degrees and meafures of that 
 Mercy which was fhewn to Man in his 
 Redemption, are very confiderable. 
 When he was Weak and unable to help 
 himfelf, when he was Guilty, when 
 he was an Enemy, when he was Le- 
 prous and deformed, when he was 
 he de. 
 Thing, 
 die for 
 his Salvation , and condefcended 
 to propofe a reconciliation. Which 
 fhould teach us, tho higher then the 
 Cherubims, and more pure then the 
 
 Aight, tho our Enemies are never {0 
 bafe, and injurious, and ingrateful, nay 
 Obftinate and Rebellious, to fezk a 
 reconciliation by the mof{t Laborious 
 and Expeofive endeavors, to mant- 
 feft all our Care and kindunefs to- 
 
 ward 
 
 Miferable and Dead , before 
 fired, or Thought of fuch a 
 God freely gave his Son to 
 
 DE Apercy 
 
 ward them, purfuing their Amendment 
 and Recovery. For the fame Mind 
 ought to be inus that was in Chrilt Jew 
 {us : who being in the form of GOD 
 thought it no Kobbery to be Equal 
 with GOD, yet took upon him the 
 Form of a Servant, and being found 
 in fafhion as a man, humbled him- 
 felf to the Death, of the Crofs: 
 Wherefore GOD alfo hath highly 
 exalted him, and given him a Name 
 above every Name that at the Name 
 of Jefus every Knee might bow. 
 The very reafon why we fo infinite 
 ly adore him, being the incompara- 
 ble Height and Perfection of his 
 Mercy, exprefied in his Humiliation 
 and Abafement for us. If we would 
 enter into his Glory, we mult walk 
 in the Way which he hath trod before 
 us, for that only will lead usinto it. 
 THO GOD hath in hisinfinite 
 Mercy redeemed us from the unavoid- 
 able Neccflity of being Damned, yt 
 hath he with infinite Prudence ordered 
 the Way and Manner of our Redemp- 
 tion: in fuch fort that we are not mz 
 mediately tranflated into Heaven, but 
 reftored to a new Eftate of Trial, and 
 endued 
 
 207 
 
DE G5erey, 
 
 endued with Power to do new Duties, 
 as thofe which he 
 
 as pleafiag to him, 
 required frem usin Fdew. For he Lov- 
 eda Righteous Kingdome from the Be- 
 ginning, wherein his Laws were to be 
 obeyed, Rewards and Punifhments ex- 
 pected, and adminiltred ina Righteous 
 manner, 
 
 THE Great aud neceflary Duties in 
 this fecond Kingdome are Faith and 
 Repent: ince introduced by his Wifdom, 
 and occalioned by Sin,ne ceflary for our 
 Fultification, and Sanctificaton, and S 
 peradded to the former. 
 
 ur 
 
 THIS Kingdome of Evangelical 
 
 Righteoufnets, 
 
 Blood of Chrilt,is by Death and Sin ,anc 
 by the Supernatural Secrets of Love anc 
 
 Mercy, made intinitely more Decp and 
 my fterious than the former, 
 
 being founded onthe | 
 
 CHAP. 
 
 KV, 
 
 a tee. +! 
 r 4 
 
 O) Faztp. . ‘ 
 planted mmthe § 
 
 the Facully of Believing im- 
 * Of what Nature 
 es are. Neceffity of F aith 
 Its Exd, Jts Ve ind Fxcelle HCY. It 
 is the Mother aud Fountain of allthe 
 Vertes. 
 
 cul. 
 The | 
 
 tts Ob} 
 
 and Repentance are the 
 1] Vertues,which we ought 
 reife in the Kingdome of Evan- 
 lL Righte becaufe by them 
 4 Sinner 1s reftored to the Capa- 
 and Power of living in the Simi- 
 of G OD, inthe Prattice of his 
 dnd Etemal V kor with 
 
 ke ije se O D; 
 
 OH} ROIS: 
 
 ti h Hel hat dil 
 ut that Cre fit 
 
 be eiven toti 
 
DE Faiths 
 
 ' pleafe him, becaufe we Know there is ~ 
 
 no Hope of Reconciliation, did the vas 
 nity of the Atteipt appears like a Ghoft 
 that always haunts us, and {tands in our 
 Way to oppofe and difcourage us, in 
 the Atchievment we would undertake. 
 For toFight with Imspolfibility is fo Foo- 
 liffi athing that Nature it felf keeps us 
 
 back trom doing it. Till therefore we | 
 believe dur Reconciliation poflible, we ff 
 
 have no Strength at ‘all to endeavour 
 
 our Salvation, Our Defpair Oppreffeth — 
 
 and’ fruftrates our Defires, with the in- 
 
 evitable Neceflity of curEternal fhame, § 
 
 and Guilt, and mifery. 
 
 TO believe that GOD willbe fo & 
 Gracious, as to pardon our horrible A- 
 poftacy and Rebellion, is a Work fo § 
 
 Great, thatGOD accepteth it inftead 
 of all other Works of Innocence and 
 Piety sto Believe that he hath given his 
 
 Eternat Son ‘to dy for us, avd thathe 
 
 (o Loved'us as to come down fromHea- 
 ven to faffer the wrath of GO Dinout 
 
 ftead, is fo much againft the Ditates of 
 
 Nature and reafon, that G O D impat- 
 eth this Faith alone for Righteou{ne/s , 
 
 not as if there were no Good Works § 
 neceflary belide, but by this alone § 
 
 we 
 
 DEA + 
 
 we'are jultified in his Sight, and our 
 Jutification dannot be afcribéd to any 
 other Work of otjrs whatfoevet, How- 
 beit that which maketh Faith it felf fo 
 Great a Vertue, is that we thereby re- 
 ceive 'a Power, dnd an Inclination with 
 all, to do thofe Work! iof Love and 
 Piety, the Performance and the Re- 
 ward of which was the very End of eur 
 Saviours Coming. | 
 
 THAT there is implanted inMan aFa- 
 culty of believing, is.as certain as that his 
 Ey’ arecndued with the Faculty offee~ 
 ing, or his Soul with Kzowledge, or any 
 other Faculty, And that this Power im- 
 planted is of fome U/ein Nature, is as 
 fure, as any Thing inthe World. For 
 nature never gave to any thing a Pewer 
 in vain; this therefore being one of the 
 Powers of the Sonl, muf{t have a certain 
 End ordained forit s Anditsufeis the 
 Exercife of Faith, in order to that-: 
 End. «: 
 
 OBJECTS of Faith are thofe 
 Things which cannot be difcovered but 
 by the Teftimony of others. For fome 
 things are known by Sence, fome 
 by Reafon, and fome by Teftimony. 
 Things that are Known by Sence, ‘are 
 
 P ia prefent 
 
DESAI. 
 prefent,fome time or orherjto theSenigs 
 themfelyes. Thefe Things which Rea- 
 fon difgevers, are Kuowa, as Efiects 
 ate by Canfes, oras Cantes by Effects; 
 a Good 
 
 and ratioral Demoniiration 
 
 ectog gade by the Concatenation.of 
 
 Cauies, and ttlects «depending upon 
 ach other, whereby LPhiags remote 
 from Sence are evirlent to Reaton, be- 
 eaufe the one isnccefiatily implied by 
 the exill of tee other, But fome 
 Thunes are, which have no fach 
 ceHary Dcpendance atall- fucha 
 mituweous Odcwecnces 
 
 in the World, with 
 wt fice 
 
 nce 
 there 
 re 
 ef 
 all 
 low Mh) cer 
 
 vata we, i 
 
 baen 
 € Agents that t 
 
 } = -f i eee cs 
 shew AWVilland cr 
 
 re -za be nocertain Ka ows 
 
 bu t by Hi \tQ. 
 That the e \V\ orid 
 
 Omany soesat 
 » inan clare of Inpeceney 
 
 mio Sin. that GOD ap 
 
 cy are pal 
 2 saclition, 
 
 if 
 ait 
 
 - 
 
 Te) gt | 
 led ¢neaced of the 
 
 Serpents Head, 
 
 hon Czar ase a | 
 LHAC SOOM anc 
 
 ' 
 
 by tire, that 
 ] 
 ‘ 
 
 that have § 
 ihofe | 
 
 eo “2 
 
 DPF auth. 
 
 men 2s Julin' Cafar, ot Alexander the 
 Great.or futhas Abr aban art an serine 
 David, that the children of Wed vbre a 
 Ecypt, and were detive pe Far Hence 
 by Miracles’s~ that they received the 
 Law'in thé Wildernef, and were xtter- 
 wards fetled in the Land of Canaan: that 
 they had fach and {uch Prophet), and 
 Priefts, and Kings that Jefus chrift was 
 borty of the Virgin Afary, that he was 
 GOO and Man, that he died on 1ofe n- 
 ain, that-he Ate nded into Heaven, ar 
 fent thé Holy” Ghoft dow nupoev 
 poftles. Nay chat there is-ficha City as 
 Ferifalens, all chele chins ct nO Other 
 Way be underftood bat only yy 'f aith, 
 for no Light of Naturé’nor prine pic 
 
 of Reafon cant declare fuch vatiges® 
 thefe, amone *vhich Look ih 
 thefejthar all the Nations im t! EW bik 
 except that of the Jewsweié Pagdavhna 
 Idolatrots, ¢) el beeur't 
 
 °F 
 Vi 
 . . 
 y hee 
 
 we 
 
 i} the Go} 
 come forth from jury - that | 
 racles, and Pcrfwations, at 
 
 Patience, an 
 of the Afurtyrs, they were’ 
 and forfook their 
 rected Tei nples tothe 
 that his Erernal 
 p 
 
 dj Perfecut 
 
 , | ? ‘ 
 IMD PaaS ‘ 
 GOP rot 
 SOU Wits 
 
 ven 5 A 
 
 = 
 2) 
 
, Of Faith, 
 
 ed in Judes , that fuch Emperors made 
 fach Laws, that fuch Councils were 
 
 held in fuch Ages, that fuch and fuch F 
 Fathers {prung up in the Church that § 
 thercisfucha Place as Rowe, and Con-§ 
 fiantinople : thefe and.many!Millions of FF * 
 the like‘Objects, to them that live in § 
 this Age, and never ftirred any further | 
 
 chen the Englifh Coatt,are revealed on- | 
 ly by rhe Light of Hiltory, and receiv- 
 
 ed upon Trult fromthe Teftimonyof) 
 NeverthelefS there is as great) 
 
 others. 
 a Certainty of thefe Things, asif they | 
 
 had been made out, by ‘Mathematical | 
 
 Demonftration, or had been feen with 
 ourFys, 
 FORtho there are fome fal/e and fome| 
 Doubtful Teftimonies, yet there are allo 
 fome that are True and Certaiz. ~Andj 
 
 leaft all Faith fhould be utterly blind.) 
 
 and vain,and uneertain,there are Exter- 
 nal Circumftances and inward Proper - 
 ties, by which thofe Teftimonies which 
 
 are true and infallible are diftinguifhed} 
 from others. 
 
 ALL thofeThings that are abfolutely7 
 
 neceflary to the Welfare of Mankina ,} 
 the Knowledge of which is of general 
 Importance, that are Unanimoully. ar.) 
 
 tefted| 
 
 ‘Ot Faith, 
 
 ‘ sefted by alkthat mention them, and n- 
 
 niverfally believed throughout all the 
 World, being as firm and certain,as the 
 Earth, or' the Sun, or the Skye ic fel lf. 
 We are not. more Sure that we have 
 Eys in our Heads, then shat there 
 are Stars in the Heavens: tho the 
 
 ' Diftance of thofe Stars are many. Mil- 
 ions of Leagues from our Bodily Or- 
 
 ans. 
 THE. Objeéts and Tranfacions 
 which in former Ages accur to Our 
 
 ' Eys, (1 meanthe Spiritual Eys of the 
 
 intelligible Soul,that arc feated within) 
 
 sare by Faith received, and brought to 
 
 the underftanding, When they are 
 tranfmitted to our Knowledge, their 
 Nature is apprehended immediately by 
 the Soul, and their exiitence examined 
 by Reafon. There beiug certain 
 clear and. infallible Rales, by which 
 their Truth or falfhood may be dil- 
 cerned. And for this Caufe is it that we 
 are commanded, to Try all Things, ancl 
 bold faft that which is Goods it 1s 
 our Duty, to be ready always to give 4 
 reafon of the Hope that isin us. For 
 Reafon isa tranicendent faculty, which 
 
 ? 4 - extended 
 
 Pet,3' tS. 
 
DE ‘Faith, 
 extendcth to all Objects.and penetrates 
 into allmifteries,{ofar as to enquire what 
 probability may be in them; whatA- 
 oreement or‘repugnance there is in the 
 Nature of the Things revealed what 
 Harmony or Contradiétion theres ih 
 the Things themfelves, what -Corte- 
 frondence ity all t!'é Circumftanets, 
 what contiltence between tholy Things 
 which we certainly Kvow , and .thofe 
 which We are-perfwaded to: believe, 
 what Authority the» Relation isiof, 
 what is the Defign and integrity) of the 
 Relators, what is the Ufe-and End of the 
 
 things revealed, whether they areime & 
 portant or frivolous, abfolutely neeet- 
 fary, meerly convenient, or wholy: Su- f 
 
 perfluous, things to-be abhorred; er 
 things to-be delired, Abiurd or Amia- 
 ble, what Preparations went before, 
 
 what. Caufes preceded their'Exittence, f 
 what Effea&ts: followed, what Concomi- | 
 tants they bad, what Monuments/of & 
 
 them are now left in the world, How the 
 Wife and Learned judge of them, 
 what Confent and Unity there ts imal 
 the Relations, and Hiltories,and Tradi- 
 tiens,, of the Things r 
 
 ported, 
 
 WHERE 
 
 WHERE there-isno Kepugnance be. 
 tween. the Objeas Offered tojour-f aith 
 and-the Things wealready know, no 
 Inconfittance inthe Things themfelvs, 
 no’ diflerende, no'Contention between 
 the Relators, no: fraud in promoting, 
 not folly Cdifcernable) in the firlt Em- 
 
 | bracing. of the Things that are pab- 
 
 tifked, no Want of Care in Sifting and 
 
  exnitinine theirReality, uorany want 
 
 Cine tie Hearerd) of Induttry, Sich and 
 Poiver. to debedt the Impoltane, there is 
 a fair Wav laid: open:to the Gredi- 
 ble: oF fuck @bjetesiartéitecb and -r¢- 
 vealed (with fuély Carcamitances. “Buc 
 ifethe Thingsratcetted svcre mpenly 
 tranfacted inl thefaceot the orld ui! 
 
 had Millions of Spectators ataha@m it, 1 
 
 they: were fo! publichasto. betascmne- 
 tice of in all KincdiatisHiltortes.of thol 
 
 times'and places, if they weretoundec 
 on'great and weighty cafes) if thev 
 were purfued bya conitant Series, aud 
 facectfion of aflairs, for manywges. 
 if they produced grcac and pablick al - 
 terations inthe: World, jf they over- 
 came all fufpiciows oppotirions, obita- 
 
 } cles, and impediments y 1t they chan- 
 § ced the ftate of Kingdoms and Em- 
 
 t 1s 
 
S Oe Faith. 
 
 ' pires; it old Records, and Monument; 
 and Magnificent Buildings are left be. 
 hind, which thofe “Occurrences Oc- 
 cafioned ; out Reafor it felf affitts ou 
 Belief’, and our Faigh is founded up. 
 on Grounds, that cannot be removed ; 
 Much more if the Thirigs be agreeable 
 
 i DE Faith. 
 when'they are examined and confi- 
 dered, but were not difcerned nor 
 Known-before; if they fupply the 
 Defetts: of . our, Underftanding and 
 lead: us direétly to feliciry, if they 
 take: off oun..Guilt, and are proper 
 Remedies to. heal the Diftempers and 
 
 to the Nature of GOD, and tend tothe), 
 Perfection of Created’ Nature, if ma.) 
 my Prophefies and long Expedtatichl 
 have preceded their, ee | 
 if the mifteries revealed are attciteds, 
 by Miracles, and ‘painted out many AF 
 ges before, by Typesand Ceremonies): 
 that can bear’ no ‘other Explication 
 
 Maladies: of our. Corruption ; if they 
 direétand quict the paffions gf Menand 
 purifie’ their,;Hearts, and make men 
 Bleflingsto one anothers if they exter- 
 minate their vices, and Naturally tend 
 to the Perfection of their Manners, it 
 they. lead: them to Communion with 
 
 in Nature, nor haye any Ratio} 
 
 ty of former Ages is’ founded inj 
 
 and compounded by’ their Harnof 
 
 ny, if they fitly anfwer thé Exigéncic 
 of Humane Nature,: and*untold the 
 True Originals of all the Difordey 
 and €orruption in the world, if th 
 ‘ Greateft and Beft Part of Learning i 
 felf canfifts in the Knowledge of fucly 
 affairs 5 
 attend, be the molt pure, and Holy 
 and Divine, and Heavenly ; if the moe 
 of them are rooted in Nature it felifj 
 whew 
 
 if the Dogtrines on which cif 
 
 GOD; and raife up their Souls to the 
 
 ; _ fruition of Eternity ; enlarge their 
 nal ufe belides; if all the Beau: 
 
 Minds with a Delightful Contemplati- 
 on ofhisOmniptefence, enriched them 
 with infinite varieties of Glorious Ob- 
 jects fit to be enjoyed, if they perfect 
 all the Powers of the’ Soul, and 
 Crawa it. with the End for which 
 it was was prepared: Where all thefe 
 
 ‘Things meet together, they makea 
 
 Foundation like that af the Great 
 Mountains which can never be moved. 
 But if there be any flaw, or Defedt, 
 in thefe Things, if eny of them be 
 wanting, our Faith will be fo far 
 
 forth 
 
DE Paty. 
 
 ie P | 
 forth Jame and uncertiin, as “ocr 
 
 Reéafon fhall difecrn its Caule to bef 
 failing. ig 
 
 NOW: of afl ‘the Thingsthet 
 
 the World doth afford, the Chrilt.@ 
 , . ~\ « 4 - - 
 
 an Keligton is that alone whetein all® 
 
 thefe Canfes of Faith perfectly con-§ 
 
 cur. Infomuch thar no’ Objed ‘ot 
 
 Faith in all the World fs for Certainty ® 
 
 Comparable to tharof Religion. Nev: | 
 a 
 : 
 i 
 
 had any Frath fo many Witnefles, Ne. 
 ver any Faith f many Evidences, they 
 that firft caught and ptiblifhed it,defpit- 
 ed. alfthe Grandeurs ahd Pleafires’’ in 
 the World, defiened wothing but their 
 Eternal Felicity and the Bencht of ien,] 
 trampled all Honours and Riches wider} 
 fect jattefted the Truths they raught'an if 
 reveate d, by Miracles wrought, not j 
 
 obfewre Corners, but in the ‘Eve’ofl 
 the San, ‘many Nati: 
 
 each other were In a Moment redn 
 
 ms far diltant irome 
 
 ie’ 
 
 Rail 
 Virlirons oi 
 
 if 
 if LdMs 
 a 
 
 ed,and changed at 2 hme. 
 Martyrs were fo certainof the 
 = 1 re s 9 ’ ; > -, 
 of thefe I hings.that they laught at er: 
 facytions~ and Flame Porments| 
 Phe Jews that “y 
 of Chriftianity; confefs thofe Hiltortes,} 
 and Prephetics , and 
 
 ey J 
 S, und 
 lo ¢ 
 tin 
 
 oreat enemf 
 
 etl © 
 
 \4 tiell 1a 
 Wiiracics., anhag 
 
 Types » 
 
 ithe Writin 
 
 OS Fatty, 
 
 and Figures upo"l which it 1s 
 gsunded. . They reverence the Book 
 wherein. they are recorded above al} 
 gs inthe World, confels that 
 they had it. before our Saviour was 
 born, atid glory that ic was theirs, 
 before it wasours. Their whole Faith 
 and-cligion is made up of Such Mate- 
 rials, which being granted, itis impof- 
 fible the Chriftian Religion {hould be 
 falfe, Turks acknowledge the Hiftori- 
 calPart. The Attifices af Corruptors 
 have been all detected, and mult of ne- 
 ceflity {o be as long as there are inquill- 
 tive Men inthe World: All Schifma- 
 ticks and Hereticks have cavilledand 
 difputed: about the true Interpretation 
 of certain Texts, but never fo much 
 as Doubted, .much lefs finken the 
 fyundation. ‘Nay whea you look mto 
 Matters well, the very Certainty of 
 the ene was. the occafion of the o- 
 ther. The great Moment of what they 
 took for granted made the firife the 
 mare ager, 
 
 THIS Advantage our Faith hasa- 
 bove all, it ts fufpected only by Lazy 
 and. Profane, half witted, men that 
 as Empty. as, felt conceited, 2 
 
 yal 
 
 RYe 
 
DE Faith, 
 tafh-as Wanton, and as much Enemied 
 to Felicity and Vertue, asto Truth and 
 Godlinefs, But the more you fearch 
 
 rie it, the more Light and Beauty you 
 12 
 
 deep and abundant, asendlefs in Num- 
 ber, force, and Value 
 peed. 
 
 AM ONG other Objeds of Felici- | 
 
 ty to be enjoyed, the Ways of G OD ia | 
 all Agés are not ithe lealt confiderable | 
 
 and I}}uftrioys, Eternity i$ as much | 
 Beautified with them, as his Omni- 
 
 prefence is with the Works of the Crea- | 
 tion. Fof Time is in Eternity, asthe 
 World is in Immenfity : Reafon expea: 
 that the one fhould be Beautiful, as 
 well as theother. For Since all Tiy- 
 may be ‘Objected tothe Eye of Know- 
 'edge altogether, and Faith is prepar- 
 ed in the Soul on purpofe, that all the 
 Things in Fime may be admitted into 
 the: Eye of the Soul, it is very Dif. 
 pleating to Humane Redfon, that Tir: 
 thonld be horridjand Dark,and empty, 
 or that he that has exprefied fo much 
 
 ,*Y 
 fee 
 
 Bis. i Ke 
 diftern in the Chriftian Religion, © 
 theEvidences of it will appear ftill more | 
 
 , as they ate unex. | " i 
 © ment of the World, all. Time,will be 
 
 Love in the Creation of the World, | 
 thould be Usmindfil of opr Concern: | 
 
 : 
 
 Di Faith. . 
 biti the Difpenfations of his Prowidence. 
 | Efpecially Since the Werld,how Clori- 
 Sous fo¢ver it is,, is but the Theatre of 
 more Glorious Actions, and the Capa- 
 ‘city of Time as Great and Large as that 
 
 ofthe Umiverse, Ages are as long and 4s . 
 
 ) Wide as Kingdoms,, Now if GOD 
 
 have altogether negleCted the Govern. 
 
 Dark and vain, and innumerable Bright 
 and Delighful, Objects, which were 
 poflible to be defired, denied tothe 
 Soul, and the better halfof GODS 
 Love be removed. But, if GODS 
 Wil and Pleafure be Uniform in his O- 
 serations, atid Tinje it felf Beautified 
 by this W itdome, Goodnefs, and Pow- 
 er, as well as the World, our Faith 
 will havea peculiar Excellency beéaufe, 
 it is that by which all the Beauties in 
 Tine antd Providence arc enjoyed: E- 
 {pecially if it be able to fee and feel 
 them in clear Light, and inas lively a 
 manner as the Keafor of the Soul 
 can do, when mott fully inform- 
 ed. Tt is evident that without thi: 
 Faith, the Greater half of our Felicity 
 can never be enjoyed. 
 T Q Know that. we are Men, ens 
 . compafled . 
 
er 
 Df Fatty, pe 
 7353s a 4 WF faith. 
 conpafted with the Skies, a ad that the all Diftinét) Fe om ; ; 
 Sun and Moon, and Stats ate about us formally y ay enter into 
 With! ‘alt the Flcmenieand I Tervettria E cachothers Nature, and Materially be 
 Creaturesis matter oF Senc many Poe Le the fame. The very fame Objea(1r ean) 
 rietaa gh Se Ledjo7: ae K Reaflo by Faith 
 as it isallo, thatwe “have rhe Honmni. | that is Known to Acalon,.may Ades 
 on and uféof thems and chat tuch Ey. YS believed: Keafon not deftroying 
 collenaies “and? Deoteksaar Gyodnbel but confirming Fuith, while it is Knowx 
 Se © | AA Co 4 od: : 
 re’ CB: anatit: ail 7 Alth em: Bat their ut - open oe aout (and helieved Onano- 
 a 4 1c Ul- F 
 matt Perfeetion is: difeor red only by ther. For there tsa Mutual Conveni- 
 Naerie of! Ha Ga iad eed ‘ ence between thefe two, Faith is byRea- 
 ne Uti } MT L}chh ¢ Gl 
 Praha gel Sailers! “nb fon confirmed, and Reafon isby Fatth 
 pistes nd thei lal) » Perfected 
 PR t L PAs Re “er 
 ad nhout which all cher Interme- : . At 4 y 
 TUS h we eee, a Df oGiy Tei! TO fee GOD ftooping downto 
 Glace ures aie ri elt if Jc} CLULV Gs tis . i 2) GRY .] ud TN j Oe Ee } 
 Ua P) et Create the World, ai othing fol. 
 far ‘more Ficatant tC ) i e the Infinite , . 
 “AD fat it » low.Is not fo Bear icy: al, sto eeh Im at- 
 i oF Ke tess) terward inthe A 4 ft of making Manan 
 Regd SMe we ps ¥ Dee siving him Dominios over all the 
 o down fo thtabyf& of Nothin; S 5 : ae PND cr 
 {Az ry bad T f > o) Creatures. It iS more tileat ant ¢ta 
 BIKING aitncie ranicen - a P , 5 “ e 
 ’ pia fee Man made in, GODS Image, 
 : Our ~ - ' 
 
 { then to fee the World made forthe 
 ufe of Man. For the Fnd of the 
 Creation is that, upon which all the 
 Perfection of its Glory does depend, 
 and the more Noble Avaz ts, for whiote 
 ufe the orld was madc, the mare fub- 
 
 | lime and Glorious us Evd iss Totee 
 him placed in the Eftate ut Innocency, 
 Light,and Glory wherein he was fccure 
 ©) from Death, and § Sin, and Sickuefs, and 
 formal Infelicity, ff himfelf pleafed, is v iy De- 
 bee Q. lhiynitul 
 
 f NOrhing 
 eA .< 
 
 an Object of 
 
 is revedied by 
 éfore it is fatd 
 ediriiend thi he 
 
 HAR ts, 
 
 44 
 Rea 
 cho 
 
Di Fay. 
 Hightfuls foicisto fee, that Natuie nes 
 verintended any of thofe Abartive Ere 
 rors, that now fo vonfound fis? But 
 to fee the Fd’ why man was placed in 
 fuch an Eftate, to be his Trial, and the 
 End ofthat his freizdfhip with GO D, 
 whofe Exercife confilteth m voluntary 
 Atts of Gratitudeand Anity 4 and the 
 End of thofe the Beanty of his Life, 
 and his filler Exaltarion to Blifs aud 
 Glory; this 1s far more Pleafanc then 
 the ether. To fee him fall is infinitely 
 Hifpleafing, bur the fault 1s intircly 
 charged on himiclf: And had GO D 
 Fternally cettroyed him, tho we per- 
 haps had never lived to fee it, yee 
 
 we confels it would have been juftia 
 it {clf.and the Juftice Adorable. But 
 tofeeG Ob exalting his mercy in par- 
 doning the offence.and for aj] our fakes 
 redeeming Man by the eath of hisSen 
 1s fweet (till: asitis alfo to fee his infi- 
 nite Juftice ahd Holinefs in the Dfanner 
 
 of our Redemption, To fee himlay 
 the fandation. of our Hope ona cer- 
 trin Pronitie, feconded with his Long- 
 ‘iffering,y et deferthe Accomplifiment 
 of it for our greater Benefit, wifely for- 
 
 itaring to fend his Son tillrhe fuliefo 
 
 Time 
 
 DE Frith. 
 Time, is very tranfporting, but theRea- 
 fon of itis very Difheult to undesftand, 
 His forefight of our Obftinare Blind~ 
 nefs, and Ineredulity was the Caufe of 
 hisDelay ‘That he might gain Time,be ., 
 fote our Savionr came, to(peak of hin, 
 to paint- him forth, to make [im 
 ihe expedtation of the World, aitd 
 the Hope of all Nations; To fee hin for 
 that End reveal him. i to Airikam, I- 
 
 faac, and Facob , aud bringing down 
 
 their Pofterity inso the Land of, E- 
 gypt, that he might make thai.iNation, 
 out of which our Saviour ,was to 
 fpring, Famous by Auracle, aj by 
 his Conduct and Coverameut of them, 
 more Glorious then all Nations, to 
 appear, himfelf among them, and give 
 bis Oracles unto them, and to make 
 them confpicugus to the Frye of all 
 the World 3 by mighty Signts, ancl 
 Wonders, and Judgments, punithiag 
 them for their offences, yet Graciout 
 ly continding a Seed among them, 
 that chriff might be raifed up accora- 
 ing to the Prophefies, shat went betore 
 concerning him..fo {ce all the M; {te- 
 ries of the Gofpel painted cut in io 
 Lively a Manner, imall the Types ard 
 Figures of the Ceremonial Law, and 
 
 Q 2 that 
 
Pn 2 Raw ee Pee Oe ae eg 
 
OF Fatth, 
 
 that Service with: fo much fplendor 
 and Glory continued, before he cartie 
 by the Space of two thoufand years, 
 wherein all the myfteries of his King- 
 dome are exhibited 5 to {ce the Volume 
 of the Book in which it was writttn 
 of bim, fo highly magnified and exalted; 
 by them that crucified him after it was 
 written,and that now continue fo much 
 to oppofe him as the Jews do; Tofee 
 the Prophets at various Times, and in 
 Divers manners, foclearly to defcribe 
 all the particulars of his Life and Do- 
 ctrine, his Fternity, his Godhead, the 
 Hypoftatieal Union, his Incarnation in 
 the Virgins Womb, his Poverty, his 
 Meeknefs,hi\Miraculous Life, his Death 
 and Patlion; his Refurrection and Af 
 cention into Heaven,’ the Sudden and 
 Miraculous Converfion of the Gentiles, 
 compared to a Nation's being born at 
 once, the very Torn where he fhould be 
 born, and’ the Crty from whence the 
 Law fhonld go forth into all theWorld, 
 and the Terple in which the Gofpel 
 fhould begin to be preached. To fee 
 the Accomplifhment ofall thefé Things 
 attended with fo many Glorious and 
 
 Fraafcendent Wonders, and the utter 
 
 fubverfion 
 
 DE Fatt. 
 
 fubverfion of that Nation, fortheirIn- 
 éredulity When they had flain him; To 
 fee Kings and @ucens. become the 
 Nurfing Fathers and Mothers of the 
 Church, and fo many, Glorious Em- 
 pires receive his Law that was hanced 
 on a Tree; To fce Temples erected o= 
 verall the World toa Crucified GOD, 
 aad Nations upon Earth adoring his 
 Glory in the Highelt Heavens; Efpeci- 
 ally to fee the manner of his fatistacti- 
 on, by way of Sacrifice in our {tead,the 
 laying of our Sins upon his Head, & the 
 fprinkling of his Blood upon allNations 
 fo lively reprefented, the Neceflity of 
 fuch a Saviour exhibited by the Rigor 
 and Severity of the Law, his Perfon and 
 his Office being pointed out in fo par- 
 ticular aManner 3 ali this as it is {weet 
 & Heavenly, fo does it enrich the Cons 
 templation ofthe Soul, & make it meet 
 to walk inCommunion with GODinall 
 Ages, adoring his Wifdome,and Good- 
 nefs,and Power,admiring & celighting 
 in the fulwes of his Love, And all thefe 
 moftGrear & Traafporting Things we 
 receive into our fouls by F ath alone. 
 BUT that which above all other 
 Things is moft fatisfactory is to fee Je- 
 Q 3 lus 
 
ME Faith. 
 fus Chrilt the ead of the Law, and the 
 centre: of time, the main Bofinefs ot 
 all the Difpe nfations of GODS Pro- 
 vidence,and the only Hinge upon which 
 all mviteries both of ithe Law and Gof- 
 pel Principally carn. 
 
 HAD he come in the Beginning .of 
 
 the World, there had been no Room 
 
 nor Place for all thefe Prophefics, and i, 
 and Expeciations, and Mira. & 
 
 cles, Precedeing his Birth, we had: had Mi 
 k; 
 
 i 
 
 Figures, 
 
 rothing but a vare and make di ‘Yradic 
 tien, that he had been inthe world, | 
 
 hich bv. the carelefnedts of men had § 
 
 afled away like a Dream, and died | 
 
 tnproftably 5 
 by their Backwardnels to believe thefe | 
 [iings, rot withf{tandineg their {trength | 
 
 As we may phinly {ce 
 
 and Beauty. andthe reiterated Appea- § 
 rances of GOD to excite and awaken & 
 
 Manekind, notwithttanding his care.to| 
 erect a Miniftery among us, gor this ve-] 
 ry end 
 FE} As). he not been GOD and MA Ni 
 jaone Perfen, had no fatistaction been 
 -efary for our fins, had he not mace | 
 fatistaétion for uss there had been nof 
 Neceitity ot) bel his mam} 
 ‘Pre light ofaature had been fufficient to} 
 
 guid 
 
 i 
 
 i} 
 
 wevine on 
 
 that Jefus chrift pright be Know, © 
 
 oY 
 
 OF faith. 
 
 uidus to forrow and Obedience ; all 
 this ‘trouble and care might have 
 been {pared -a!l this Occonomy mighe 
 have been changed into a Govern- 
 ment of lefsexpence , and the mott 
 of thefe: proceedings had been imper- 
 tinent and. fuperfluous, For they all 
 receive their Attainment and Porficti- 
 onin Jelus Chrift, whois the fulnefs, and 
 {ub{tancesand Gory of them. 
 
 NO Pe is it, the excellency of Fatth 
 alone, that ic looks back upoa Ages 
 palt : It cakes inthe Influences of i! 
 thefe ; that it may bring forth fruit 
 in our: hives for the time to come 
 For what is it but the Faith of ticte 
 things, attended with the Glory which 
 jsintimated by them, that mace (o nra- 
 ny: Divine and Heavenly perions , to 
 many Wile and Holy Heroes, 10 ma- 
 ny Saints and Martyrs! What can en- 
 flame us with the love of GO D, in- 
 {pire us with Courage, or fillus with 
 Joy 5 but the Sence ot them! A true 
 and lively Faith 1s among Sinners the 
 only Root of Grace and. Virtue, 
 only Foundation ot Hope , the osly 
 Fountain of excellent Actions. Ane 
 therefore it is obferved by the Apottle 
 
 Q 4 Past, 
 
 the 
 
DE Faith, 
 
 Paul, that by Faith Abel. offerad.a more 
 Excellent Sacrifice than Cain, by Faith 
 Enoch walked with GO Dy by. Faith 
 Noah prepared aM Ark, in which bein 
 
 warned of G O D, he faved himfelffiem 
 the general Deluge i! by Faith Abrahay 
 did fuch Things, as made his Seed:to 
 multiply above the Stars of Heaven; 
 
 by Farth Afofes delpittd the Honours 
 
 and Treafnres of Egypt, and endured, 
 asfeeing him that was invilibles what 
 jhonld Ifay more Cfaith the Apottle |) 
 
 For the time would fail me. to tell of Gi- 
 
 deon, and of Barak, and of Sampfon, | 
 
 and of Jeptha, of David al/o,, and of Sam: 
 vel, and of the Prophets - who through 
 Faith fubdued Kingdoms, wrought Rreb: 
 teoujnefs, ebtained Proxsi|cs, Stopped the 
 weoitt bs of Lions, Quenched the violente 
 of tire, cfcaped the Edge of the Sward, 
 ont of Weaknels were made ftrong. wax 
 td Valiant in fight, turned to firght the 
 Armies of the Aliens. 
 
 thers mere tortured, not accepting Delz- 
 DEYANCES that thes might obtain a better 
 Refurredion. and others had tryal of 
 crucl Mocking and Scourges, yea morcz 
 over of Boads and Imprifonments. They 
 
 were 
 
 Ee 
 
 x 
 
 at 
 
 Homen received 
 their Dead raifed tol ife Again + and o™ f 
 
 DE Faith, 
 
 were floned, they were fawn afunder, 
 were tempted, were flain with the fword, 
 they wandred about ie Shetp-skins and 
 Goat-skiws, being deftitute, affliked, tor- 
 mented of thom the World was not wor- 
 thy; they wandered:in Deferts and Wonn- 
 tains, and in Dens and Caves ofthe earth. 
 All thefe things were dene through 
 Faith, while yet there were but afew 
 Things feen to encourage them. But 
 the whole Accomplifhment of myfteri¢s 
 and myracles is far more fair, and vigo- 
 raus, and enflaming ; the Beauty of the 
 whale Body of GODS Difpenfations fit- 
 ly united in all its Parts, being an eter- 
 nal, Afuument of his Wifdom and Pow- 
 er, declaring the Glory of his Love, and 
 Kingdom in a more Eminent manner, 
 and making us more then conquerors 
 in and thorrow Fefus Thrift, who loved 
 us, and gave himfelf for us. 
 
ee oe 
 
 CHAPAXVIE 
 
 of Hope. Its fonndatton, its Diftindi- 
 on frow Faith, its Extents and Di- 
 menfions, its Life and Vigor, its Seve. 
 yal Kindsy its Sweetne{s and Excel- 
 lege J. 
 
 ANWVS with his two Faces, look- 
 
 ing backward and forward.feems to 
 bea fit Emblem of the Soul, which ts a- 
 ble to look on all Objedts in the Eter- 
 nity paft, and im all Objects. betore , 
 in Eternity. ta comes Faith and 
 Hope aré the two Faces of thisSou!. 
 By its-Faith it beholdcth Things that 
 are paft, and by its Hope regardeth 
 Things that are to come. Or if you 
 pleafe to take Faith in a more large and 
 Comprehenfive Sence, Faith kath both 
 thefe Faces, being that Vertue by which 
 we give Crédit to all Teltimonie 
 
 which we believetobetrue eoncern- § 
 
 ing Things palit prefent and to 
 
 come: Hope is a Vertue mixt of Belict 
 
 and Defire, by which we conceive 
 the Pollibility of attaining the Ends we 
 would 
 
 DE. Hope. 
 
 would enjoy ,: and’are ftirred' upto 
 endeavour after them, . Faith refpects 
 the Credibility of Things believed to 
 he True; Hope, the -Poffbility, and 
 Goodnefs of theit Exjoyment. The 
 Simple ‘Reality of Things believed is 
 the ‘Obje& of the. one, the facility 
 of their attainment , and our Ine 
 cereft united are the Object of the 
 other. 
 
 HOPE prefuppofes a Belief of 
 the Certainty of what we defire. It 
 is an Affection of the Soul of very ge- 
 neral Importance. Which fora{much 
 asit is founded omFaith,and derives its 
 ftrength from the Sure Belief of what 
 we hope to attain;and there can be no 
 fruition of that which ts not really ex- 
 jfient, to lay the foundation of our 
 Hope more firmly, we will again: con- 
 fider the Objects of Faith in the belt 
 Light wherein their apparent certainty 
 may be difcerned. 
 
 THE Objetts of Divine Faith re- 
 vealed in the hely Scripeure may fitly 
 be ranked inta three Orders. Forthe 
 Matter of the Bible being partly Hito- 
 vical, and partly Propbetical,and partly 
 DoFrinal, the Objects of Divzne Faith 
 
 fall 
 
DE Pope: 
 fallsunder thefe three Heads, 
 Srine, History, and Prophefte. 
 
 THE Dodrine of the Scripture is 
 of two forts = fon fome Dodirines are 
 Natural, fome ate Supernatural. The 
 Natural are again divided into two 
 For fome of them are Laws that teach 
 us our Duty, fome of them Prapofiti- 
 ons only, or bare: and Simple Affirara- 
 tions, Which we call Articies guiding 
 our ApprehenfGons in thé Truth of 
 thofé Vhings which are meet to be 
 Known | Speculation is intended in 
 the obey and Practice in the other: 
 
 of Do- 
 
 NATUR AL Dothrines are Objects 
 of Mivine Faith, Only as they are re- 
 vealed by the Word of GOD, For 
 the Authority of the Witnefs 1s that 
 which maketh our Faith Divive. ‘They 
 are called Natural, becaufe how ever 
 
 Blind any manis, in his prefent con- 
 ditions upon 2 is, Search, thofe 
 things may be clearly ditce med. by rhe 
 light of Nature. Thofe Dottrines 
 vhich ere ObjcGs of Divine Faith, and 
 yet may be found out by the Invefti- 
 patjon of Reafon,are fuch as thefe. That 
 there isa GOD, thatthe World was 
 made, that man was created in GODS 
 
 Image 
 ©) 
 
 DE Dope, 
 
 Image, that he hath Dominion over the 
 works Of his Hands, that heis or oughe 
 tobe tenderly Beloved of all mankmd, 
 that he is to be good, and full of L ove 
 to others-that he is toxender all ObieGts 
 their Due Efteem, and tobe Gratefit 
 for the Benefits he hath received of his 
 great Creator: that the firtt Eftare of 
 the Worlds Creation was pure and pers 
 fect, that Sin came in by the Acciden- 
 tal abufe of the Cre atures Liberty, that 
 Nature is Corrupted, that Death was 
 introduced as the Panithment of Sin; 
 that the Soul is Immortal, that GOD 
 is infinitely Jatt, and Wife, and Ha- 
 ly; that he will diftribute. Rewards 
 and Punifhments according to Ri ght s 
 that there is fuch a Thing: as Erernity 
 and Immenfity; that the Body is fist 
 and fubject to Difeafes s that we yom 
 ceive all Things from G OD, and des 
 pend in the Faction of all upon has 
 Power and Providence 5 that itis Wiki 
 to pleafe him, and f: rolith to difploak 
 him; that Puniflment is due to Sin, 
 and that GOD hateth its that Reward 
 is duc to Vertuc, and GO) deliehteth 
 in i¢s that there isa Con{cience in the 
 Sow, by which it feels and diicovers 
 
 t “* 
 Rra 
 
ery 
 
DE, Hove 
 
 the Difference between Guilt and Jn, 
 nocence, .Lhatmmanisa Sinner, that, he 
 is prone to, Evil, and Obnoxious to 
 GODS Wrath, that neverthelefs he-is, 
 {pared by the Long-fuffering of GOD, 
 and. that. GOD Loveth, him, and 
 defireth his Salvation. That . there 
 is a felicity. and a Supream Fclicity 
 appointed for man: that he Is 4 
 free Agent, and may lofe it, if he 
 
 Jeafes:. that mifery tsthe Confeaueny 
 of the LofS of Felicity - that GO.D 
 delighteth in all thofe that Love and 
 Gelce Vertue: that he- hateth ail 
 thofe that drownrheir Excellencies in 
 any Vice: that Sorrow and Repen- 
 
 tance are neceflary, for all thofe thar 
 
 have oflended GOD « that there is 
 Hope to efeape tic Puntihment of 
 Sin, if we endeavour fo live aS py 
 oufly as we ought. All thefe things 
 are evident in themfelves by the 
 Light of Nature , becaufe 
 may either be clearly deduced from 
 
 the principles of Reafon, or certain. 
 
 ly difcerned by plain Expericnee ; 
 
 And are therefore taught by the Word i 
 of GOD, either becaufe they hadi 
 and: railed up i 
 
 need to be revived 
 ¥ 
 
 the ‘a 
 
 OE Moyer, 
 to light from undeér the Rubbith of ovr 
 Fall, or becaufe G OD, would fancti- 
 fic Nature by his‘ éxpréfs “Confent 
 or make its Dictates more remarkable 
 ain) Valid by his Approbatién, arid 
 confirm all by the Seal‘ of his “Au- 
 thority; oc becaufe’ afair Way is laid 
 open by thefe to more retired. arid 
 Corleftial Myfteries. olay 
 
 FOR when we know thefe Things 
 we are prone to enquire what GOD 
 hath done, what Way there is to re- 
 cover our ancient Happinefs, what Re- 
 medies are prepared for the corruption 
 of Nature, how the Guilt of Sin may 
 be removed; how we may be aided 
 and aflilted in the works of Virtuc, 
 bywhat Means our Reconciliation with 
 GOD is wrought, and in what man- 
 ner we ought to demean our felves 
 that wé may be accepted of him ? 
 for the knowledge of our former health 
 is neceffary for the clear apprehenfion 
 of our prefent Sicknef$, and the fenfe 
 of out Intirmitie fits us for the Phyfi- 
 clan. When we know all that Nature 
 can teach, and fee fomething need= 
 ful, that Nature cannot unfold; when 
 we are condemned by our Conf¢ience 
 
 yet 
 
 239 
 
ae ee 
 of anit i 
 
_ DE BopE: 
 
 yet feel our {elves beloved, find that 
 we have forfeited all, yet fee the Gloz 
 ty of the creation continued ( for our 
 ufeand fervice,) ftand in need of a 
 Atonement, yet Know not where to 
 get it 5 our Exigency meeting with the 
 grace of GOD, the fence of our Miz 
 pak > Seimei, our own Gullr 
 
 cy ( of both which 
 we have the feeling and experience, 
 adopts us for the Reception of the Holy 
 Gofpel, wherein tho thing are reveal: 
 ed that come in moff fitly to anfwer 
 our ExpeAations. Satisfaction for $ * 
 
 by the Death of Chrilt, and theIncars i 
 
 nationof his GOD HE A P— above 
 the couric of Nature, for that End: 
 His active and paflive Obedience j:, 
 our Stead, our Juftification thereby . 
 che application of his Merits to our fouls 
 by faith, the Glory which we bia 
 him for fo great an undertaking the 
 coming down of the Holy Ghott to 
 Sanctifie our Nature, and the digni- 
 
 ty of Both thefe Perfons by reafon of 
 
 their Unity in the cternal Effence; for 
 the manifeltation of which the My {te= 
 rie of the Trinitie is Jargly revealed 
 thefe fiipernatural Points come in fo 
 
 fnitable 
 
 ¥ 
 
 OF Dope, f 
 
 iiitably and are {0 agreeable to Nature, 
 o perfectly fit in their places, fo mars 
 elloufly conducive to.the perfcétion 
 hf the Refidue, that the very Harmony 
 ind fweetheefs of altogether is cnough 
 o perfwade us of their. Credibility i 
 nd then the Asatter of Futk-comes In. 
 vith the Teftimony and Authority, of - 
 GODS Word, ailuring as that thefe 
 Things are {> , by Hiltory and Pro- 
 
 The Miracles at our Sayiours 
 alone one would think enough 
 mech more. if 
 
 shefic, 
 sirth 
 Ro élear the bufinefs - 
 
 Bhve take in all the Miracles of his Jife 5 
 
 Bywhcrcin his Glory appeared, 2s ofthe 
 Bonly begotten of the Father ; more 
 
 Bully yct, if we take in the Miracles 
 
 | OF hig Death 3, and abundantly more, if 
 
 his Refurrection and Af- 
 
 the Glory.of 
 sut efpecially the 
 
 Bcenfion be added. 
 Dcoming down of the Holy Ghoff, and the 
 SPower the Apoftles received from lea- 
 bven, all the Propheties that went before, 
 Mand all'the fuccelles that followed after, 
 Mall cheFaith and Learning of theFathers, 
 B11 the Canons and Deerees of Councils, 
 Ballthe Tranfaaions of the World drawn 
 © downto our own Age In a continued fe- 
 Iries; itluftrare and confirm all that is rc- 
 
 vealed, BUT 
 
5 bed 7) 
 4 ’ “no 
 4 Ns y 
 bir 
 i y 
 . 
 * 
 i ! 
 i 
 . ya 
 ra 
 ree) 
 wi hil 
 iN, 
 : 
 j 
 
 ti ijaariny 
 We Gane 
 
242 
 
 DE Hope, ; 
 BUT you will fay, How hall we OF DOP, = 
 
 know fuch Hiftories to be true, and Jews, and Infidels, and which is far 
 that fuch Prophefiesand Praphets wegepmores by the Teftimony of the Church, 
 in their feveral Ages 5 Since we nevergewhich deferves to be believed above 
 faw the fame with our eyes, and theregthem all. Andif the Hiftory be true, 
 are many {le'ghts and Fables in themthere were fuch Perfons as <sAdam, 
 World : How doft thou know there E70¢h> Noah, Abraham, Fofeph, Asofes, 
 are any Antipodies? Thou didft neve; samuel, David, Solomon , Elias, &li- 
 fee them! Or that there is any Sea faa 5 Jofiah , Ifsiah, Jeremiah, Exe- 
 which thou did{t never behold ! 0, Ae Daniel, and the reft of the Pro- 
 that the next River has a Fouritainfgphets 5 {uch perions as Jefus Chrilt, 
 Head ? Is not the Univerfal. Tradit; mand his Apofiles in fuch Ages; fuch 
 on of all the world ( wherein the Prophefics, and fuch Accomplifhments 
 Church of Rome, nay the Catho.j4t valt Diftances; fuch Acts, and 
 lick Church, is but alitele Part) a clea ‘fach Miracles, and fuch Doctrines upon 
 Light for a matter of Antiquitie fuch occafions: And if all this Afatter 
 attended with a Stream of Eficets anq bof fad be true, tis impoflible but 
 clear Afonuwents concurring together. thefe Do&trines muft be Divine, which 
 Without any Diffonancy in the Thinodg the Devil and wicked men fo muchOp- 
 themlelves, or Contention of Parties B pofe and Blafphemce inthe World. And 
 How dott thou know that there wae ifthefe Dodtrines are true, then all the 
 fuch aman as King James, or Willian | Promifes of G O Dare true, and there 
 the Conqueror. Is he not amad mani isa large foundation ofEternalHepe pie- 
 that will doubt, or Difpute ‘it ? Alm pared tor the Soul : becaufe if all thefe 
 that thou haft to confirm thee in thegy Preparations be not Eternally dilgraced 
 certainty of thefe, and infinitely more ie OY the feeblenefs of theirEnd the Glory 
 con{pires together, to confirm thee i and Felicity which is defigned by them, 
 the certainty ofthe other. The Hifto,e isinfinite and Eternal. 
 ry of the Bible is confelt by Turks, and THAT all thefe Things ate intend- 
 
 : a Jews cd for thy Benefit, thou mayft chear- 
 
hal anal neal 
 ‘tn ode Me ele 
 
Of ope. 
 ly fee, by thy very Power to {ce 
 
 them, and by the Natural Influence 
 
 Eftate 
 
 which they have upon thy 
 
 and condition. For tho it may hap, 
 p-n by fome fuceeeding Accident, 
 and enjoy all 
 
 that thy P Ower to lec 
 Objects, when 
 
 may be bercaved of its 
 thine Intereft is Ec lipfed and forfeited 
 
 by thy Rely cllton. 
 
 ail may atlati through thine own De. 
 ault be i” hedital and Malevolent to 
 Thee; yet thou art flured by the Na- 
 ttre of GOD, and of thy own Sou! 
 a it Could not be intend led E vil from 
 ic Bog lainiug s nay the very Orde 
 dupolition of the fe ngs them. 
 felves im; porteth the D lign to beFe- 
 licity and Glory. Fora th fe ae 
 were wiittcn for our J 
 on whom ¢ 
 
 and 
 
 Ad imonitton, 
 ot t! 
 come: A the Apottle 
 
 1 7 : 
 IgGl mMAutlae 
 
 ic | nas ie world cm 
 prefly faith, 
 ever Th, ME5 2 were written 
 sere me, ithe w fai ‘our Learning 
 t/ tr thr. Patience a7 1 Comfort of 
 wieght |b Ive Hope. Th 
 
 < ‘cries Is 
 tOPC Mm hy not aha 
 
 ned, becaufe the 
 
 a 
 
 ove of GOD is fhed abroad in ou 
 aaa Menai ae py ded 
 if VCRY Inclination wh Ail Vj aveun 
 
 to 
 
 and the Influence of 
 
 ~ on 
 a a : 
 
 , ’ 
 “i 
 
 ‘ ; » - - 
 | becaufe he is Great in Bounty, 
 
 @ further we 
 
 EY 5 ] ‘5 ee 
 Praifes for all the Advantag 
 
 ' Creatures, 
 
 Of Dope, 
 o it, areaptto Delight in any Thing 
 tha is Amiable, We delight to Le 
 the Order and Perfection of G ODS I$ 
 Ways, and GOD himfelf t: tketh Ple: 35 
 fure in manifefting his Wifdor ibs 7% 
 : f of our Souls, 
 dnefs, for the Behoo uls 
 oo ; and init- 
 nite in Love by his very Eth nce : Nay 
 f are every one Capable of 
 all the Benelit that accructh thereby, 
 3 re fi “{ teOratec Hs 
 and by Nature fitted to cele rate | 
 that by 
 any of his Difpenfations are imparted 
 to us, and have Liberty to improve 
 them all for the Acquilition of that 
 Glorious End to which we are ordain- 
 
 ed. The Nature of GO D, whichis 
 
 L; 
 hereby manifelted to be Love CO Als 
 
 is thatw hich en: ibleth thee 
 by this very means to honour and a- 
 dore him, and by fo doing to enter in- 
 to his Kingdome, whcre-he, #1 iat d id 
 all thefe Things fora fai ther End, wil 
 appe ar in Glory 5 and fhew tl ' 
 Perfection of Life and ky ifs , that Is 
 portny of all this Care and Provi- 
 dence, being as gre at as tl y Heart can 
 With or defire. ; . ait 
 
 HOPE is fer its Extcnt and La- 
 
 MICHNOL 
 
 icc a 
 
fs 
 
 * 
 
 oi) 
 
OE Hope, 
 menfions vaft and wonderful. All the 
 Honour , Advancement, Exaltation 
 Glory, Treafure, and Delight, that is 
 concievable inTime or Eternity,may be 
 hoped for + all that the Length, and 
 Breadth, and Depth, and Height, of 
 the Love of GO D, which patierh 
 Knowledge, is able to perform; Al 
 that Ambition or Avarice can defire 
 all that Appetite and SelfLove can 
 purfie , all that Fancy can imagine 
 Poffibles and DelightfulsNay wore they 
 we are able to ask or think + we are able 
 to defire, and afpire after (if it be pro- 
 mifed to us) the very throne of GOD. 
 and all the Joys of his EternalKingdom, | 
 And the more Sublime its Objects are. 
 the moge Eagerly & violently does ou; 
 Hope purfie them, becaufethere is mole 
 oodnef$in them to ravith our Defirc 
 TO fall from the Height of ones} 
 Hopes, where the Kingdome and 
 Glory was infinite, to which We afpire, B 
 Is to fall from the Height of Hea. 
 ven into the Depth of Hell, it pro- 
 duceth a mifery and Anxiety in the fl 
 Soul, an Indignation and Sorrow, an- 
 {werable to all the Greatnef§ of our B 
 Objects, and the expsttancies of our 
 Hopes: 
 
 DF Hope, 
 
 Hopes: Efpecially where the Hope is 
 Lively and Tender, and Strong,and Sen- 
 ble of all it conceiveth, 
 
 FOR itis the property of a true 
 and lively Hope to Elevate the Soul, to 
 the Height of its Object - tho dulland 
 drowzy Hopes make no Impreffion or 
 Alteration inthe Mind. The Son! ex- 
 tends itfelf with a kind of Pleafure in 
 itsW ifhes and in touching. The Poffibi- 
 lity of fuch Goodnefles, as it propofes 
 to itsfelf in its own Imagination. Love 
 and Beauty even in Rowances are De- 
 lightful - the very Dreams and Ideas of 
 the Perfections of Blifs, have a Pleafure 
 as well astheir Reallity. The Defires 
 of it are fomething more Rich and Sa- 
 credthen the fancy or Imagination: but 
 to Hope for fucha Thing with aclear 
 and joyful expectation, is tografp at its 
 fruition, witha faint Kind of Promife, 
 that it fhall at laft be ours. Had our 
 Hopes in Spiritual Things, as much 
 
 Sence as they have in Temporal, thofe 
 Beams of Affurance that enlighten our 
 Hope and fill it with Glory, would in- 
 fufe a folid Strength into our Defire 
 and our pleafures would be fo Great 
 that we fhould not exchange them tor 
 
 R 4 all 
 
 747 
 
DE Hope. 
 all the Empires in the World. Efpeci- 
 ally ifit afcended fo highas to be founa- 
 ed on infinite and Eterna] Caufes, and 
 the only fears that «id chequer our 
 Hope, {prung from Nothing but the 
 Danger of being Wanting to ont 
 
 felves, For who would think, That J 
 
 when our Lives and Liberties are at 
 ftake, we fhould be faife to our felves. 
 that infinite Love and Power fhould be 
 tendered to Us, infinite Beauty and 
 Goodnef$ be before us , Infinite Ho- 
 nour and Pleatire be offered us, E 
 ternal Delights, ineftimable Riches, E 
 ver fourifhing Joys, an infinite Empire 
 be without fraud attainable, and we be 
 fo Treacherous and fal to‘our {elves 
 astofleiphtit all! It is an Abfurdity fo 
 lacredible, that we fhould lofe all thee, 
 Enjoyments by our own Defaule, and 
 bare Remifsnef tha we fhall hate cu, 
 {elves Eternally it we lofe fo fair an 
 Advantage. Yet this is our Cafe, we 
 daily dothat whicl In point 
 
 1s impoflible to be done, ane 
 hich we judge our felves Gu Ity of 
 ternal Tortures. 
 
 5 
 
 \N 
 i 
 
 the Mifery that 
 is lodged in InfiniteDefpair liascomfort 
 | 
 
 and refrcfment an‘werable to Itinin- 
 finite 
 
 DEF Hope, 
 
 finite Hope. Tis the prefent food and 
 Support of our Lives, 'tis the Anchor of 
 our Souls inthe mid{t of all the Storms 
 andTempefts in theWorld,’tis the fore- 
 tate of Blifs and Caleftial Glory , a 
 Glympfe and Appeatence of the Beati- 
 fick Vifion,without which to Live is to 
 Dye, and to Dye isto perifh for ever- 
 MOrCe 
 
 THE Great Reafon for which a 
 right Hope is accounted fo Great a Ver- 
 tuc, is becaufe its Objects do really 
 furpafs all Imagination. The fulncfs of 
 the GODHEAD in the Soul of 
 Man, the Perfection of the Divine [- 
 mage, a lranstormation for Glory, to 
 Glory, even as by the Spirit of the 
 Lord, Communion’ with the Father, 
 Son and Holy Ghoft, infinite Love and 
 Bounty, the Eftate of a Bride in Com~ 
 munion with GO D the Poflctlion of 
 his [Throne,with another Kind of fiveet- 
 nefs the ntheBridegroom,himfelfenjoys, 
 the Refurrection of the Body, and Life 
 Eternal, inaKingdome where all Occa- 
 fions of Tears and Fears fhall ever be 
 removed, Where al! Regions, and A- 
 ges, and Spaces, and Times, and Etcr- 
 ternities , fhall be before our Eys, 
 
 and 
 
 249 
 
4 
 j 
 J 
 ¢ 
 
 Hy 
 
250 
 
 DF Hope, 
 
 and all Objetts in all Worlds at once 
 Vifible, and infinitely Rich, and Beauti- 
 ful, and ox#s! Our very Appetitesalfo 
 being ravifhed with SenfiblePleafures in 
 all our Members, not inconfiftent with, 
 but {pringing from thefe high and Supe- 
 perior Delights, not diftracting or con- 
 founding our Spiritual Joys, but pure- 
 ly Superadded.and increafing the fame ; 
 while our Bodies are made like to his 
 wos? Glorious Body, by that Almighty 
 Power whereby ke is able to fubdue All 
 Things tohimfelf, all thefe infufe their 
 Value; and the Hope that is exercifed 
 
 about thefe Things is a Vertuc fo great, f 
 that all inferior Hopes, which this doth f) 
 Sanctifie; are mage Vertues by it, but [J 
 without¢his all otherHopes arcDebate. § 
 ments and Abufes of the Soul, meer Di. 
 itra@ions and delufions, and there. 
 
 fore Vices. 
 
 I Know very well that Prefumption fF 
 and Dedpair are gencrally accounted | 
 the Extreams of Hope, and the only [J 
 vices that are Oppofite thereunto, ff 
 But I Know as well, that there may be ff 
 many Kinds and Degreesof Hope, of 
 which fome may be viciows, and fome 
 Vertuoxs : and thatfome forts of- Hope ff 
 
 themfelves 
 
 DE Hope. 
 
 themfelves are Vices. Whenever we 
 make an inferior Defire the Sovereign 
 Object. of our Hope, our Hope is abo- 
 minable Idolatrous and Atheiftical. 
 We forget GOD, and magnifiean ins 
 ferior Objet above all that is Divine. 
 To Sacrifice all our sg to Things 
 unworthy of them, or to be Remifs and 
 {luggith in Hoping tor Things of infinite 
 Importance, isapparently Vicions: But 
 to be juftto all our Encouragements, 
 and to lift up our Eys to the Eternal 
 GOD, with an humble Expeétatioa ; 
 to wait upon him, and to hope forall 
 that from his Bounty, which his Good- 
 nefs has promifed, to defire the moft 
 high and perfec Proofs of his Love, is 
 the Property of arzoft Great and No- 
 ble Soul, by which itis carried above 
 all the World, and fitted for the Life of 
 the moft high and perfe& Vertue. 
 
CHAP. XVII, 
 
 Of Repentance, Its Original , its Na- 
 ture,itis a Purgative Vertue. Its ne- 
 ceffity, its Excellencies. The mea- 
 Sure of that forrow which is duc to Six 
 7s -intollerable to Senle, confeffed by 
 Reafon , and difpenfed with by mer- 
 Cys 
 
 EPEN T ANC Eisa Sowre and 
 auftere Kind of Vertue, that was 
 not created nor intended by COD, 
 but introduced by Sin, made fair by 
 Mercy, in remitting the offence and par- 
 doning the Sin. It is a Strange Kind 
 of off-{pring, which flows from Parents 
 fo infinitely different, and hasa mix- 
 ture inits Nature, anfwerable to either 
 an Ev7l which it derives from si#, and a 
 Goodneff which flows from Afercy. Its 
 Evil is that of Sorrow, Indignation and 
 Shame, Its Goodnefs is the ufefulnefs, 
 and neceflity of the thing, eonlidering 
 the Condition we are now in. Itis 
 highly ingratcful to Sence,but tranfcen- 
 dently convenient and amiableto Rea- 
 
 fon s 
 
 DE Repentance. 
 
 on 3 fot it is impoflible for him that has 
 once been defiled with fin, everto be 
 cleanfed, or to live after ima Ver- 
 tyuous Manner, unlefs he be fo ingenious 
 as to lament his Crime, as to loath, 
 acknowledge, and deteft his Error. 
 ~ ‘T HE Union of the Soul and Body 
 ‘5 my(terious, but that Sin and Mercy 
 fhould be united, as Caufes{o infinitely 
 dificrent, for the production of a Child 
 fo Black and fo Beautiful, 1s the Creat= 
 teft Wonder which the Soul can con- 
 template on this fide Heaven 5 and will 
 continue to be remembred for ever,and 
 appear more Wonderful than before 
 when the perfect Difparity and Oppolt- 
 tion between them is clearly feen, in the 
 Light of Glory. | ! ; 
 THE Ffficient Caufe of Repentance 
 is cither Remote, or Immediate: Its 
 immediate Ethcient Caufe is the Gract- 
 us Inclination, or the Will of the Pe- 
 nitent, its remote Efficient is GO D, 
 the Father of Lights from hich every 
 Good and Perfect Gift defvended. Its 
 Material Caufeis Sorrow. Its Formal 
 Canfe, which makes it a Vertue, is the 
 Reafon and Manner of that Sorrow , 
 the Equity and Piety wherewith it is 
 attended 
 
ME Repentance, 
 
 attended, containing many ingredi« 
 ents in its Nataretoolong a particu 
 lar tobe defcribed here. Its Final Caufe 
 is either immediate, or ultimate, the 
 firft is Amendment, the Jatt Salvation. 
 
 BEING thus bounded by its 
 Caufes, its. Definition is Eafic, Repen- 
 tance is a Grace, or Chri(tian Vertue, 
 wherein aman confefles, hates and for. 
 fakes his Sin, with Grief that he hath 
 been Guilty of it, and purpofes of A- 
 mendment of Life in Order to His 
 Peace and Reconciliation withG OD 
 that he may anfiver the Obligations 
 that lye upon him, difcharge his Duty, 
 Jay hold onthe Advantages of GO D § 
 Mercy, efcape cverlafting Damnation, 
 and bemade a Partaker of Eternal 
 Glory. 
 
 AMONG tthe Vertues fome are 
 Purgative, and fome are Perfedive, 
 The Purgative Vertues are all Prepa- 
 ratory to Biifs,and are occafioned only 
 by the Diforder of the Soul: the per- 
 {cctive are Efiential to our formal Hap- 
 pinefs, and Eternally neceflary by the 
 Lawof Nature. Repentance is not in 
 its own Nature, (If Simply and abfo- 
 lutely confidered ) neceflary to Blif: 
 
 But 
 
 DE Gepentance, 
 
 But, in Relation to Sinners, it is a3 ne- 
 ceflary as Phylick to the Recovery of 
 Health, or as the Change it {clf 1s, by 
 which we pafs from the Diftemper we 
 are Sick of, to the right and Sound E- 
 ftate which we had loft by the Difeafe. 
 As the malady is accidental, fo is the 
 Cure. Forthe Nature of Manmay be 
 well,and perfect, without either this, or 
 theother, He that is originally pure, 
 has no need of a Purgative Vertue: 
 but he that isfaln defiled mutts nceds 
 rife, and wath away the filth, beforghe 
 can be clean. : 
 FOR this Caufe, even among the 
 Heathens themfelves, the more Know- 
 ing and Learned have a Contcience of 
 Sin; their Priefts and Philofophers, de- 
 vifed feveral Rites and Manners of Pur- 
 gation, which they taught, and impol- 
 ed on theirDifciples with muchCircum- 
 ftance and Ceremony, in order to their 
 Reception. Nor was there any Iem- 
 ple, or Religion inthe World,that pres 
 tended not fomething to Diviner My- 
 {terics: Which were graced & beautificd 
 with Preparatory Wathings,Humiliart- 
 ons,Fafhions, Attirs,W atchings,Retire- 
 ments, Shavings, Sprinklings, Anoynt- 
 
 ings, 
 
OE Repentance, 
 
 ings , Confecrations , Sacrifices, of 
 fome other Difciplines like unto thefe, 
 to be endured and paft thorow, be- 
 fore their Votaries could be admitted 
 to their myfteries. All which Rites 
 as they made a great thew, becaufe 
 they were fenfible, fo were they apt 
 to put a magnificent face on thei 
 Religion to difpofe the 2 erfons exer- 
 cifed by them to a more complying 
 Ybedience , and to beget a Reverence 
 mixt with Awful Admiration in their 
 igmmrant Spectators. All which ne- 
 verthelefs were but Emblematical Ordi- 
 nances, fignifying fomething invilible 
 that was neceflary to be done, ot 
 which the Priefts themfelves kuew 
 notthe meaning. They had the name 
 of Pexitentia ww their Common Con- 
 verfation, but applicd ic to profane 
 and Trivial occafions - But Repentance 
 in Religion , which is the and 
 {ub{tance of thofe myftical Cbfervas 
 tions. a broken and Contrite Heart, 
 an internal Sorrow for their fin, wa 
 a thing unknown 3; lo that all their Ap- 
 pearances , how magnificent foever, 
 were but Empty fhells. 
 \ REPENTANCE 
 
 be | 
 SOU) 
 
 though 
 
 hncevel 
 
 alone 
 
 § cifed, tho Repentance in it felfe 
 
 Band Purity whattoever. 
 
 OF Repentance. 
 
 ever fo fimple and fhort in itsname, 
 
 ing of fuch valae, that GOD ac- 
 epts one contrite Groan above all ale 
 Ceremonies, even of his own Law. 
 And - therefore he faith, Thou defireft 
 not jacrifice elfe would Igiveit thon 
 delichteft not in Burnt offering. The 
 sacrifices of GOD area Broker: Spirit: 
 A broken ana acontrite Heart, O God, 
 thou wilt not defpife. 
 
 ¢r OR tho Repentance be not in It 
 felfe adefirable Vertue, nor fo much 
 as a Vertue, till there be a fphere and 
 Occalion for it, wherein to be exer- 
 be 
 fr worfe then obedience, yet upon the 
 Account of our Saviours Merirs, and 
 GODS Love to Sinners, itis pre- 
 ferred above the Greateft Innecency 
 For thereis 
 
 oq tee al te pa ed ee aie 
 S 910F€ joy 72 ileaven over one planes that 
 
 * fiujt } erloxs that 
 
 B® {fche 
 
 4 
 
 L3 
 
 , y ee 
 yepentcth, then 
 
 over Ninety 
 
 need no Repentance. 
 Soul be ot greater value then 
 the whote Werld , if the lof§ of any 
 Thing we elteem , increalcth the fence 
 of its excellency 5 if our Saviour julc 
 lv and rationallycompareth himfeli to 
 a Shepheard, that leaveth Ninety anc 
 S mine 
 
 Pfal.s1.35° 
 
 17s 
 
 wind nine LVets 
 
~F 4 N See 
 
 Bie ok AE cont Shy chars 
 
 were 
 
 ee ee | RO eee 
 
 FEN SP OL) eee, PO Oe ee Pe Ee ae ae ee eT ae 
 
DE Repentance. 
 nine fheep in the wildernefs , to feek 
 one that 1s gone altray; if herejoye, 
 ech when he hath found it, more for 
 that one that was Jo{t, then for the 
 ninety and nine which he had tn fafe. 
 ty. it his Delight in the fucecfs of his 
 Labours be anfwerable to their Great. 
 nefss if the trultration of all his De- 
 fires, and painful endeavours in f{eck- 
 ing it, be infinitely Grievious; and 
 the Vextnes more Amiable and W Von. 
 derful , which finners exercife after 
 their Redemption ; if their Love, and 
 their JOY, and their praile be increaf. 
 ed, by the extrean ity of their Diltreds 
 and the multitude of the fins that are 
 fcr peat them ; if their Communioy 
 with GOD be more fweet, and 
 their Happinefs more ex alted, and 
 the Kingdom of GOD it {elte mac 
 more lublime and Glorious thereby; 
 
 Repentance hath fomething m te in it 
 
 then Perfection had before the fall, and 
 as finners have made Heanaislues more 
 initiitly Indebted , fo are they iniinit 
 ly more fubject to the Arbitrary Dif 
 
 olalof AlmightyPowcr, infinit!y mordil 
 
 ks hy | 1” nie — 
 acaole of Coligations 
 
 and Rewards 
 
 ks "oe SD Ve t at) er 
 nitely more Obliged tor Pardon an 
 ’ | 
 ae wy 
 
 DE Wepentance, 
 
 deliverance, as well as infinitly more 
 Obnoxious to Divine Jultice , theit 
 Fear and Danger 1s infinitly em 5 
 they ftand in nese of infi wy ite Grace, 
 and | Meicy, which when they receive 
 and enjoy, their Love anc d Gratitude 
 are proportienably greater , their 
 Delights are more Guick, and vi- 
 corous, and full, and fo are their 
 Stee 
 BUT before a finner canatchxve 
 all this, or GOD enjoy the fruit of 
 his Salyatio’ 1, he muft necds repert, 
 for Repentance is the true and fub- 
 ftantial Preparation of the Soul, the 
 only Purgative » Vertue , by which it 
 is fitted for th ef Divine Attainments 
 It is, we conf2% in outward Appearance 
 af{light invili ble Act. but as Great withe 
 in, as Wide and Comprehentive as 
 the Heavens. Itreceiveth the Vertue 
 of the Divine Fflence of the whole 
 Creation, of intinite Mercy , of the 
 Blood of Chrift, of his Hunniiation , 
 Merit, Baltatiomnt ercefiion and clo 
 of all the Work of ‘Red emption 
 into it {elf ,and | having fed it {clf, diges 
 ed them, it receiveth {treng th by the 
 luence of thefe to difpence a a!) their 
 5 2 Vatue 
 
OF wWepentance, 
 
 Vertue again, in the Production of 
 thofe Fruits , for thé fake of which 
 GODhath filled alf the World with 
 miracles, the Verdure, aud Maturity, 
 and Perfeétion of which fhall with 
 their beauty and fweetnets continue in 
 life and Florifh for ever. 
 
 IF! we refpeét Man alone, and the 
 things that are done 1n himfelf by Re- 
 pentance, it feem:th a Vertue of infinite 
 value : It diveltshim of all his Rebel- 
 lion, Pride, and vain Glory, {trips him 
 of all his Luft and Impiety, purges 
 hm of alihis corruption , Anger, and 
 Malice, pares off all his Superfluitics, 
 and excefles, cleanfeth his Soul of all its 
 lthincfs and pollution, removeth all 
 
 that is fo infinitly Odious to G OD, 
 and makes him amiable and Beautiful 
 
 to the holy Angels. It fits and pre- 
 pares him for al] the exercifes of Grace 
 and Piety, introduces Humility and 
 Obedience into ‘his Soul, makes him 
 capable of a Divine Knowledge, and 
 makes way for the Beauty of his Love 
 and Gratitude, infpires Fortitude, and 
 Prudence,and T emperance.and Juftice 
 into his foul, renues his Nature, and 
 m. ke imrameek and patientPerfon_re- 
 
 {tores 
 
 DE Repentance. 
 frores him to that Wifdom and Good= 
 nefs he had loft, cloaths him with ya 
 teoufnefs and true Holinefs, aod ~ 
 him again in the Favour of GOD. 
 By Repentance he recovers the mae 
 Image, and by Confequence it extends 
 to all that Bleflednefs and Glory which 
 isfor ever tobe enjoyed. 
 REPENT ANCE is the Begin- 
 ning of that Life, whereinall the fweat 
 Labour of the Martyrs; all the Perfecu- 
 tions and Endeavours of the Apoltless 
 all the Revelations of the Prophets, ail 
 the examples of the Patriarchs, all the 
 Miracles of old Time, all the My fretics 
 of the Law, all the Means of Graces 
 all the Verities of the Gofpel begin to 
 take fll force and Effect, in obtaining 
 that for which they were intended. 
 Which fufficiently intimates the value 
 of the Grace , and how highly well 
 pleating it mutt be to G O D: Icisthe 
 Conception Of Felicity, ard the pate 
 zirth of the Inward Man , the Dereli- 
 cionof the Old, and the Affamptron 
 of a New, and morc cozleftiat Nature. 
 itis the Gate of the Heavenly King”, 
 dome which they that refufe to ene 
 ter at, caa@ never enjoy. {tisout 
 $ 3 tiie 
 
26% 
 
 t 
 i 
 
 OF Repentance. 
 the Keys of Death and>Hel] by 
 which the Gate of the: Prifon is un= 
 lockt, nay the very knocking off the 
 Chains, and Manacles of Satan : the 
 very Act Wherein we regain our Liber. 
 ty, and become the Sons of GOD) / 
 and Citizens of Heaven, It was fit}, 
 Ty pitied in theold Law, by the Lave; 
 that was fer at the Door of the 1 aber- 
 nacle for the Priefts to wah in, before 
 they entred into the Sanduaryy ro. walk 
 in the Light of the Golden Candije- 
 iticks; to offer their Devotions at the 
 the Incenfé Altar, and to partake of the 
 fhew bread onthe Colden J eble. In 
 theOutwardCount they enjoyed the fo- 
 ciety of the vilible Church, the fioht of 
 
 the Bloody Alrar, (which antivers our 
 
 Saviors Crofs ercéted in the W rid ) 
 and the Benefitof their Qutyasc : 
 f {iion, which confifted in their 
 fion to the Vifible Ordinances. 
 terior Rites of Religion - 
 
 Court was open over head obnoxions 
 
 ‘Tro- 
 
 But chat 
 
 to fhowers, in Tokenthata bare Pro- 
 felfion snot Enough to fhelrer y: from 
 the Dangers aad Incomm 
 
 Whence 
 
 DE Repentance. : 
 ’ wrrealr 
 whenee the face of yagely Se 
 vith Clouds, and Covere, ’ ds dig 
 id Heavy Difpleafare, till we Se 
 arid be clean, and enter pA es: ee 
 ‘oto the Invilible Church, of W ach ; 
 econd Courtis a Figure,whercin We Arc 
 Tani he Holy Gholt, and of- 
 ‘Huminated by the ly a 
 fr up the fweer | erfume iy oH 
 Thankfyivings and Pra tes, be di | 
 mitted to feed upon tne Heavenly t ‘ af 
 repretented by the Shew bread 4 Abe 
 re are never received into the Soc i : 
 ofthe Saints and Auge} > uinied Out 
 a eta "tid of its Walls , nor 
 bout on the Inikic oO ; : Rs Te 
 Covered over head wis vas 
 sporcdt us: A vail ot Clew aeons 
 nrefent the inferior Heaven, ce 
 cherubims were interwoven torepre- 
 f. nt the Angels looking dawn ures us, 
 avail Of Goats-bair conceacd ant } a 
 ae above that of Blew, to eile 
 ah fruits of Our Saviour Life. a ABs 
 cher oF Rams- rhins died Ked, to Br 
 fie the Blood of Chritt, by whicli we 
 an fecured from all the Ditp igre 
 which otherwife for Sin, Ne Nas 
 tous. Lhe Goats hair hitly rele ee: 
 Active Satay: xe the Righte un 
 
 Palm ‘irees TOUNG am 
 
264 
 
 ‘ DF Repentance, 
 nefs of Chrift; for as much as Hair 
 may be clipped off, anda Covering 
 made of it, while the Beaft is ave: 
 For fomight Chrift havebeen perfectly 
 Righteous, tho his Life had never been 
 Taken away: But red is the Colcr 
 of blood, the Skim importeth Death for 
 as much as it cannot be fleyed off, with- 
 out the deftruction of the Creature. 
 Thefe vails therefore as they were :« 
 bove the other, were of higher and 
 more mylicrious importance : And 
 {pread over the inclofed, and invihble 
 Court, into which none but Priefts and 
 Tevitesentered, that wafhedat the La- 
 ver, to intimate the fecurity only of 
 thofe, that are ‘wafhed in the Laver of 
 Regencratior, and make Kings and 
 Pricfis untoGod, being purged from 
 ther old fins, and fanctified and ilu. 
 minated , in a fecret Spiritual man. 
 ner. Forasthey only that tarried in 
 their Houfes, were under the prote- 
 ction of the Pai hal Laub, whofe Blood 
 was f{prinkled on the Lintils of théir 
 Gates and Deors, when the deftroying 
 Angel paft through the Land of Egyp? 
 to kil! the Firtt-born of Man and Bealt: 
 So orely they that keep within the 
 
 ; 
 Pale 
 
 Dé Repentance, 
 pale of the Invifible Church, are ue 
 the Shaddow of the Almighty, becau 2 
 they only dweil in the fecret agate 
 the moft High,and they alone aretn = 
 the Coverture of that Powerful mu 
 which {peaketh better things than the 
 blood of Abel, but pleads for the pre- 
 {ervation of them onely , that repent 
 and believe, and is therefore effectu- 
 ally {pread over the invifible epg 13 
 Jone. Which in another Type is x f 
 bited by the mixture of the Blood es 
 oyl, which was fprinkled upon +“ 
 Priefts and Lepers that were cleanfed: 
 santtification and Juftification me 
 alwayes together hand in han sf 
 Union of the Holy One, or the i 
 of Love and Gladnefs annotnting = 
 thofe that are wafhed, and only thofe 
 are wathed in clean and pure sr 
 they alone being effectually {prinklec 
 with the Blood of Chrift-who of GODis 
 wade unto usWifdome,and Righteonfnefs, 
 and Santkification , and ty sa 
 FOR if God fhould take Plealure 
 in us before we were pxre, pend 
 placency would be falfe, and his at 
 light unrighteous. Till we are - 
 
 : 3 rable 
 
 265 
 
266 OF Repentance, 
 
 rable nor Glorions before him : Nor e. 
 ver be Pleafing to that Goodnefs, which 
 is indelible (tho latent) in our om» 
 Souls, till we feel our felves clean and 
 Beautiful, 
 
 IF any thing in the World can 
 commend the value of Repentance, or 
 difcover the infinite ufe and neccflity 
 of it, this wil] certainly be aconlide- 
 ration” Effectual : That tha GOD 
 love us with an infinite “and eternal 
 Love, tho he magnifies h's Mercy ins 
 hinitely over all our Defcrvings, tho. 
 Jefus Chrift loved us fo, as ta factiz 
 fice himfclf in our places, tho he made 
 infinite fatisfaction to the Juttice of 
 God for our’ Sins, tho the Holy 
 Ghoft came down fiom Heaven for 
 our fakes, nay tho we ourfe'ves were 
 taxen up into Heaven, all this would 
 be of fittle avail, and we fhould quick- 
 dy be tumbled down again, if only Sin 
 were Delightful to us , and our Wills 
 fo obftinate, that there was no place 
 for Repentance in our Hearts, no for- 
 row, nor Contrition for the Offinces 
 we had committed. Itis not the Love 
 of GOD tou, fo much as ‘our love 
 to him, that maketh Heaven, It may 
 
 furs 
 
 ME Repentance, 
 yrprize you perhaps, but fhall nn 
 inftruct you, for the Loveo Ke 
 a be infinite,yet ifit ae ead 
 no delight inthe Soul : ifit bé “8 : 
 and defpifed, it {hall sein: ee 
 Guilt,Shame,and Deformity anc shee 
 us the more Oditous ; which iii 
 needs do, when we are ape es 
 For fo long, it is manifeft that ty 
 ave neither Senfthle of his mee n i 
 aft unto it. The tafte of its is 
 nef, and the Pleafure we take i ir 
 finite Love, is the Life of Bleffedne 
 and the Soul of Heaven It 1s the iegesd 
 fence of Our Love and His, eee oy 
 mect together , that maketh anh i: 
 ~ HERE upon Earth we oughta i 
 ly to grieve, and repent for our es , 
 ~ But thonld GOD require a mea ok 
 in our Grief an{werable es Pes es 
 our Repentance it felf wou te ~ 
 Hell unto us: For the Grief W eae 
 Endlefs and infupportable. Rig , a 
 fon requires that we fhould be eg 
 afticted for the infinite folly re “ 
 nefs of Sin. But the Mercy O nih 
 difpenfeth with our Grief fo far,t yh | 
 takes off the Pain, which its sp art 
 Meafure would inflict upon our ant 
 
‘ + 
 ‘ 
 ’ 
 : 
 ‘ 
 ' ty 
 ' ‘ 
 . 4 
 ‘ # 
 -f ‘i 
 : : ; 
 hy : * 
 ¥ 
 : 2p E 
 ; . 
 ee he f 
 De y dul yates var ¢ Aue fe i j 
 (Sah! ‘ eae : : Pa iG 
 ‘ee J an) (gee ee SNA ee ee Nk Cee em ehh tee : 
 
268 
 
 DE Wepentance. 
 
 and accepts of an Acknowledcement 
 made by our Reafon that it ought to be 
 
 infinite, if ttri@ Juftice were exacted 
 at our Hands. Our intention is (in 
 the Courfe of Reafon,) to be infinirely 
 and Eternally grieved for the Bafencf 
 of the Ad, and the Vilen: we have 
 contracted, and. fu we fhould be, dd 
 its Effects continue and abide torever . 
 for then we fhou!d be hated of GO D 
 and become his Enemies World with- 
 Out nd. But the Removal of chat Ha- 
 tred, and the infinite M_y< y whereby 
 we are forgiven, hath a kindly Opera- 
 tion on the Soul of every Venitent, 
 2nd the Joy it infufeth reftrains and ji. 
 mits the ExcefS.of our Sorrow, it leave; 
 the Intenfion of Grief, and its inclinati. 
 on inthe Mind, yet ftops the perfecati- 
 on, and relieves our Reafon, by divert- 
 ing the ftream of its Operatioas and 
 Exercifess it engageth its actual: Re- 
 fentments upon other Objettse which 
 turn it alt into Love and Adoration; 
 Praife and Thank({giving; Joy andCom. 
 placency. For the Love of God con. 
 tinued after our fall, and the Felicity to 
 which we ate called out of the Depth 
 of our mifery cll the Advantages we 
 
 ICCElVe 
 
 DE Bepentnce, 
 i + Redemption, the Im- 
 es Sree cae miifersble Eftate the 
 i ree and Ornaments that are added 
 nig Beauty and perfection of Gods 
 Ki dome upon fo fadan occafion a6 
 gg all thefe things take up our 
 o u *hts in fuch a manner that while 
 ee actually and fully Juft to es 
 ei. Loving GO D, for his Eterna 
 Li ye.infinitely more than we Love our 
 cs. we live in him, and qe: 3 "" 
 aptures of Blefieduefs. yet is ther 
 é coal Sorrow which Reafon conceives 
 of soft due to Sin, which being expref- 
 fed only in the Humility of our Souls, 
 d {een as it were underneath the frut- 
 ti nof our Joys, in the lowly oe 
 ff retain of our felves (in the confe 2 
 nb four vilenefs and the deepSence o 
 ple wn unworthinefs;,) is far Greater, 
 pA an are reftored to the favour and 
 now oof GOD, far fweeter to be fen, 
 pier acca to be underftood ; than the 
 tial for Sin would have been, hadwe 
 es not redeemed, but Damned for- 
 
 evel. 
 
 CHAP. 
 
oy 
 
375. 
 
 So ne -- 
 
 ne eas * 
 
 CHAP, XVITI. 
 
 Of Charity towards GOD. it Sandi, 
 freth Repentance,’ makes it aVert 
 
 and turns it to a Part of our t 
 Felicity, 
 
 He, 
 VHe 
 Our Love to all other Oh. 
 
 Jeks is to begin and End in Go i) 
 
 Our Lave of GOD hath an Excelh ne 
 
 7 it that makes it worthy to. be defired 
 
 by his Eternal Majefty.” He is the on. 
 
 ly Supreme and Perfed friend, 8B) 
 |, Loving we enjoy him. 
 
 EPENT ANC Ewithout Loy 
 
 \ is fo far from {eating us in the Fe. 
 hreity of Heaven, that it is'one of the Ip. 
 gredients of the Torments in Hell, , 
 natural Effect of Sin, anda great Part 
 ofthe Mifery of Devils, Love isa ge 
 nuine Affection of the Soul,and fo pow. 
 erfilly Sweet, when itis Satisfied and 
 pleated, that it’ communicates the Relith 
 ofits own Delightfulnefs to every T hing 
 
 nearit, and Transformes the moft vir. 
 ulent Affections into Smooth, Healing, 
 Perfedive Pleafures. Infomuch that in 
 ‘Heaven our Sorrow for Sin fhall pers 
 
 haps 
 
 DF Repentance, 
 
 ‘haps be infinite, yet the malignity of it 
 
 (o perfectly corvectd, that tho wecona 
 tinue Eternally Juff,in rendring ourSins 
 that grief which istheir due, 1 fall 
 not difcompole our peace, norcorrode 
 out Delight, but increafe our Repole 
 in the Beauty of our fouls, and make 
 ow Joys more fullof Extalic, by thofe 
 Melting, Lively, Bleeding, Refent- 
 ments, which our Love will occafion 
 in the very Grief, wherewith it perfects 
 our Felicity. For asthe falling out of 
 Lovers is the Renewing of Love, fo is 
 the Mercy and Kindnefs of the one, €- 
 ven of him that was injured 5 and 
 the caim and fecure Indignation 
 wherewith the other hates himfelf. for 
 being guilty of fo vile amitcarriage, 
 the very Grace and Beauty of the Re- 
 conciliations it is a great means of their 
 mutual Endearment and Tendernels ¢= 
 ver after: the Compaflion of him that ts 
 Innocent, and the humble griefof the 
 Guilty making the Joy of their future 
 Correfpondence. more Decp and Seri- 
 ous, more Vigorous and Knilaming, 
 more Jatting. . Ab: 
 LOVE. isthat which Sanctifes Re« 
 
 pentance, and makes it pleafang nae a 
 reeny| 
 
ee ey 
 
DE Charity 
 him that is Beloved, and to him that is 
 adored 3 Acceptable and Delightful to 
 him that repenteth, as well asto him 
 that had been injured, For the Sin- 
 ners Reftauration makes it as Natarul to 
 grieve for his Faw/t as to rejoyce in his 
 Felicity, his. fad and humble Refent. 
 ments are his own Satisfaction, because 
 he fees himfe!f Fut and Rational in them 
 he delighs in his Sorrow, becaufe it is 
 Hoxourable,and findsa newKind of pleas 
 fure in his Abafement, becaufe it is res 
 lieved by the Wonder of his Happy 
 condition; and what he hath lott in 
 himfelf isregained in the pefection and 
 Goodnefs of his Object, 
 
 THAT GOD is the fovereign 
 @bjec& of Love I fcarcely need to 
 mention; all I fhall obferve upon this 
 occafion, is 3 that we are more to Love 
 bim for his Afercy and Compalfion to- 
 wards us as Sinners, then for his 
 Goodnefs and Bounty exprefied at the 
 firft, as we were Innocent Ereaturcs, 
 The Bleeding Spectacle of his d- 
 carnate Deity, and the Perfeverance of 
 his Miraculous and Trax{cendent Love 
 after all our Offences, is another Kind 
 of Motive to heighten our Charity 
 
 ol, 
 
 and Delightful then ever. 
 
 ~ 
 
 TDF Charity 
 
 of, and gives ic another form, 4s much 
 nore Myftérious, fo much'more perfect 
 Our Sor. 
 tow for Sin infufes'a New Sexfe into 
 Nature, a New Beauty inte Love, and 
 
 ~ 
 
 gIVES as much unto ir, asitrecciveth 
 
 from ! But this being betrer ke own 
 by Experience, then by df{crintion’t 
 {hal} refer you tothe Lift of Heaven 
 and Grace; for more ample fatisfacti= 
 on. 
 LOVE, as we have fhewed, ‘may 
 be extended to all Objects in Heaven 
 and Earths all that is Goodly and A- 
 mable being capable of that Affection.’ 
 Hereupon the Word Love is generally 
 ufed for that Liking and Efteen’ we 
 have for any thing, whether Déad or a- 
 live. WeeanLove Life, and defire to 
 fee Good Days; wecan Love the Sun, 
 and Wine, and Oy], and Gold; Love, 
 our Mogs and Horfés, fine Clothes and 
 Jewels, Plcafures, Honours, Recreati- 
 ons, Houfes, Riches, aud’ as well as 
 Love Men and Women, Souls and An- 
 gels, ‘And evermore our Love cx- 
 prefleth it felf in Tendernef$ and Care 
 tor the Prefervation of what we'Love, 
 inFfteem of its Worth, and Delight in 
 
 if it’s 
 
274 
 
 1Cor.%3 7 
 
 Mark. 83- 
 54331. 
 
 Disa peutance: 
 
 ite Beauty) in endeavours al{o top ro- 
 mote its Wiclfateas far as it is capable 
 Bar theré-is another fort of Love tos 
 wards Living Objed s,Divine and reafo. 
 rable which we eal Charity. I hisis that 
 Vertue of which the Apottle faith, (af 
 cet he had {poken of all the Miracles, 
 Helps , Governments , Prophefies, 
 Tongues, and other Gifts of the Holy 
 Ghoft, that were then in the Church} 
 Tunto you antore Excellent 
 And inthe -her 
 
 ‘Chapter. Tho 
 
 Aen and of Angels 
 
 am become asf 
 
 tains, 
 
 thing, and thol beftorw 
 
 feed ibe poor, and tho Tgive my 
 
 be burned, and have not (batty it prof 
 teth we nothing. \tisthat concernn 
 which our Saviour fpeaketh ,~t 
 firft_ of all the Commandements is, He 
 O Ifrael, the Lord our G ji 
 
 and then foalt Love the Lor 
 
 iv.th all thy beart,and with 
 
 m Love 
 
 ment: Add t 
 this, Phau fhalt Love thy Neighbour as thy 
 @lf s There 7s mone other. Commandement 
 greater then thofes Nay perbapsitisthat 
 of which he faith to his Apolties, when 
 they had admired at his Mirac!cs- He 
 that believeth on me, the works that Ido 
 all be de alfo, and greatcr Works then 
 shefe fhall be do, becaufe I gato the Faz 
 ther. For Faith work:th by Love, 
 is the Life of Faith, and without 
 the Worksof the one the other is Dead: 
 The Works of Love arethe End of all 
 Miracles, and more Blefled then they. 
 Nay Love is the End of Faith as well as 
 cis of the Law; for the Apoltle faith, 
 The End of the Covrnrandment it Charis 
 1y,aut of 4 pure Heart, and of agood con> 
 foience, and of Faith uxfeigned. tis 
 the End. of the-very Creation of the 
 World,of all Gods L.aborsand Endea- 
 yours, of all his Ways in ali Ages, all 
 cht faculties and powers of the Soul,the 
 very End of the Redemption of Man- 
 
 B kind, the End of the Jewith Occono- 
 
 my ulder the Law, the End of all che 
 DifpentationsofGrace andMetcy under 
 6 oe 
 
 z the 
 
ea a Te 
 
Of Charity 
 | the Gofpel; the End of our Saviours 
 | coming down into the World, the 
 End of all his. Miracles, Tears, ang 
 Blood. tie End of the Holy Ghofts ap 
 ocaring upen Earth, the End of all the 
 Means of Grace, and infome fort the 
 very Jalt End of all Rewards and Pu 
 nifaments whatfoever. Theeverlatting 
 Continuance of this Love is the End of 
 Eternity itfelf in amanner, and if our 
 Love be not the End of GODS Love, 
 tis is of ours. And if the Truth be 
 deeply inquired into, the Intermixturt 
 is fo {weet, that his is the End of oury 
 ours of his. For he Loveth us with 
 the Love of Bexevolence, that we may 
 Love hint; and he defires to be beloy 
 i ed of us, that hemay Love us, with a 
 nother Kind of Love , ° diftinet from 
 the former, even that of Contplacescy, 
 ‘hich Lewe of Complacency 15 the 
 : | Crown of ours; and-fo Delightful te 
 | us, tnat ic isthe very End of our De 
 
 »? 
 Le 
 
 towards. Gon. 
 ngs, of our foulsand Bodies; of the 
 yhole Creation, of all the Endeavorr: 
 wad Delires of the Deity, in all the Dat 
 enfations of his Grace and Provi- 
 Hence,there muft be fomething in itsNa- 
 are Eqnivalent teallthefe Tranfccn- 
 jent Undertakings, to juttifie the # 7/2 
 iow that {ele@ed Love for its Sovereign 
 )bjec,for it is the office of Wifdome to 
 ait the means and their End together, 
 a that the Excellency of the onc may 
 worthy of all the Coft and Dificul- 
 y of the other, , For itis a foolith 
 hing to purfue a bafe and feeble tnd >» 
 yy Glorious and Wonderful Methocis, 
 ecaife its VilenefS will Difgrace the 
 Delign, and withit their Beauty, their 
 ay Grandure will be abfurd, where 
 nei. Lilue is butcontemptible. The 
 bpoftle therefore telleth us thatLove zs 
 be fulfting. of the Law, and that itis 
 ye Bond of Perfectnef. And purfairg 
 properties: a little more Ampie, he 
 ith, Charity fuffereth long, and isskind, 
 barity envy eth not, Charity Vaunteth 1 Cor. #2 
 tit felfjis notpuffed up,doth not-behave ,:,6¢. 
 felf unfeezaly, jeeketh not ber own, is 
 ot cally, provoked, thinketh xo evil, rc- 
 yeth not in iniquity, biPrejoyceth in 
 
 3 the 
 
 2 
 
 fire, and begetteth in us 2 new Love of 
 
 Complacency fitly anfwering his unto 
 use 
 
 N OW. ifLeve pe the End of all 
 
 | the Laws, Works, and Ways of G OD, 
 
 . et all oar Sayiours Labours and fuffer 
 
 ofS 
 Ings 
 
el 
 
 aS a ae 
 
 Ee 
 
 Of Charity 
 the Truth, beareth all Things, believet 
 all things, bopeth all things, endur 
 eth all things. Charity never  faiteth 
 &c. 
 
 IT is one noble Effect of Charity that 
 it (uthereth affli€tions cheerfully and 
 patiently for the fake of its Beloved : 
 Another 1s its Kindnels to its Object; 
 its feet and Courteous inclination to 
 doall maimer of Good: Andther, for 
 which ir is highly valuable , is, that it 
 envieth notthe Felicity ar Gloty of 
 ‘ts Beloved but taketh Pleafure to 
 fee it far higher and greater thenit 
 owns 3 not apt to vaunt and bra 
 of its Perfections, but hath an ham 
 dle Elteem of all its Atchtevments; 
 doth not behave it felf in diftaftefol 
 manner, but ftudies and defignes the 
 Honour Benefit and fatistattion of it 
 Object. But that which of all othe 
 is its greatelt Perfection, is; that a 
 fecketh not its owns i isnot Mercenary 
 ‘or {elf ended, but truly Generous ani 
 Heroick fn its Performances, Te Sacri- 
 ficeth it (elf, and ail its interefts, to th 
 Advantage of its Object 5 it prefer: 
 reth the Peifon it Leveth above it fell 
 
 celire 
 
 towvards.G OD. 
 defiresits Exhaltation, and delights in 
 its Glory more then its own, Ic #5 79t 
 eaftly provoked, becaufe it puts the bett 
 fence upon atl that. is done by its Ob- 
 ject : Thinketh no evil, 15 not fulpici - 
 ous, or malevolent, or.ccnforio is, but 
 frameth honourable and. fair Zdeas of 
 all that is thought or done by its Be- 
 loved-; Hateth all Impurity that may 
 difpleafe its Objet , all black and 
 crooked A prehenfions ; rhat may 
 wrang and difguife it 5, beareth all with 
 Hope and Equanimity, becaufe 1t be- 
 lieveth its Object to’ be Good, and 
 Wife, cil] i¢ mult of necefiry change 
 its Opinion, and entertain a Judge: 
 ment tending to its coidemnation. 
 It is no longer. Charity then, but dife 
 ‘Jike and averfion, when it ceafeth to 
 
 “think well of its Object - foritis any- 
 
 ther Principle ar diftiect in Nature 
 from Love, .as-its AGtions are from the 
 Gions of Loye; the diverhity of the 
 
 Effects evidently proving a Differeace 
 
 in their Caufes. 
 
 THE Quality, by which Charity 
 rejoyceth in the Truth, is aw incompa- 
 rable excellence and com mendation of 
 ts. Nature. Becaufe «he Truth is 
 T 4 CODs 
 
DE Charity 
 GODS infinite Goodnefs, and Love, 
 and Providence, which are’ exercifed 
 In preparing Delights and’ ‘Freafores 
 for his Belo ved. The truth is’ the Fe. 
 licity and Glory of the Seul. And if 
 it be trae that all’ Eternity is full of 
 Joys, and all the World enriched with 
 Delights, that a nianis infmitely beloy- 
 ed of GOD, and madeé in, his Image 
 on purpofe, that he might enjoy all 
 the Beft of all pofible Treaftrés,in his 
 fimilitude, hé thay avell rejayce 7x’ the 
 Truth ; becaufe no Truth dai be grea- 
 ter or more dehghtful,, than that him- 
 {cif is exalted to the Throne of GOD, 
 and ordained to live in Communiog 
 with him, r : 
 
 BUT that Quality, by which the 
 Soul dclieweth, and hopeth alt, things, 
 that concern the Honour and Fidelity 
 of its Beloved, is yet more acceptable 
 anddclightful than the forier, For 
 x good opition of the Natere’ and In- 
 tention cf the Petton with whom We 
 are united, isthe Beffs and Foundati- 
 onof all our Refpect, the Genjent of 
 
 our Peace, and ‘the Life and, Soul of § 
 
 all that Honotrthat is paid unto him, 
 The very Grace and Beauty of allour 
 Con: 
 
 towards Gon. 
 Couverfation dependeth upon it, and 
 if it be truce; that we are more to love 
 GOD»for the intrinfick Perfeétions 
 of his Effence, then for all hig Gifts , 
 the chicf Bafine8 6f our Knowledge.is 
 to Frame glorious, Apprehenfions of 
 his Nature, andté Believe him in all 
 things fo Kind and Wife,that he is Truc 
 and faithful in all his Declarations , 
 and mott ft to be Honoured inal} the 
 Difpenfations of his Providence , be- 
 caufe heis ever mindful of his Prote- 
 ffations and Promifes,. For then we 
 can believe, that all things fhall work 
 together for our Good, can fafelv 
 wult ourfelves, and all that is Quys 10 
 his hands 5 relign our felves uptohis 
 Difpofal with Joy, and fay Thy Wil Le 
 daze, tor it is Holy, Goed, and accepta- 
 ple ? Thy Will alone is of all other 
 Wilis! moft. Perfe& and Defirable, 
 There,areon Earthindeed more nice 
 | Emergencies, many Obfcurities and 
 Riddles, in the midft of all which ta 
 think fo wellof GOD as he defer- 
 veth, 1s the moft acceptable, thing in 
 the World3 for it argues a great con: 
 dence Of his Worth,and a Love that is 
 | founded’on SubjiantaalCaules never to 
 
 be 
 
 a8r 
 
OE Chatity . 
 
 be removed. It. feedeth the Soul with 
 alively hope, and fair Expectation, of 
 great Things fromhim : by whjcha- 
 lone wedo right to His GODHEAD, 
 in acknowledging the Perfection of his 
 Love and Goodnefs, and by which a-f 
 lone we aremade able to adore him 
 and to live in Union and Communi- 
 on with him, 
 
 THERE is :ercat Talk of Friend. 
 fhip, it is accounted the only, Pleafure, 
 in the World 3 Its. Offices are highly 
 magnified of all: Kindnefs of Behavi. 
 our, athrough and clear cgmmunica. 
 tion of Souls, a fecure Reliance upon 
 each others Fidelity, a perfeé, Difco. 
 very of all our Thoughts, Intentions, 
 and Refentments, an ardent willing. 
 ne{S to impart Lives and Eftatefor the 
 Benefit of our Friend , the Repofing f 
 of all our Secretsin each others Bo. 
 fomes, to de all fervices, and. fufler 
 all aftlictions, for each othess fakes, to 
 prefer the Concerns of our Friend up- 
 on all Occafionsabove our own, thefe f 
 are the Adigualia Amicitia, Ce Arcana} 
 ntutnue Benevolentie, the Great and 
 mighty Effects for which Friendfhip is § 
 admired :But all thefe, without a good 
 Opini-§ 
 
 towards Gob. 
 
 Opinion of our Friend, are nothing 
 wotth, they are but Externals of 
 Friendfhip , the greateft Secret in its 
 Nature is, the mutnal agreement of 
 Souls and Spirits, the Delight which 
 either taketh in the other, the honour 
 and efteem they give and receive, the 
 Approbation and Love of cach others 
 Difpofitions , the Sence and Admira- 
 tion of each others Vertucs, the con- 
 tinual Defire of being alwayes toge- 
 ther, peculiar Extafie, which the Beaus 
 ty of either occafioneth ig the other, 
 when of all other Treafures in the 
 World their Perfons are the greateft to 
 one another. Either is the proper Ele- 
 ment aad Refrigerium of the others 
 Soul. Their Bofomes are the mutual 
 Receptacles and Temples of cach o- 
 thers accomplifhments, whereinto they 
 are received in all their Defert, and 
 have Juftice done to every degree and 
 Perfectionin their Nature; their Hearts 
 are the Thrones where they are exalt-' 
 cd, and magnified, and live at Eafe, 
 are honoured and worthipped, extol. 
 led, andreign as abfolute in each o- 
 thers Souls. There are fome flight 
 aims and Adumbrations of this Friend- 
 {hip 
 
 283 
 
= 
 
. Hs | ee 4 
 fhip onEarth ; but the beft, aud higheft 
 Pevree of it heve bencaths but arude 
 
 and imperfect thagow, only, GO D, as, 
 the Sovereign friewd. all Adoration 
 paid to any one belie ismacr f.olatry. 
 
 OurHearts ean be abfolute!y Sacruiced 
 to none, but him; becaufe hc a:oncis 
 immutable in Goodnet>. , Vc cannot 
 
 infinitely honour and delight in any 
 but Him, it is he alone that caninii- 
 nitely. honenr. and delight im jus, 
 All our Lives, Eftates, and Services 
 are Due ta him, his Will alone is 
 to be wholly ours, becauie ng other 
 Will is .infajlibly Right, Wife, Holy: 
 but his alone, an 
 THE Union of our Wills.is a Perfecu~ 
 on of Love:but that at which he aimeth 
 by all his Labours, azd Gifts,and Benc + 
 fits, is our Right and Good Opi- 
 nion of his Excellencies and Perfecti- 
 ons, That we fhould. fee and difcern 
 his igterior Properties; admire his 
 Graces, adore his Perfections, adore 
 and magnifie his Beauty, and Glory, 
 this isthe End for which he communi. 
 cates himfelf in all -bis Works and 
 Ways unto us; it is the End of the 
 who}? Creation, and of all the nee 
 ent 
 
 toWwMAS Cov 
 lent Things mn the univeste » for by 
 thishe eftabhfheth his Empire in our 
 fouls and makes usPleafing to himfelfin 
 all our Operations. And for this Canfe 
 it. is, that the Apoltle plainly tells us 
 that tho we give our Body to be burn 
 ed, and all our Goods to feed the 
 poor, withoutCharity it profiteth no=- 
 thing, To render toG OD the Ho- 
 nour that isdue to his Name,to receive 
 and admire all his Bounties, to rejoyce 
 in all his Operations, to adore himin 
 all his Ways, to take pleafure in all 
 his Works, to fill Heaven and Earth 
 with our Joysand Praifes, isa Work 
 which cannot but be agreeable by its 
 Nature, to his Eternal Eflence. And 
 if this be the Work of Love, itis that 
 which is moft Excellent; becaufe he is 
 therem both pleafed aud enjoyed. 
 
 GOD and all his Creatures are united 
 
 together by Lovealonce, and inthe Fs 
 terval Exercife of pure and perfectLove 
 all Bielednefs and Glory confifteth. 
 
 IF you require what it is to loveGOD, 
 
 | you will findit worthy of hisHizhelt de- 
 § fixe,becaufe thereby al! our fouls wnay all 
 
 his Creatures, and his whole Kingdonte 
 are pertectdd, for to Love GOD as we 
 
 ’ 
 ought 
 
DECharity |’ to ote Neighbour. 
 
 all his Works. For his fake we fhall} all would be the particular Joy of eve- 
 obferve the Laws of the fecond Table. f ry perfon. All the Earth would be 
 and Love our Neighbour as our felf{ full of Repofe, and Peace, and Prof- 
 For to Loye himis no Impediment, but} perity , nothing but Hon yur, and 
 a Strong Engagement, and incentive to Kindnefs, and Contentment would 
 the Love of all his Creatures. Wellrep ewith, the World. Which leads 
 thall honour‘ our Parents for hisfake,fme:now to that other Branch of 
 and preferve the Life: f our Neigh- Love, which ts Charity tooar Neigh- 
 bour: We thall not rob him of hisf bour. 
 happinefs in his Wife, nor wron, 3 bam in 
 her Chaftity and Fidelity tow rds se 
 We fhall not {teal from him, nor dimi- G@&HAP, XIX, 
 nifh his Poffeflions. We thal 1 not 
 defame him’; nor hurt him by Lies;§ charity to our. Neighbour maft nati 
 but vindicate’ and preferve his Re-f az Eafte in the Eftate « of Innocence 
 putation. it will be oup: joy and Sa- Adams Love to Eve avd his childr 
 tishidion to fee his honour clearand— «great Examplar of our Love to all 
 unblemifhed. We thall not injure him the World. The Sweetuefs of Loving. 
 f a bs a thought, ‘nor coverf The Benefits of being Beloved. ‘To 
 I 5 Bs either for tc fit- Love allthe World, and be belowedly 
 : but ftudyto edd ro} all the World is ; erfect -fecurity and 
 Felicity, Were the Law fulfilled all the 
 i the World as full of World would be turned in Heaven. 
 it ovght to be, P 
 
 | continue, ‘he 1M ro Gi ARITY to our Nei our 
 
 CE OOOO 
 
 Is se cake eu ee 
 
 10 : he Belt of hisCreatures. Weare 
 to Love GOD im all the Worksot 
 his Hands, but in thofe efpecially, that 
 V4 
 
(tn 
 
 OF Chariep towel S op. 
 ought to do, is to Honour him.as.our and. Ages. it is: 0 fe¢, and: deftre;to 
 Father, Benefactor, Bridegroom, and |E{tcem: aad delight in his Omnipre- 
 King, to contemplate him as our Gaufe | fence and Eternity, and inevery Thing 
 with Complacency, and to re{tin him | by which he manifeltet!s bimfeltin ei- 
 as our End, to delight in himas our frher of thefe, fo that all Enlarge- 
 Creator, Preferver, Lawgiver, and Re- ment, and Greatnefs, and Light, and 
 deemer, to dedicate our Riven wholly | Perfection, and Beauty, and rieaiure, 
 to that Service, whatever it be, wherein | are founded in it, andto Love himto 
 he is chiefly pleafed and delighted.) It | Perfection implies a}l Learning and At- - 
 ig to love him in himfelf. in all -his tainment, becaufe we mult neceflarily 
 Works, in all his Ways, inatl his Laws, be acquainted with. all Things in all 
 in all his Attributes,in all his Thoughts | Worids, before we can thorowly and 
 and Counfels, in all his Perfections + It compleatly do it. Which here upon 
 impites the Knowledge of all Objeas, } Earth to do by Inclination and Endea- 
 the Ufe ofall Means, the Attainment of | vour to the utmoft of our Power, is all 
 all Ends = all Wifdome and Goodnefs, § that isrequivedof us; Andif wedoit 
 all Obedience and Gratitude, all Righ- J to our utmolt, it fhali be rewarded in 
 teoufnefs and Holinefs , all Joy and & the Beatifick Vifion, with a full and 
 Praife, all Honour and Ffteem , all | Blefled Pefection withan anal Love 
 Bieiiednefs and Glory. For it is to | exagtly refembling his.and fully anfwe. 
 Love him withall our Heart, and with Hi rable to it in the Highett Heavens. 
 all our Sou), with all our Strength,and § =I HER Earetwocommon Motives 
 with all our Might, withall our Un- J of Love among Men, the onc the Good- 
 derftanding, with allour Will, with | nef and Excellency of the Perfon, the 
 all our Affection, with alithe Powers | other bis particular Kindnefs and Love 
 of our foul, with all our Inclinations i tous : And boththefe are inthe High- 
 and Faculties in all his Creatures; in all | 6eft DegreeinGOD. He isof infinite 
 his Appearances, in Heaven and | art, § = Goodnefs and and Excellency in him- 
 in Angels and Men, in all Kingdoms felt, for there is nothing Cegneniee 
 and § sh a 
 
ah, Ae —s 7 
 
 ¥* 
 
 Of Charity , 
 world, but what hath received all its 
 Goodnef$ fram Him.” His Coodacis is 
 the Ocean, and ‘all the Goodneffes of 
 Creirtires little’ Streams flowing froin 
 that Ocean. Now you would’ thmk 
 him a Madman that thould fay the Sea 
 werenot greater then a trifling Brook : 
 
 that the Gocdnefs‘of GOD dothnot 
 ws much ( nay infinitely more) ex- 
 ceed that of all rhe Creatures. The 
 Suh is a lively Mirror of that Ecernal 
 Act of Love which is the Glory of h's 
 Effence, but it is infinitely lef$ prone to 
 
 Good toit felf, and infinitely lef to al! 
 
 other Creatures. | It fhines for their 
 fakes neverthelefs, and clothes it felf 
 withGlory,by the {plendor ofits Beams 
 and isan Emblem of COD, who 
 exefteth his Power with infinite Plé.- 
 fure, and by communicating his FYi¢nce 
 in an intinite Manner, propagates his 
 Felicity, and Glory, to the utmoflt 
 Height and Perfection. By proceeding 
 from himfelf to all Objects throughout 
 all Worlds, he begets, and dwelleth 
 in himfelf, he inhabits Eternity ina 
 Blefied and more‘ vigorous Minticr , 
 
 Ky 
 
 DE Charity 2 
 by eftablifhing the Felicity of all his 
 hisCreatures,and become theirs infinite 
 and Eternal Glory. Whereiz his parti- 
 cular Kindnefs andLove tous appeareth 
 becaufe he hath fitted us with Quali- 
 ties and Powers adapted for fo great 
 jn End, andas particularly appropris 
 
 Tay 2 s, as the Sun to the Eye of 
 ind cettainly itno lef folly to fippofe f ated all to us, y 
 
 ; -every Spectaror. 
 | dur Souls are made to enjoy the Benefit 
 
 lof all, and his Defire is chat we fhould 
 
 For our Bodics and 
 
 attain the End for which we are creat 
 ed. On his fide all is prepared; on 
 
 ours nothing is wanting but Love to 
 Yip embrace and take pleafure in his Good. 
 
 communicate ‘its* Beams. a t fs Ff : ; ; . 
 eM aces 5 ea nefs, which fhineth in all thefe Things, 
 
 i and created them on purpofe, that bes 
 
 ing manifetted by them, we might de- 
 
 light in it for ever. 
 
 HE thatloveth nor GOD withall 
 
 jhis Heart, liveth a Life mott contrary 
 }to Nature.For to Love is.as natural for 
 | che Soul, as to fhine for the Sun:and the 
 
 moreLovely any thingis.the more prone 
 
 ‘we are toDclight in it:ifany thing be in- 
 ) finitly Amiable,weare pronetoLove itin 
 j aninfinite meafure, we prefer the Better 
 
 above the worfe,& cannot reft butin the 
 beft of all, Reafon jis theEflence of tlhe 
 Soul.and tends alweavs to the utmoftPer- 
 
 4 whe eas f dio, 
 
DE Charity | | 
 Life our Enjoy mentof GOD is morc ‘towards ar: aes 
 imperfect, more compleat and periedthercan the floods drown it. Afflition, 
 inthe Life tocome. Here uponEartlPerfecution , Sicknefs, any thing that 
 we defire to converfe with him in hiyill bring us to Heaven, will be accept- 
 Ordinances , in Prayer, Meditation §ble and Delightful. 
 hearing his Word, in receiving the Saj_ 1 F you would know more fully, why 
 crament, which are intended all for thig§ OD defires to be Beloved, y ou may 
 purpofe, to bring us into a necrer Intigonfider, that Leve is not onely the 
 macy, and familiarity with GOD byMotive, and Incentive to Vertue, the 
 fy eaking fo to him, & hearing him fpeak\Caufe of Obedience, but the form and 
 and f{hew himfelf tous. Itwe love hingkjlence of every Grace, and the fufil- 
 indeed, we fhall highly Valuc_ thefding of the Law, We fhall chufe him for 
 Ways of Converfing with him : ijpur GOD, and have no other GODS 
 is alijhere uponE arth whereby we cagbut him, no Delights, no Sovereign En- 
 enjoyhim. It will make us with David efoyment but himalone. We fhall ho- 
 {teem one Day iv his Conrts better than dour him with all our Souls, and adore 
 thoufand. We thall delight in all th4him with every Power of our Willand 
 Means of approaching to himas ofte#{Inderftanding : We fhall not regard 
 as poflible, and ufe them diligently, t@Jmages and fhadows, but worfhip bim 
 the End of uniting us more and morfjmmediately in Spirit and in Truth. We 
 unto him, who is the Object of ouffha'l not take his Namic in vain,nor con- 
 Defire and the Life of ourSouls. Andentedly ftand by when others abule ite 
 for as much asthere is another Enjoy4Bur fhall praife his Name, and defire to 
 ment of G OD which is more compleaffee it glorified throughout the World, 
 and perfect, we fhall groan earneftlyffor Love defires the Honour, and de- 
 dlefired to be diffolued and be with Chrifi Nights in the Glory and Advancement 
 where we may fee nomoreina Glaf ot its Beloved. We {hall reverence 
 but Face to Face, and Know as we arghis Sanctuary, and keep his Sabbaths, 
 Known. For Loveis {trong as | eath defiring Reft from other Avocations , 
 many Waters cannot quench Love, neiffthat we may contemplate his Glory ¥ 
 the V 2 ail 
 
 +4 
 
vas 
 
 nen 
 
DE Charity 
 aremoft near unto him, chiefly thofe in 
 which he manitefteth himfelf moft 
 cleatly, and thefe are they that are 
 moft like him, moft exalted by hiny, 
 molt loved of him, and moft delightful 
 tohim. 
 
 ANGELS and Men, are fo diftiné& 
 
 from the refidue of the Creation, that | But all thefe Diforders came in by Sin, 
 
 all the Works of G OD, as if they 
 were Things of another Kind, are put 
 in Subjection under their feet. They 
 Were made in his Image, and are often 
 called the Sons of GOD. They are 
 the Sovereign Objects of his Eternal 
 Love, every one of them, confidered a 
 
 fart,:isfo Glorious 5 as if he were thef 
 Sole individual friend of GOD, andf 
 
 King of the Univerfe, fo that they are 
 to be treated in another Manner , as 
 High and Sacred Perfons, elevated a. 
 above the Race of ordinary Creatures, 
 
 as a Progeny of Kings that are all of | 
 
 fon, In whom he is injured, or Oblig. 
 cd. 
 
 I confefs there are many Difguttes, | 
 
 that overcaft the Face of Nature with 
 
 avail, and cloud thefe Sovereign 
 
 Crea: 
 
 them fricnds to the King Of Kings ,} 
 Ambafiadours reprefenting his Per-f 
 
 to our Meighbour, 
 Creatures : the Excellency, the Ab- 
 fence ,and Diftance, and unknown Na- 
 ture of Angels; the Perverfnels of 
 Nature, the Ignorance, and Unkind. 
 nefs, and Diforders of Men Darken, 
 and Eclipfe this Glorious Duty , 
 and make it uncouth and difficult to us: 
 
 and it is expedient to remove theConfu- 
 fions that blind us, in our miferable E- 
 {tate, and to look ppon this Vertue of 
 Charity, in the Naked Beauty which 
 appeareth to us in the Light of E- 
 den. 
 
 IN the Purity of Nature, Men are 
 Amiable Creatures and prone to Love, 
 To great Advantages; of which Sin 
 and mifery hath bereaved us, and to 
 
 | which weare reftored but in Part, ever 
 
 then when we are Sanctified. Where the 
 Beauty of the ObjeG is imtire, and per- 
 fect, and the Goodnefs of the Spectator 
 clear and undefiled, to Love is as Natu- 
 ral and Eafie as for fire to enflame when 
 applied to convenient matter. For the 
 Beauty of the Object is Oy] and Fuel to 
 the affection of the Spectator. It 1s 
 not more Eafie to delight in what is 
 pleafant, than it is to defgre what 1s 
 
 Geod 
 
 297 
 
io! 
 
 5 
 ee 
 x 
 i if 
 \ 
 ‘a 
 yet 
 4 
 4 
 + 
 4 
 
 Ss dig Ae yi Raa 
 ha it tek See 
 
 4 coat .” 7 Wik: 
 oa" Be ; 7 , wre ee 
 
DE Charity, 
 Good and Amiable. To be commanded 
 to take pleafiire in itis Liberty, not 
 Conftraint, To be forbidden would 
 be hard, A Prohibition would be the 
 Severe{t Law, and the moft cruel Bon- 
 dage.” There was no Poflitive Law in 
 Fdeu, that required a Man to Love his 
 Neighour. it was a Law of Nature. 
 
 The Nature of the Obje& required it,, 
 
 and our Nature prompted it felf there- 
 unto. The Service that Law required 
 was perfect freedome. Adam was com- 
 manded to Love Eve, by a filent Law, 
 Surprized by her Beauty and captivat- 
 ed by the Chaingof Nature. Hewas 
 amazed at fo fair a Creature, her Pre- 
 
 fenee was fo Deli¢huful that there was 
 no ueed of aZaw; aninjuncion had 
 imported fome Sluggifhnefs in the zeal 
 
 of Ins Affection. _His Appetite and 
 Reafon were .united together, and 
 both invited him ro lofe himfelf ta her 
 Embraces: She was as acceptable a Pre- 
 fent of the Love of GOD, as Wifdome 
 and Goodnefs could invent for him,He 
 Was too aptto admire her, had not her 
 Soul been as warthy3 as her Symmetry 
 was tranf¢endent.He admired theBoun- 
 ty ofthe Devor info Great a Gift, and 
 
 Great 
 
 td dur Meighbour, 
 
 GreatPart of his Lifé was to be fpent in 
 the Contemplation of his Treafure. 
 He had a’ NobleCreature made in the J- 
 magg of GOD for him alone! Her 
 foul was far more excellent mm Beaue 
 ty then her Face, a Diviner’ and more 
 Glorious Object than the whole world. 
 HerIntclligence:and Vivacity.Her Lof- 
 ty and clear Apprehenfions, Her Ho- 
 nour and Majelty, Her Freedome of 
 Action, her Kindnefs. of! Behaviour; 
 her Angclical Affections, Her fitnefs for 
 Converlation , Her {weet and Fender 
 Principles, a million of Graces and En- 
 dowments confoiring to entich Her 
 Perfon and Perfection, made all the 
 World to ferve ddum with one Degree 
 fare more inferving and pleafing 
 
 rheUniverfefeemed to beNothing 
 
 Theatreof ther mutual Love,as 
 
 orid were made for nothing 
 
 yminifter to her for his fake, 
 
 ke himhappy inthe Enjoys 
 
 While the fruition was fan- 
 
 + Inftacknowledgement ana 
 
 tothe Author. 
 
 ce Eveonly for 4 Prefi- 
 
 t fweetnefs is but a Pat- 
 
 opy of what follows , 
 
 #91) 
 heiad 
 
Dyan @g* A Saas 
 7 ai oe fi 3) 4a ; 
 
 eS chee bs 
 
DE Charity 
 
 fair Prologue to atmore magnificent 
 fcene, and ufed by us as a meer Inz 
 troduction. Adam was ableto Love 
 Millions more, and as she was bite 
 out of his fide, fo were they to {pring 
 ftom his Bomels ; All tobe as Great, 
 
 and fair, and Gloriousas fhe, as full of 
 
 Soul, and as full of Love. As the 
 Woman was the Glory of man, fo 
 were their Off-{prings the Glory of 
 both : I mean they had been fo, by 
 the Law of Nature, had not thedue 
 courfe of it been difturbed. Which 
 
 Accident is wholy to be fathered on 
 Adams fondnefs to pleafe his Wife, 
 andto be mothered upon her Light- 
 nefs and Credulity. 
 
 But we, being 
 here to difclofe the Felicity which) is 
 hid in the fulfilling of GODS Laws 
 and to jultifie his Love in commands 
 ing this Charity to our Neighbors,matt 
 not regard the Malevolence of Men, 
 but look upon the pure Intention of 
 the Laws and the fuccefs that would 
 have followed, had it been, as it might 
 have becn, perfectly obferved. 
 
 ALL sdams Children had been 
 himfelf divided, and multiplied into 
 millions, and. every one a Greater 
 Treafure 
 
 to our Reighbour. 
 
 Treafure to him than the whole world. 
 The Stars had not been by athonfand 
 Degrees fo great an Ornament to the 
 skies , as they to the Earth, an of- 
 {puidag of Incarnate Angels, an aflem- 
 bly’of corporeal Seraphims, a Race of 
 Celeftial Kings, every one loving and 
 Honouring Adam, as the Fountain 
 of their Being , and the Author of 
 their Wellbeing, of the one in beget- 
 ting them, of the other by ftamding 
 and abiding in his Integrity. They 
 had all been fo many Pledges of his 
 Wives Affection; Monuments of love, 
 New and Powerful Endearments , Ena 
 largements of their Parents, Being 
 Mirrors and Memorials of both therr 
 perfections ; For all had been made 
 for every one; and every one had 
 beenthe Joy,aay and the Beauty of ail. 
 All hae been every Ones Objects, and 
 every one, the Spectator of all, every 
 oné ‘would have delighted in the Beau- 
 ty of all, and all liad confptred and 
 fitived together in the love of every 
 one, their concurrence infulfiiling the 
 Law would have banifhed all fin and 
 Oppreflion, Difcontentment and for= 
 row, Wrong and Injury, Theft and 
 
 Miurd- 
 
ae YO eee a) es 
 
 ea) * On 
 
DF Charity Lo our Meighbour, 
 Murder, and Adultery, and Lying out} admired , and {till to be confefied 
 of the World, there had been no noite} moft Glorious and Holy , becanfe he 
 of War or Contention, or anger, or] delights in. the welfare of his Crea- 
 Envy , or Malice, or Revenge, this} tures, and makes Religion fo delires- 
 accurled the Black Guard had ver} ble aMy(tery, and enjoynes fuchvad- 
 appeared ; but all would have been} mirable [hings, as would;make iI 
 Delightful to one another : Affe@tions,} tranfeendently Blefled , and Good |, 
 Honours, Benetits, and Services, Plea=} and Pertcct were they perfectly ob- 
 fures, Praifes, and Profperities, thee] ferved. He defignes that all thould 
 alone had tilled the World, with Beau-]| be amiable, whom we are command- 
 ty, Seeuritv. Peace, and Glory. 'if-f ed to Love. and that we fhould b: 
 
 dome, Goodnels, Love, and Felicity,f not only prone to Love, but actually 
 : ¥ AS. cone: F { “xi Pea? ) 
 loy, and Gratitude had been, all that 1\ he reiton way ke ce 
 
 had been Known, had Love been m.§ fiitutes Love, as the Sovere: 
 
 a, REN, andes er ee ok) ES che } “3 2 tbs SSS Mia ee P 
 Tire! V and InviOhawpD ly O! ferved. , OCCAUIC, aS OUT OAV yd ach Cid, 
 ao . Bi : : 7 
 b ‘| } where G O | JS Laws ATC OTO«! fp m0C€ Other gredter COMM ANACH 
 
 1 ee Re . ae I Sa RE} (oo Ht * 4 
 i IS ¢ onftulion ans ag \ hi! I NC Dicucd, Ol Vivine 5 
 
 sdome.Aemoving t 
 is impoliible to pu 
 IVE fc “an I Place , whicl 
 World. ne bw oe ions Of his Wf 
 w requires be all fweet-— or comply with 
 Fchicity, and Glory, Com. 
 and on evcry tide Ac ) hange the Natur 
 nd Profitable; we th ife 
 the Diicharge of our Duty nr 
 
 ndemned, but GOD is to | 
 
( Me the i ri tas =f wp en : yt ” 7 ey t 
 YP ee eee Ty Lew kL ee Mire ae he ee Pelle teal’ 
 
OF Charity , to out Meighbort: 
 
 If we afcend up into Heaven, andforire are Miferable, and fome are Glo- 
 take a perfect account of all the Op-fions “we would chufe fuch a Law to 
 perations and Effects of Love as theyfuid our Actions by, as might mac 
 appear in Glory; we may firft givefpem honourable and delightful, and 
 our felves the Liberty of Withing, andfjoad and Glorious. All thefe are 
 confult, what of all Things poflibleis§yi¢h Wildome and Bleflednefs {hut ap 
 moft fit to be delired. Had we ah, Love. Ardby Love it is that we 
 Power to chufe, what Kind of Crea-§ ke our (elves infinitly 8 
 tures would our felves be made ? could MAmiable, and Wife, and Bi 
 we defire to be any thing more great fue extend that Ddighrful and 
 and Perfectthen the Image of GOD? A ition to all objects rhat are 
 In the fullextent and utmoft height of Bad (xcellenr, f that onthts tide ' 
 its Nature it is the Refemblance of} save all we can defire, Eflences 
 all his Bleflednefs and Glory. Tol 
 
 wad Actions that meu 
 
 have Beings without Power, or pows (hid compi-at porfiction. If on te 
 er without Operations, will never Fons fide. we look after objects for 
 
 me 
 ave t ine 
 
 ‘Hreto | 
 
 make us likeGOD, becaufe by an [Lij5 Ad-ction, and d 
 infinite and Eternal Aét of Power he Veyeatyres molt Excellent and fit tor 
 is whathe is. Actions are fo nvcefla- cig Gooduefs to be Beloved, ware 
 rythat al! Felicity and Pleafure 1s con- mnwe will att of 
 tinually founded in fome act or other, |, 
 
 and no Eflenceisof any value , but as |',,.; 
 
 itemploys it felf in adelightfal man- | .o-f& ch: 
 
 ner, What Lawthen would wehave fo opyy js L¢ 
 
 to regulate our actions by ? Since Acti- [)) 6 and Perfea 
 
 ons are of different Kinds, fome good, | 3. 44 péoine 
 
 fome Evil, fome convenient, fome 
 
 Hurtful, fome Honourable and fome |); 
 
 Lelightful , fome Bafe and Odious, Byaws can we « 
 
 } 1} 
 
" ; 
 
OF Charity, | HOHE SPERHBORES Su 
 be guided by, but the Laws © other they Wi ON ne. Chat Ie ath 
 Love? By Lave they are made Ami@Libeity which he gave Lae his Rave 
 
 e and dclighttul to uss; by Lovgis manth {ted molt 61 
 
 re mace Creat and Blefled inging us abibercy It 1s moi ne va 
 AN) Honour vand Praifegtor without Liverty Get ie is 
 cnevolence and Good-will, Kindnef Delight, ant MH feet WER MY 9 
 and Bounty, Vendernefs and Compaf. 
 lon, all Swectnefs, and Courtelie, and 
 Care, and Affabilitie, all Service and 
 
 \ JOMPLACCH¢ Vo aye {hut up mM Love 
 
 41 1G 
 
 \ cl 
 vs ' is ( ‘Tt 
 odnels at i: INO aCtlovm cari bre 
 
 : 1 [ ae aa 
 is the Fountain of ail 
 3) TR vend > 
 icatures: what 
 B founded in tne 
 “ove alone Whatfoever It 
 
 ‘ ‘ Try 
 ~ Lith 
 
 s Sacrifice it felf cof} Zoe La 
 
 mus Cr 
 
 curious needle w« 
 compjcat and ex 
 that we can 
 ishis Omiflion. in 
 pell his Creatures t 
 
’ 
 
 hrough our 
 orl it 
 
 - 
 ~ 
 oS 
 2 
 — 
 lon 
 — 
 3) 
 — 
 “< 
 cm 
 re 
 32 
 ee? 
 ~ 
 Qa 
 2 
 — 
 
 and adventured t' 
 
 f ] = 
 i, at 
 
 iC¢ 
 
 ’ 
 
 we plea 
 
 1f 
 
 as 
 aed San 
 
ut ciahbour, 21% 
 DE ae toour gy ut 
 m Love fare in the Operation. Pacreis no 
 \b,OVC US 4 TC \¢ stn t] 2 ymaane Wa ay to mak themfelves Hono: erie 
 
 onlky that Male hens ai / iW \ > a ae ! ¢ 
 teh Tate he Fite and DelightfultoGOV, | ny 
 
 hay that th« mis ie p i S 
 :) > ‘ Lowe. ret by Loving 115 4 hts Ou requireth. 
 
 mid not Love us, if they were p f , ‘ at 
 kfc to the miclvesto doitfreely. Aix a if ed 
 their Ability being provided far, nay ail ee 
 Lnchination eivento make them willi: A Lov 
 
 he has {tric i ly commanded ¢ 
 
 ye 
 
 | x 
 
 them toLove by INature 
 O1GCcre d us fo thatwe 
 
 , 1 Fe ) ’ } 
 Belovece.he bath mad 
 
 hal CO OVE, BUA 
 
 dings, 2 
 
 Love is the S$ uland Perie 
 n all Peifons, in ali Occupations, ! 
 
 iverfions, in all Labours, in all 
 
 A 4 
 
7 we 
 
 Bi 
 
 ir 
 
 sly 
 
 asi MO 
 
OF Charity | toour seighbour, 
 
 “HER An all Vices, m all Occafions. }obferve further, is, thar zt compleated 
 mall kar ‘Hes. nal Cities and oe the Joys of Heaven. W ell theretore 
 out Devowuons, and Ruhiat niay Wifdome delire Love, well may 
 Actions, Love is adinall, All @theGoodnefs of GOD delight in Love, 
 comets of Society is {cated in Bris the form and the Glory ofhis bter- 
 Chifeot Mulich and Dancing # nal Kingdome. And_ therefore it is 
 ENE WAP HAULS OF bo @thar the Apoftle faith, Charzty never 
 
 Cy | j nletb : but whi the r there be Prophefi Sy 
 
 #/ yfiall] als n hether theré be Longues, 
 
 ceafes wbether there be Know- 
 
 ge it fhallvanifh awry. For we know 
 
 wt, and we Prophelte im part, but 
 
 wt whichis | erfecl 19 come, then 
 
 i eeh a AN! 
 C9 75 tH part fiAll be dene ant aye \ 
 f J . 
 
 ‘ wow we fee throu bh a Glals darkly, J, 
 28 eat nom I Know in 
 jo L avi 
 11th, Hope 
 
 e Ore ati iL 
 
 4 
 
. i 4 
 q 
 
 ; ee ig ss ; ' py i he age 
 — bee he) eee eae | oe Ae “ a El 5 gill ere dae a Lied al Powe r 4 ‘ mes t,o. Owe) wee 
 
xX ® ME jOorudence. 
 
 ; siae ; “| He that is not Good can ne- 
 Its Foundation is Chare- iy: 
 
 - fies 7 ! 2 
 Vyi7is kad Lravquiliity and frojperit BUNA a ae . to Tyefione 
 o Earth, it Poel ; Rf himfclf, or others. For the Delignes 
 é ‘avth,its Office to recenci "ok Mere 
 
 rer be Prudent ‘for he can never bene- 
 
 ~e are to fecurc one felt in 
 
 ‘> 
 
 ry Vertue, and 10 to 
 eof ones Daty, 
 
 HAR 
 - of -tereth 
 main Ingredient 
 tection. } 
 the} 
 
 ery Occurrence 
 J . ' 
 # V¥ oric ? ane 
 
 ‘ 
 iv 
 
OF Deudence, 
 
 fo toming}e all V 
 
 ertues in the Executt- 
 On oro. 1 
 
 > Ty . ! et 
 aJUTICS., tharcthney may re 
 ANG wid. Jit 
 
 1 marin 
 
 al) 
 
 G UD, } Trt 
 ee) : | 
 and to our 1ierves 
 we do norhing 
 ofany 1). 
 carriage 
 
 by Piudenc 
 
 Co iplesy 
 
 nity 
 
 DE Prunrersee. 
 
 tained by al/, which no one of them 
 alone, wasableto kifccr: fo here, one 
 Vertues fupplies the D: fects of ano- 
 
 in his own Precintts,and does not ata 
 intermeddle with anothers charge, ye 
 the Work is done as effectually asif ae 
 Vertue dida!l alone ® 
 LE all the Vertues confpire 
 ioply what wanting in each other, 
 is the g | Ove 
 
 eee | n {oer and 
 rmyaqence 1s tine <i baCCl, ar 
 
 H 1a nk Wht ; « 
 sili, wv Llc) Willie CVeETy 
 
 : re ted UBS a2 
 Is ignorant Or What the 
 
 . fs pat 
 Directeth its Care.and 
 
 oi!l. to the Creat and lalt 
 
 , 
 and 
 
Of paudenee, | DE joxudence, 
 ny Vertue than it is able to perform. | Harrarde, that attend its Geom {F- 
 We are apt to believe that in every # Denial, becaufe of the Difpledtares 
 Vertue there isan intinite Feeley ve 7a do to out elves in crofting our 
 And this great Expecation of . ef 
 
 { ours 15 § Appetite. Nay fometimes meén are 
 ° By 
 agood opinion ot Verrue, yee turnet! 
 
 { not feld ne )} Lo its Ll); 
 
 7 {.) wicl ed as tO hate to be obliges 
 Jigrace and In-§ foy fear of the Inconventences of Graz 
 
 famy. kor when we look upon a- cirude, and are much Prejudiced a- 
 ny fingle Vertue, and fee it fo Defe- Fidelity, and Love, and Truth, 
 clive, that 1 fcarce anfwereth one co} atic Conltancy. For allthcfe Verrues 
 many 4 ods becaufe wit find our fel ye 2B 
 
 Our Expectation of it 
 
 ah Ea it 
 
 the Service'o 
 
 1 
 trroOwW 
 
 one of them. doth 
 
 fromth 
 
 1p 
 | ens G 
 
 Liberality for fear 
 
 hich it expotcth us: 
 
 aufe it encourageth 
 usunder feet, fro: rtiuous. 
 
 it is feorned an Mans Empire and Dominton would be 
 
 % 
 he Worlds from Fortitude Ing lealt ave- 
 Lage. } ecaufe ot the Perilsand 
 
 Hazzai a 
 
DE jDeudence, 
 one Vertue were enough for his Feli- 
 city. Ashis Exigenciesand Concerrs 
 are Innumerable, {> are his Cares and 
 Endowments » his Honors and Plea- 
 fures, his Offices and Employments. 
 hus Vertues. dnd ‘Grapes, Hie Offices 
 and his Vertues be at leatt { 
 many 
 Concerns. 
 
 mit 
 
 And if any,,be fo compre- 
 henlive as to cure mony Exigenci 
 at the fame time, his Vertues are the 
 Greater in force and Extent. but the 
 fewerin Number, Their perfect {uth 
 ciency 1s to be meafured by the end: 
 for which they are prepared : and ther 
 Beauty Contilts, (like that ofan Army 
 with Banneis ) in the Proportioaand 
 Symmetiy of the entire Body, the mu- 
 tual Surplies and Suceors they afford 
 to one anorher, the Unity of fuch a 
 riety of things im order t 
 
 Preat 
 
 im Mrovidence 
 reducible to one {u- 
 Lis moit High ar 
 nourh for the 
 well, tho it is no mor 
 
 wht re 
 
 DF prudence, 
 
 ee - Tafte, than a Stone. 
 
 | 
 ne, 
 
 If et nF, 
 The Of- 
 
 ll: of 
 
 4 
 
 bongue At WE 
 QQ 
 
 ere | 
 WO 
 16 no 
 
 ] ' vies! | » POET | 
 IS tO {mc WCiJ, CC. atick 
 
 ‘ tela © > F e nm } 
 1ere Defic in any ofthefe, be- 
 
 _ a Lae me } BAC iad ‘ 
 ay a regulate all bi om { they arecvery ont tumcicnt foi 
 
 its 
 
 own immediate end, and alfo tem- 
 ered and wuited together, that the 
 ce{tare Supplies to make up the Dcfe ct 
 Fevery fingle Sence and Organ, and 
 lrogether perfectly fubl 
 
 ervient to the 
 for whofe {a 
 it 
 
 ke they were 
 
 +1 
 
 i } 1 1 P ye bre penis 
 Prepared, that ne mrgut enjoy the be 
 
 pelit ofthemall. Theeye fees for the 
 
 wae! : ea ee 
 ir,and the Tongue, andal the reft 
 : the foot 
 
 vers of the Body 
 ies the eye, the hand 
 ls the Eye, the Ear 
 
 iyf 
 ati 
 
 G 
 Countels the Eye = 
 mell for the eye, and 
 -ta(ts and talks for the Eye, 
 cannot do for it felt, 
 
 ithe aflilt- 
 
 hcte in ] icw of ‘ 
 
 of far greater Value, then ta.man | ad 
 ) one. For 
 the 
 
 ‘ 
 on 
 
 yneyea 
 \ gt 
 
ere 
 
322 DE Prudence, DF jPzudence. 
 theEyeisthe Light of all the men 
 bers, and Great mits Relation to t} 
 whole man : It fees for the Ear , an 
 the Hand. and for gil , and is t 
 all thefe afterfome manner Beneficial 
 but without thefe would be tono pur 
 pofe. There is an infinite Excellence 
 in every Vertue, but it is to be fough: 
 in its Relation to all the Rett. It id ‘© Love know not how to gu i a 
 Good for nothing in its Place but fogP™' Ac tain its End 
 that Particular End to which it js af net WE . 
 
 1 1a inl it is ful perfett V ertue- But here upon. be 
 figned, Inattaining that end it is fubJ Pike the Soul in the Bod 
 | 
 
 {ervient to all other Vertues ; and 
 ‘ . ; i 5 rh 4 4 al d fee ana 
 while it ferves all, 1s aided by all, at hae he rr oe 8 theretore 
 Pia mther: Vitéwes remedie the incon grows rnd Works to ¢ in 
 i} aS . i Ai i /i]- . ) 
 a Se Mandeth in need of many Vcrtucs. 
 veniences to which this doth cxpot verhaps 2 
 
 ag and being all joyned together carJ it aly ays 
 
 races, juit as theDiverlity af Men 
 fects the | Body. Know! d | 
 ight to Love,but Love gives vw aiaitts 
 d Feeling to.Ki owledge. ove may 
 Sake | like a Separate Sou), dwellin 
 eaven, alone 5 and yet cven then 
 u(t include all Knowle< Be and Pu; ‘ 
 sou{ne {s, ,and W ifdome aie nd He line! 
 
 { 
 
 tr mull 
 Lake as a 
 
 VY 
 } 
 , ¥) 
 
 s 
 ove without Goodnets is 
 
 [hing impoflible 5 baie 
 Bicfiens weil. But Love witl 1G) it Wit 
 lame is a Common Thing: for {, ichi 
 cak es Its End. L ove With 
 
 means isa mifchievious Lhing, 
 is: Raccotour whole Felicity. at a! 
 
 Beauty of ail the Vertues 1s to be fou 
 in brudence, for there they meetin an 
 intire Body - tl heir Correfpondence ai 
 convenience, thei: Symmetry and pro. 
 pe ortion, their Unity and Vartety, the 
 
 tul and pe! fect Harmony, makes wp the 
 teacures of the Soul, aud compleats ts | 
 ay ; Behe Vertues ftands in need of all its 
 
 Grace _ Y > eee 
 
 Safe f and fecu rely to our 1 aft 
 -aufe tt ¢ Influence of every 
 
 ne Sth th thorow all, every fing 
 Vertue is Pieaing toGod, anda 
 
 r Thing, Love 
 
 ble an { Cowardly ra 
 
 loutModefty an impuade 
 
 fate hing; Love without t 
 
 GOD is ‘Luft and W ant anefs 7 
 lif the mot Great and Glorious ofall 
 
he 
 
 ' 
 i 
 
 ree 
 
 ; 
 
DE JOaudenee. 
 Companions The Jefs and inferior my 
 necds be lame and mai int W ithout th 
 refiducefpecially wichoutthes UPerior 
 
 UPON this account 
 
 much Care and Stucy goes to the mal 
 ing up ofa Vertuous man, All kind ; 
 Vertues mult cencur co Com oleat hy 
 Perfection. The Want ot ; ny oncDeng 
 min: ites a Vice, and makes hin) V; icicu 
 Nay the W ARGBE any ta esliroy S th 
 form and FG nee of the . Vertue; 
 not Vertuc butin order ie licity If; 
 hath Joftits force, ie hath lott its Ni 
 ture, hecle Poy fonturnes the by 
 
 Meat from Nouri! hment into Pos la 
 
 Asa 
 
 tod OR: honey ‘ Tic = ch r ‘rith ed ap dal loweg 
 
 co me pt an the V CITUCS jy 
 
 Hence it is that ¢ 
 ‘hylo foph 11S fay a all the V Crtues ar 
 
 ‘d together tr the golc Iden Chain ¢ 
 And thata Thing ism ace 
 ill its Caufes. Evil by the leaf 
 
 rack For as one Tooth w. ting jj 
 
 a 
 i 
 
 ul viciate all 
 
 thew hole World: 
 
 ease ud he: . 
 LUdNeKhCe, 
 
 LO 
 K 
 
 v 
 
 Cc 
 ‘s 
 } 
 4 
 
 atcrials Ufelefs ; tho the fran 
 
 ne ver fo Flaber ate and Curious; { 
 doth the abicence of the fmallett Ver. 
 ue make void and frufty ateall the re. 
 uc.A man ofa Kind and (Bountiful Di 
 
 J 
 ) 
 / 
 
 ‘ 
 
 nat 1s 
 
 » makes all the other wheel : ; { fer 
 
 OF andertee. 
 
 pfition,thatis loofcandintremperate n : 
 nine his Fftare, ‘and dye like a P bathe at 
 ad valine glorior 15 fool. A ftor ue Cours Is 
 ms petfon that is proud and debau hed 
 il be dite beter then aSouldierl Kuffi- 
 y, ands Live if not like a Lies tor 
 lant of Honcfly, yet like a Swag- 
 ering Hector for Want of Difcrection. 
 Man cadaed with all Kind of Learn- 
 ing may be Morole and Covctous , 
 id by pl - Vice lole ai} the Benciit ot 
 is Education. A Religious Votary 
 and Revengcful, 
 Pro- 
 
 “Shhenctick 
 MWxa8 4 ? 
 rings a Difgrace upon his whole bes: 
 -flion. But he that is Wie, and Learn= 
 d, and Holy, and Jaft, and Tenipe~ 
 > 
 ate, anc Co i agzlous $ and ttn 
 
 2ng 
 and H dey mt 
 
 a 
 
 iberal, and Meck, 
 
 \ffable, and He rf 
 
 ie Induftrious . 
 Ay egie ible, 
 s. profitable 
 
 é 
 t: Ef 
 en phi mts Lat 
 
 oleh at to O- 
 and a} Wayces 
 fhe be to dil- 
 call thete 
 
 iy the 
 
 and delt 
 himeelf. 
 
 veclally i 
 CUCL Astot 
 Tertues move hike the Stars 
 and knows 
 AK Exe 
 per placcs upon a lo 
 
 y ae many aifiere 
 ¥ 3 
 
 sourfes, how to ap 
 
 ( lene ICS 39) 
 
1Pet.3.%0- 
 
 MDE Ba2uderice, 
 
 that fome of their Influences, will }; 
 every bufinefs, and all of them rogeth 
 paft aGrace andLuftre upon each othe 
 fo Divine and Heavenly that they wi 
 make their owner Venerable in the FE) 
 of the World, and corredt the Mali 
 nity of the moft injurious and Cent 
 1i0us.. Which moved our Saviour 
 exhort us tobe Ihife as Serpents, I; 
 vocent as Doves, tu yjoyn many Verty 
 together: And occafioned that of t} 
 Apofile, He that will love Life and|f 
 good Days, let hin refrain his Tong 
 from Evil.and bis Lips that they fpeak, 
 Guile: let him ef hew Evil, and do Ga 
 let him feek Peace and enfue it, for ti 
 Fyes of the Lord are over the Righiecoy 
 And whois he that will harm you, if, 
 be fjokowers of that whichis Good? 7; 
 only fure Way to live happily here wil 
 on Kart! 
 tues rogecher, and to Jet them work} 
 {ealon according to their feveral Na 
 tures, 
 
 WHAT thecefficacy of Prudengl 
 ismay befeenin tricndthip, in the ky 
 giment of States and Kingdoms, ints 
 Rute and government ot Private Fany 
 lies! Hethat ts fitted for all thefe iss 
 Basa me Lerfon. 
 
 ( 
 
 / 
 
 j jorvn all kin 
 5 is to joynaill kind of Ve 
 
 DF jozudence, 
 
 {T is the office of Prudence in all 
 (tates, to find out the Tempe: if chofe 
 with whom we are to deal 5 and 10) ig 
 fait the Exercifes of all Vertues with 
 theit feveral Hemours , as may make 
 their, Operation confiftent with our 
 own Repofe, and their Benefit,witout 
 infringing ourDuty. 
 
 LN Friendthip it often falleth out 
 by reafon of the {piritual Sickwifs ee 
 thofe to whom werelate, that we ms 
 either make fhipwrack of Rideu) oe 
 qa good Confcience, or run ib seit 
 of lofing our Friend by difplea 08> 
 that we may be Profitable bo! 
 There is no Duty fonecctiary, eel 
 of free and faithful Reproot ¢ no i ney 
 fo nice asthis, A Good man Know 
 it is incumbent Upon him,and yet isy ig 
 ry Averfe fromthe Difcharge of it. i 
 js as Lroublefome to himteit as te ) a 
 Perfon that needsit. Tis difficult s 
 
 be done well, and fo unpleafant to 
 both. Here Prudence comic: * : 
 devifeth expedients for allInconven'<" 
 ces, and with a {trange facility lente 
 a]] Doubts and Fears. Three [ring Si 
 difcovers to be neceflary in the founda 
 tion of the BufinefS, Threc in the oe 
 Y 4 i pote 
 
 ana 
 
DOF youdence. 
 Perttructure, and Three in the Conclu. 
 ion. He thavreproves well, mutt fhey 
 tgrear refpect and Pende rncfs to the 
 Perfon, aneecfity of the Diftharge of 
 that Duty, his Averfnefs to it 
 Noth ing b mut his Perfcdt 
 make himu: adertake 1 it. 
 tion 
 
 t, andhow 
 Love could 
 
 of the Saceefs ts latd by theft 
 viltons: In the Superftructure, he mutt} 
 contider whether it be bet to be do: ice 
 merrily or feverely s by a Brief Hint orf 
 a {trong Enlareement.according 
 Feinper and Deg rce of the Verfon. Heel 
 mutt chufe out the Belt O; pro DTEULILTES, 
 and confule the Honour o 
 proveth. And if he be dif fp Neafed an ‘ 
 g1ow anery at the Liberty, he mut 
 the Clofe of ai} bear it naticntly, 
 
 rye 
 I 94 
 
 } 
 + j 
 
 It) 
 fur. 
 mount it withCourtelie, and purfue ! 
 
 Imi 
 Ba OW}) 
 rmans - He 
 
 with Kindnefs. He that rule: 
 
 Paflion is Malter of anorhx 
 ghim 1 Nie] 
 no man thus dealt with, 
 Bealt as to be Inery long. 
 chicr ts, when he that re -proveth 
 rieth infomeof rick ie 
 thelalts firth few {o 
 nat to be exatperated with | 
 
 | 
 rhoayr Ys yr 
 or a 
 
 ) 
 mult needs w} 
 
 anc 
 
 leTEe wale 
 
 3 eons 
 3 fhe 8 1.9 1 gt os: 
 
 Phe foundasf 
 Pro. 
 
 P, 
 a 
 
 >| 
 
 n 
 
 rorhell 
 
 i 
 
 f himhere-8 
 
 DE jdzudence, 
 hen they are injured for their 
 Vill: tew fo difcreet as tocon- 
 which way their patience and 
 Meaknefs are to be made the Inltru- 
 ments of Amity and H: ippincts. 
 
 1 N theManagement of F mpires, and 
 Kingdomes | rudencehath a vaft and 
 Mivhty Province to reign ifs); Ah 
 Good King when he defions the extir- 
 yation of Vice, and the E ftablifhment 
 Boawune oufnefs and pure Religion, 
 Buraas with many fu bs and Obfta- 
 cle: sin his Wa all which are fweetly 
 and ealily: by Py rudcuce ret moved, Hi $ 
 Gre at Bu cU a mc i} 1S t! ic ala 4 
 :Afliftance of GO 
 we 
 
 delity, W 
 Good W 
 {jder 
 
 Religion, ane 
 For he Knows Vv! ry 
 and Piety are fuch | 
 that tho tewpractice them as they ought 
 to do, met all admire tncm, 
 GODLIN ESS§, and Honefty, need 
 nothing but to be maintained and af- 
 fented by the P rince, when they are 
 once countenanced by authority all the 
 Enemies of Re ligior 1 are confounded, 
 and dare not lift up their face againtt 
 it, Wife an Holy men may cally” 
 be cx alted, and are more capable of 
 ¥yaltationthen others As they are 
 more 
 
 ‘| hat {! } 4 
 
 Giovious 1 hings, 
 
DE2udence, 
 morc faithful when they 
 they will be moreGrat. 
 and more Obliging to the 
 in all Refpects more able 
 them both. The Good wil 
 Throne and exalt the Kinod 
 dence in fuch awork Knows wher 
 begin and where to end 
 
 are in power, 
 
 e tof 
 » by what fteps 
 
 i fittance of this Vertue live more hap- 
 
 fulto thePrince, 
 people 5 and§ 
 to ferve # 
 
 I fecure the § 
 eat 
 
 ome. Pru:§ 
 
 and Degrees to proceed, what Inttru-& 
 
 ments toute, how t» Oblige, and how 
 
 to Awe; whom to Oblige, and Awe & 
 
 where to remit the Rigar ofthe L 
 and where to be fevere. The T 
 is Prudence canfifts ma® in atteane. | 
 ing the BufinefS , for it will 20 Bi 
 and is ever waited with fuccefs when 
 undertaken, A King that is fo Wife 
 as to defign and endeavor, the Refur- 
 mation ofhis Nation, muft needs he 
 Prudent. GOD hasaffured him. 7), 
 Throne is eftablifhed by Righteon/ize/ f, 
 iden zt Goeth wel! with the Righteous 
 the Cityrejoyceth, and when the wicked 
 perifl there is fhouting. Ey the blelfing 
 of the upricht the Cityis exalted, but it 
 as overthrown bythe Mouth of the Wick 
 
 Ae 
 
 § 
 
 Gth | 
 
 at. 
 IN Families the force of Prudence 
 
 Sere 
 ts prodigious, Some men by the af 
 
 ail™ 
 
 fittance 
 
 OE wDeudynce, 
 
 pily upon a mean {tate, then others up= 
 on Thoufands, they have more refpect 
 among their Servants, more honour as 
 moog their Neighbors, more plenty at 
 home, more Authority .abroad, more 
 peace & comtort every where,thenMen 
 forty times above themfelves in State & 
 Grandure. Its firft care 1s to be Wary in 
 theChoife of Servants:F or they that are 
 good att well by Nature,and have little 
 need of Force and compulfion. — Its 
 next BufinefS is to oblige them, which 
 is done by arciigious example whica 
 inftilles aReverence, a {trict prohibi- 
 tation ofall Lebauchery, a {weet and 
 aftable Behaviour, a plentiful Proviion 
 for their comfortable Subtiltence , a 
 prudent connivanceat {maller faults’, 
 a Dittribution of Rewards as well as 
 punifhments for the Encouragement 
 of their Vertues, ameek and Gentle re 
 proof of their Faults, a kind acknow - 
 ledgment of their Good deferts ; which 
 isacheap andecafie kind of payment, 
 yet more Obliging then any Dry 
 gift of Gold or silver. A prudent 
 man will fo demean himfelf in his ba- 
 mily, as to make himfelt cordially 
 beloved 
 
33? 
 
 OF Baudcrice, 
 
 be loved of all : 
 
 thail be hike Preferments 
 Means it will firit come 
 he thall have his ehoif< 
 becaufe it will be cfheenic 
 tobewith him 
 their fervice will] 
 ipeérandLove. J hey will be 
 
 ell for his fake, as’ their Own, 
 the Midft of alj donk his Prudence 
 will outd him to take r ttri¢ ount. 
 2nd to make ali his 
 pes earn 
 
 and in the ncx xt 
 be mingled wi 
 
 N orwa ifs 
 | fe 
 CO cheat him, 
 
 Affa Prudence happily 
 ; 
 
 elf. and of t! 
 
 Oot Salevi0ed to O@ UNG 
 ay, fi b> J0Ms eh in t/ 
 7 
 
 OCDer Ft tHe 
 
 fo ordered his affiiys 
 that the Services of thofe about hits 
 
 Df Weudeuce. 
 Prcferments, Kicl ah posi: 4 kind 
 ot Gifts, and Benefits: i 
 deat mans main Bulsucts 1s tO ma! cht > 
 {elf int ire ly bx love ob V ali tie World, 
 which can neverbe without great F icde- 
 lity, Ce urage, Goodncls,t rudence and 
 Dexterity. k.atcery and Bafe compit- 
 ances makes aman Odions, 
 
 THE Latt End of Prudence 1s 
 Eternal Hay ppineis and ce to 
 which it mO% cth by craoked Mean- 
 
 ndings out as occafion re. 
 isaitrange Vertue, for its 
 
 Canvectun amonoeitt LTecrrene and infe- 
 rior Objects, and yet a far more Dith. 
 
 ‘ult Vertue eee Wifdom ic felt 
 
 \\ ifiome ts amore High and Heaven. 
 
 ly Vertue, ! always 
 fixed, and its ob’ ects Stable, where as 
 Prudence hath no fet and Stated Rules, 
 but in all occalicus, is to mould and 
 fhape it felte, it knows net which war. 
 
 but its Rules are 
 
 tili it Comes 
 inthe Deep andn 
 
 Storms and tempelis, 
 
ee aN oe eS 
 
 ot 
 
—-—— 
 —_—_————. 
 
 CatAPs; SMF 
 
 Exconragements to Courage, Its Nature 
 Caufe,and End. Its Greatne/s andRe.s 
 wown. Its Ornaments and Com 
 
 pani= 
 ons. Its Objects , Circum/tances, Ff: 
 fe@s and Difadv 
 
 Of Courage. 
 
 he Trial of his own Innocence 
 Saat ae a Gamic of Difficulties and 
 a 
 Berens UR isa right and {trong 
 B Refolution of the Soul whereby it sah 
 encounter with any Diiticulty anc 
 Trouble, for Vertues fake. It is ibe 
 © Armour of the Soul againtt all Impreffi- 
 
 B onsofFear, its Effect isan Equal and 
 hee 
 
 antages, how Diffiz 
 culties incre fe tts Vertue. Its Ver- 
 and Triumphs, Flow fubfervient i475 
 to Blofednefs and Glory. 
 
 ] OVE and Prudence are the P2. 
 
 rents of Courage. AFecble Hen. 
 
 a Timerous Mother, will Sacrifice 
 
 their Lives for their young ones, 
 
 he that forgetteth ail his own [ncerefis, 
 divetts himfelf (together with them ) of 
 his Fears, and defpiting Death firlt, es. 
 Nly flighteth all other J hings. Evena 
 Coward by Nature, is made more Bold 
 and confident by Skill at his weapon. 
 And he that is always. aflured of the 
 Victory, can never be afraid of the En- 
 
 Counter, orthe Enemy. He that is Dex- 
 
 terious at the ufeof all Vertues, and 
 
 knows how toapply them (0, as ever to 
 
 come off more honourably, wil] laugh 
 
 And 
 
 at 
 
 uniform ftayednefs of Mind , againft 
 
 : ; 7 im Pitas I ts. 
 } al] Dangerous and Terrible Acciden 
 
 mae ahs ey 
 It containeth Magnanimitie, Patience, 
 
 ae ¢ : 
 © Conflancy , Invincible Refolution , 
 
 Boldnefs and Induftry in its ae tin 
 Its caufe is the Love of Vertue, anc 
 
 © the fence of Honour, Indignation a- 
 
 gainft any thing that is Bafe and vile, 
 
 og ao a? 
 1 High Ambition and defire of Glo 
 2 High Ao 
 
 - Its End is the prefervation of a 
 Mans perfon and Honelty, yore dak 
 queft of ail Oppofitien ae . 
 Blk, the Dettructton or Su iz = 
 
 of Enemies, Triumph and Conque tue 
 E{tablifhment of Peace , the ADA 
 ment of Liberty and Glory. Its ine 
 dants are Prudence, Juttice and i, ale 
 perance, the principal a a 
 Grace of valour isWorth andes a 
 its Aidsand Encouragements. are ve 
 
a ‘y= q a a tae _ =” v _ “ Va 
 
DE Canvrege, 
 
 nite, it groweth Great and High, by 
 
 making nfe ofallthe Ciufes' of Hope qufe t 
 and Confidence: Conficts and Dan. fh it, 15 moft vil 
 
 cersare thé Elementin which ittives 
 It owns its whole being to chem ; for 
 without Caufes of Pear: there could 
 be no courage inall Nati re.The Kabw- 
 ledge of GOD js the root of Divine 
 
 Valout: and Fidelity to his Laws its 
 Mculated, and his Dignity 
 
 The Affurance of his J 
 
 Commendation, 
 Love, and a'| chore Things that {¢tve J 
 to beget and confirm ir, are fubler- 
 vient toit. Tt draws tn itréength and 
 Encovragements form all Obhi: ations 
 
 and Rew ards. from all Great and Ho- | 
 
 ly examples, from the Knowledge of 
 its own Sublimity, from the Greatnefs 
 of Felicity, from theOmnipotencc, and § 
 Omniprc ferrce *, and Providence of rhe 
 Deity, from his Truth and ey 
 nefs, uid from all thofé T hings where- 
 in he has manifetted his Love abovethe 
 Heavens. 
 
 OF all the Vertues in greateft F fti- 
 mation, this is moft renowned. For 
 its Prerogative 1s fo great, that it is 
 finply called VER TUE, Vertue 
 being the Word to expref ahd figni- 
 
 fie 
 
 1. Valour 
 
 M@hle Vertue 
 B Man can: evel 
 
 nevcr be the same 
 
 DF Courage. 
 among the Latines; be- 
 
 the Force ind Efficacy that 18 
 
 ible and Apparent, and 
 
 thatall other Vertes are fecured, 
 tH dicated, Exercifed, and made Ule- 
 iv 
 
 ul. It is {tiled Manhood among the 
 englith , with a peculiar Emy hi ds 
 sf the Eflence of aman was rant ( 
 n Courage, becaufe his Vigor is ema 
 loft, that 1s &- 
 Timerous; for hel is 
 
 inate and 
 ie ! 4 Coward. 
 
 M(carce » Man that 1s 
 \incompara- 
 W tI io A T aGlorious and incom; ar: 
 this 1s, am ncareth from 
 Batencfs and Incptitude be Ye 
 oward and am Gone 
 } Contrary - A Cowar abi 
 { be the fame 4 a Cowart 
 7 he 
 and a conttant Lover can n sgh t | 
 a Coward and a Bra ive N 11d CUNY 
 = '¢ ow arthices and 
 tho ue hé tto , 
 
 amie 4 
 
 Wifdome.are us iIncUmpe 
 a5 Love anc d Wifdom were be 
 b eof Old. A Cow ard ae ways ae 
 le and Wretc! hed; pecauic I 
 
 {pica ’ Na 
 : cif to any Haz 
 
 ( lares not Cxpo fe himt 
 sards, nor adventure Upon any Great 
 A ss st £0 little Pain 
 iv ¢ TT) yy 
 : 1D mage. tha cis DE tweenhim and 
 and Damage, an 
 le e~hievment. He 1 
 f A hi Vine t at 
 PALA 
 
 fear or tome 
 
 an Excellent 
 
 357 
 
4! 
 
OF Courige. , Of Courage. 
 
 b 
 aflied from the Acquilit orm erin crtuejcontel piate the Reality of its 
 
 Great and Beautiful Phi aud ndf&xccllency hele, and be confounded 
 
 35 
 plult with evcry Gawdig ma 1t. He 1s Coy sth (hanie 2’ ¢t herb rod igitrns Blind- 
 i1CC) ac lig us the Abolilh- 
 
 gueted before he bs gins ohghr. The vahefs. Their Imp 
 ry fight of Danger makes himaSla e€3H pent of Relig 10n, ays. re utter Extir- 
 is undone, when he {ces his Enemy a t pati ‘on of all Faith and Piety while 
 offjand W Oundedit beforetheroint att hey pretend je re | 
 Sword cantouch hisfhadow, He is af/ertucand Vice to be mecriy feigned, 
 W ha a Terror and Burden to himfr the Awing, od the W orl j,and that 
 a Dangerous Kuave, and at rs have no <ound ationin IN 
 STR Cy, aba an utcleg 1: . ee. Cy, ‘e of | ‘olitic he Ins at nd the 
 
 STRANGE is the Vigour tn I S+4 rion of their Nu ufes, Are thers 
 Brave Mans Soul. The Strength a is Bae fellows, nor brave Monin the 
 hisSpiritand his irrefiitible Power, Vorldels there t 
 Greatnefs of his Heart. and i jon and allare 
 Heght of his Condition, his ae ndaé 
 ty Contiedence and C nitempt of Dz = nor vile 
 LETS, his true Se curity and Peg $s become of thek Rademont 1docs Ws 
 eat if, his Liberty to dare and dN boatted Glory was na 
 
 ‘hat he pleafeth, his Alacrity in thijperfonal Valours if Wen be.no ee 
 midh of Fears, his invincible Temper] fe rence, but Co urage and Cowaraize 
 
 ' 
 cf 
 
 Jiftin’ ion between 
 
 oO ditt renec Detween a 
 al faint hye artedCowa me 
 
 Slonouste! oc! 
 in the world? What 
 
 he 
 
 Vhere is th 
 
 1 sees whith make him Matta 
 His Cour ace fits him f 
 
 be t! 1¢ {ame ti iin i > 
 
 J HOW cm 
 pts, renders hins fer viceable to aia conc sarah 
 
 G O D and M AN, and makes him the Sby. theit thort 
 
 I iwark and De dence of his Kins s4 and a They pl: ace ai 
 
 Country. iV aout: a'] the Vic 
 
 ‘ ” 1 
 
 : Lt f thofe Debauched and unreaf§ chink {cate 1 in this: y forget 
 
 LUTAVIC men, that deny ¢ Cue Exittencc of f PPal Icy; and Learn and ae is : 
 er e. dnd Fidelity, ena 4e) 
 
 Ver Band Gratitude, i ea 
 
 > 
 
Df Courage, HF Courtige 
 pee ae te ultry, and Con Ay “1, ; ino mn: 
 tor, but like Zeal and Learning ina 
 pel rnicious Heretick. 
 YO U may not e further. that Good- 
 nefs Is a princip al Ingre dient in the ¢ 
 7 apniae oa Vertuc, tho it be 
 
 ,and that nn CVery 
 one ae thefi thicre Js fatbiety hittin 
 lie the Ben We 1.is 
 he CMC, Wicie: t : } 
 » loft the N oe tting in its Nature from the Bein 1g ol 
 not what it i nite “B Cour: age. A brave man will ex 
 il vha PiQ)L ae | {or 
 aman is made fervi iLife in an One Eat) tie 
 i nctit and 
 a9 | not for t! iC 
 mera \ 7 
 \ . Bany. He 
 nacny the ae Pl ee 
 f _ mand dctpn 
 
 ie 
 
 Pe ! re 
 more Glor1ous 
 
 ~~ 
 
 * 
 
 form: wmnce 
 
 xccede th all G 
 
 -{ the Gloriou 
 Ory 
 
 : si GOD. 
 
 that otte: 
 
 sl 28 ay THE lalt note \ 
 Ci NtONCray 
 
 sbut W 
 
 ‘we 
 teat 
 | 
 + 
 f ie! 
 
 tt 
 > ae 
 « 
 ; 
 
 to your Oblervatt 
 on, is this, (foi the ill 
 m 
 
 lo ee | wren 
 WEaton anda Cart 
 
 Difpentatior 
 
 1 
 Pita 
 he Thi 
 
 im an eltate 
 
‘ 
 ; 
 t 
 ’ 
 
 . 
 
 ) 
 
 . 
 1 
 a 
 = 4 
 ” 
 “t 
 ” 
 bs ' 
 . 
 . “~ 
 i] 
 ; wh | , 
 ' 
 
 1 
 ' ” 
 
OF Contacc. 
 was the Multiplication of our’ Ver 
 tcs. For had we been feated jn the 
 rye d oO: Heaven at the firft, there 
 had no fuch Vertues as Patience. and 
 See and Fidelity been (eet, ny 
 aith, 
 
 10 the 
 
 Gat 
 tintiance 
 
 of all 
 
 Ete: 
 
 ! =: 
 done never lo Tono - er 
 re never 10 Tong ago, {hall appe 
 
 t . ‘ 
 QC pia a gee * 
 t I t ICC %5 UC the Clory of their A a 
 
 Aw Ted - \ | 
 thor , the Lincaments and Colours off 
 
 i 
 il '»>¢ rent * aa a 
 Us beauty, fecn by G OD and his holy 
 \ngel: aud { se}jo!} poe Thies 1) 
 ‘ Pig cheat Oo itful to al] that love 
 } . ' % 
 il) Wortioy things On| 
 Eth J ~ « t 
 On ‘2d hair “vette Mul 
 ry Glare |= being {5 diverfihted 
 
 alta 
 
 ‘ here of Beauty, f> varioullyg 
 wit a rts of Excellent AGi- 
 olly andatonce be {een he 
 ancl 
 eully G rought sa emt 4 
 
 A? Be ere os aa 
 
 Tr 
 IU 2 
 
 and = curi 
 INICLTe 
 
 1) 4 
 DA 4 
 
 ast OF Hope, or Meeknef8, no Tem§ 
 ee eric tomee, bn felt Denial 1 
 tid. Waich Vertues are 
 the very clothes aud Habirs of thel 
 Soul s Glory . The Graces and Peau 
 tics of the Soul are founded in the ex.qgNuture of 
 ™. Actions pafs not away ats (hae or G 
 
 cipally appearcth, an eflect 
 
 » tike bia} i a\| 
 lixed, by the permanent Cong soul be all 
 nity, and tholl { 
 
 wnits Ations and conf{cquently b¢ 
 
 ware Y he 2a i ; . ; 
 before the Fy ce of the Soul for ‘ever zs with ’ 
 
 od asit were by Ercrmty 
 land be untied ro tncn. 
 
 ute 
 
 } manded the 
 
 OL Cowvage. 
 IL che Qualiti¢s Operations, and Perfcétions 
 nar contribute to Lts Glory,thall atford Wor 
 crand pleaiure to all Sp: dors. While 
 very Soul thall be concerned more tn its Actt- 
 on its Effence 5 indcea its Elience, 
 ter ible)is of little or noValue 
 its Operations. Every 
 al Off-{pring and pto- 
 
 pis chen 
 how cvcr confi 
 Comparitc n of 
 Vertue being the Naural ON -IpF'. 
 uction of rhe Soul, 10 which its Vigor prit- 
 difcovering tie 
 
 ric caule, and rhe fole occ ation ot 
 lory. For ifthe Eifence of the 
 Power and its powcr ¢ xcrted in 
 the Soul muft reeds enter tht 
 aticek 
 Al Aéts 
 are Immortal in their places, being enbalm~ 
 “ ‘till the Soul revive 
 Then fhall te appear 
 inits own AQC> and in evernity 100 in its 
 lat life enjoying the Benefit of irs fit. 
 And ia thar fence ts that voice trom 
 Heaven to be underitoos ; which com- 
 
 Divine ro write Ble[fed are they 
 
 i ition O 
 irs OPeT2AtLons : 
 u 
 
 {| thar befalls its Operation. 
 
 ? 
 that die, in the Loa » ¢ . 
 hat they may refi from thelr 
 
 | saith the Spirit tat t 
 
 Ss ae i eee J Rar 
 Labour’ and their Works do fallon them. Yot 
 
 the Glory of the place isnothing to Ussti We 
 are not endued with thofe Glorious wastes 
 which will make our Souls all Glorious wily~ 
 
 ; y 4 17 
 
 from hencefort® 9 YeaRevtt? 
 
oe 
 . o- 
 a a, 
 lio 
 
DE Courage, . ‘ DF Courage. 
 We mult be Glorious and Hulkri Wf Jo Act yu Ob! sede it ee 
 cali In. §, and appear In Actions rd rw] & upy n Rewards as yet unt Cre 
 
 Z } Be auty’s es 
 Paint he The 1 , Se sands whofe aby 5 yee 
 Beant fie che Throije to which we are cxatted J 
 
 iy ad ua d 
 9 chery m7 wdrets md £4 al betive ct 
 
 ACTIONS eae 
 
 a Me tecping and Waki 
 CHC GAL as the CCH and shat a decper 
 Ty foul, the natura With and bat + ito Eye Service may 
 Expectation bosh of Reaicn it { ie and of fell The ArE i ‘whoatt 
 Hi ;Glr a wy } 
 Ha rethey i 
 B perhaps bay 
 x b And 1 src 
 
 ihe here 
 ci Hic 
 
 ccrement 
 
 } 
 q 
 
 , amore weak Ettate to an bient Ooject is 
 mare reimnifs perhaps, and Biack | in 2ppe2- 
 rance; buc far Deeper, tt in the Lovers 
 Weaknefs, and its Objects ablence 5 1¢ be 
 Faithful to the Death 5 conttantly Solict- 
 
 tous, and C: areful to - leafe, Labortous and 
 
 Induftrious, WWakeful an { Circumfpedt, ¢- 
 yvcn 
 
As ho elie A te he ee fe ee 8 ee 9 * 
 
 ra 
 
MF Courage, 
 ven and immutable, and freely {pringing frog 
 irs own Defire, not out of bare pleafure 
 but humble Obedience to the Laws of { 
 Benefa@or. All the Courage which it they 
 in fuch Occafions is more full of Myltey 
 
 and Diviniry then is imaginable; far morg 
 
 t 
 
 Moving and full of Vertue, while ir ftroof 
 
 gles with Impediment, Difadvantages, ang 
 
 Dfliculties, chen if without any fuch Oc fiytit 18 | 
 
 fion of thewing irs Vereuc, tt did fmoothily 
 and Peaceably proceed in the Higheft Rap§ 
 ture. Addio that the myftcrioufnels of inl 
 seauty in “all rhe varieties of tts Operati. 
 on, and the Different Sweernciles thar {till 
 appear inallizs feveral Eflc&ts upon new oc. 
 cafions. The very Reprefentationof Love 
 upon the ftage, in irs Conflicts and Agonics) 
 produces another kind of fence in the S} of 
 Gator, thea that of Embraces. Ir is more 
 Tender and endearing, rouchcs the Soul (off 
 its Beloved cfpecially) in amore Vigorous] 
 and liv ly manner, it makes all fruitions (af.| 
 rcrward) more precious + by Fidelity, Cou-f) 
 gage, and limmoveable Perfection tr makesh 
 the Lover more Honourable, and Effeéts far f 
 more Serious Alterations in the Soul, folid 
 foys and tender Compaffions, moving and 
 
 le 
 ‘ 
 
 Biceding Refentments ; all which, End in fa. 
 
 tisfactions heightened with more Perle& 
 Complicencies. 
 
 aya 
 
 THUS 
 
 Al 
 ; 
 
 > watts t 
 
 (a) 
 
 He Courage, 
 you fee Courage in the Root 
 lorious by a Perfons Expofure 
 dAbifement. In the fruit and Exercife it 
 otberwile to be confidered. Where there 
 no Ewil to be endured, or no Strength to be 
 ilted, there can be no Courage or Vertue 
 call. Where che conflict is more harp the 
 Vidory is more oleatant, and the fuccefs ot 
 armore Honourable. Wherea 
 is to fight with a Gnat, or @ 
 he Difproperzion of his Sirength 
 he Plealure of its Trial, and a 
 Glory of tire Combate. There is no Room, 
 fon for its Exercife. And tho tt 
 imight without any Trial be known by him 
 ithat fees all thingsin their hidden Effenct$, 
 yet without ts Exercile it remaine ch unexe 
 “rted,is wholly vain,efpectally woen there 1s 
 no occilion for icin Nature, The Pleature ot 
 the Spedtacle {pringeth from its Operation 
 TO {ce a Seraphim furmount one of 
 our Difficulties , in the mid{t of all his 
 Strengths and Advantazes, is no more then 
 tO (ce a Giant deftroy a Gnat, or fubdue a 
 Grafs hopper. _ Bur in Man there ts ac€t= 
 tain Degree of ftrength, that makes hm 
 fit Match for the appointed Encounter: /n 
 the Eftate of Innocency indeed his Enemies 
 ynd Diticulties were viry few. jufk as 
 many as were needful for the trial of his 
 Obedience, Gratitude, Fidelity. All 
 rie 
 
 yuu S 
 
 ademore G 
 
 5) 
 
 stant 
 
 ake Ss away t 
 } 
 
 4 
 
 lor occa 
 3 
 
- 
 
DE Courage, ii DF Courage, 
 
 here was nO Proportion between his 
 ciols his Appetite in an Apple, <n rrength andthe Temptation; that pro- 
 and tho, he did not as yet fee w hich mi ceeded of the Tendernefs of GODS 
 it wasreferved for him.to be foCouitac Love, which feared to adventure him 
 ous as to hope well,fo Grateful to GOD? far, and had rather fomething of Ho- 
 
 the Hardfhip he was to undergo, was} 
 BY5 Wa 
 
 A{wade he might, and try his Skill to de- 
 
 ut could notcompell, nor othere 
 
 rE ee Ee 
 of his Makers {‘leafure above all othe 
 
 i. ~ - , ' 
 a Temptation. Whenthe Ange's 
 Aj] i 
 d other Duties were his Flcafure angg ics ae 
 creafe of his Honour and Do- 
 bedience fliould have bec n crowned muiniOn - 
 Way, and that was to perfwade our firit 
 EA vem ed i { }} 
 ty difeharged by him. For by this Refigg Parents to do 
 » aftiiét, or hurt kim in the leaft. He 
 Concernes,wherein he had been approv: | jealt Hair of bis Head: yet fo Gracious 
 ling to GOD, he would have put th Trial of bis Prudence anc Courage, th 
 
 as to dare to covfide in him. rather! nour fhould be endangered,then his Soul 
 go the Knowledge he might gain by « lott, or thrutt upon the Hazzard of too 
 ing it, than break his € ommandemeni 2°62 § 
 Mt i}. the Devil wasiet loofe upon man, 
 Felicity: here lay his Trial, and his off" the in 
 ini Yet like aDog in his Chain fo 
 with infinite Reward. All which won} {als and no further. He had but one 
 in fome Meafure have rifen out of thel ‘ | 
 hat was forbidden : Perz 
 n ition and Self-Denial he had manifett. h 
 ed his Obediente, and acquitted him fel ceive, b 
 and thewed his Love. and his Pre] OF wile < 
 | had notPowel (o much 2: to diminith the 
 ed; and Wife, and Holy andwel! pl was Almighty G OD, that upon this 
 Crown upon all Gods Work accom Exercife: of thef{e Vertues had been init 
 plifhing the End for which he w: f. ; .. J nitely pleal 
 
 and been very Delightful to a'l the 
 gels : He had been crowned wit 3 1 “fate and Prefervation of what Ww: 
 
 san, fy precious to himfelf, as aSoult 
 infinitely Beloved. Jn that 
 
 is 
 
 and Honour inall their Complacency t 
 
 If that were too little. becaule he haa 
 
 then no enemy but his Anette” ie fl cy Adam had found little | 
 nite Glory. It did not beee 
 
 oats Fee’ | Dy 
 Dimnets of hisSight maketh upthe My- 
 if derne& of GODS Love! 
 to env Severe? Trial, 
 
 ry Sa te Ms lays 
 ftery. Ifhis Clarity was too Great. anc 
 
 7 
 
 there @ 
 
 ing to his Eternal Love, be- 
 
 caute he infinitely delighted in the VV Ci. 
 
 349 
 
| dk es Oe 
 
 of 
 
4 
 > 
 
 50 
 
 E DE Courage DF Courage. 
 TREE Teor ai Soniede nd fi Bounds, Werampled under fect. For under the 
 ¢ that palferd, alliris Work, confouds, Bryifouife of this apparent Clod, there 
 But when Adam fell, and brought mor ics concealed a mighty Great and Coz- 
 Hazzards and Difficulties on himfefaettial Perfonage , a Divine’ and Glori- 
 GO D might juftly leave him to them ous Creature, Miraculous and My {teri- 
 tor his greater Trial and more pers} ous, even the Image of the Deity,that can 
 fett Glory. Now we are more blin ddetive Strengths and Succours from al] ¢- 
 and Weak by Nature, yet inhnitely Beternity, and being aided by the Conduct 
 loved and more Precious : For the priced of fo great aCaptain as cur Lord Fens 
 ot the Blood of the Eternal Sow offgcbryé who hastaught us by his example 
 G OD is laidupon the Soul as an Ad not to fear, becaufe hehas overcome the 
 dition to its interior Valuc. We are og World, we may fafely fing, 0 Death 
 ven in Our coriuption to Grappa where is thy [lang ? O Grave where 7s thy 
 ple with Sin, andHell, andDeath, and{y ¥iory / And challenge all the powers of 
 Sickneis, and Poverty, and Fear i andi Heav en, Earth, and Hell tothe combat, 
 all the Devils, and Afflictions in the| | Which for one fingle perfon to do againft 
 World; nay which js worfe then all | all the Creation, is the molt Gloriols 
 
 With our own Errors, Lufts and Pafli.§) Spectacle which the univerfe ailords, 
 afli.| 
 
 ) Who fhall Jeparate us from the Love of 
 | chrifd 2? shall Tribulation, ov Dijere)s, 
 
 ons, MOre neer and Bitter Enemies : A 
 peor Clod of Earth is to overcome tt 
 
 the World. to tight (as the Apottle | Perlecution, or Fansine, or Nakednel*, 
 
 {peaks ) with Principallities and bevy or Pertl, or Sword? as at is writen, for 
 
 miththe Rulers of the Darknefs be th | thy fake we are Killed all ba cad 
 Heorld, mith Spiritnat Wickedneffes in (long, Me are accounted as Sheep tote 
 high places. And to return laden with § flanghter. Nay in all thefe things ae 
 Victories and Trophies into the King- l are nore then Conquerors through him 
 dome of Heaven. Nor is the Combat [@ that loved us. Forlam perfwaded, that 
 {fo unequal, but that there is amighty & neither Death, nor Life, nar Angels,n0F 
 Hope and Atlurance of triumphing, tho B Principalities , nor Powers, or Twines 
 Inctfer and all his Angels are to be B prefent, nor things to come, mor Heagict 
 trampled is 
 
 ’. 
 
 de 
 
DF Courage, 
 
 “or ary ] ¢ 
 iy Depti, vOY any other Creature fra 
 
 of Te 
 
 be 
 a 
 AREAIAR a 
 To be Courage 
 inthe World, when we confider the cet 
 tam fuccefs, which Courage found 
 
 be able to fep rate us, from t 
 GOD which is in Chrift * 
 
 lf 
 fe 
 
 makes his Fort tu 
 
 itude fubfervient onely tg 
 the excef$ of his Love, has al! the Powall 
 of Heaven and earth on his tide, and t! 
 Powers of Hel! that are. already fubdued 
 gies the only foes that are to be vanquifh 
 ed by him. To dare ta be Good 
 
 2 4 On 
 yi wis the Off 
 ce cf rrue ani Rehis 
 
 usvatour. Andh 
 that make« ihreR lo as 1293 ANT i; 
 MAIL MAKeS IC His Buiinets tO Obie all th 
 
 weryyel- 7 1 ya es ; 
 world, he whofe defien itis to be delight 
 
 ful to all mankind , has nothing to over 
 come, but their error & bitterncf$, whid 
 by mecKnefsjan TKindnefsjand Prudence§ 
 and liberality will cafily be accomplithed 
 
 ) 
 A 
 
 yr #} 1 c 
 For they all love themfelves, and cannot 
 
 ; | 
 hue but deiire thofe that are kind andj 
 Tviceable to them, and mutt fo far forth 
 as they love themf{eives, honor & deligh: : 
 in then Benefactors, So that Courage thug 
 guided by Prudence to the works of Cha. } 
 rity and goodnefs mult furely be fafe andj 
 
 - 
 
 “) 
 
 profpe rous 
 ly 
 
 \ 
 
 ix S Beaut y 
 
 ’ 
 ] SA emnnir 
 4 Aaa’ 4 ; 
 
 cing a powerfulCharm, an Int 
 
 CHAP, 
 
 Voc! 
 v1 
 
 rus is the Eaftelt thing 
 
 rh 
 Cd Om 
 
 Goodnefs muft needs attain. For he tha 
 
 i 
 x 
 
 1p 
 
 }Boldnefs and 
 Sand fet upon the Work ; 
 
 oncarth.itsAdmirablenefg ancl 
 
 CHAP. XXIf. 
 mperaiice in Matiers of Av? , 
 Mu 1 hy Dancing i Parti 
 Phyfick &c. In the work. 
 Fating, ! rinking , Sports and R 
 tions: In occalions of Pajjien, 7 our 
 Lives and Converfations. Lis «xrrcie 1 
 Self-denial , Meafare, Mixture and 
 Proportion. Mts effeds and atchiev- 
 ments. 
 
 , 
 
 iff ec 
 
 ) 
 
 {- 
 
 : 
 
 \RUDENCE giveth Counfel what 
 Mealure and Proportion ought to 
 be held in our Actic ins. Fortitude iufpires 
 Strength to undertake , 
 but it is fem- 
 ance doth execute what both of them 
 \dcfign. For Temperance is that Vertue 
 whereby the actions of Prudence and 
 | Power are moderated, when they come 
 to be exerted. 
 IT is the Opinion of fome, that as Pa- 
 tieace refpects Afflitions,fo Tensperance 
 ‘is wholy taken up ia moderating our 
 Pleafures, and hath no employmeat but 
 ‘athe midft of Profperities. But fince 
 | there ave certain bounds which Fear and 
 Sorrow ought not to exceed, Tempe- 
 rance hath its work in the mid{t of Cala- 
 
 A, mites, 
 
 . 
 
 per 
 
 rf 
 A 
 
 a 
 
Of Tempera 
 ~ IELAUCC P : ; 
 in matters of Ave. 
 
 fone kind, and that of difcerning 
 how much of every Ingredient will ferve 
 
 ‘the turn, of another. The kill of Ming- 
 
 ” : } E etn . ‘hike 12 ; } Co 
 
 including all eftuces and conditions. of jing 1s like the vertue of Prudence, but 
 Life whatloever. the actual tempering oF all together, €x- 
 
 AKIIO-D @ , mi hihits the vertue of Temperance tT the 
 OTHERS there are that a hibits he vertu mper 70 TO C1 
 
 mities, and being needful to moderate 
 
 all our Paflions 5 hath awider {phere to OMS? 
 
 move ip, than Profperity alone; its Pro. 
 r “= Pa ‘Fr . ‘ “Ff la~ r } F 
 vince is more large and comprenhenlive 
 
 Life, becaufe it reduces the Skill to its 
 
 } 
 
 ufe in all Co 
 ot ; ; ott( Tr< } nc j the h Why 1} 
 operation, Its | le the ealty ane 
 
 one parficular employm ot, 
 
 .,T1t 
 a4 
 
 of enlirging or bounding the Meature , go dan 4 yi 
 ™ ' what and vaille bempeérduce 
 of every Operation: but ja re | C ( t 
 . | ‘onverfatious , we 
 it has another Office,and that mors arate 16 
 sat £5 rie Ceq , Ti rece V\< ey 
 perhaps, and more important tha if, pe ca Ras a Cie 
 tormer. For Actions are of twe ds "J ; : ; , 
 : . a : x Yi] “¢ mixtu nd proportion of 
 either Mixt, or Simple. \\ I a ~ hae ie ahaa, say “3 th 
 , fements in ali Hodes, IS toat 
 ayers 1d Per 
 Ure, « orm aD A Li 
 Foo much of the 
 
 “ret CAT Pd 
 f che Water, too much 
 
 is fingle 
 thing eHe but 
 thac it | 
 
 pernicious 4 dA deftrudiive. 
 ‘infinite wifdom expredgt in t 
 
 and Proportion ia every c 
 ‘ 
 nr rv ae 
 REAUTY and Health, 
 . r + oS ee } Peer 1. 
 Be dow think a1 pofe,and Strength, depend npor the 
 uj 4 ¥ AQ Y OY S ¢& } a= . s - 2 \ RAP "7 
 J i jemper iment f Humane Bodies 
 
 5 f Chole r 7 Mel aris } hy 3 
 ae Ate. § 
 EA eee ly RucCWD > 
 arin s, the ikill whereby we aan eiht i alkt 
 ¥ elas % 1 ere are many otner fuyces farce 
 know what isto be putin, and whatlet ies Wee SY: Atk ; 
 beliages, py the clicreet 20a accurate 
 Out y , wy ivr 
 »ivw ehiva A 
 
 fittom , ana tomaket 
 
 lit. 
 
 anim Pt ‘ 4 at or years) 
 adpG DsoOCG a2fe SCoVias 
 
iinmiatters of Act. 
 «a the Gefture of the Body,the Ar of the 
 Face, the carriage of the Ie, c, the Smile, 
 ) Lindsyand by 
 
 eauty in 
 
 OL Temperance 
 mixture of which the Body of a Man, 
 or Beaft, ts | erfedted. Some great In. 
 
 } Motion of the Feet and 
 convenience alwaies follows the excel the d 
 
 Dijorder 
 j 
 j 
 
 f the Harmony of th: fe is 
 the World cither much 
 i ac 1 Clownand aCourtier are 
 utended by difgraced, A Cl wo: } slit 
 ri ; known by tneir Pojiures. A Daocer mignt 
 felf. aa 2 . Fxctre m6 but his Ait is 4 am’ 
 N t Are “" 7 ruo mnt x a 8 itn 
 LIN mal rsqi AY. the fo c¢ ot if} ch so 
 ; the meature or nist 
 with a varic v 
 : A, 12 { ’ - 
 iours A Phyfictan 
 sur Bchavi 1 Defire }avlOurs. y abc ay 
 ul IC ils sAOULS ai Li J11G CJehires. : : phe diy! ese ifs 
 one \ with the bef | gredicnts, Out FOO | 
 
 igs 
 wherein €vcry - 
 
 or defect of the 
 proportion 
 Death 
 
 | 
 4 h 
 
 prrance is undeniadvie if relaceth Hot 
 
 | 
 
 ty oF iwect 
 oply to our Nicats and ripoks, but to; : 
 
 dicioes are 1 
 
) 
 4 
 ‘ 
 | 
 6 
 ig 
 ‘ 
 ts i A 
 i 
 i 
 Le 
 i 
 “ . S 
 - * 
 ; 
 j a 
 ; 
 ‘ y 
 i 
 ‘ 
 he , 
 : f f 
 : 
 = 
 
TE 
 
 - 
 
 Of Cemperance “J 
 
 a melodious Song, a delicious Harmon i 
 by little invifible motions of the Pen og 
 
 Pencil , or by Dudctures fearce perceivaly 
 ble in the throat, or fingers, fivifhech the 
 Work, where Art is the only power of 
 performing. 
 
 WE know that upon Mens Actions fa; 
 more does depend , thanupon Dancing 
 and Painting : their Wifdom and Vertue 
 their Honour, Life and Happine fs, And 
 therefore more Care ought to be exhi 
 bited in the AGions of which the 
 
 sale a rT | my i } 
 Nd acc mplithcd, 
 
 ferance (tncre 
 ] aba! j 
 
 fore RHE 
 ‘ 
 
 us iH } , 
 nim that i faviiy 
 
 ‘ 
 4 
 
 he molt { 
 £iC GO Wiidil 
 
 fn matters of Art. 
 
 AN exatt h ind over all our Pafitons, 
 
 and a diligent Kye to extravagant Adi- 
 
 ons, tend much to our Welfare, Repole, 
 } “9 ; i a a 
 and Honour. Loofe and impertinent 
 Laughter, © ceflive Colt ia Appare ee | 
 | of the Ivyes, 44 
 
 Lafcivious wandering 
 
 ¥ 
 =) J 
 
 Vf 
 Ls ai ; c ~ se 
 ungoveracd Boldnets wrtcn tums 1oto 
 
 [mpudence, an extremity of Fear which 
 3 
 
 degenerates into Batenefs, a Morofe and 
 Ue” Bs tot 
 {( ur Difpolition 4 Anxiety and neediels 
 
 Care. jmmedeft and violent ftrivings al- 
 Wai - 
 
 te r Things we too eagerly defire 5 !nor- 
 divate Love , too keen and bitter Ke 
 fentments, a fierce and raging 
 
 a blockith Stupidity, a pred 
 mour of Miia chi ly, tog much oto 
 
 and too much Activity 5 C020 my 
 
 ominda 
 
 } | £4. j rt . 
 and too much silene 
 
 1" PW et enen lerect 
 SWcvEDtly fo UO ( i GC) « 
 
 Fopon th right Lemper 
 
 ge Acceptal 
 
 oO. Ate: 
 
 329 
 
Aa ee 
 hae 
 
 ENE Ph glie sted? 
 
 t 5 
 
 ; i hel ‘tipo 
 R 
 
 ¥ i ry nore 
 i alee a 
 
OF Cenrperauce 
 
 vail more, thanthe ftrength of Oxcyy 
 
 i 
 
 and Horfes among the dregs of the Peod}yarice, 03Y 
 
 ple. 
 
 all Efteem and Intereft, are rejected,and 
 trampled under feet, as vicious and de. 
 formed. 
 
 HERE you may obferve, chat all the 
 
 qualities and difpofitions in Nature , are 
 ingredients and materials io our Lives 
 and Converfations, and forthe moft part’ 
 itis their Excefs or Defect that make 
 the milcarriage, when we erre in the 
 Meafure, here is aceriain mixture of 
 Grevity and Chearfulnefs, Rgmifnefs and 
 verity, Veara 1d Boldnefs, Anger and 
 Complacency, Kindnefsand Difpleafure,| 
 
 (nels, Activity and Idle. 
 
 row, Forwardnels a 
 
 ve 
 
 ' 
 ) od] 
 fervednoelss nay of Envy, Pride, and] 
 InCcV Mans as well as of | 
 urtelie, P lain- | 
 erounds of 
 
 \ 
 rVveé 
 
 ! a 
 ite, 
 
 1g 
 t130 
 
 , fountald- 
 become odious and infupportable , lof{}, ftrange vertue 
 PI 9 (aq ttrang 
 
 in matters of Art. 
 
 J do not look upon Ambition and A- 
 nor upon Envy and Revenge, 
 
 But for lack of tempering the((igs things that are evil in their root and 
 Ingredients aright, and as we ought, we] 
 
 If they be, Temperance has 
 in its Nature,for as Chy- 
 milts make Antidotes of Poyfons, fo doth 
 this vertue turD the Matter of all thefe 
 jpto a Quinte ffential perfection. Nay 
 Selfifhnets and Pride it felf efcape not 
 its il flucnce. A little touch of iome- 
 thing like Pride , 13 feated in the true 
 fence of a mans own Greatnels : with- 
 out which his Humility and Modefty 
 would be contemptible Vertues. _ In all 
 bafenefsof Mind there is a kind of folly 
 and Cowardice apparent 5 nd more ve> 
 neration foll an hunible Man that ts 
 Oe f his Exc An alery Hu- 
 Mcl in- 
 
 a be light 
 
 ¢ e+} 
 a 
 OF tne 
 ] 
 
 choly Humor 
 
 * Air and Jovialnets 
 - ‘ A es . 
 
 jthout fomething ¢ 
 
 (vr at 
 
 mit. to0O% 
 
uf 
 
DME Cemperance 
 
 into Meeknefs, that makes it redoubtedy 
 
 A forrowful Humor neatly allayed wij 
 
 a mixture of {weetnefs, begets a tendey 
 
 mM 
 ne{s and compaffion in the Spetatorij,s part , 
 that turns into a deeper and more ferioubance. 
 
 Love: A little Selfifhnefs puts our Com NOR 3s it unlaw 
 
 panions in mind of our own Intereft, an 
 makes them perceive that we underftan 
 it: which adds a Juftre to our Self-de 
 nial, and renders our Liberality mor 
 fafe and precious, Plainnefs without Po. 
 licy is downright Simplicity, and Policy 
 without Plainnefs void of Honefty. The 
 one makes us Crafty, and renders us fuf 
 pected 5 the other xpofes us, and makes 
 us Ridiculous ; but both united are 
 rable and prudent, By the appearance 
 of Revenge in its fhady Pofflibrlity, 3 
 man that never does other than Actually 
 
 forgive, does oblige § 
 
 . 
 
 PS 
 Ve 
 
 > 
 , 
 
 or what is paft, yet 
 threaten and difcourage from the like 
 Offences. All thefe are the Subjects of 
 Yemperance. A little fpice of Jealoulie 
 
 sea ba tices tet tik es ‘ ; : 
 anGg Emulation are dvantagtous, 1D th 
 
 mid{t of our Security and Refignatio 
 
 a relith to our Conhdence ii 
 
 n of others; and make 
 
 y tee Qeeres | ra < 
 f and Civility talre « ‘ our Love 
 
 j 
 WO piers 
 
 Gn th 
 
 in matters ot Att. 
 
 There isnot one Humor,nor 
 Paflion, nor Power ia the 
 t be admitted to a& 
 ireted by Tempe 
 
 Mt 
 
 o Vertue. 
 aclination,nor 
 oul, that may no 
 when d 
 
 ful to alterthe Natu- 
 yal Complexion by Care and Study. | 
 
 now very well, that the Complexion of 
 the Body can hardly be changed by the 
 ftrongelt Phyfick : and that Choler, and 
 phlegm, and abuadance of Blood , will, 
 where they, arey have their Natural 
 “Courfe without apy remedy. But the 
 Humors of the Soul are more tractable 
 
 things; they are all fubject to the Will 
 \eir Operations : and though they 1n- 
 cline, yet they cannot act, but by confent 
 and perm'flion. { know furthermore 
 that Cultom and Habit 1s a Second Na- 
 . whar was difhcult at firft, becomes 
 at laft as eafie in its Exercife as if it were 
 and that the Soul of a Vertuous 
 £ time act by a new 
 urther thac.all ver- 
 
 tur 
 
 innate 5 
 man does iD proce{s 
 Dijpofition. i know tu 
 tucus Operations are freeand voluntary 
 is tocorreal 
 | Nature Let nomau 
 > difgulted, hecaufe a Adide- 
 Artifictal,and not Natural: for 
 ; when 
 
 office of Vertue 
 
 +5 e1yre 
 i »- at 
 
DE Temperance | in matters of Act. 
 
 when the Converfation is fincerely a -y Temper. Religion and Charity, 
 ded toa good End, the more free anggY®') Courtefie and Civility, prompt 
 voluntary it is, itisthe more Noble: «hj Ayt 4 and where thefe concur with 
 { a: 
 more Induftry and Defire a man expre(#? [2° ? df bs, jabevete 
 3 7 < avour Dis otereit, 1¢ 
 fes io attaining all thefe meafures anges Ae whee Paul taught bim, 
 erfections,they are the more Vertuous/ #4) sie ll pp sy toall men. that he might 
 and the Probity of his Will is to be th Jecome ali tuings zen , 
 moreaccepted, For Vertuesare not cig’ - 
 
 fome. Aud this encouragement he 
 : rindi ath A m.tf by {acrificing | 1S OWN, may 
 fects of Nature, but Choice. Which hoy Pat” Lhe tretithontobalt ine 
 f > } amis Tr} = FAalloba c J 
 wannear ~ 4 a ail Wht} Bi c ¥ 
 free foever it may appear, is as {table af (Vorld: oud Gud his own far more great 
 the Sun, when founded on Eternal prin| and {weet and amiable 
 1 1 fern BI REI Re REE To Ta) DURE smi ° 
 ciples: it fecures any Friend in the good var more high and bletied, 10 
 and amiable Qualities he defires in hi E(teem he fhall obtain 
 R } | 3 zy N ee if ld Ly ew Ly Vc aiid Ww a em Cc A . F hi 6 re 
 3e]oved, as much as Nature it felf couldp4?* le eA ‘Cod his fir 
 do.though they depeod upon the W)|! thereby, San i. Niele gratinca h 
 ( 3 i £ J slhedl eft line! i} ih i . Will, faclination without apy refpect to i e 
 whichis capable of changing every mo. p lstion of others, Ie will bring him 
 ment. T are f naa ce 10 the Go- fruition of P leafures ‘ far yreater 
 veroment of our fi#wors. r 
 
 to the ; 
 I fhall add but one Note more, and 
 
 =—s 
 
 than thofeh : defpiled. eos 6 
 MR re iy CF TEMPERANCE 10 the full compoli- 
 thatis, That a Wife man difcards the Pre. € Vertues, is far more {ub- 
 dominancy of all Humors, and will not 
 ield himfelf upto the Empire of any; 
 
 | @) 
 
 e immediately approacn- 
 
 sto live the life of Rea/on s not 
 Nor will he have any Homor 
 
 but what he can put off and 
 {10n He will cleav , 
 
 ae 1, + ere is preicl 
 
 4 j a 
 eth us Dy ner. 
 : bea 
 
 sot Vertue, 
 rio far as to make 
 ; ; 
 
Of Temperance 
 
 receiveth its Temper, its encouragemen 
 ftrength, and facility , from the unig 
 and concurrence of all the’ Vertus 
 Knowledg is its light, and Love the pri 
 ciple of its life and motion. Wifdoy 
 guideth it tothe higheft End; Right 
 oufnels is a great incentive thereunt 
 while it teacheth us to efteem the favoy 
 of God, and the excellency of tho 
 Souls, whofe value maketh us tender, 
 
 their Repofe,aad prone to honour thegp 
 with aducelteem, as well as to delinft 
 
 Holinefs mil 
 1) ward. 
 
 their peace and falvation. 
 keth us to delightio our Duty, 
 
 nefsinclines us to facrifice our own, 
 the welfare of others. Mercy leads us t 
 
 pity their Infirmities, and more to conff 
 
 paffionate their Mifery, than to be pro 
 
 voked with their Diftemper. — Juttic, 
 
 makes us to pay our Saviours Love andi 
 
 Merits, what we owe unto Aim, All thet: 
 eftablifh the habit of Meeknefs in ov; 
 Souls, Fortitude does feveral. waig 
 confpire thereunto, for it makes us to 
 adventure upon any Trouble that we cap 
 falliocothereby, and puts a luftre Upon 
 us in the act of Meeknefs, Patience hi. 
 bituates the Soul to Affli@ions, and 
 makes our fence of Ivjurieseafie. Re 
 
 pentance 
 
 > 
 
 pake us. a 
 hac we have deferved far wor! 
 
 in matters of Act. 
 
 ntance minds us of other employments 
 an Anger and Revenge, even a cone 
 ‘te Sorrow for our own Offences. 
 umility gives us a fence of our own 
 aworthinefs; and a willingoefs to be 
 et more low than our Enemies can 
 Ir inclines us alfo to confefs, 
 
 e, and 
 hore bitter Evils; and to defpile our 
 Ives; which when we truly do, no 
 ‘uriesor Wrongs can moveus. Faith 
 Lyries us up to higher Enjoyments. 
 ope hath refpeet to the promiled Re- 
 Our Love towards GOD en- 
 mes us with Defire to pleafe him, Cha- 
 qty to our Neighbc ur is prone to for- 
 Sivebim. Prudence teacheth us to ex- 
 et no Figs from Thorns, oor better 
 tainment from Briars and Brambles : 
 Bac rather to right our felves by impra: 
 ing their Wrongs, and to turn their Vt 
 1 Magnanimity de 
 
 Seg spto Our Vertues, 
 nifeth the Courtfhip of Worms, an 
 corneth to place its reft and felicity im 
 Nrifles. Liberality is induftrious to find 
 but occafions of liging and Congue- 
 bing : Contentment is fed by higher IDe- 
 ights, and be autifieg our Mecknels with 
 »chearful Behaviour, Magaihcence ca 
 
 rics 
 
 Own 
 
 ee 
 
 [- 
 
Of Cemperance 
 riesus to the moft high and illuftrioy 
 Deeds, and by very great and expenfiy, 
 Methods to multiply favours and bene 
 
 fits on our Beloved: for all are our Bell 
 loved whether Friends or Enemic feels 
 Temperance it felf takes off the (upi | 
 
 dity and fluggifhnefs of our Meckaef, 
 
 puts activity and vigour intoit, that jp 
 may notbea Sleepifh, but Heroick Ver: 
 tue; nay, adorns, {ecures , and perfeqae 
 it by the Addition and Exercife of aif 
 thefe; and by giving to every other Ve 
 tue its Form a Perfk Hen, m: “lee ne | 
 
 more fit an | to aid and aflitt us | ere, 
 
 Ic ee our Paflions, and puts & 
 
 better dofc of Life into our Confider 
 tion. If there be any other Virtue 5 Ith 
 not fo remote, but that ic may iend, 
 its helping hand, and be fubfervient « 
 the perfection of our Love and sli 
 nefs. Which, however fimple it maya 
 pear in Solitude, is vir {trong and irre. 
 fiftable, amazing , as far from Contemp 
 asthe Sun ts from DarkoefS , when ir} 
 animated with Courage, and ae 
 {trious by Love, enriched with Libe 
 lity, and made bright by Koowl 
 guided by Wifdom to the higheft 
 
 and by Prudence to well-kuow 
 
 fiimatters ef Art. 
 
 tho imferic ur Purpofe: 
 eareth neither foolith, 
 
 the 
 
 nic 
 
 ig vel vill 
 nan ibe ff. 
 
 {hail 
 
ee Se Rea feet eae oo) EE 
 
 t 
 
 ” hay 
 
 VALS 
 A 
 
 Ua 
 
 Ls 
 
Of Temperance a se 
 as GODis. Its Goodnefs fhall make jt at Ns 
 a fountain of Delights co all the othe, \imighty Power ) by an extuilite and 
 Creatures. It fhall be all Humility, yer Halla ee erance in all his Ope- 
 all Enjoyment: Amazed at its owo No. 
 thinognels and Vilenefs,yet ravifhed with ® 
 wouder and the height of its Felicity :§ 
 For the lower it isin tsown Eyes, thell 
 more Great doththe Goodnels of GODE 
 appear , and the more tranfcendently 
 Sweet is 1t¢ Adoration and Satistaction & 
 Py its Gratitude ic facrifices 1 felf Brey. BOP Teper ares COD. How the Atod 
 rally tothe Deity,and taketh more plea.) rata if Almighty Baakid guided in its 
 fure in his Glory than its own. It is all) Works by IFifdom, perfecketh the Crea- 
 Godlinefs and Contentment, All thee ER tiox. How it h breed’ his own Glory 
 Vertucs are exercifed togeiher in the fh and our Pelicahy beyond a all that Sime 
 {tate of Glory , net fo much by our own & id 
 Temperance, as by the Infufion of 
 molt Heavenly Grace, who fils us w 
 hisown Fuloels and Perfeétio u 
 ot Reward, and caufing us to ente r into 4 inMen, wi the Sire ngt! h is finall, 
 his Eternal Reft, m keth us t0 ceafe from foe Wildom li oA Koha co bay th 
 our own Works, as he aljo did from bus, by PPccahion lOWy as 
 iifpiring us with hisown Wiidom , Lif pavitel 
 and Strength, and aQtuating allour Pow. Pfertue 
 ers by bis own for ever: That we , by : 
 vertue ofhis Grace infufed, ma ny live in 
 
 ft Ff , , j 7 e- 
 eljccl by 2s Infinite 
 
 it hat h: Noi ¥V Q10 
 
 .] 
 ) 
 A 
 1 
 { 
 
 rc & } 
 ternat Moc ferat n 
 remityv of Blifs. and 
 vhich ke hath ( exceedir ; 
 which he hath Cexceeding his 
 Almighty 
 
i 
 
 3 ee owt aniee 
 
WUNICCLY 
 Power Ot 
 Power can 
 
 1! 
 
 in its utmoft 
 bent a 
 
ia bres iaek te) sana he 
 rf 
 
 ‘ 
 
OF Temperance 
 
 moft efficacious Means: And hecay 
 Wildom of GOD willb 
 his Eternal Afderation. 
 
 THE utmoft End of all that is aime 
 at, isfudeed illimired: Itis the Bett an 
 Greateft Thing that infinite and Etern, 
 Wildom could conccive: but being 
 of all meafure High and Excellent. | 
 includeth innumerable Varieties , th; 
 
 are fhut up in bounds for their great 
 
 fe th 
 
 ¢ found one wit 
 
 Perfe@tion, Whereups Dit fi lowe) 
 
 that GOD hath attained a More exci 
 leot Effe@, thanit he had made any op, 
 Thing fivgly tafinite. aes 
 
 HIS Love b ine [ef 
 
 ACMI! t (t] 
 han) 
 
 re and Eterny 
 OR, tA? q 
 
 ts Works for} 
 
 ‘tare, became 
 
 ty (ae 
 
 id exerted its Wifdom jn, 
 
 id 
 
 » Had it made one Init 
 4, 
 
 i ¢ > tor rc | 
 
 | Opinion, it had excee, 
 Psat Jeatidenn adh aioe, 
 
 Ao 7 Gt ICM QOHC ali that wa 
 
 t f n ] *eeo \t 
 Va Cicil 42Nnq for its © 
 
 bein fo Created 
 
 an infinite ania i 
 ct; which was not contented us 
 emia: W Ike fy } i 
 
 GIL ItS VV OFKS, if added Art UDte 
 
 in © OO. 
 hat we conceive , while we think him 
 finite 5 and that we infimicely wrong 
 in, while we limit his’ Effeuce to one 
 ngle Lofinity 5 Who is every way lofi- 
 e, i) Himlelf,in all his Works, io all his 
 sies,10 all his Counfels,in every one of 
 sPerfections; He hath made every thiog 
 ‘ther Infinite, or better than fo. For by 
 aniety Of Efl-€ts he hath attained an 
 nd in the Beauty and Correfpondence 
 
 all his Productions, far more Amtable 
 nd Divine than any ove fff & is capa 
 leof being. All Things by a kind of 
 are made and ordered tn 
 
 ight ard Meafure, fi» that 
 
 reccive a Beauty and Per- 
 
 5 ans 
 le valu 
 
 “» 
 
 li) ré 
 
 ia Is 
 | 1 
 
 Bae ee Paaiieye ies ct 
 ritio ao, %cann 
 
DE Temperance in © D D. 
 ment, than one that anfwers the meafpave glorified | his Wiidom and Goodnels 
 tits Operation: if itdid, that Area; 
 ment would betifinitely defective 
 if : Wifdom could certain), 
 
 cive one infiaitely Better. Bur ¢ 
 will aver, that GOD bath wreugh 
 dantly m« 
 
 for its fruition, ; 
 [F you fay, the Omniprefence and E- 
 cofmeernity of GOD had been filled with 
 shat Creature,it Is evic dent that Spirits fill 
 p Ino Room, shough they fee all things : 
 re, than if he had made aff gpd that it had been much betrer if Ob- 
 fingle I fle dt of his Power rT fiir) “e(XS h:z d beea pre pared for its Enjoy- 
 
 phe ught a Work that pleafy eS 
 
 nitely Better, and fo w: - H: iy prepared any one Corporeal 
 3, When we are Wile Objekt for the fruit onof that Creature; 
 any ok | Objet if infinite in Di- 
 
 | meni ns, Would be wholly ufclefs: nay 
 
 perp ‘cious and deftructive : forit would 
 
 exclude all other scings tO which it 
 
 might be ferviceable, cut of place , 
 
 f and have nothing whereto to be bench- 
 
 vould be Beneficial to 
 Soectator , or that I- 
 tt if Spirit for whomit 
 that no Cor- 
 rviceable to a Spi- 
 ruty of thofe Ser- 
 
 her Corporeals, 
 ingthem : and 
 
 uft be li- 
 
 { oat | 
 OLNeIrs i2Ke. 
 
in © OD. 
 
 4 all Things, all Things fervice dotoall: 
 ind thus a Sand is Endlefs, though moft fusall. 
 Andevery I bing is truly Infinite, 
 jn its Relation deep and exquifite. 
 
 MF Temperance 
 
 Asin aClock, ‘tis hinder’d-Force doth bring 
 The Wheels to order d Motion, by a Spring ; 
 Which order'd Motion guides a [teddy Hand 
 In ujeful fort at Figures juft to fand ; ric sdthe heferdek decomeods- 
 Which, were tt not by Counter-ballance (laid, THIS uty bak ate 6 each ones 
 The Fabrick quickly would afide be laid 19g Chin B* vi eon C et sor ; it 
 As wholly nfelefs SS 2 Atight too Great, for the cadens 10 N a aie es called 
 But well proportion'd, makes the World compleat. MO Dd oe R EE ORs Bie (Om 
 Porser well-bounded is more Great in Might, pom viens 4 R en ; lf Reafon re- 
 Than if let loofe*twere wholly Infinite. pModerating le ante ald ' s C: f ndtd 
 He could have wade an endlef; sea by this, uirethat a Thing fhould be Grear, tt 
 But then it had not been a Sea of Bifs s 
 
 A Seathat’s boundedin a fintte shore, 
 Tshéette r far becar{e wh ts MO More, 
 Should Waters endl fly exceed the Skies, 
 
 They drown the Werld, and all whate re we prix, 
 
 Bisthe pare of Temperance toma 
 DWhere Reafon requires it is < 
 Moderation to enlarge and exten 
 er: Nay to ftretch it out to the utmolt 
 
 of its Capac! y if Wifdom o 
 
 but equal. To moder 
 
 Had the bright Sun been Infinite. its Flame : eh) 
 er is to limit o1 
 
 ee, ty } : , . Fl 
 Elad burnt theWorld, and quite confum d the fame 
 
 That Flasze would yield xo [pd wdor tothe § ight, 
 Tivonld be but Da Anes though {were Infinite, 
 One Star made I:frvite would a lexclude, 
 An Farth madel finite conld ne're be view’ d. 
 
 ual ae , 
 
 Birt all hernea updo -parh theys [rhe 
 ut ail being Heacd tor €ach others fake, 
 ai7! PAAR EC, 
 
 fy } 
 f 
 
 a eT 
 
 ight, 
 iiaite, 
 
DE Temperarice 
 If Sands and Atoms tend more to jt} 
 
 perfection of the World than Angek| 
 
 there where they dofo,Sands and Aton, 
 fhallbe made, and Angels there wher, 
 they tend more to the perfection of th, 
 World. Sothat every thing is bet j, 
 its proper place. Were there no Sind, 
 or Atoms there would be no Uxiverf, 
 For the Earth, the Sea, the Skie, the Ai, 
 all Bodies confift of thefe, either unite 
 or divided, If they had been lefe up, 
 made, and Angels had beencreated jy 
 their Places, there had been no vifib} 
 World at all. 
 
 TO make Vifible Obje&s ufeful j 
 wasnéceffary to enfhrine fome Spirits jy 
 Corporea! Bodies, and therefore to 
 fuch Creatures as Aten, that might fee 
 ind feel, and fmell, and tafte, and hea 
 and eat and drink by their Bodies, and 
 entov all the Pleslures of the World by 
 souls: And by their Souls moreove 
 know the Original and End of all, un 
 derftand the dcfign of all, and be able 
 
 e the Pratfes of the Crestor: 
 
 mak 
 
 AN 
 
 ns pure Effences a 
 poreity might enjoy 
 ‘they delight in the 
 lally 1 
 
 ' ~ 
 rr) ’ 
 LiUiC 
 
 COmi: 
 
 ee 1 | rmight 
 BNay,t at tney Mign 2 é 
 She infinite Bounty ana Goodnels 
 
 Laws, 
 
 in © MO D. 
 
 ompleat and salle i Creatures, for 
 it was prepared. 
 
 ee eas peat alfo to make their 
 Bodies finite, that they might converfe 
 together: but their inward latelligences 
 of endlefs reach, that they might tee the 
 holy Angels,delight in them, and by their 
 Love be delightful to them : that they 
 Imight alfo be able to fearch into the 
 : all Things,and enjoy Eternity 5 
 sht be fit Recipients for 
 of 
 GOD, which is infinite in ics Communi- 
 i cations. ay oh 
 “THAT they fhould be fubjett to nis 
 and depend upon him, was necef- 
 fry in like manner. For by thar diftin- 
 yo an infinite differcuce was between 
 d them: that dilparny being laid 
 , though the bene- 
 yether infinite, 
 
 re infir ice be- 
 
 x the greater the Bounty 
 the Obligation. The 
 vy owe ts infinitesand 
 
 (tion 
 
 ndation y 
 
 able to 
 
DF Temperance 
 pleatly juftuntoit, and perfectly ble 
 
 fed. 
 
 There is but one thing more, whereiy 
 Almighty Power was by Wifdom infinite 
 to reftrain it felf for the perfection of hi, 
 Kingdom: And that isto create them free, 
 that were made to enjoy it. Not to de, 
 termine their Wills by a fatal Neceflity, 
 but to make their efteem and fruition of 
 GOD aod his Works their duty , and to 
 leavethem to themfelves for the more 
 free and voluntary difcharge of their 
 duty, For by that means,it would make 
 them capable of Rewards and Punifh. 
 ments, in the Righteous diftribution of 
 which the nature and the glory of a 
 Righteous Kingdom conlifteth., 
 
 THUS did GOD by infinite Mode. 
 ration , and by a fublime and tranfcem 
 dent Temperance prepare his Kingdom, 
 and make every Thing exquifite in hig 
 whole Dominion, to the praife of his 
 Glory, and the fatisfaction of ‘his infivite 
 and Erernal Reafon. 
 which Reafon being the Effence of the 
 Soul, all thefe things fall out for our glo- 
 ry and fatistaction allo, 
 
 NOW 
 
 |, Moderation : 
 
 The fimilitude ef 
 
 in © O D. 
 
 now if GOD himfelf acquired all 
 , Joyes by Temperance: and the glo’ 
 ¢ his Kingdom is wholly founded in 
 " We may hope that our, 
 n-andTemperance in its place, 
 
 ay accomplifh Wonders, and lead us toi 
 
 efruition of his, by certain fteps and 
 egreeSy like thofe that are obferved in 
 e Womb towards Manhood , and in 
 re School of our Childhood towards 
 erfe t Learning. i } 5 
 7 OO much Rain, oF too much 
 Drought will produce a Famine : the 
 arth is made fertile by a cats 
 ‘ture of Heat and Moitture. Excels 
 f Power Mey overwhelm, but mace: 
 anyon isthat which perfecteth and blei- 
 
 Eth the Creation, 
 
 ALMIGHTY Power 1s carried fal be- 
 ond it felf, or really 1s mace Almighty 
 -yertue of that Temperance, wherein 
 ternal Wifdom is eternally Gilorn- 
 
 a F any thing be wanting to the full 
 Hemonftration of the perfectic n of 
 “ODS Kingdom, it is the confiderat 
 (his Delay : torwe | 
 right have made i Eternal 
 Hid. Butto this no other Amv 
 
 4 «tiYyn ¢ - 
 ry 
 or ¥ aa oth 
 
a 
 
MEF Temperarce 
 
 céffary (though many might be mac 
 then that all Things were from all Et 
 nity before his Eyes, and he {aw the§ 
 te(t Moments wherein to produce then 
 and judged it fit in his Wifdom fick ; 
 fill Eternity with his deliberations a 
 Counfels, and then to beautifie Ti 
 with the execution of his Decrees, | 
 were thereno more to be faid bur thj 
 
 Q 
 
 his Empire is eternal, becaufe all Poffime 
 
 lities, nay and all Impoflibilities are fy 
 ject tohis Will, But if it be confef 
 
 that Eternity is an everlatting MomeqgaY 
 iofinite in duration, but permanent ing 
 
 its parts, all Things paft, prefeot, 2 
 
 dt 
 
 tocome, are atonce before him, and Bin 
 Which is the tc 
 Reafon, why Eternity + a ftanding Of 
 
 ternally together. 
 
 ject betore the Eyec the Soul, and; 
 its parts, bring full 
 fection, for ever ta 2 enjoyed. 
 
 IF any man be wilpofed to cavil full 
 
 ther, and tourge, that GOD might, 
 the very firft have placed Ai gels au 
 Menin the ftate of Glory, the Reply: 
 at hand: that GOD very well undg 
 (tandeth the beauty of Proportion, th 
 Harmony and Symmetry {priogs from 
 variety of excellent Things in 
 
 ’ 
 
 ie 
 p! 
 
 Beauty and Peg SS” 
 
 in © DD. 
 
 laces, fitly anfwering co,and perfecting 
 ach other that the ttute of Trial, and 
 he ftate of Glory are fo myfterious to 
 heir Relation, that neither without the 
 ther could be abluluely perfect: Ia- 
 Beauties would be loft, and 
 
 Vertues aid Perfe- 
 
 with the eltate of 
 
 i laid afide , rhe 
 
 d eficé of which 
 
 t 
 
 fic the Kingdom 
 That GOD ior 
 had. placed 
 
 , and debgneth 
 tion for him, thao 
 
 he could have been 
 which {pringeth from 
 
 his Pov cr 10 fume cc- 
 
 he more fully be ex- 
 n of the whole, and 
 were m flible to be 
 the Supream, 
 pou the whole Matter, we 
 with Solomon, Happyis the 
 BW. {dows and the man that 
 getteth Unde rft anding. | or the Merchan- 
 diz 0} a8 7s vetter than the Merchandize 
 of Silver . and the. Guin thereof than of 
 
 4 £ | eae 
 manthpat jinaei 
 
 ae” fine 
 
 355 
 
Oe ae POP TP Cee Be eo ka ee 
 
MF Temperance in OD D. 
 
 fine Gold. She is more precious than Ry, 
 
 bies', and allthe things thon canft defn 
 
 are not to be compared with her, Lengyh CHAP. XXIV. 
 of Daiesis inher right hand, and inhal 
 
 left hand Riches and Honour. Her Wait Patience. Its Original, How GOD 
 are Wales of P leafantnefs, Ana | allber Pa mn 9 ste firf? Pali a Pe ener in the World. 
 are Peace. She is a Tree of Lije bo hen athe Nature, and the Gl ry Gndthe bled 
 that la holdwnok her. and b. appy as every : re its of his Eternal P 
 one that rete stavth her. The LORD by # 
 
 Wife dom bati j undcd the Earth, by; Under. Patience in Aflartyrdom. The extras 
 flanding bath be eftablifhed the Heaven ordinary Reward of ordinary Patsence 
 My Som, let not them di part f om tl. , 
 
 Eves: Keep. found Wi sc ard Ciblet ibis On, 
 
 Wifdom is the pris aa Thing: there >) TIENCE is a Vertue of the Third 
 fore get Wildom, and with all thy Ger} 
 
 atience, ibe 
 ind Defign of all Calamities. 
 
 bel ngs not to the eftate 
 
 ting get Uoderttanding. For the! ime f Innocence, becaul 
 
 caufe init there was no 
 
 norto the eftate of Mifery, 
 init thereis no Vertue: but to 
 t Grace it appertairs, ¢ cavfe 
 
 f > an § _-_- 
 re of KRecone if }. aoa an 
 
 Wifdom which created the World, i 
 only Light wherein itis enjoy ed, 
 
 iJ 
 a 
 
 fHiétion and 
 the eftate of 
 
 on. 
 -—* 
 
 F thofe diftaftful 
 
 which GOD never intended. 
 
 raccived its eae from $i 
 and beauty from ete 
 
 Wike this Vertue we may thank our 
 
 ema ” - GQ! ) firft to endure 
 
 Ce + 
 
 bf 
 ) 
 
- aie 
 
 C 
 
 Pie Rt hae th 
 
} 
 i ' 
 
 OF pPattence 
 it, Andif all things are rightly w eighed 
 fio Creature ts equ ico GUD In Sulfe 
 
 iS, We Marae Te necetliry for the 
 > \ | ~}4 . 
 | \ i be ‘\ 2) to be Tncarnar 
 ll the Incommodiit 
 
 a 
 
 sg 
 
 he bitter Torments of a blow il 
 
 ! 
 
 +h, that he might bear the Pen 
 and deliver us from 
 
 ol 
 
 reais al 
 
 » | bereaved ¢ of 
 1 of his E od in 
 . He had Shea 
 ve him the Blood of Dra 
 
 irate: 
 
 ' 
 
 the cruel Venom of J/ps, to di 
 
 ME JOatlence. 
 
 1aNn at we fhould po tute our felves, 
 
 Le his King: m witha Sin, 
 
 berter if wirhout 
 
 whole 
 
 ad Sin 1€ Cx 
 
 Nord th 
 
 ». 
 | 
 
 Y 
 “ 
 
 ? 
 
 . 
 
 1 
 
DEF Patience. DE Patience: 
 
 of Sodom, and Clufters of Gomorrah MM pleafures 19 pouring it back again on our 
 offered to his Teeth, how evil a ¢hj, oe heads, digefted itfo, astoturirour 
 and bitter it is, to forfake GOD me aerial Torments Into tranficory Woes, 
 the Scripture fauh, He was risead ii | : into his own Agoaies and Pains on 
 Heart, when he faw the Corruption ay -+ this will help our Reafon to 
 Impiety of the Earth; and how the Sy, B rejayce at om light AffliGions which are 
 row inflicted was fo fore, asto make hie but for 4 moment; etpecially fince they 
 repent that he had made Man in : - t for us 4 far more exceeding, and 
 } . weight of Glory. ‘ 
 cerned at the Evil he hath dove, thang ar{t Impreffion of that abomina- 
 any. Evil he can otherwife fuffer: ry ible Mifchief, which occafioned Patience 
 hisGodly Sorrow (as Ato és's Rod di i inGOD, made it a Calamity, but nota 
 eat up all’ the Rods of the Egyptian) GB Vertue, Deteftation and Grief in them- 
 will devour all other Sorrows whatlofm felves ate but Sufferings, and meer Sut- 
 vers Dferings have no Vertue, nor fo much 
 
 yo ~~} 
 
 _ TO confider that GOD was the fir almoft as AGton in them. If his dete- 
 Patient Perfon inthe World, mutt need ) tation and grief had broken out in Im 
 lweeten the Bitternefs of Patience, any patience » WS had al! been c ftroyed : 
 make it acceptable unto us: to confide I Anger and Fury had been poured Cow 
 
 SS , ° i 4 oe ane tt ¢ Verily 
 that we alone brought it upon our felyaf upo® US: That which macett a ¥v ertu 
 Pea. ighty Contineace 
 
 sted aw ey t p o y } »s at \ront 
 and may thank our felves for the folly om was the great and migity ‘ 
 me ¥ aR | °.: » 5 i | “? TY Ke se = acs IOV 6 
 
 itsTutroduction , muft make us outd wheneby 1¢ was keptin, af d governed 
 
 PE ie fae: INN . : Mig Pee, © 7% ++ was fullo! 
 ery Incignation agatn{t our felves cong™ tor all our Benet. For it wa full o3 
 
 a4 
 ( - ._- rr 
 t re: VEST % 
 
 . ° P| mn et ie -“ar ; 
 ulier, and i re tiitice Goodnels, and (ompatii Nie , “y 
 
 land Loves that was 
 
 and stearaita 
 | yn thi 
 apa upoad Labae 
 
 Ce 4 
 
 ' 
 ne 
 anu 
 
. 
 . 
 + 
 - 
 \ * 
 i 
 i 
 ’ 
 et 
 Pop ’ eh Ae 
 4 aa i } res , aed yy 
 vi F ’ fo See deme it * * i ‘ 
 
| 
 - 
 ; 
 : 
 i 
 - 
 
 A RE oe Ae 
 
 Of [atience. 
 of that At whereby he retained his qj 
 
 pleafure, the whole Kingdom of Grace 
 and the glory of his Mercy and I Ove, 
 
 uponit, and from his Patience it prop 
 ceeded. 
 
 PATIENCE then is that caecit by 
 which we behave our felves confta 
 ad pradet ntly in the midft of Misfi 
 tunes and Troubles: That Vertue wher. 
 by we donot only forbear to break o 
 in Murmurings and Repinings , or {fy 
 ort our felves from finking under Af. 
 ictions, or fupprefs our Difcontent. 
 
 ments, and refrain from Anger and Diff 
 
 quiet; but whereby we retain our Wi. 
 dom, and the goodnefs of our Mind 
 
 Meee rd o tee f MSY 
 DoOtwithitanding all the Confufio ns and e011 ) 
 
 Diforders that would difturb us, and 
 demean our {elves in a ferene and ho. 
 nourable manner, furmoun ting the Bai 
 and Calamities that t trouble us, and 
 
 in al 
 WOU 
 
 otherwife o verwhelm us. While 
 a guick and yigorou 
 
 vi a4) bigiys 
 tt | 
 tien; andbdya 
 
 wy Aft] 
 
 oe Sete 
 OUT #01 Caon 
 
 oul chrifofioms opinis 
 
 OF Daticuce. 
 
 {I is an eafic Obfervation,thar Trou- 
 blous Times are the Seafong of Honour, 
 
 Bond that a Warlike-Field is the Seed- 
 
 and the "ledlednets and exaltation ( BP lo tof great and Heroical Actions. Men 
 
 his Church is founded, it depende Bh t live in quiet and peaceful Ages, pafs 
 
 ahr ugh the World as isle nfibly as if 
 they bad all their dates been afleep, 
 ‘ gitds , and Colamitiey, and Battles, 
 | Stories fil the Annals with Won- 
 der, and reife Great Men to an eminent 
 degree of Famea d Gl si It is Saint 
 ta Man. fhews 
 
 . rt grapples with 
 4 Difeafe, or furmouots his evil Fortune, 
 eshimfelf with Courage in di- 
 {ireis, Dears tne uri ing of his Houfe, 
 hel F ls) or the death of 
 tren with an equal Spirit, in the 
 al Calsmities retains his Inte- 
 1 Humility and Patience and 
 Wer YD che arfully fubmitting w ith 
 ynation to his Will, and ft ews him 
 Conftant in all E flare: : “hen he that 
 mid{tof a pr frei Condition, 
 th Hofpitals and Temples {hineth 
 
 » exercife of Bounty an 1M igoifi- 
 ) y! Y th all the ' ‘orld with: 
 
 ie of his 
 
 far orealel Braver 
 
 arn 
 oun 
 
 7 
 
 noe 
 Vues es 
 
DF Patience. . Df patience. 
 ones with her Blood, is a more Noh; 
 Bird than an Eagle, that fills her Ng 
 with Rgvine, though taken from the 4) 
 tar: For though that of a Sacrifice by 
 the more Sacred food, that of ones oy, 
 Blood is more near and coftly. 
 
 TIMES of Affliction are Seed-tin 
 
 act of Love is attended with fuch bleed- 
 ing Circumftances as that of Cruel Re- 
 folution, in expe fing our felves to all 
 Calamities that can befal our Souls, for 
 cur Beloved’s fake, It is the glory of 
 B he good Shephear {that He /aies down 
 ‘4 his life for the Sh: ep. And for this very 
 fora future Harvelt. We are meade pol) -aule is our Saviour hcnoured by GOD 
 fed through Sufferings : though the Wall og Men, becaufe bi 
 be my(terious, and the Manner almoj Aco 1» be made bimlelf 
 incomprehenfible, whereby the Suffall ; ook on him/elf the form of a Servant, 
 ings we endure conduce to our Perfediy) 
 on. Confider the Patience of Job, hoy 
 great a ipcctacle his Sufferings made hinge ,,, 
 $0 GOD, Angels, and Men, and how gli vary Canie ) GOD alfo bath highly exalted 
 rious he became by his Patience toa j: and yi sick 
 Generations. wry Name, that at the Name of JESL 
 THIS Vertue has an Appearance, bye shy Knee fhould bow, of thine in the 
 reafon of its Objeéts and Materials, (Mt pj,cven , things inthe } _ and things 
 erols to its dilpofition , that if any thinIM .,dex the Earth. Nor is this Giit of GOD 
 be difficult in all Nature co be under 1, , urely Arbitrary, but hat ir has a 
 ftood, Patience is one, it being a thin§M ¢undationin Nature, Angelsand Men 
 
 PULL Baad 
 ; - the 7 av late ] ar * : . 
 of the molt deep and oblfcure V3iue, 19 it bow their wAnees ony, oe cauiec 
 
 Its Nature and Effect feem contrary tll »hey arecommandeds but becaufe they 
 
 : ‘ Pal sie ’ . 
 land died the moft curied Deata of the 
 r { ] 1 | . y rf ren 
 
 cro's, for the fake of the World : Where- 
 ‘ + ' . Te 
 faiththe Text (thatis, Fer whicd 
 
 j PP err »f Lseahnae 
 Ana g1Uen LI a il PHC 42 GOUGL 
 f j 
 s 
 
 fal : 
 ] 
 
 eachother. [traifes a Man by depref 
 fing him , it elevates by overwhelming & 
 it honours by 
 
 him. By making 
 
 thii 
 
 Ww facil 
 
 yy)? 
 
- DE patience. 
 
 the Root, the Soul, and Glory of }: 
 Paffion. It is wondertul as it made 
 willing to become Death, 
 aCurle forus, Bur tt 
 
 fat 
 Ol 
 and Sin, a4 
 
 Purpofes. 
 
 UT is the Vertue of Lovew hich; is its 
 fuled into Patience. a wi the chief EB! Xir 
 of ies Nature sfeuod douthe Excellep. 
 cy of a Spi: 
 fake. Th. theretore we ought €ver ty 
 remember, Thit Patie:ce \ 
 Vertue {prings fr. m Love; aud that thi 
 Loveis chiefly tawards GD, aud ney 
 that to our Neighbour, When we fut 
 fer any thing fur GOD’s fake, or for oy 
 Neighbours good , we fufferin a Wik 
 and Vertuous mainer. And the Honou; 
 which follows fuch a Suffering is the 
 Crown cf Glory which ie fhall for eve; 
 wear. It is a vain and iofipid thing to 
 Suiler without loving GOD or Mai, 
 Love is a tranfcendeift Excellence ine- 
 very Duty , and moft of neeeflity enter 
 Into the Nature of every Grace and 
 Vertue. That which maketh the folid 
 Bencfit of Patience unl its | 
 
 il 
 unknown , its Tafte 
 t comrortiefs to Men, is its 
 
 Deaty 
 
 ' 
 
 lo bitte r anc 
 
 heigbe of oy fm 
 Excelie is in the Real ry of his Poff), ime’ 
 and ‘othe fall accom): fhment of a! ine 
 
 that. Suffers for anothe, 
 
 when it is y \ 
 By hich can OG 
 
 Lincrested fo perfectly, as by Suffering for 
 
 land L [ic ry 5) 
 
 | profperous Eftate there jitcle 
 ii 
 
 DE Patience. 
 
 Hath in the feparation and abfence of 
 
 We Suffer, but Lovenot. O. 
 i yo to the Perfon for whofe 
 der, is its own fupport and 
 mukes the Aétion to be va- 
 
 »o infufcsa fweetnefs into all 
 eo. can make us endure: A 
 ble to the Welfare and 
 
 is elihe r Cauled or fecu- 
 
 bject thereby, Ourown 
 
 he approbetion apd cfteem 
 onw. love. is the defirable 
 which we corct to attain, 
 syt be confirmed , and 
 
 For cur Fidelity, Sincerity, Rea- 
 
 him. 
 
 Diy, Vigour, Life and Induftry,can never 
 
 be made fo fair and apparent, as when 
 we purfue our love, and are carried by 
 : urmolt extremities of Death 
 
 and labour through all dif 
 cutions, and Calamities, to 
 
 it to the 
 
 giters, Perte 
 
 Bobey, and honour, and pleafe, and glori- 
 
 Ife the Object which in 
 
 times of quiet 
 ve. I 4) ealie and 
 I diffe- 
 
 attery. 
 
 } 
 
 we pretead to I 
 
 Irienathin and & 
 rence between Fricodt! pandt 
 
 Waar nigie tk 
 Pbut he that flicks firm in Calamicy isa 
 
 The Trial of Love 
 
 Fricad indeed. 
 confilts 
 
DE patience. 
 confifts in the difficulties it endures f, 
 its Beloved. 
 AND for this Caufeitis, that Go 
 wili expofe us to fo fevere a Trial : hin 
 felf ordaining fome Trials in the bepiy 
 
 ning; but permitting mote, when vial 
 
 brought them upon our felves: Many 
 
 alfo he fuffereth to come,which we dai 
 
 rth) 
 
 bring upon our ownheads by our oy, 
 folly, 
 felf, for the Chaftifement of our Sins, ,, 
 Confidence, and to excite our Care; ;, 
 guicken our fence both of our Miferabj 
 Condition, and our need of his Favoy;. 
 to humble our Rebellion, cto heal an 
 purge our Corruptions, to moderate oy 
 Paflions, to heighten our Penitence , t 
 abare our Pride, to increafe our Ardoy 
 in Devotion and Prayer; to make oy 
 fubjeCtion to, and dependance on bin 
 Clear ; to ftirus upto a more ftrict Ex. 
 amination of our felves in our Thoughts 
 Words, and Deeds, leaft fome Fonas, 
 other fhould Ite tn the Ship, that conti 
 nues the Tempeft upoo us; to enkindle 
 our Compaflion towards our afhlicted 
 
 wT 
 
 Brethren , and to enflameus with more 
 
 perfed 
 
 i 
 
 Biberty of 
 
 Some he ioflideth perhaps high 
 
 Mpiforders In it. 
 awaken us out of oufLethargy , and, { 
 pxpedicnt ; 
 
 ontufed Apprehention makes us 
 
 ME Patience. 
 
 feat Zeal, and Love towards GO Ds 
 ‘slike Wormwood that imbitters the 
 tipple,to weap us from the World,and 
 ‘ment our defire to be difolved and 
 : with Chrift 5 to make us pri arvatter 
 ur Esernal Refi, and long for th glorious 
 the Sons of GOD. Sometimes 
 Be fufiereth Tribulations and Trials to 
 nme upon us, by the Perverfenefs of 
 
 jen, who being left at Liberty in their 
 
 gominion over the World, are the prio- 
 the Medicine of our Souls, to abate oy 
 
 of all the Troubles and 
 To know the feveral 
 rings and fourceswf Affliction is very 
 for our Patience and Con- 
 entment much dependeth upon it. A 
 blind, 
 bucaclear Sight diltinguifheth 4 or 
 the Will of GOD, ana the Corruption Oo 
 ature 3 Which in our felves apd ¢ thers 
 isthe | rincipal Caufe of all our diftur- 
 
 inal Authors 
 
 ances. 
 
 BE. it by which of all the feO cafions 
 twill, or fo! which of all thefe Bids te 
 i befal us, it is evermore tO th reale 
 We Conqueft 7 and to m ake us ist 
 
 King of Sufferings pre and perfed. ss a 
 the Confideration of Gods over-ruling 
 hh lin 
 
 Power and Providence therein, which 
 | miakes 
 
y=) =~ = a ae 
 
DE patience, 
 
 makes all thefe Things work to toper, 
 for our good , begetteth a: gratefy| 4 
 mirationin us as wellasa fence of ,, 
 dependance on his Goodoefs » Which 
 creafeth theFear of GOD in cur Sou). | 
 animates us with great Wonder, hit 
 fhould put his haiid to teuch the y tle 
 evil Off-ipring of our Sin, and \ ‘ 
 into Good, and make it to reft jy 0 
 Exaltation and Glory by hisWifdcm,, 
 Mercy. " 
 Concerning GO D's End ia bring}. 
 and permitting all thefe Evils, the So 
 pture is very frequent: It wa 
 
 ru 
 
 t 
 
 One ¢ 
 
 : : eae 
 wee Fob s Contemplations, Vihat is Alan th, 
 18. ruldecft site hi ! 
 thou fhoul oft magnific him, and thaty} 
 
 Dan, Ile 
 35: 
 
 Shonldft fet thine Heart upon hin. a 
 that thou fhould/t vifit hives wery Mio at 
 and try him every Moment? May 
 magnified by his Trials. Ir was Divi 
 Obfervation, The LORD is ix bi, jy 
 Temple, the Lords Throne is i H, ae, 
 his Eyes behold , bis Eye-lids try th | 
 dren of Men. The Lord triesh t} 
 tecus , but the Wicked and him that cy 
 Violence his Sinul hateth. 1: was D, a 
 
 > Chil 
 
 DE {atience. 
 jhe End. GOD himfelf expreffeth 
 
 37% 
 
 own Refolution, £ will bring part of cet 
 
 os through the fire, and will refine them 
 silver is refined, and try them as Gold 
 ied: They fhall call on my Name and I 
 hear them , 1 will fay, 1t is my People, 
 d they fhall fay , The LORD is my 
 D. 
 THE meaning of all which places is, 
 stasif GO D did ftand in need of all 
 efe Trials to know what is in us: for 
 eknoweth what is in Man from all E- 
 mity: before thefe Trials come he 
 wcheth the Heart, and trieth the Reins, 
 sd difcerneth the thoughts, and purpo~ 
 of the Soul: He feeth every Inclina- 
 ion in the feed , every Grace in the fe- 
 
 W@ret habit of the Mind, and every Ver- 
 
 zeinthe Root, They lie in the Seed, 
 pt yet he feeth a mighty difference be- 
 ween quiet Habits, and effe@tual Ope- 
 sions: for they differ as much as the 
 oot and the Blofiom, or the Bloffom 
 nd the Fruit. For Vertues to lie afleep 
 he Soul, and for Vertues to be adtu- 
 and fully perfected, is as great a 
 ference , as for a Vineto be of a ge- 
 ous kind, and prone to bear, but to 
 Maia without Fruit s or for a Vine to 
 Dd briog 
 
ME yatience. 
 bring forth, and to be really laden yj 
 
 all the bun ches of Grapes that beaiid 
 it. The Excelhency of its Nature 
 vain, if its Fruit be never broughy 
 perfection. There is a Glory in tf 
 Work whichthe filent Habit ts ur ICap 
 ble of, Icis the Life and Vigour: 
 Exercife in which all the Behiieh (5 ce 
 fitteth. Even Diamonds in the Qn 
 are dulland dim, they receive not: 
 full luftre and Price ull they are cut a 
 polifhed. GoD hath placed 
 
 in fharp ard 
 caule the Leve 
 and Copfiitts 
 Beauties, thee produc 
 {trong Effects 1a the M: 
 tor, and touch ‘the Sor 
 with more d 
 Ons , 
 
 bitter 
 
 acqd 
 SA i 
 
 than 
 and Pleafure 
 all our Fe! 
 Gods Love 
 of our Be 
 
 cK mpleat Qell 
 
 Vcry 
 
 . " . 2 es . 
 At maketh us More 
 
 ; ’ f 
 bringing from the {ame 
 
 pult be the following 
 
 ME patience, 
 
 im, Weliveinhim more effeGuolly, 
 ad feel our felves rooted 1n his Leve, 
 od crc owned with his C mpiaccency 
 ore abundantly, by how h the 
 ore his Aft bleedeth, his Yt 
 als Love) ts {urred upto 
 Aoed therefore it is that Se 
 We are in Heavine s for a 
 afor y (brow zanifold ° Temptations , that 
 he sid ilo sb being much more pre- 
 us than of Gold that perifheth, though it 
 »ricd with Fire, might be found unto 
 aile and H.neur, an dGlory at the Ap- 
 earing ee Fe fus Chrift. For as we have 
 L ove is more effemi- 
 
 ndition of Repofe, where all 
 fweet and eafic to our felves: there can 
 eno Fide ee no Patience,no Fortitude, 
 o actual Sacrificing of all our Content- 
 ents and Jo to our Beloved ; no 
 \ctory Over Death , and Hell, and the 
 rave; no Self denia! 
 
 muc 
 
 300 
 
 Mion 
 ' 
 i 
 
 Ueceive t 
 eter ih a) 1 
 
 ‘OM? PF 
 
 ye 10 3 CO 
 
 ycs 
 
 no Endesrment 5 
 
 , no Prelation of 
 Ives; no lofsof 
 es,and Lives for 
 
 Ee t 
 OF € thisis 
 » 
 
 or Nec {fieg 
 A LULU SAS 
 
 of Glory: 
 
 id for this C 
 
 aufe d« 
 
37 4 
 
 OE patience. 
 
 Pet. 4. exhort us, Beloved, think it not firangy 
 12513, concerning the fiery Trial which is toty 
 
 you, as though (ome sfrange thing happened 
 unto you: Butrejoyce, im as much as y 
 are Partakers of Chrifts Sufferings : that 
 when his Glory is revealed, you may be glad 
 aljo with exceeding Joy. If ye be reprog, 
 ched for the Name of Chrift happy are yr 
 for the Spirit of Glory and of God refies) 
 upon you: on their part he is evil Spoken of 
 but on your part he is glorified, 
 
 THIS he fpesketh I confels of the 
 Perfecutious, Imprifonments,and Flame, 
 of the Martyrs, that were Gods Friends 
 and the Champions of his Truth in the 
 World, that iu vindication of his Glory 
 endured the: Brunt, and received all the 
 Arrows of his Enemies iu their Bofom, 
 but no Man bas caule to be difcouraged, 
 For where the greatoefs of the Caule i 
 wanting, and the apparent glory of the 
 Confequence unfeen, as for the moft par 
 itisiv all our common and ordinary Af 
 fli@ions ; there to fubmit to the Will of 
 GOD, where there is fo much Bafenef 
 asin Poverty: in Sicknefs where there 
 isfo much Unprofitablenefs , in private 
 Loffes and Calamities where there is (0 
 much Obfcurity ; meerly becaufe it i 
 
 COD} 
 
 ‘ 
 
 Mf Wattence. 
 
 GODS pleafure, and becaufe in o- 
 ther things he hath infinitely obliged us, 
 sod prepared infinite and eternal Joyes: 
 thishath a peculiar Gracein its nature, 
 hat in. ordinary occurrences makes our 
 Patience more rare and extraordinary. 
 THERE are athoufand things that 
 may be faid on this Theme , which for 
 brevity 1 muft pafs: All | fhall obferve 
 futher is this, that as the Scriptures o- 
 en the defign of Patience, and unvail 
 the face of itsmyfterious Nature,fo doth 
 Reafon fhew its invincible height and 
 magnapimity.’ Patience isa Vertue whofe 
 element isin Miferies: it owes its being 
 to Pains aud Calamities: were there no 
 Miferies there could be no Patience. F- 
 yils are its Play-fellows, it feeds upoa 
 Sorrowssthrives by Difadvantages, grows 
 rich by Poverties, it mutt needs fur- 
 mount all Oppolition, for the more it 
 endures the greater icis, It is imp {lible 
 for Calamity to hure Patience : it is 
 made perfect by Sufferings. The more 
 Patient a manis, his Patience is the grea- 
 er: and the greater his Patience is, the 
 more {trong and mighty his Soul is, No- 
 hing can quell him, or difcourage, of 
 overcome him, that is compleat in Pac- 
 Dd 3. ence, 
 
eo) = 
 
ODE jatience. 
 ence. He dareth all thing 
 can endure them. 
 
 dure Hunger and Cold, and Heat apy 
 Rain, the Incommodities of a March 
 and lying onthe Ground, YVhile }, 
 that eadures all things marches on, Be 
 gets tato the Field where Fidelity Loy, 
 and Loyalty are tried, and cannot h, 
 hind’ ed from the full and perfeQ@ exe, 
 cife of all thefe, becaufe he can bear : 
 thing thit is Evil, hecan do any thigp 
 that 1S Go d: He will fight the oh 
 ight wl h alacrity and at laft mo t Cer. 
 nly attain the Crown of Righteoy, 
 
 | 
 nels af dt} e Kir y 
 5) ana aia IN’s favour, 
 
 r. 
 re | 
 
 CHAP. XXV. 
 
 a Canfe of Meekne{sis Love. It refpects 
 jhe future beauty and perfection of its 
 objet. It is the moft fupermatur al of 
 
 all the Vertues, The Reafons wd Crounds 
 
 of this Vertue in the efiate of Grace and 
 Mifery. Its manifold Effecs and Ex- 
 cellencies. Of the Meekne/s of Motes 
 and Jofephe 
 
 eftate , as well as Pauence, Pa- 
 ace regards Calamitics, M eknefs 
 fongs. Thel jurtes that we receive 
 om others are tts proper Objects, It 
 rings from Love, and ren 1s to its Con- 
 and Prefervation. It hath 
 peculiar ia its nature becuufe 
 nut ibility to GoodaeSs, aud 
 ak pend on 
 ner Mens Delervii own 
 (ylutions, Itisted by 
 ca gratetul Off fpr 
 iable 5 hel 
 
 te KNESS is a Vertue ofthe Third 
 
 wance 
 
 §, OU Our 
 
OE Weeknels. 
 
 when its Object hath offended : beg, 
 Approbation which is the firft ftep to 
 ftcem, and Elteem it felf which js a 
 gree to Love, have no other Objeg 
 fomething that is Amiable and fit, 
 belovec. And agiin every thing thy 
 divetied of all its excellence,is comm, 
 if not odious; 2nd loft to our Affe@iy 
 till Meekoc{s comes in to refcue aud f; 
 both our Love and it from its dif 
 Period. Its End is the Recovery 
 what has offended, Hope and Poflibi 
 are the foundation of its exercife, Pp, 
 dence is the Guide by which it is ¢ 
 dutted to the fatisfaétion of our def 
 in the reftitution of Amity betweep, 
 and our Adverfary, 
 
 WHERE there is nohope thatt, 
 Beauty of what we love may be TED; 
 ed, MeeknefS hath loft its Vertue, x 
 with that its Exiftewce. Forif it be jg 
 poflible that an evil Perfou fhould ey 
 be reclaimed, it is to no purpote to} 
 Meek. He that can never be deligk 
 fulmore, is utterly ufelefs: Meckne 
 therefore which derives its folidity an 
 Power from its Eud, 
 itterly abolithed. 
 that we are tocfteem 
 
 Is 1 fuch caf 
 
 For this caufe it; 
 Oo 
 
 ‘ 
 r Saugniurc RI 
 ur O3VICUrS Bor 
 
 oF 
 
 DE Weeknels. 
 
 he ground on which it ftands : fince es 
 ature without his Incarnation, Death, 
 sd Paflion, could never reftore a Sin- 
 to the poflibility of becoming Juft 
 # Amiable. This Vertue of Mecknefs 
 Hipetts the future beauty and perfecti- 
 ,of an Object that is now deformed 5 
 eer needs be of tranfcendent excel- 
 om fince the practice of Mecknefs is 
 cquired by the price of our pyr. 
 Blood , and the firft ftep to its exercife 
 gid coft the death of the Eternal 
 a is a tranfcendent Vertue, becaufe 
 the Means of introducing it are ops 
 Supernatural, It carries Us above all ‘ e 
 Rules ot Nature, above all the Princip . 
 of Reafon, and in that is Supernatura 
 for by Nature we are to be Juft me 
 Good towards al] that are Innocent, 2 
 kind to all thofe to whom Kindne ae 
 due: butit is not by Nature either ju 
 orrational that we fh suid love any Crea- 
 wre that is Evil: and how ne 
 to do it firft is an infinite Mi dee 
 Though now fince he bath firft louvre “ 
 who are fo vile, nothing is more natura 
 than that we fhould do as Me qgerien 
 imitate ht al ve ye Wi 
 unto, imitate him, anc love those ae 
 
ME Weeknels. 
 
 our Creatour loveth : With Pity andp 
 nevolence at firft, that we may hereaf 
 do it, with fall Complacency. 
 
 That Humane Nature is inflaitely ¢, 
 alted by the Iocarn ition of the Son ‘ 
 GOD is conteifed by allthofe, thatch, 
 lieve the Arvicie of our Saviours Inca, 
 nation: that the Earth how bale foey 
 it feem is the Bride of Heaven, its oy 
 quiet , and the embraces of the Ski« 
 that meke it the Centre of all their Re. 
 volutions , fufficiently demonttrate : 
 though few bave obferved that the Stn 
 and Moon, and Stars datics attend ang. 
 to it, and cherifh it with their Influences 
 while the Earthly Globe is crowned with 
 the fruits of alf their fecret Endeavour; 
 That the Angels defire to look down 
 into thofe things which are done upon 
 Earth, the very Scriptures witnels 5 and 
 yet for all this, it would feem a New 
 Doétrine, to afirm,that there are Work; 
 done here upon Earth, that are by Nz 
 ture above the Heavens. Yetall theO. 
 perations of the Holy Ghoft, and al! the 
 
 Good Works of Holy Men. efpecially 
 
 the Meekne/s and Patience of the Saints 
 which are founded onthe greatelt iva: 
 cle ta all Eternity, the Loye of GOD to 
 
 Sinners, 
 
 DE Weeknels. 
 
 nets and his ftupendious Humiliation 
 
 paflion for them, are fet upon a 
 her Bafis than all Nature, except that 
 the Deity, can afford unto us, Which 
 1¢ 1 make for our greater encourage- 
 ot to the works of Mecknefs. They 
 wali io Nature like the effects of our 
 jours Love to the greatelt Offendars. 
 fon it felf is now ex alte] above all 
 former heights 5 and there is realon 
 ce our Saviours Death for tire doing of 
 st which no reafon, before be defigned 
 forgives and Die for us, could lead us 
 
 O» 
 eo AT GOD through the greatnels 
 his Love may condefcend to fuch Ia- 
 igoities as are infinitely unworthy of 
 in, we fee by the Examples of Kings 
 4 Queens, and other high and delicate 
 erfonages, that {uffer their Children to 
 lay with their Beards , and the Irefles 
 (their Hair ; which other Perfoias 
 
 lare Dot {fo much as 4 pproach ; for thie 
 
 everence of their Majefty. I have 
 centimes admired at the mean Offices 
 »which Parents ftoop, ond the familiar 
 sidnefthey permit to their jittle ones 
 heir S¢ eprers, aod Crowns, 
 s, with their Brealts 
 
 an 
 
.— © 
 
OE Weeknels. 
 
 and Jewels, and fometimes to pinch, 
 hurt, nay and to defilethem too, be 
 unmiodtul of their State, and fars 
 all Anger and Indiguation. But the § 
 Pardon, and defire of the Return of 
 cious and debauched Children, isa ne 
 er inftance and refemblance of GOD 
 
 his gracious Difpenfarions , who fu 
 all Nature {till to attend us, though 
 continually prophaoe his Name, andj 
 jure his eternal Goodaels by our my 
 fold Tranfgreflions. 
 
 THIS Example of GOD, who di 
 
 for Sinners, in the Perfon of his Sony 
 prayed forhis Tormentors , in the ve 
 
 AG of their Cruelty and Rage agaiy 
 
 bim 
 
 {hould prevail with us to efte 
 
 all thofe whom he owneth tor his C}j 
 
 dren, as Our own Boweis , aud £0 be 
 
 kiad, as Parents, are to their Childre 
 
 The Reafons of which Daty are th 
 varioully offered to our Copfideray 
 
 On. 
 
 TO labour after thofe Principles on! 
 that eftablith our repofe io the eftateg 
 
 “sy fe all 
 
 per ¢* 
 mal men Wife, Divine, and Innocent, 
 
 1A Holy, Peaceful, and Content, 
 pT 
 
 | 7 : , i each 0 
 Meek ang, Ge ndetcending to all Mar ae y 
 
 DE Weeknels, 
 
 the World a Paradice of Eafe 
 2 eafie then to live in Peace. 
 
 kind, Loving, True, and alwases Good, 
 As in the Golden- Age they flood s 
 Twere eafte then to live 
 
 ; Delight and Glory, full of Loves 
 Bleft 4s the Angels are above, 
 
 swe fuck Principles muft now attain, 
 
 If we true Blefjednefs would gain) 
 shofe ares which will help to make us rergn 
 Over Diforders, Injuries, 
 
 Ingratitudes, Calamibies, 
 
 Affronts, Oppreffions, Slanders , Wrongs, 
 
 Lies, Angers, bitter Tongues, 
 
 Malice muft furmount, and quell, 
 ahe very Rage, and Power of Hell. 
 
 NO Man but he that came down from 
 lave , and gave his Apoftles power to 
 
 odie Vipers » and drink avy deadly 
 ing withoutharm, Was able to reveal 
 e way of Peace and Felicity co Siuners. 
 
 Rif Fe a . E : . ee 
 Blifs and Isnocency , is utterly imperti ie, and only he that made them able to 
 
 nent to our prefent Condition. ——— 
 
 Wer 
 
 ample Sataa under feet, aod taught 
 
 hem how to vanquifh all the Powers of 
 
 Dark- 
 
MEF Weeknels. 
 
 Darknefs , was worthy to make kno, 
 this glorious myftery of Patience , 
 
 Mecknefs, by which in defpite of | 25 
 
 the Corruptions and Violeaces in, 
 World, the holy Soul of a quiet Ma 
 armed and prepared for all Affaults, ,, 
 foinvironed with its own repofe , thy 
 the midft of Provocations it is undifh 
 bed, and dwells as it werein a Sand, 
 ary of Peace within it felf, in a Parag, 
 of Blifs, while ie is furrounded with, 
 howlings of aterrible Wildernef. Ny 
 
 thing elfe can make us live happily 
 
 this World, for among fo many Cai 
 of Angerand Diftafte, no man can |; 
 well, but he that carries about }j 
 perpetual Antidotes and Viffories. 
 THERE are two things abfolut,| 
 neceffary to Felicity , outward Securi 
 and inward Contentment. Meekoe(| 
 as it were the Bulwark of Security, whit 
 though it be asfoft as Wool, is able wi 
 more fuccefs to repel the violence of 
 Cannon-Bullet, than the rough temp 
 of a Stone-Wall. Contentment {prin 
 from the fatisfaction of Defire in the figy 
 and fruition of all Treafures and Glorie 
 And as the Sun is furrounded wit 
 own Light, the felicity of the Enjoy 
 mei 
 
 DE Weeknels. 
 
 ecomes its own fortrefs and fecu- 
 For he that is throughly Happy 
 
 ch work to do inContemplation 
 4 Thanksgiving, that he cannot have 
 ile to be concerned with other mens 
 {orders , he loves his Employment too 
 ito bedifturbed, and will not allow 
 
 pfelf the thoughts of Revenge or An- 
 
 pent b 
 
 I . . 
 "IN two things Meeknefs is greatly 
 rofitable to 2 Maus felf, Poffe{fion and 
 
 iywph. He that permits the Tumult 
 
 tthe World to enter into his Soul, and 
 fers the Temple of the Holy Ghoft to 
 - defiled with Rage aad Anger , makes 
 on unfit habitation 
 
 for the Blefled Spi- 
 Doves will not dwell in Pigeon- 
 vile difturbed, or haunted with Ver« 
 1 can Felicity be enjoyed but 
 . ferene and quiet Thoughts that are 
 lof tranquillity. For where Envying 
 there is Confufton and every 
 But the Wifdonz that is fron 
 shove 25 | 7 ( pure,tien p eat eabie, gentle and 
 she to be jntre uted ] ill of Atercy and good 
 wits, And the fruit of Righteou|nefs is 
 own in Peace of thent that make Peace, 
 Which mult of neceflicy precede irultt- 
 o,as Triumph followeth, 
 
 miil « aiA 
 
 d strife t , 
 
 WERE 
 
 385 
 
ge6 
 
 MEF Wecknelg. 
 
 WERE I for my life to interpret th, 
 Text of our Saviour , The Meek fhalli, 
 herit the Earth, 1 (hould in the firlt pla 
 fay, that every Knowing man may gq 
 joy the beauty and glory of the whg 
 World, and by {weet Gontemplatioy 
 delight io all the abundance of Tre, 
 fures and pleafant Varieties that are he 
 upon Earth, efpecially fince by the Q, 
 dinance of Nature all men are to be}; 
 peculiar Treafures. This he might d, 
 I fay, did all men love him, and fill th 
 World with Glory and Vertue. By 
 fince all is confounded by their pervert 
 nefs and diforder, his Fruition is utter] 
 loft, unlefs he will forgive all Injurig 
 and by the vertue of Meeknefs maintaj 
 the quiet of his own Soul in the midft g 
 their diftempers. The Meck man is n 
 fretted nor difturbed, but may enjoy, 
 Still: and the unfpeakable Joy whic 
 all the Glories of Gods Kingdom doa 
 ford him, fhall make him more meek 
 and able alfo to pacifie, and rule, a 
 heal the minds of his Enemies, aud eve 
 by the love of Sioners to recover |i 
 Right, and ancient Fruitions. 
 
 Bhey cannot fret us, 
 
 MEF Weeknels. 
 
 TO beable to liveat quiet, and enjoy 
 ne felicity of Heaven and Earth, uot- 
 Bh(tanding all the attempts of our E- 
 emies, makes them mad when they fee 
 
 and fo by Confe- 
 
 { 
 
 a 
 yence a greater Revenge ts traced 3 
 v « . 
 
 ! 
 
 tecknefsthanin Revenge it fclf, Vor 
 
 Sur Repofe is their punifhment ana tor- 
 
 Rent thathateus, Their exation falleth 
 
 iy their Own head , when they fee they 
 “Sof their aim, anu cannot moleft us : 
 stitis a joy to fce our felves feated in 
 throne of Repole, of 
 
 each; it breeds a ki 
 
 wationin the Sou!, Thefecret Confct- 
 ace of its own Power is a glory and 
 stisfaction uvimaginable, 
 
 HE that mafters his own Paffion ts 
 matter Of anothers mzns, and {eldom 
 alls into thofe Bratls at d Iaconvenien- 
 esthat are the deftrudtion of ungover- 
 ed and hafty Spirits. Which made Sole- 
 wonto fay, He thatis flow to Anger is bet- 
 er than the Mighty , and be tha 
 
 Wanis Spirit , than be that fares 
 
 ¥, 
 HE that tronvleti Dis 
 inherit the Wind: he 
 
 xg UAL in €xictlog 
 
 387 
 
, wo. 7.2) = ~ 7 nal ee ee 
 
Of Oecknels. 
 
 verbebeloved. They are difobliging 
 angry, tefty men that are hated; and 
 the Revengful that do frequently fy 
 intomifchief. But to be kind to the Up, 
 thankful and the Evil, and to deal with 
 all men better than they deferve, is th 
 way to be beloved by the worft of mep 
 and admired by the beft. 
 MEEKNESS is the retreat of Good, 
 nefs, and the only force in the rear gf 
 Liberality. He that does one Injury 
 after forty Kindnefles, blots cut theme 
 mory of all his Courtefies ; and he tha 
 revenges au Injury feems to do one, Fo 
 hethat did the Wrong , feems invocer 
 to himfelf, becaufe he fele it nots; and 
 feeming innocent takes the Revengey 
 an uudeferved Injury, and is loft fo 
 ever. Now fome Injuries we muft cx. 
 pect from our belt Friends, which are 
 
 alwaies loft for want of Meeknefs, 
 are all the Benefits we do, unlefs we will 
 forgive as well as give, But ao Injury 
 forgiven is forgotten by him that did it 
 and the Friendfhip contioucs at the cx. 
 pence, and to the honourand gomfort 
 of the Pardoner, as if no Offence had 
 ever been committed : Nay ifafterward 
 he comes to fee the Candar of his abufed 
 Friend, 
 
 h ay; 
 
 DE Adeeknels, 
 
 jend, he that did the Injury loves him 
 wter than before, becaufe he pardoned 
 eWrong. — F 
 MEEKNESS as it preferves Friend- 
 ‘o between fw , makes Goodnels in- 
 acible and unalterable in ove. He thall 
 ot be good long whofe Goodnets de- 
 endeth on others Meris. He 1s a 
 ‘erable weak man, that is of an Ex- 
 stious humor; he is a trouble to hts 
 ehh, and fubject to the power of 
 afp, whether he fhall be good 
 ino, Hels quickly ftopt in his Careir 
 f Vertue, and eafily turned out of the 
 that is apt to be infected with ano- 
 hers Malice. He carries no Antidotes 
 hout him. and for want of a Preferva- 
 ve, is in danger ef the Contagion, 
 teeknefs is a means of the health of the 
 wul: a Paffionate man being all over 
 eis covered with hot and augry Boils, 
 shich cannot be touched, bees 
 [T pre venteth much mifchtef in Fa-" 
 ‘lies. An occafion of Anger Is like a 
 hark of Fire, itisof great Coniequence 
 chere it fallech. Jf ic falls to barrels 
 
 ; . A/ nr] . 
 { Gunpowder, it blaws up the World ; 
 4 
 
 f into green W ood or watery places, it 
 oesno harm, Penitent Teurs, and tHe 
 ' ~_ . were 
 
DEF MWeekuels. 
 
 verdure of Humility prevent {uch flam, 
 and extinguifh the quarrel. If Wild-fy 
 be thrown, I will put it out with my fog 
 and not by throwing it back , give yy 
 Enemy the advantage of retorting it , 
 onme, A foft Anfwer pacificth my 
 Wrath, but virulent Speeches are a fire 
 ball tofled to and fro, of them th, 
 Jove Death, 
 
 BY Revenge a man at heft can by 
 - preferve himfelf, by killing his Enemy, 
 but MeeksefS well managed , deftroy 
 
 the Enmity, prefervesthe Perfon, a 
 
 turns the Enemy into an excelley 
 Friend. 
 MEEKNESS is not the way to Peace 
 
 and Repofe, and Victory only , but 
 Honour and Glory, As it is the ftrength 
 it as the Glory of a wan to paff over | 
 Tranfereffion: He that is lightly an rered 
 Is quickly Joft, and a fickle Friend is Not 
 worth a farthing. A ftraw and a feathe 
 fhall forfeit all the Obligations in the 
 World, infome Tempers. Nay he tha 
 is Revengtul, is a dangerous Perfon: 
 and with an Angry man thon [halt not go} 
 He has the Plague upon him and is pro. 
 hibited Company. All] this is difhonoy, 
 rable, Butamao thatis a refolved and 
 
 {tabls 
 
 (a0i¢ 
 
 MF Weeknels, 
 
 able Friend, that cannot be alter’d, 
 hat will not change , though he be 
 yonged, but forgive, and pity, aad 
 ptinue to ferve and love his Friend, 
 hough he fhews him fome dirty Tricks ; 
 ethat will furmount all by invincible 
 indnefs, he is a folid and weighty 
 dend, arare Treafure, and excecding 
 vecious. Neither my Errors nor Mif- 
 tunes are able to change him that 
 veth me purely becaufe he will love 
 
 «When his Excellency ts found out.he 
 ill more highly be efteemed, not only 
 Whis Friend,but by all that fee him,and 
 rote his Fidelity. 
 
 INJURIES well forgiven are the 
 igheft Obligations in the Wor'd : efpe- 
 ially if a man has been injured alter 
 pany Benefits, A Friend that will fo 
 blige, is more to be preferred thao the 
 
 old of Ophir. 
 
 MEEKNESS brings a man into refpect 
 vith his Servants, and into power with 
 15 Neighbours. / 
 yn of Fools, but Mecknels bath alwates 
 mied with Wil- 
 
 armay 
 
 } f. L oJ s 
 Anger rejiet) im the bo- 
 
 his advantage, itis atte 
 , and other Vertues, as 
 
 in that 1s prudent 
 
 iS Of Good Wo: k 5 
 
 ek = faichiul 
 
 — 
 
 \s00U NEL: 
 
ni 
 
DE Weeknels. 
 
 faithful in retaining Secrets, and (of, 
 of Love, that he is prone to do al] May 
 ner of Good with induftry, and ig ¢ 
 ragious to expoie himfelf to any 
 zard, tor the benefit of his Neighbou, 
 thall keep his Servants in awe, and.ve 
 beloved of them: He thal! be able tog 
 among his Neighbours what he pleafer 
 He fhall when known wel! , become, 
 Father of all their Famiiies, they wiiig 
 truft their Wives and Children ip | 
 hands, as I have often experience 
 their Gold, their Bonds,their Sc uls, the 
 Afiairs, their Lives, their Secrets, Hou; 
 Libestics, aad Lands; and be glad 
 {uch a Friend in whom to be fafe, and} 
 whom to be affifted, But though y 
 have allthe Vertues inthe World th 
 way to the ule of them is blockt , 
 without Meeknefs: fos your Neighby 
 are few of them Wile, or Good 5 and 
 you will be provoked by Iujuries , 
 will upon torty occafions fo diftad 
 them, that they will never trutt yo 
 
 ' 
 
 yo 
 
 You wiillook as hike a Trifle, -a Kaay 
 i Feol, as one of them; and be 
 mau, He thae will nor g 
 
 Cto deiervin 1 
 
 Perf IDS, {ha lh 
 
 OF Meeknels. 
 
 e acquainted with Good men, and 
 at! good to others he excludes 
 
 ified by Meeknefs, fuch aman will 
 and live above all his 
 
 § 
 
 this ma 
 an Bleffing for the Meck » the Meck 
 ball inberit the Earth, Eveuhere upon 
 pirth the Meek are they that are moft 
 blefled. 
 
 TO do good to an innocent Perfon 
 Humane, butto be kind and bountiful 
 toamav, afterheha beea [njurious » 15 
 Divine. Philamthus gave Laws and Coun- 
 ries tothe Parthenians , and was dif- 
 aced and benithed: But he did them 
 ood atrer the Injury, and was made 
 theic God, as Juftine rece rderh, 
 
 THE very nature of the Work en- 
 courageth us to its exercile , becaule it 
 GO D-like, and truly Bleffed. But 
 there are many other Confiderations mu- 
 
 ying us untolr, 
 
 pimfelf. But if all his other Vertues are” 
 
 393 
 
roe! ee + ¥ = 
 
 wee oO: LeaAe 
 
394 | DE Weeknels. 
 
 Mankind is fick, the World diftemper’d lies, 
 
 Opprefi with Sins and Miferies. 
 
 Their Sins areWoes; along corrupted Train 
 Of Posfin, drawn from Adam's vein, 
 Stains allbis Seed, and al! his Kin 
 Are one Difeafe of Life within. 
 
 They all torment themfelves | 
 
 The World’s one Bedlam, or a greater Cave 
 
 Of Mad-men, that do alwaies rave. 
 
 4 lan we Wal i ioe ee: , 
 
 iJe and Good like kind Phyficians are, 
 
 BE (6 Re eae AB A Bi LP oy) a af 
 ive ta healthent by their Care. 
 
 and their Carning c alm ly ne, 
 
 (NOTCH aby c. 
 / / > . 
 
 f ii (they had) 
 \ Sih GF find) 
 ij) per Oy “Tie Mind 5 
 Tbh PALIZIOS the iP Hie, 
 
 : 
 ‘> ; ‘oO ) js 7 
 JC /0Pre ‘Dd, je aye ' 
 
 ave ext ’ dg if / CULE [0 Cale ! 
 
 FS Es fo Sek) Pe Be - 
 df we would tothe Worlds dA fiemper’d Mind 
 
 £77 ihe sie Ra eB bic /) th r * we find, 
 
 / 
 iVe maen eepinther7 } - hinge 
 Ve msigot, event the midft of' all our Foes 
 | ae Ait 
 
 4 feet Lepofe. 
 Crriefs we { # 
 
 DEF Weeknels, - 
 
 ut let's not fondly our own felves beguile ; 
 If we Revile canfe they Revile, 
 
 pur felves infected with their fore Difeafe, 
 
 Need others Helps to give us ea/e, 
 For we more Mad then they remain, 
 Need to be cut, and need a Chain 
 Far more than they, Our Brain 
 ;crazd; and if we put our Wit to theirs, 
 We may be juftly madetheir Herrs, 
 
 gut while with open eyes we clearly fee 
 The brightnefS of his Majeftys 
 While all the World, by Sinto Satan [old, 
 In daily Wickedne{s grows old, 
 Men in Chains of Darknefs lye, 
 In Bondage and Iniquity, 
 And pierce and grieve themfelves / 
 qhe difmal Woes wherein they crawl, enhance 
 The Peace of our Inheritance. 
 
 we wonder to bebold our felves fo nigh 
 To [0 much Sin and uifery, 
 
 And yet to fee our felves fo fate from harm ! 
 What Amulet, what hidden Charm 
 
 H ae 
 
 wre 
 
 / y a 
 tiftz and raife the Sonl 
 
 i 
 ethem: and conmtrout 
 
 } / 
 
 lemiay : 
 
 - 
 
 elory whick we fee 
 
 rive Bye 
 / 
 
396 DEF Weeknely. 
 
 feel k h Of Weeknels. 397 
 ‘And whilewe feel how much cur G OD doth [o, 
 The Peace of Sinners, how much move, “hha oe pr pow ny they might likewife fee 
 And [ue, and thirft, intreat, lament and grieve [he Glory of bn hefty bh delieb 
 ra a the Crimes in which they live, be joy and fulnefs of that hig : aeligot, 
 And feek and wait, and call again, Who/e ; [ledncfs is ae 
 And long to (ave them from the pain We mould even ceaje $0 lave, tO gare 
 of sin, from al their Woe! them from their mifery and pain, 
 With greater thirft, as well as gricf we try, And make them with ws reign. 
 Iseneaheir Milery E or they themlelues would be our gre: ateft Treafures 
 How to relieve their S41 /ery. : 
 iH senile ‘d. our own moft Heavenly Plea{ures. 
 The life and {plendour of Felicity, » TESUS who did fore 
 W hofe floods fo 7] wer flowing be, 0 yb 2 : i. mt aiee a Ff ne MS Ai > 
 1d on the Alt. ding lie 
 The Streams of Joy which bean thout his Thr oh ARGONNE OME Mir aoe oe ! 
 Cnrich and fill e ach Ho ly One fearing au [orment, pain, reproat ANG fhame, 
 Lo d rf ] é E 
 re fo chundant. ihat can That we by vertue cf the fame, 
 A é é 4AaFs Situ He r . 
 cp J yy , The ugh en mies to GOD, might be 
 Spare all, even all to any Man 
 
 ¢ Aa ’ f a r L 
 Ved bave Pes ur felues ) Redeem d.and J tatil rty. 
 
 As thou didft ws forgive, 
 til ekly let ws Love to cthers fhew, 
 Ana i1ve in Heaven on Earth betow / 
 
 Nay have the more! We long to make them fe 
 The fweetnefs of Felicity. 
 
 U hie we comiemplate ibesr Dijtre jes, ind let them be our Ge US 5 
 Blind Wretches, they in bondage bi ma ' PER tas SF 
 nao fea und Pisa ten OOK ANG SOE or Brides.our Friends our fellow- AL. wbers, Eyes 
 ee ved Sony our Vitor 
 1a bey a CH ‘je 
 ormentedin ee Biles) 
 (Like Ala id-men that are blind ) 
 é 4 U 
 
 IPAM CS nig HOD [us Desig Es 
 
 € bie ae | 
 
sige AAO 
 
 Ae RAR 
 
 q 
 
OE Weeknels. 
 
 NOR is it a fmall comfort, that the 
 ore vile our Enemies are, the more 
 iceand luftre is fet upon our Actions. 
 yr Goodnefs ismade by their Evil, the 
 Auli a iitele manner (ee ore eminent and confpicuous: we im- 
 O Chriff, seal Tope: 1% ‘Bie / pove cnet DS Oe ee 
 
 How will they all delight Tisanaernnairrmnnirunn A Leth act 
 
 , dturn their Vices into Graces, make 
 In praifing thee for us, with all their might, 
 
 How fweet aGrace, how infinite ! em appear more abominable and vile 
 Bie en oe they continue obftinate; and the 
 
 caer their Perverfnefs ts, the more 
 feat and honourable is eur Vertue, It 
 ys the praife of Afofes, that the Man 
 
 | be Meckeft man upon all the 
 
 398 DMEF Werknels. 
 
 How will they love us, when they find our Care 
 Brought them all thither where they are! 
 When they conceive, what terrour tis to dwell 
 
 In alithe punifhments of Hell: 
 
 r, 
 itu 
 
 of our Savionrs Blood, the mifery 
 andthe malady of diftemper’d Natur 
 the danger of Hell, and the Joyesg 
 
 ghuonate expre {ion iolt 
 iD GO! 
 
 Enemies are Capable 3 
 
 which our for egh Be 
 anad OL Camadn, 
 
 the Obligations that lie on ou 
 and the pes -e and blef{ledge! 
 
 a Duty. Compat 
 us into Meekaefs . 
 knowing thefe great things wi 
 as natura! | as Er 
 {weet and esf{ie.as tt 
 
 Ic will feem the harthe 
 nature! thisg in the Wi 
 fair, fo jult, fo rea 
 
 j fr 
 Du ye 
 / 
 
DE Humility. Dt putnitity. 
 day: And the benefit thereof is fpres ; 
 abroad, and propagated throughout , 
 Gencrations tor evermore. ‘ 
 
 . dependance upon anothers Will, our 
 cand Obligation, the duty of Obe- 
 vce and Allegiance which we owe, 
 tall che naked Truth of cur Condt- 
 
 Irconfefleth our homege, and ts 
 
 c 
 
 ‘ble of our Sm linefs and Subjedction, 
 
 = 
 
 _—- = - — 
 
 ORE, : chat a man hath received it diftin- 
 CHA i AAVi ‘eth from what he is of himfelf: 
 
 f . | 1 ics Fruits or Effects are finrable to 
 Humility is the bafts of all Verts g; te the Vertue by which 
 dicitty, in all jtates , and for i ee c bhafely of our felve , and be- 
 
 CNET. d. y i j i J i 7 j our felve: na owly and fubmiflive 
 
 —— 
 
 Soul from Gi D, Hest 
 himtin Adoration and Ayits 
 
 infinite Bie 
 agreeable to the 
 j 
 
 anda lea ig ws thr 
 
 ‘ é 
 
 OS TW ly to Gior 
 
 i { EEKNESS 1 
 
 ¥ 8 Humility 
 
 But Humility fs mor 
 tence, and tsa diftin 
 
 ther nature. Penitenc 
 the Affegtion of Sorrov 
 for Sin. Humility i 
 ment of all our Vilene! 
 Original out of not} 
 Guilt, our Weakoels and 
 
 =e 
 
 ~ Se 
 
 til tint 
 
 SE er > 
 
eS ih Mawead ped a). ae 
 
DE Humility. 
 all their brightnefs: but the abunday, 
 of matter which Vertue it felf doth, 
 ford, forbids us to wafte our Time , 
 
 ‘Paper io the defcription of their Cony 
 
 * 
 
 DEF humility. 
 
 legiance , to afcribe all its Glories a 
 (elf, and abhor all fence of honour an 
 aitude, to look upon it felf as the fole 
 ‘inal and author of all its Greatnels, ‘ 
 to be dazled fo with the brightoefs 
 
 @ its condition, as to forget the true 
 
 imperfe& things by borrowed Comme, 
 dations. And befides this, the mifc}; 
 and inconveniency of every Vice is { 
 great and manifold, that it would 4 
 quirea diftin& and intire Volume , 
 
 unfold the deformity of their deftrugiy r 
 
 nature, fo fully astheir bafenefs and q 
 merit requires, It is fufficient therefy 
 here to obferve,that Pride is of all oth 
 things moft odious to GOD; becauf 
 puffeth up the Soul with Self-conceit, 
 forgetful of its Original, void of , 
 Gratitude, and prone to Rebellion, 
 
 It not an odious and abominable thing 
 for a Creature that is nothing in himt} 
 to flie in his Creators face, and to uly 
 a dominion over it felf ta the appare 
 wrong of its Soveraign Lord , to rob; 
 Benefactor of all the glory of. his Bou 
 ty,to renounce and deny all dependan 
 ou him, and to forfwear its homage anf 
 
 alle 
 
 ytain of it, the goodnefs and the love 
 (him that firft raifed him to alf that 
 reafure and. Dominion: to dote on its 
 
 Gen Perfections without any reflexion 
 
 athe Bouaty of him thae gave them! 
 IIthis is to act a Lie, and to be guilty of 
 parent Falfhood : Itis as full of Fraud 
 
 nd Injuftice as is poflible: and as full 
 
 Gs Folly as it is of Impiety. For Pride 
 
 imeth at the utmoft height of Efteem 
 nd Honour ; and isfed by its own beau- 
 and glory: yet foolifhly undermineth 
 ad blafteth the Perfon it would advance 
 ith the greateft bafenefs and fhame I 
 maginable, it devours the Beauty which 
 ught to feed it, and deftroies the Glo- 
 y iD which it de lighteth, | 1 he higher, 
 he greater, the more perfectly glorious . 
 nd blefied the Perfon is that is exalted; 
 
 is Ingratitude ( which is the dregs of 
 bfenefs) is the more black and horrid; 
 nd provokes the greater deteftation, 
 
 ih forfeits and renounces all the Delight 
 
 k s 
 
 whiatt 
 
, wy 2% 
 
DE Humility. 
 
 which the goodnefs of its Lord and B 
 nefactor affurdeth, it cuts off the Soy 
 like a branch from the rcot that Pave} 
 life and verdure, it tends all to divifio, 
 alienation and enmity, it turns that Con 
 placency, which is its only blifs, jn, 
 wrath and indignation: And whereas j 
 delights in nothing more than appeariy 
 highly amiable in the eyes of al] Spedy 
 tors,it falleth iato contempt and Extreag 
 difgrace before all the Creatures in He: 
 ven and Barth y thatlook upon it, and 
 behold its UnworthinefS&. No Toad ha 
 fo much deformity, or poy{ou, or Malip, 
 nity as Pride, in its nature. Ic is the ruig, 
 of all that is great, and turns the bright. 
 eft of the Seraphims into the moft ab 
 nabie of Devils, 
 
 NOW if Pride be fo pernicious, and 
 be by nature (thougk a meer Phantafe) 
 fo detrudtive: whar tha!l Hurnility by. 
 whichis full of truth and reality! Hoy 
 forcible, how divine, how ami ible, how 
 full of truth, how bright and glorious, 
 how folid and real, how agreeable toall 
 Objects, how void of errour and difpari. 
 ty, how juft and reafonable » how wif 
 
 Om) 
 
 and holy. how deep, how righteous, howl. 
 good aud profitable,how mightily prone 
 
 t0 
 
 DE Humility, 
 
 exalt us in the efteem of GOD and 
 i»! How agreeable to all its Caufes 
 4 Ends, how fit and fuitable to all the 
 umftances of Mans Condition! I 
 ed pot lay more: It bears its own evi- 
 qcey 2nd carries Caufes in it that will 
 tific our Saviours words, He that hun- 
 th bimfelf fhall be exalted. He that is 
 fed up has but a counterfeit glory, 
 t Humility ts full of folid glory. Its 
 suty is fo amiable that isno end 
 F counting its proportions and excel- 
 acies)s Lhe Wife man chat faw iato 
 enature of all things very clearly, faid 
 r Saviour was born, Pride 
 wth before a fail, but before Honour is Hu- 
 jity. He that exalteth himielf muft 
 beds be humbled, becaufe the Colours 
 ¢ envenomed wherewith he painteth 
 Is face > W hick 
 
 there 
 (OecTe 
 
 ng be rore ou 
 
 hin a. little time is dicer- 
 ed, and at the very firft ioftanrithe 
 jictiog begins to turo into a Can- 
 cf : ~ — 
 THE Amiablenefs of 
 eareth by its Exe 
 
 Humility ap> 
 on thefe two 
 be greatoe!s of its beauty and fuccefs is 
 1 tr all the 
 and 
 and 
 
 Linde Te 1 
 uvaqcea, Aw ID 
 ~~ 
 
 race., 
 
 Aneel 
 A> ~~? 
 
 S 
 ad 
 } 
 
 7 
 
 Vien 
 tava 5 
 
’ sn 
 e 
 a | 
 e i 
 ’ 
 7% 
 a 
 a 
 ni 
 t 
 i ) 
 ' 
 ary 7 
 . el 
 r 
 , 
 » \ ‘ I 
 5 AK 
 
 ' 
 
 . OF , 
 i 
 i 
 ‘ 
 4 
 ‘ 
 ~! 
 i "4 : 
 d 
 > 
 ‘ 
 ‘y 
 x ahi ; ae , 
 
Of Wunitlitp. 
 Men, to all the defigns of GOD him; 
 ' eee ie 
 and to all the interefts and concer; 
 the Soul, that it cann I 
 
 Ht t but be the 
 Vertue In the 
 
 } 
 
 } 
 
 rom each other 
 feeth GOD 
 Earth, eternal L 
 
 id ne if 
 = j ' 
 nave the fame Obdtects ; 
 them tna leveral manne 
 
 differently oti 
 F ? 
 
 y regards 
 
 with anothe 
 
 manner wl 
 
 appeal 
 the 
 eiiva 
 ife or L 
 their jerviceabdie 
 End is 
 a Sy } £ 
 
 which al! Spx Ctators rec 
 
 of G € d e's 
 
 cepth:nad o 
 
 hy 11 eea 
 dilcerned by Wild 
 
 they 
 
 <p 
 dqorance and Errorst 
 
 Mf Humility. 
 
 e and nature is the peculiar Objed& 
 our Wonder and Curiofity: they 
 |p our Faith as they fhew a Deiry, aod 
 etruch of all Religion and Bleflednefs. 
 are the gitrs of GOD they are 
 provocations of Gratitude, and as 
 ey are aggravations of Sin they are 
 jetted by Repentance, As they are 
 means of our Glory, avd our proper 
 reafuTeS, they sre the Objects of Con- 
 a¢ment; but Humility looks upon them 
 relation to its Uoworthinefs, compares 
 om with it felf and its own deferts, and 
 inires the difproportion that is be- 
 een them. It ufeth them alls grounds 
 fa deeper and profounder Lownefs in 
 eefteem which 1t ought to haveof it 
 Love and 
 atitude which it pales in the depthc f 
 more prof sund Acknowledgment and 
 
 If. and as the incentives ¢ 
 
 \doration. 
 
 THIS habit or affection of the Soul is 
 
 Ee inconfiftent with its Joy and Glory 
 
 by fome foolith people, that are by 
 fir from GOD, ts 
 sserally fuppofed ) but highly condue 
 ve and fubfervient to its perfection. Ie 
 
 vreatelt fence; 
 
 es us the tendercft and ¢ 
 afleth ¢horow all things, § mbraceth 
 Ff 3 the 
 
DE umility, 
 
 the Poles, and toucheth aj] Extreg 
 gether, The Centre it {elf js b 
 middle of its profuadity : it hatha) 
 dir beneath it, a lower point in anoth 
 Heaven, on the other fide OPpofite ty 
 Zeaith, In itsown depth it CoNtaing 
 all the height of Felicity and Glory, 
 doubles all by a myftery in 
 is like a Mirror lying on the 
 its face upwards: Al! the 
 Increafeth the depth of its 
 In, nay turneth into a new depth, ap 
 feriour Heaven is in the glafs ie felf. 
 the bottom of which we fee the Sk 
 though it be not tranipianted , 
 thither. Humility is ¢ 
 the Divine Greatnefs, and the fitt 
 Womb for the conception of all Fel; 
 ty ; forit hath a double Heaven. | 
 the way to full and perfeét Sublim 
 A man would little thiok, that by fiok 
 into the Earth he fhoyld come tokk 
 veo, Hedothnot, butis buried ae 
 fixeth aod abideth there. But if ; 
 pierceth through all the Rocks and M 
 nerals of the inferiour World > and py 
 iethon to the end of his Journey ip 
 mward , inthe middle 
 
 vay aie wili find the Centre of Natu; 
 
 Vit 
 ut 
 
 Nature, 
 
 Zround yw 
 height ab, 
 
 remo 
 
 he fitteft Glaf 
 
 , 
 VW 
 
 oan etek: i 
 Atrait iine dow 
 
 ) among the Antipodes, 
 
 Beauty Wil 
 
 9) 
 
 DE humilty. 
 
 b going downward {till begin to 
 ‘ ‘i “when he is paft the Centre; 
 . h many Obftacles full of grof and 
 Ee heons Darknefs, which feem to 
 a and ftifle the Soul, he will arrive 
 iit to anew Light and Glory, room 
 : liberty , breathing: place and freth- 
 and by pafling 
 
 Rill through thofe inferiour pyaar 
 gre under his feet,but over the hea 
 Poke that are beneath him, fioally 
 to another Skic, penetrate that , 
 a aving it behind him fink down in- 
 Ee tenth of all Immesfiry. | Tats “i 
 Fs ot do inhis Body, becaute itis gro s 
 ry dull and heavy and confined: but 
 tg Thought in his Soul he may, iF 
 ufe ic is fubtile, quick, aiery, cee ee 
 foite 3 Nothing can {top or sity ‘ 
 | opprefs or ftifle ic. This loca i 
 = through all the inferiour Space _ 
 
 enficy , though it brings usto GOD, 
 nt his Throne, and another Heaven full 
 rT vesand Angels , on the other fide 
 Aa Rey yet isit but a real reper 
 the more {piritual and myt ea 
 ioht of Humility to the mind. * e; : 
 ae that the way to mene ws 
 )eath and the Graves a As etd 
 
ee es A ee = 
 
 a 
 
 Communion with the Deiry 
 
 soe 
 
 MSaV Th 
 
 al] 
 
 will of GOD F or 
 
 DE Dumility. 
 
 come to another Life, in Eternity . 
 how to accommodate this to the buf 
 of Humility , few underftand, BR 
 
 Vertue we are inclined to defpite , 
 
 Qe 
 
 {elves,'and to leave all the garifh Or, 
 
 ments of Earthly blifs, 
 felves of the fplendors 
 profperity, and to fubmit to al] Afhig 
 ons, Contempts and Miferies,that a oo, 
 Caufle can bring uponus, In the eyes, 
 other nieo we are beneath their { et, 2. 
 “i We areIn ourown, till we are Pone 
 fittle further: but on the orher fide 
 ll this BafenefS, we find a better I ifs 
 
 Co diveft gy 
 
 i 
 
 ye 
 
 [uffer, 
 ih) f fp] p 
 J), arm your felves likey; 
 . , 
 te mind: for he that hath yf 
 Nati ceafed from [in 
 
 ahd 
 
 er é 
 OHIA iV the refi of ApaaaT 
 / deen 1 f/) 
 
 E " 
 
 r 
 
 1 
 Ale its of aye 
 ALE LHITS ¢ Alen 
 j 
 
 i 
 
 We t777J 
 1 tet, 2 
 } HjiCe BS Fol 
 
 2004 
 
 DEF Murmility. 
 
 her 
 
 myo! 
 
 es5 
 erlecutlons, 
 yorld of BlifSand Glory. 
 WHAT hand Humility has in leading 
 |. through all Afftictions 5 and in facili- 
 yting the way of Preflure and Calami- 
 ry, 1 peed not obferve; I fhall note the 
 four which men incur, by their Weart- 
 refs and Hafte 5 who becaute they do 
 jot immediately fee the Blils of Humi- 
 lity and Patience, if they do not curfe, 
 vetthey boggle at all Calamity. Thefe 
 men ought to be informed , that the 
 middle of the Way is not the place of 
 Reft and Perfection. They mult pafs 
 thorow all theie things to the further 
 Regions of Clarity and Glory. Mea are 
 
 nt to ftick ia Calamittes themfelves : 
 pur : : : 
 but if Humility lead them to fuffer all 
 lionities with Patience, it muft lead 
 
 kar 
 
 ther to the bottom of their e- 
 
 efs: Io 
 iginal , their Milery , their Sin, 
 « Glory; their GOD and themieives, 
 f thelr 
 
pie 6 i ik ei ek oS ee on ia x ~ > ee. of P ” ” x 
 
 “ a Oe | 
 
 Deg es ees eee 
 
DE Humility. 
 
 their Blifs and their Forfeiture, th 
 Recovery and their Saviour, their Ho, 
 and Defpair, their Obligations in t 
 height of eternal Love and Bounty and 
 their fhame and confufion in the a , 
 of their Apoftafic and Ingratitude ; i 
 iofinite demerit , and GODS inf,;. 
 Mercy ; the riches of free Grace, and 
 their own Unworthinefs: And in all thefe 
 the length,and breadth,and depth,and | cial; 
 of the Love of Go D which paffeth Knoy. 
 ledge, that they might be filled with all th, 
 Fulnefs of GOD. ’ 
 HUMILITY makes men capable of 
 all Felicity. All deep A preheafion 
 and great Refentments , all extents and 
 difta: ces of things, all degrees of Grace 
 and Vertue, all Circumftances that ip. 
 create the guilt of Sin, .1! Adoration 
 Proftrations, Admirations, Debafem na 
 Thankigivings, Praifes, E’xaltations, Bs 
 founded in Humility. All the Fulneé of 
 all Eftates, all Honourand Obedicnce 
 all Devotion and Worthip,all the be sty 
 of Innocence, all the deformity of Sip, 
 all the dangerof Hell, all the cof of 
 our Redemption, all the hatred of ovr 
 Stupidity and Perverfenels : 
 
 Finite 
 
 all the he pe 
 
 of Heaven, all our Penitence and Grief, 
 
 ' 
 al] 
 “i 
 
 hd there 
 
 " pea 
 
 OF Humility. 
 
 4 ourFear and Ex peation,all ourLove 
 od all our Joy are contained inHumility: 
 : they are exprefled, there they are 
 exerciled : There they are enlarged, and 
 utified in like manner: There they 
 
 rowdeep, and ferious, and infinite 
 
 there they become vigorous and ftrong 5 
 there they are made fubftantial and eter- 
 
 gal. All the Powers of the Soul are 
 employed, extended and made perfedt 
 gthis depth of Abyfies. It is the bafis 
 and foundation of all Vertue and Gra- 
 situde whatfoever. At is in fome fort the 
 very fountain of Life and Felicity it felf. 
 For gs nothing is great but in comparifon 
 of fomewhat Iefs; fo nothing 1s weet 
 but what is New and Eternal, All Life 
 confilts in Motion and Change. The 
 pleafure of Acquiring i oftentimes as 
 great, and perhaps alwaics greater than 
 that of Enjoying. The long poiiciion 
 of that which we have alwaies had, 
 takes away the fence , and maketh us 
 gull: Old and Common things are lets 
 chteemed , unlefs we rub upcur Memo- 
 ries with fome helps, to renew them ana 
 Gifts are alwaies 
 
 thanio the abi- 
 
 f 
 ‘ 
 : 
 
 our fences together. 
 
 fweetcr 1 mINnG , d 
 
 ding with us Sod it what l oplerveio 
 ’ tne 
 
 ,FHne 
 ct tin 
 
DE Mumility, 
 
 the courfe of nature be of any for 
 there is no pr flibility of enjoyment 
 lealt no pertection in fruition, witho 
 Jome relation the firft Acquifitio, 
 Olu things are apt to prow ftale 
 their value to be negle@ed, 
 continuance with us. 
 
 often in the joy that young i 
 when they firft come to their Eftates. ani 
 the great felicity which Lovers promi 
 tothemielves, and iaftealfo when they 
 Meet toperherin the Marrtage-bed, The 
 Plealures of all which -pafs off by de 
 grees, not folely by reafon of 
 nefs and ftupidity , 
 
 fecretin the 
 
 q 
 fo 
 
 5 ap 
 
 but far more fgom, 
 nature of things, For gl 
 Delight fptings trom the { tisfactio 
 violeat Defire: when the defire js 
 gotten, the delight is abated. 
 fure coi fifts in Activity 
 While the Odyject ftand 
 dead and id 
 
 1 of 
 fur 
 All Plea, 
 and Moti nD: 
 tll, it feem th 
 ¢, The fenceof our y int 
 mutt be quick upon us to make the fence 
 of our e1 joym C perfect The rapture 
 iveoience between 
 1, Ss that is in fuch 
 Obj. 4 
 
 . FE 
 ; Pdcitles and] 
 Clingtions. fhe mi! 
 
 ifs 
 . | ° 
 
 y 40G vaculty mui} 
 ) one t 
 K€ {Nat Con. 
 
 neecs ve re MeMoread Cc 
 
 venience 
 
 our dy 1 | 
 
 Of Humiltty. 
 
 ‘ence live, and to infpire a fence of it 
 erpetually into us. The coming of a 
 yer Ha RET 
 rown, and the joy of a Kingdom is far 
 
 pre quick and powerful in the furprize 
 mys © 
 
 Ed novelty of the Glory, than in the 
 p ‘ 
 
 evgth of its Continuance. We perceive 
 iby the delight which Lovers tafte in 
 ouoting their Adventures, The Na- 
 ure of the thing makes the memory of 
 reir firft Amours more pleafant, th inthe 
 | ion of the laft. There is an inftinet 
 eee ; to the beginning of our 
 How do Old men even dote in- 
 lavith difcourfes of the beginning of 
 hte lives? The delight in ou their 
 ald Stories is as great CO themfelves ag 
 wearifom to cthers. Even Kings them- 
 elves, would they give themlelves the 
 Kberty of looking back, might enjoy 
 heit Dominions with double luftre, and 
 ce and feel their former Refentmentsy 
 ind enrich their prefeot Se curity with 
 All a mans Life put together con- 
 
 ) every part of It, 
 
 af errection tt 
 nn 
 4 
 
 Aemory of things paft is the 
 
 he 
 1¢ 
 
 thefe {fparkles of 
 hints of Nacure y 
 Vifdom, meet together 
 ™ 
 
DE Humility. 
 
 io Humility, For an Humble man Con, 
 defcendeth to look into his Wants, , 
 refle@ upon all his Vices, and all bis Be. 
 glonings, with far deeper defigns thay i 
 ordinarily done. 
 
 WE recount thefe ordinary difcuye, 
 ries of the inclination of Nature,becayf 
 Humility is (if 1 may fo {peak ) the 
 Rendezvous of their perfection, All the 
 ftirrings of Grace and Nature, all th 
 acts of GOD and the Soul » all his Coy, 
 defcesfions, and beginnings to ad vane 
 us, all his Gifts at their farft coming , all 
 the depths and changes of our Condi. 
 tion, all our Defires,all our primitive ang 
 
 virgin Joyes, the whole ftory of oy 
 
 reation, and Life, and Fall, and Re. 
 demption, in all the newnefs of Its firf 
 Appearance, all our Wants and D Ingers, 
 
 Exigencies and Extremitic s, all our § 
 tisfactions and Delights are prefene 
 ther in our Humility; and are {o 1h. 
 nitely near and prefent thereunto > fo 
 {weet and vigorous io their mixture , { 
 {trangely powertul tn cheir fluence , 
 that they infpire our Hearts, enrer our 
 Thoughts , 
 Souls, and are as near and fweer, 
 
 prefent condition, be it never fo blefi 
 
 as 
 
 Coge. 
 
 and incorporate with 
 
 Our 
 
 i ee Heaven. Itisot fo much concern- 
 {ty 
 
 or » greater part of onr eternal 
 ion faid, The greater part of 
 
 pat 
 jon 
 
 Oe Dumility. 
 together is far more {weet than 
 
 417 
 
 t . * 
 elect Condition, a great part of 
 pr 
 
 ur felicit 
 pke it 1D 
 
 y and glory is ia it, while es 
 by our rT here, an 
 \yit co our Souls, in an humble ry 
 but it will be much more our fell- 
 
 ; ; ° ; 7 Dr. Ham- 
 Vir: Great Divwchale Eagh Dos 
 
 cpl 5 
 
 ald haad ae “1 “8 
 pine{s will confit im a grateful Recognt- 
 : notofr our Joyesto come , but ») of 
 enefits already received. i ae 
 
 NOW look ito the ¢ffice and wo 
 ; call eins 
 f Humility, I will noc cell you nee 
 ; 1} (rife 
 re upon Karth it fhunneth all ftr ie an 
 ‘ ~ > 4 *. r -, i3¢ 
 ontention about Places; and a Be ; 
 G(chiefs confequent thereto 5 nor o 
 Iichiers Oe 58 ’ 
 {nity, and Peace, and Honour it niet 
 th ” Thefe are al! but Temporal sf 
 iis [thas ten thoufsnd other W al 5 
 ile ad r+ _ 4 >» if a | tion. 
 d Circuits, and peri ds of mate f 
 hod © abrad’ 
 | will tcl] yeu how if behaves it ic 
 adice and 1» Hesven. 
 Parac} e and 10 | se! lonctison ane ete 
 HUMILII? by icacing Pe: 
 
 ron tale . fers our C Z 
 bottom of our Condition, ee ee 
 inal before our eyes, § is ents nS 
 
 7 {| nic V¥ acul y ‘ 
 ernal abyls of Idlen vice 
 ti 2 h we were teken, that mirac! 
 of which we were tzken , 
 
 pay | were oO Nothio 
 by which we were £ % 
 
 ade of 
 
 > 
 
DE Dumflity. 
 
 How deftitute we should have bee: 
 our felves had not GOD created 4, 
 World, had he not been pleafed , 
 communicate himfelf and his Glory, 
 us. How weak and unable WE were; 
 devile or defire any Felicity, yet how}, 
 finitely neceflary the preparation of; 
 after we were created, How great g), 
 defires and expectations were, how{, 
 and urgent our wants and neceflitie,, 
 how much we needed infinite Wildor 
 and almighty Power to fill Imme, ft 
 with the omoiprefence of their Glory 
 and to fill their omniprefence with Ei 
 fects and Treafures: How gracious apj 
 good GOD was to do all this { ra 
 without our asking: and how juhts 
 Davids rapture may be taken up by th. 
 Soul, The King Shall joy in thy frrengih, 
 O Lord, andin thy Salvation bow greath 
 fhallhe rejoyce! Thor preventeft hin wit} 
 the b effings of Gocdne/s , thou fetteR 
 Crown «f pure Gold on his head! ~ 
 Llory is great in thy Salvation, Honour 1nd 
 Majcfty baft thon laid upon bin, For! 4 
 halt made him woft Blefjed for ever: 
 
 ba d wade b VE €X% 
 
 Countenance !/ 
 
 t 
 Ora 
 
 Oy 
 
 ceeding glad with thy 
 We might have Q 
 made,and put,in the condition of To ds; 
 
 ' 
 wr 
 
 Re hele things of our felves for ever. 
 u ue” ‘ 
 
 OF Humility, 
 
 ho are now created in the Image of 
 
 OD, have dominion over all hisWorks, 
 ; 
 q are made capable of all Eternity. 
 he infinite conde{cention of GOD is 
 eamszement of the Soul: he depth 
 fits low eltate incre afeth the height of 
 exaltation. All that it wanted in it 
 if it fadeth io the goodnefs of its Be- 
 | g | 
 actour, and the joy of being fo Be- 
 ved, is greater than that of having all 
 For 
 be Loveof GOD alone, and his good- 
 ; = Pa t G ; 
 esio Giving, is cur Jaft, and beft, and 
 roper Felicity. Hereupon follows the 
 stinction of all Envy, Regret, and Dif- 
 gntentment ; the facrificing of our felves, 
 he annihilating of our felves, the lowli- 
 es of our felves3 And the Exaltation 
 f GOD, and the Adoration of GOD, 
 ndthe Joy of adering the Greateft of 
 other; The Amity and Friendthip be- 
 weed GOD and his Creature, the Uni- 
 yof both, and their happinefs for ever. 
 Vichout this Humility of lor king into 
 style « 
 iity an eternal Vertue , 
 ed 
 
 or ever to be enjoy 
 
 2° 9K . at ae | 
 gia) EXerctied. 
 
 419 
 
OF Wurnility, DE Dumility, 
 THUS iuthe eftate of Sin and \y 1 need not obferve that fweetnek of 
 fery , all the odioufnels of our Guill o, pveifation,thatCi ivility sat id Courtefie, 
 all our defpair and deformi ty,’ alle is (priogs from Humil icy. TheMe: ek ant 
 ihame and mif ry y all the oeccf{j, yi ‘ow ly are 
 But hs OD and | being heated of inl the Cl haritable. andthe A 
 comes before the eyes of an hump MS 
 Soul, wichaline mercies and co Ndelee 
 tions of eternal L ove inthe work of Re 
 demption. nanouring their Inferiours «and piving 
 AND in the (tate of Gh ry} felf 9 y x a tein Foua! ' t rhe temic 
 
 | f 1 
 (ne asmemen: tnel 
 
 iad 
 
 Y ‘ ai 
 the particular Sins » Neglects, Rebellign. Ne HT a ai itn ait mental Courti- 
 Apofiafies, and V alent Wwe COMMitte@h od t edvantage. And itisno 
 againit GOD after ail his ety did sf xcellency. that 
 goodnefs in the Death of his S00 5 hoy eet ee Humility and Ve 
 spiipty bafe we were in defy tj an 
 
 the 
 
 ls Bounties and Glories s how 
 vale Offences made 
 
 t! 
 Heave 
 
‘<~S*s o 
 
 A | 
 
 Oe ae Ee ee Seen ME ge Mac mer pte se eee 
 
 at tid 
 -. 
 
CHAP. XXVIL 
 
 That Contentment is aVertue. Its Canf, 
 and its Ends: Its Impediments, Effed, 
 and Advantages. The way to attain anj 
 fecure Contentment. 
 
 “¥ ‘HOUGH we have not named } 
 dl ja our firlt diftribution of Verty 
 into its feveral kinds, yet the commep. 
 .dation which Contentment hath in Ser. 
 pture, imports itto bea Vertue: fodog 
 the difficulty of attaining it, and the 
 great and mighty force ic is of in oy 
 Lives and Converfations, Having Fou 
 and Rayment, faiththe-Apoftle, /et 
 therewith be content: For Godlinefs Pith 
 "Contentment is great Gain. Where he 
 fitly neteth, chat Godliaef§ is the origi. 
 na) of true Contentment » and that thie 
 Gain of fo great a Vertue is ineftimable, 
 Fhe truth is, it is impoflible to be happy, 
 or grateful without it. A difcontented 
 
 Mind is exceeding prone to be peevith 
 and fretful, and throws a man Into all 
 the indecencies of Avarice, Ambition, 
 Eavy, Ireafon, Murther, Contention, 
 
 Tur 
 
 difturb the World. 
 ipelief, Enmity againft GOD , Fear and 
 
 MF Contentment, 
 
 Turbulency, Murmuring, Repiniog, Me- 
 jancholy and Sowrnefs, Anger, Bafenels 
 sod Folly, into all the Malevolence and 
 Mifery which can diforder the Soul, or 
 Sufpicion, Un- 
 
 Cowardice , Barrennefs in good and 
 raife-wortby Employments, Wearine’s 
 and Complaint , hatred of Retire ment, 
 Spiritual Idlenefs and Ignoratice are its 
 Companions, followed by Debaucheries, 
 and all the forts of vile and wicked Di- 
 yerfions, For Man ts ao unwelcome 
 veature to himfelf cillhe can delight in 
 his Condition , and while he hates to be 
 jlone, expofeth himfelf to sll kind of 
 Michiefs and Temptations, becaufe he its 
 an active Creature, and muft be do- 
 ing fomething, either Good, or E- 
 vil, 
 
 TRUE Contentment is the full [atif 
 sition of a Knowing Mind. lt is nota 
 vain and empty Contentment, whichis 
 falfely fo called,{pringing from fome one 
 particular little iatisfaction, that however 
 Momentany it be,does for che prefent de- 
 light our Humour: but a long habit of 
 (lid Repofe, after much ftudy and fe- 
 rious Confideration. It isnot the {livith 
 
 G g°3 aud 
 
— =. 
 
Of Contentinent. Me Contentnient. 
 aud forced Contentment, which the Dy 
 lofophers amo the f 
 vTY bu 
 
 an fight agaioft Appetite and 
 Certainly that Philofopher has 
 that mutt fight again{t Rea- 
 ' le under foot the efleace 
 y rifing from ones prefent Conditi tablifh his Felicity ! 
 Hot a Morole ane rt 
 Of 3M thar ae That N patiy, Contentment is a fleepy thing! 
 Contentment, which paft of Old forc ll af at ia Death alone muft die 5 
 great a Vertue, ts pot ar all conducive yiet Mind is worfe than Poverty ! 
 Velicity , but is a real Vice: forto be Unlefs zt from Enjoyment {pring ! 
 Content without c rule, is to lit down jlrpat’s Bleflednefs alone that makes a King ! 
 our liipersection 2 an 1 ro feck 2il ong fhyberesn the Foyes and Trea/ures are fo great, 
 ones eH alone , is tO foora all ofipey all the powers of the Soul empio a 
 jects, event OD himfelf and all And fil it with a Work compileat, 
 e3thoo, [ct isa high piece of Pride While it doth all enjoy. 2 
 | 1a man, that renders hin Me Foye alone Contentment do infpire, ' 
 grich Gontent, and make our Courage higher, 
 Content alone’s a a: ad and filent Stone: 
 The real ife of Blifs 
 Is Glory reiguingin a Throne, 
 Where all Enjoyment is 
 the Soul of Afan is foinchin d to fee, 
 yithout bis Treajures mo mans Soulcan le, 
 
 1€ Phi fnakes 2 © 
 dq LOree 8, eafon. 
 
 Heathen qd} 
 : hard tafk, 
 
 Nor rest content Uncrown d! 
 Defire and l.ove 
 
 yuft in the height «f ait | 
 
 Where there is trite: CLicdly, 
 
 } 
 
 their R ipture M002, 
 
 7&4 
 
426 OF Contentment, 
 
 Employment is the very life and ground 
 ) f f= m > plo al; 7 ; 
 Of Life uh Je ifs whof picafant Afotion is 
 The form of B ifs . 
 All Bleflednefs a life nath Glory Cromuad 
 / * . f ‘ 
 Lifi tfe as all: in its moft [ull extent 
 Siretcht ont to all things, and with ail Conteny! 
 The only reafon v hy a Wife 
 Jy man As facistied with Food and R, 
 ment, 1s becaufe he fees bimie} hal 
 poll: {four of all Felicity, the ima, 
 the Deity, the great Object of his. 
 nai Love, and ina; ther way far 
 Ct, the Heir of i 
 He Knoy 
 nour be fo Peg 
 elon with GOD ; 
 
 q 
 
 and hye 
 
 MEF Contentment. 
 
 tollicitude and Care, and to adorn our 
 yes with Liberty and Chearfulnefs, by 
 hich we become acceptable and ad- 
 nirable to the Sonsof Meo, It makes 
 s prone to be Kind and Liberal, where- 
 y we become Obliging and full of 
 wood Works. For it delivers us from all 
 srvile Fear, and gives us Courage and 
 onfidencein GOD, For well may we 
 gre to truft him tn fuch little Matters, 
 who has manifefted his Friendfhip and 
 Bouoty in fuch infinite good things , and 
 made it impoflible for us to be Mifera- 
 ble, if we are pleafingto him. An in- 
 
 Bellizentand full Contentment elevates 
 
 the Soul above all the World, and makes 
 it Angelical : ic inftills a Divine and 
 Heavenly Nature,enflamesthe Soul with 
 the love of GOD, and moves it to delight 
 i) Devotion and Prayer. The {weetnels of 
 his Thoughts, and the beauty of his Obe 
 ‘-<t draws a Lover often into Solitudes, 
 And a Royal Manin a ftrange Country 
 (pecially when he has heard tidings of 
 ‘athers Death, and the devolving of 
 Crowo and Throne on himfelf) de- 
 to be alone, that he may digeft thefe 
 
 ughts a little: He de- 
 { i 
 
 le 
 beczufe he 
 
 ' 
 tine 
 0a 
 
a WA 
 
f Of Contentment, 
 
 find nothing worthy of himfelf in Cy, 
 pany. 
 
 fe Contentment infpires, 
 BUT that which above all oth 
 
 things makes me to note the Vertue 
 
 Contentment, is its great influence : 
 ficacy, and power in confirmi 
 Faith. For when I fe: the 
 
 Religion I know it to be crue, 
 fuch is its excellency, that if your 
 It out of che World » all the 
 Heaven and Earth will b 
 The bufinefs 
 
 = Moy 
 things iy 
 ~ 0 NO purpok 
 of Religion is the Love 0} 
 GOD, the Love ot Angels and Me 
 and the due «teem we owe to inferioy 
 Creatures. Remove this Love, thisCh,. 
 rity, this Due Et em, this delight tha 
 we fhould take ia all amiable Od jedts, 
 Life and Pleafure are extiaguifhed, | 
 fect teaching m Religion: 
 2d nirable Contexcure of the 
 Powers of my S, and their fitness (o 
 allO sjecéts and Fads » by the incompa, 
 
 the Laws prefcry. 
 
 fee Nature ic { 
 ep ie 
 ADG OY 
 
 ' 
 tne 
 
 ble itxcellency of { 
 ,e V4 nd the worthine ane r-é . 4 
 VEU 10708 Che Tt} it and be lucy Of 
 tur which My POwer are 
 .> ee \ = 9 aa eral 
 prepared, fee plainly, that lam infivitely 
 
 Belo: 
 
 ‘ 
 
 aii (ne J) 
 
 . lal 
 tact 
 Jjcdct 
 
 OE Contentment. 
 oved: and that all the crofs and dif- 
 
 derly thiogs, that are now upon Earth, 
 meer Corruptions and depravations 
 4 F ; » 
 
 Nacure , which free Agents have let 
 ypon themlelves. All which fince they 
 ups ; . 
 
 ‘reducible to the Government of 
 efon, and may by Wifdom be impro- 
 dtomy higher happinels, 1 am fure 
 ym redeemed , and that there is {sme 
 , , 4 $ , } 
 erpal Power that governs the World 
 
 Bh fo much Goodnefs for my felicity, 
 
 vce 1 my felt was not able to do it. 
 hat all Ages are beautified by his Wil 
 om for my enjoyment I hope in like 
 gmner: nay feeit plainly. And of all 
 ele Joyes the Crofs of Chrift is the 
 vot and Centre, 
 
 | confefs it is difhicule 
 
 nd diviue Conrentme! 
 
 neafure and value is tufintte: Nay there 
 
 reother caules both Femporal and }- 
 be impediments. 
 hich David did 
 ity of tke Wicked, 
 Soleodour Pomp, 
 ch Refpect and 
 
 i?@D as 
 . 
 
 arnal that may teem ft 
 
 ih ind re « 
 
 1 of alithat are 
 manner tnat 
 
ewe Te ae, eh) ee 7 n * t 4 
 
 i 
 “7 
 . Mb 
 ; bers 
 a 
 2 
 ss 
 ( 
 i 
 5 
 « 5 
 7 je 
 . 
 ’ 
 - Dy 
 y : 
 + 
 Gan 
 ay 
 rr 
 ‘ 
 - 
 M 4 
 ih 
 ah 
 a 
 2 
 < 
 j 
 ’ 
 ‘ 
 “5 f 
 ’ . 
 ~ 
 . 
 ' 
 a ; 
 Ps " . oe ° 
 in ’ hed iy ak fae » 
 
ee! SS 
 ES 
 
 Mf Contentment, 
 
 a Poor good man is hardly looke, 
 amoug them. His condition feey 
 Servile, and heis little regarded. p 
 carried the Temptation far higher , 
 triumphed over it, Pfal.73.1,&c. 7 
 GOD is good to Ifrael , even to fuch 4 
 of acleam heart. But as for me my 
 were almoft gone, my Steps had mel), 
 Supt. For I was envious at the foal 
 when I [aw the profperity of the Wie 
 For all the day long have 1 been play 
 and chaftened every morning. Whe) 
 it be through Nature, or its Corrupt 
 I cannot tell (at leaft I will not {tang 
 difpute it) but ic is fomewhat Zrievo, 
 to lee men of the fame mould Withy 
 felyes fo highly maguaihed, and our fei, 
 lighted, aud unable to appear with 
 
 quality among them: becaufe the tr 
 
 Greatnefs of our Souls is hidden, opp, 
 fed, and buried as it were In the Mey 
 
 nefs of our Condition, But yet we hy 
 excellent Company, David and the Py 
 pets, Corde and his Apoltles, and, 
 the Martyre 
 
 , that are now fo glorig 
 And if 
 
 you pleafe you may confide 
 what thefe Great men do y hen the fy 
 Is over: We when we come abroad x 
 weak and defpifd, and they when th 
 
 > 
 ba | 
 
 there is noroom for Complaier. A 
 
 ME Contentment. 
 
 jlone. A Vertuousman is Great with- 
 and glorious in his Retirements, is 
 oure? alfo among men in Truth and 
 lity the reft make an outward fhew, 
 are honoured in Ceremony. We are 
 epted in the eyes of GOD and his 
 Aogels, and they are condemned : 
 sir Life isa Dream , and ours js Eter- 
 : We expatiate over all the World 
 infinite Joy and Pleafure in our 
 ;,udes, and they are nothing when 
 -returo to themfelves, That where- 
 he greatelt difficulty of all doth con- 
 is the boundie!s defire and ambition 
 Ave Soul, whereby we are tempted to 
 yy any thing thar is above us, and for 
 er to be difpleafed uole{s our glory 
 bleflednefs be Eternals J do not 
 ao Immortal only, butof everlatting 
 We foar 
 
 the Beft and higheit of all chat is po 
 le: And unicfs inall Ages and King- 
 ms our SatisfaGion be compleat, aod 
 Pleafure exquilite 5 we are proneto 
 
 tormented with the perfecticn of our 
 
 dires. But GOD having given him- 
 
 re ale =F 1v& 
 If, and all his Kingdom a: a Glory ap 
 Ald 
 
 Power being glorified by his Wifdom 
 
 “+ 
 
LS 
 
 i 
 a 
 a 
 
Mf Contentment. 
 
 and Goodnefs for our advancement, y, 
 
 v? 
 ’ ee | ‘ 
 & " ar {10 ‘¢ 
 
 need nothing but a 
 face of Truth, anda lively fence « 
 Condition, to ravifhand tranfport 
 
 to Extafies, and Prailes. 
 
 THE happinets of a Contented § if 
 confi{ts not alone in the fruitions of j, 
 Blifs, but inthe fruits and effects ir p;, 
 duceth in our Lives. It gives 7 
 advantages over Sin, Temptation, | 
 Atliction, Poverty, Sickoefs, Desth, 
 all other Cafualties to which we 
 noxious, by reafon of our frail and fick 
 dition. 
 
 €4> 
 
 . 
 But all thefe I {hall pal 
 
 le ern 1A wy 
 and only menticn two, 
 
 col 
 WHICH arTe wy 
 
 4 z a 
 OCCHTZeY and 
 
 12n lempty Co 
 
 ; al 
 curity. For a man 
 zards to whichhe ts exp 
 
 ; 
 iaderat! 
 
 fh-and foolif 
 
 Of Contentment. 
 
 choly fears, and Pannick terrours, is as 
 great a weaknefs, asa man of Worth can 
 Even in the midft of 
 them, when he has furveycd all their 
 ftrengths , and made ful! provition for 
 their incurfions 5 he may take his reft 
 with liberty : provided he be moderate 
 and wary in his proceedings. This laft 
 jsour Condition. We muft not live as 
 if there were no Sicknels and Death in 
 the World. We muft remember t 
 gre Calamitics of every kind. 
 
 he capable of. 
 
 ie¢re 
 and f< Ite 
 
 fe our felves with Principles and Refolu- 
 
 againit them 
 Jrmour of GOD. 
 
 imces th AYTMIOKT @ 
 
re 
 
 ee, ee cee ay ee eye oo tae 
 
 Oe |. 
 
Mf Contentment. 
 full of Gold and Jewels, yet fap 
 
 from danger; to be fecure in a Palag 
 of Delights ; in the midit of a Kingdom 
 and in the pofleffion of all its glory t 
 ret with fafety, thisis a valuable ang 
 {weet Security, a fafety enriched with 
 folid Enjoyments, much more Js it*here 
 upon Earth to have the blifs and fecurit 
 of Angels. Among Wolves, and Ty. 
 gers 5 avd Bears and’ Dragons 3 amon 
 Thieves and Murtherers, Bloody Mey 
 and Devils; among Dead-mens Bone; 
 aud Gravesand Sepulchres, when fhoy. 
 ers of Arrows fall round about us, arq 
 Hell is beneath us 3 this js fomething 
 more than to be fecure where no dange 
 is near, no Calamity poflible. Itis, 
 kind of triumph in Security, aod hath, 
 peculiar glory io it which the very fecu. 
 rity of Heaven is incapable of. And 
 yet poor frail Man obnoxious and Mable 
 to all thefe deftructions is fafe among 
 them all , when he is once gotten into 
 the heart of GOD's Kingdom, and fur. 
 rounded with Feiicity. Its very Beay. 
 ties are its Strengths. He knows himfelf 
 beloved of the eternal GOD , and that 
 the King of Terrors is but a difguifed 
 Bug-Bear, a dark and doleful paflage to 
 the 
 
 MF Contentment. 
 
 the Ignorant, but to him a bright and 
 tranfparent way to the King of Glory. 
 This Blefledoels is of a {table,incorrupti- 
 ble nature, which nothing can deftroy. 
 je digefteth all kind of Evils , and curn- 
 eth them jJoto nourifhment, There is a 
 Wifdom above us, and « Wifdom within 
 ysythat maketh|2 things work too together 
 
 for good to them that love GOD, and 
 
 gothing is able to hure us but our 
 felves. 
 
 Now for Power which Felicity gi- 
 veth: There is an intrinfick power in 
 the enjoyment it felf, for which Felicity 
 js to be admired : in comparifon of 
 which all other Powers are but puorand 
 feeble. To {peak with the tongue of 
 Men and Angels, to move Mountains, or 
 
 Ji 
 
 turn them Into Gold, to raife the Dead. 
 
 to command the Sun. are common 
 things: The power of creatiog Worlds 
 js'but vain, without the power of ea- 
 joying them. All Henour,Pleafure and 
 Glory are fhut up in Felicity. Had wea 
 power of Creating and enjoying all 
 Worlds, it were infinitely fhort ot the 
 power of enjoying GOD, becaule he is 
 infinitely greater and higher than all, 
 The Creating Power isfuperfluous to usy 
 
 Hoh 
 
 ~ar ( 3s 
 k ecauie 
 
a! ee 
 
 =e 
 
 7 
 
43u 
 
 OF Wagnanimity. 
 
 becaufe all is moft exquifite and perf, & 
 The fools Wifhting Cap , ang 
 the Philofophers otc 
 Ail things (t 
 than gold. 
 of enjoying all, cven GOD himielf’, aj 
 Avgelsand Men, and ali Worlds, nay ag) 
 tbeir Riches, Splendors and Pomps jy 
 their places , which isthe moft amiable 
 and defirable, the moft {weet and prof. 
 table Power of all other, 
 BUT when we are Contented, there 
 ther Power worth the having , 
 Ie enables ys 
 to de{pife the Menaces and Angers of 
 Men, it fetteth us above their reach, and 
 infpires us with a comely boldnefs to 
 dare to do any thing that is good , as 
 wellas with abitiry to dare to fuffer any 
 thing that is evil. He thatis fecure,and 
 he that hath enough, ts independant, and 
 bold as a Lion: And betides all this he 
 has acertain luftre io his A@tions, that 
 gives him authority and power over c- 
 thers, to intercede and prevail in his re- 
 quefts, to live in honour and good e- 
 fteem, andtomskemany fublervient to 
 his beft occafions. He is great in Hea- 
 ven, aud whatever he alks of his eternal 
 F athe; 
 
 already. 
 me are but trifles. 
 ' 1 . 4 
 hat are not gold) arc bette, 
 Felicity giveth us the power 
 
 1s ait 
 
 DEF Contentment. 
 
 Father in his Sons Name, with Wifdom 
 and Piety, fhall not bedevied him, He 
 cao touch the bearts of millions by his 
 Fathers Mediation : For the hearts of 
 Kings are im the hands of the Lord, toturn 
 them as the Rivers of water. He made 
 his people to be piucd of allthem that 
 carried them away Captive, and gave 
 them favour in the fight of the Egyptians. 
 Aod this fecret alone is of more value 
 then we Can well defcribe, 
 
 To receive power from Heavento be 
 Vertuous, to delight in Vertue, tobe 
 irrefiftible and invincible ion the practice 
 of it, 18 a very divine and glorious Privi- 
 ledge. Felicity ir felf is the fountain of 
 this Power, and the knowledge of its 
 greatnefs that which enflames us with 
 the love of it. Felicity is excellent not 
 only as it is the end of Vertue , but the 
 encouragement of it, He thar is Cone 
 tenthas a great advantage above all o- 
 ther men, becaute he moves with greater 
 eafe, and pafleth through all difficulties 
 with greater pleafure. A general of an 
 Army, that works with the Common 
 Souldiers in the Trenches, does the fame 
 work, but with more honour and le 
 labour, He is not fervile in it as the ref 
 
 Hh 2 are, 
 
M€ Contentment, 
 
 are, but his pleafure is to do it for a}) 
 their ercouragement, He does it ip 
 the quality of a Prince, and with leg 
 molettaiious he has higher Incentives, 
 and more fublime Rewards, Yet he 
 does it too with greater merit and ac- 
 ceptance, A map that fees and knows 
 the glory of his high and heavenly E- 
 ftate, does all things triumphantly. The 
 {weetnels of his Blifs alters the very na- 
 ture of his Fights and Battles, He does 
 
 all things in the light, without groaning 
 and reluctancy: He marches on with 
 dancing and melody, and chearful looks, 
 and {miles, and thanksgivings: whereas 
 they that know not the glory of Felicity 
 groap inthe dark ; they that are difcon- 
 
 ten‘ed move heavily, apd are in 
 all their proceedings lame and maim- 
 ed, 
 
 THE way to attain the felicity of 
 Contentment , is to attain Felicity that 
 we may be contented. True Felicity 
 is the fource of Contentment, and of all 
 Vertue, Itisneverto be gotten but by 
 digging efter Knowledge as for hidden 
 Treafures. Prayiog for it is a gocd 
 wy, but Prayer without Induftry is 
 Induftry oa the other 
 
 a meer mockery. 
 fide 
 
 Of Contentinent. 
 
 Gide without Prayer is loofe Prefumpti- 
 on. For a man to pray to GOD to 
 m2ke his Field fruitful without plouph- 
 ing and fowing, is madnefs, and to ied 
 c&t all from. his own Jabour, withour 
 GOD's Blefling s impiety. Bur GOD 
 sever yet faid to any of the feed 
 of Facob, Seek ye mein vain, 
 
 WHEN Contentment ts gotten, it 
 mult be fecured by the fame means by 
 which it was obtained. 
 isas neceflary as Care in ploughing, and 
 there is Labourtoo but fweet and de- 
 lightful even in reaping io the H:rveft. 
 But allthe work ts reduced into nzrrow 
 room: Thon haft no charge cver any 
 other thin thine own Vineyard. When 
 thou halt gotten the knowledge of Fe- 
 licity and thy felf, the grand means of 
 Contentment is continually to enjoy it. 
 With all thy getting get Wifldom, and 
 with all thy keeping keep thy Heart; 
 For ont of it are the Ufues of Life and 
 Death. Nothing can wafte thy Con- 
 icieace but Sin, and nothing trouble thy 
 Repofe ¢ but what difturbs thy Confci- 
 ence, Let Vertue and Felicity be thy 
 only gocd , and believe firmly that no- 
 thing can hurt thee bute SIN alone, 
 
 Hh 3 One 
 
 Care ta feucing 
 
OF Wagnanimity. 
 ne evil action done by thy felf, is more 
 miichievoustothee, then all the Cala. 
 mities and Sufferings in the World. 
 
 CHAP. XXVIII, 
 agnanimity, or GreatnefS of Soyl, 
 lis Foundation in the vale 
 . ~ 
 city of the 
 Its Ob] ts are infinite and @- 
 Its Knquiries are moft profound 
 , reff. It difdaineth all feeble 
 and Treafures, 
 
 Vilure, 
 
 Underfianding. Ir 
 
 nr sy 
 § 5 Fleafures 
 luguanimons Afan is the only Great 
 
 ana undaunted Creathre, 
 
 parable 
 
 ff Magnanigicy 
 n& tue one the 
 
 {nicr Cf iets 
 
 ME Contentinent, 
 
 there Is More in Magnanimity. Ie in- 
 cludes all that belongs to a Great Soul: 
 Ahigh aod mighty Courage , an invio- 
 cibie Patience,an immoveable Grandeur 
 whichis above the reach of Iojuries, a 
 contempt Of all little and feeble Enjoy- 
 ments y aod a eertain kind of Majefty 
 that Is converf.nt only with Great thiogss 
 a high and lotty frame of Spirit, allayed 
 with the {weetuels of Courtefie and Re- 
 jpitt; a deep and ftable Refolution 
 founded on Humility without any bafe- 
 pels 5 avichioice Hopes and a valt De- 
 fre 5 a Divine, profound, uncontrolable 
 feace Of Ones own Capacity, a generous 
 Confluence, and a great inclination to 
 Yeroical Gecadss al] thefe conipire to 
 smpicat it, wich a fovere and mighty 
 ition of Blils incomprehenfible, 
 
 | joarsup to Heaven, and looks down 
 it the domiuion of Fortune with 
 
 ty and did lis aims and defigns 
 o all the Concerns of 
 
 [ts Obje&s and its 
 
 of worthy of a Soul that is like 
 OD ia Niture; and nothing lefs than 
 K fGOD, his Life and 
 
 n he Frieadthip 
 
 Rs > 
 is are 
 
OE Warnanimity. 
 
 latisfaction. The Terrours, Alluremen, 
 and Cenfures of men are the duft of its 
 
 feet: their Avarice and Ambition are 
 
 but feeblenefs before it. Their Riche 
 and Contentions, and Interefts and Ho. 
 nours, but infigaificant and empty trifle 
 All the World is but a Jittle Bubbles J), 
 finity and Eternicy the Only great and {. 
 veraign things wherewith it converfeth 
 A Magoanimous Soul is alwaies awake 
 
 e whole globe of the Earth is but a 
 
 Nutfhell in comparifon of its enjoy. 
 
 ments. The Sunisits Lamp, the Seajt, 
 Pilhpond, the Stars its Jewels, Men, Ap, 
 gels its Attendance , and GOD alone i, 
 loveraigo Delight and fupream Ce mMpla. 
 cency. The Earthis its Garden, all Py. 
 Jaces tts Summer houles, Cities are jx 
 Cottages, Empires its more fpacioys 
 Courts, all Ages ard Kingdoms its De. 
 Monarchs its Minifters and pub. 
 Aycatssthe whole Catholick Church 
 
 Family. the eteraal Sor 
 
 ) 
 
 i 
 | 
 "1" ti Kwamnie 
 croand Bxampijec. 
 ‘ 
 
 mpared to a 
 
 if the Soveraign Lord of all Worlds. 
 
 AA‘. 
 BVSTLTAKC 
 
 DE Wagnanimity. 
 
 Miftake not thefe things for arbitrary 
 flourifhes of Luxuriant fancy : I fpeak 
 gs | am iofpired by Felicity, GOD is 
 the Caufe, but the knowledge of a Mans 
 felf the Foundation of Magnapimity. 
 trifmegifius counteth thus, Firff GOD, 
 pcondly the World, thirdly Man: the 
 World for Man, and Man for GOD. Of 
 the Soul that which is fenfible is Mortal . 
 but that whichis reafonable Immortal. The 
 Father of all things being fu'l of Life and 
 Light brought forth Maz like unto hime}; 
 whom he loved as bis proper Off-/pring : for 
 he was all Beauteous having the Image of 
 his Father. Thisin his Poemander. A- 
 gain he faith, Atun is a divine and living 
 thing, not to be compared to any Beaft that 
 lives upon the Earth , but to them that are 
 above (in the highef? Heavens ) that are 
 called Gods. Nayrather if we fhall be bold 
 jo [peak the truth, hethatisa MAN IN: 
 DEED is above them! Heis infinitely 
 greater than the gods of the Heathen: 
 And a Ged I:ke unto himfelf (as the 
 Wife Man obferves) he cannot make. 
 At leaft, faith Trifmegistus , they are equal 
 inPower: For none of the things in Hea- 
 gen will come down upon Earth, and leave 
 the limits of Heaven: but a Man ajcends 
 
 4D 
 
 - 
 
ery 
 
 TRON. Ge ee 
 
 a) 
 of’ 
 
 codes ile 
 
 0 
 
 4 
 a 
 a 
 
 2) (hs 
 i 
 
 ee 
 
444 
 
 Ol Bagnanimity, 
 
 np into Heaven, and meafures it. 
 eth what things are on high, and What by 
 low, And that which is the Breatest of gi 
 he leaveth not the Earth, and yet is 
 fo HA ighty and vaft is the Lreatne/s 
 Nature! & herifore we mut 
 
 ri 1 
 4I0Up ' 
 Of hi, 
 
 be boid LO fay 
 
 that an Farthly Mam ts a ‘Mortal God 
 and the 
 1/ 4h 
 
 , ’ P) 
 Heavenly GOD is an Ln n0p4, 
 weiain 
 
 [S ts the P, ilofophy of the anc}. 
 cat Heathen: wherein though 
 
 rher; } 
 £45hacd Da 
 Errors 
 
 {ome yet was he guided io it by 
 anovghiy feuce of the isteriour Exce 
 
 ~ SA Cél. 
 } waof rhe C ee oy " 
 
 pene y OF tae Soul ot M 0, aod the Gold. 
 nels he affumes ts 
 
 az Hot fy proiane, by 
 that it is countenancedgh 
 Inthe Holy Scripture. GOD him elf 
 fud unto Afoles, Lo, 1 have made Siee 
 
 4 
 v r+ i, { I | aa Bae 
 God toPharoah, Avain he telleth hig 
 
 Ing Aaron, tie fhallbe to thee 1M. 
 ff aa oj a Afouth , and thou fh ilt be to hin 
 tnfiead of Ged, 
 all the Gre 
 al, I have faid ye are Gods » but ye 
 
 Je 7 7 
 Glee «?RE Alem, 
 
 re and (ere 
 
 concern 
 
 7 
 
 Aad again concerni: 
 
 ~~ Lij 
 7 
 at mea of ithe World ia o- 
 
 > aa 
 
 bulict us fee the Realug 
 Heathea a little. on which he 
 
 aah Dee ; iE 
 foundeth his preat Opi ) lo one 
 Ye Miketh his Son Tutins to fay 
 
 onccipe and nnderftand, not by 
 
 IOS. 
 1 
 Ceo Ne 
 we Be 
 the fig 
 
 ¢} 
 
 He kitoy, . 
 
 DE Wagnanimity, 
 
 mine Eyes, but by the intelleual Opera- 
 vion, &C. I am in Heaven, in the 
 carth , in the Water, in the Airs Lan 
 ythe living Creatures , in Plants , inthe 
 yomb : every where, Whereupon he 
 sketh him , Dofé thou not know (O my 
 son _) that thon art born a God, and the 
 maf The One as Lame? Aod the ground 
 
 of this Queftion he unfoldeth in another 
 place thus 3 Comfider him that contains all 
 hings 5 and underftand , that nothing is 
 ore Capacious than that which is Incor- 
 
 poreal, nothing more (wift, nothing more 
 powerful: but (of all other things ) it is 
 8 off Capacious, mft fwift, and mofi firong. 
 And judge of this by thy felf: , Command 
 yly Soul to go into ludia, and fooner than 
 pou canf? bidit , tt will be there. Bidit 
 pafi over the Ocean, and luddenly it will be 
 shere ¢ wot as paffing from place to place, 
 ut fuddenly it willbe there, Command it 
 yy flie into Heaven, and it will meed no 
 wings, neither fhall any thing hinder it; 
 not the fire of the Sun, nor the Ether, nor 
 the turning of the Sphears , nor the bodies 
 if any of the Stars, but cutting through 
 lit will flte up to the laft and furtheft Budy. 
 And if thou wilt even break through the 
 Whole, and fce thofe things that are sini 
 the 
 
». 
 
Of Wagnanimity, 
 
 the World (if there be any thing Withoy 
 fie. if the World be confined ,) thy 
 maift. Behold how great Power, Low gn. 
 fiviftnefs thor haft / Canft thou do al! the 
 things , and cannot GOD? Afiep th 
 manner therefore contemplate GOD to hy 
 allthe whole World in himfclf, a it my 
 ail Thoughts or Intelleions, lf therefiy 
 thou wilt not equal thy filf toGOD, thy 
 
 anf? not underftand GOD, For the ji, 
 is intelligible by the like, Increafe thy j 
 to an immeajurable Greatnefs , leaping by 
 yond every Body and tran{ce nding all Tim 
 become ETE RNIDY 3 And thon shalt y 
 derft indGOD, If thou believe in thy fel 
 that mothing is impoffible, but acccunnj 
 
 thy (elf tmmortal, and that thon can yy 
 J 
 
 derfia mil ai things, wery Artevery Science 
 
 } fl . . 
 
 and the manner and cuftom of every livin 
 , ’ rf . y 
 
 thin, ; hecome higher than all Herg! Loan 
 
 j i , . 
 lomer thas all Depth , comprebend in th 
 
 - , : ty eK 
 fef the qu ilities of all the Creatures, of th 
 
 ] 
 
 Fire, the Water, the Dry.and the Mk ijt, an 
 7 
 
 conccive likewif: that thoucan 
 
 / 
 J 
 
 ; ‘ . . 
 ‘uery wh.re,in the Sea, inthe E arth s af 
 
 once underftand thy felf not yet begotten 
 i the Wonrb, Young, Old, Dead, the thing 
 
 after Death, and all thefe together ; as al 
 = 4 
 
 all Times, Places, Deeds, Qualities, Quan 
 fitters 
 
 By keepeft filence, 
 
 DE Wagnantmity. 
 
 vies, thou maift, or elfe thou canfi not yet 
 derpiand GOD. But if thou fout up thy 
 il 28 thy Body, and abufe it, and fay, 
 ynderitand nothing, Iam afraid of the 
 a, 1 cannot climb up into Heaven, 2 
 gw aot who Lam,I cannot tell what I fhall 
 ; what baft thou todo withGODe For 
 iy canft underftand none of thofe fair 
 dgood things, but muft be a lover of the 
 dyand Evil. For it is the greatest evil 
 t to know GOD. But to be able to Know, 
 to Will, and to Hope, is the ftrait Way, 
 dthe divine Way proper tothe Good. It 
 ilewery where mect thee, and every where 
 feen of thee pliin and eajie, when thou 
 yf not expe for look for it.1t will mect thee 
 aking » Sleeping, Sailing, Travelling, by 
 ipht,by Day, when thou {peakeft, and when 
 For it is nothing, 
 hich is not the Image of COD. His Clofe 
 noft divine; Amd yet thow fayefi, GOD 
 Invifible ; but be advifed : for who is 
 ore manife rbanhe? For therefore he 
 ide all things, that thou Ly all things 
 ight it fee him. This is the © ocd of GOD, 
 \Vertue is this, toappear, and be feeninx 
 Ithings, This. is the bottom of all o- 
 hr Greatnefics whatfoever: GOD ts 
 
 , ’ ; rh ¢ le me 
 finitely communicative,'nfinitely prone 
 
 e; 
 i 
 
 447 
 
ee a oe er 
 
DE Wanantinity. DF Wagnanimity. 
 
 to reveal him(elfinfinitely Wife,and abi World. Not as if it were unjawful to 
 to do it, He hath made the Soul , jefire co be Like GOD: but {0 a'phe to 
 purpofe that it might fee him: And} he Perfection in a forbidden Wuy, was 
 the Eye that was made for the Work lawful, By Difobedience,and by fol- 
 being fo little a ball of Earth and Wate owing our own Inventions , by fucking 
 can takein all, and fee all that is Vifib} othe Creature, tothe ftock of a Tree, 
 if thefight of the kye be prefent Wit gmake us Like GOD ; that is erronec Us, 
 aliit beholdeth; much more isthe§,,pod POO and defpicable: but to know 
 both able to fee, and to be prefent wip! felves , and in the firait and divine 
 al}, that is Divine and Eternal, yay to come immediately to GOD, to 
 
 ] know very well that a Man divide ontemplate him in his Eternity and 
 from GOD is a: weak inconfiderah) lory,isa right and fafe Way: for the 
 Creature, as the Eye is, if divided fro boul will by that means bethe Sphere of 
 the Body, and without the Sou): b's Omniprefence , and the Temple of 
 united toGOD a Man is a tranfeendey he God-head : It will become ETER- 
 and Celeftial thing. GOD is his Lif ITY, as Lri/megifius fpeaketh, cor ONE 
 his Greatnefs, his Power , his Blefledn PIRIT with God, asthe Apoftle. And 
 
 and Perfection. And as the Apofti hen it muft needs be* prefent with al] 
 
 faith, He that is joyned to the Lord isqg tings i” Heaven, and in the Earth, andin 
 SPIRIT. His Omniprefence and ft Se 2 GOD is: for all things wil! be 
 ternity fill the Soul, and make it ableoits 43 1¢ Were by Thoughts and IntelleGi- 
 covtain all Heights and Depths, ang” ; . 
 Lengths and Breadths whatfoever, Ang 4 Magnanimous Soul then, if we ree 
 it isthe defire of the Soul to be filled Pit peck Its Capacity,is ap immovable {phere 
 all the fulncfs of GOD. f Power and Kn »wiedge, fer greater 
 
 Magnapimous defires are the naturg! 4!! Worlds, by irs Vertue and Pow- 
 refults of a Magnanimous Capacity, Th rpatling through all tchings,through the 
 defire of being like Gods, knowing Gul tt of the Earth and through all 
 end Evil, was the deftruction of sypeitencies. And fhall fuch a Creature 
 
 Worl as 
 
DE Magnanimity. 
 
 as this be contented with Vanities agg 
 Frifles, Scraws and Feathers, Painteg 
 Butterflies, Hobby-horfes and Rattle 
 Thefe are the Treafures of little hj 
 cyen! but you will fay a Man delighter, 
 10 Purfesof Gold, and Cabinets of Jew. 
 els, in Houfes and Palaces, in Croy 
 
 and Scepters: Add Kingly Delights,an, 
 fay he delighteth in Armies and Video. 
 ries, and Triumphs and Coronatiog 
 Thefe are great in refpect of Play-thing, 
 But all thefe are feeble and pufillag. 
 moustoa great Soul. As Scipio was go, 
 ing up to Heaven, the Earth it felf feen, 
 ed buta Nutfhel, and he was afhamed gj 
 all his Victories and Triumphs,amazedy 
 his madnefs ion Quarrelling, and fighting 
 about Territorieseand Kingdoms cop, 
 tracted to a Star , and loft into nathing 
 The whole Earth is but one in vifible 
 Point, when a man foareth tothe height 
 of all lmmenfity,and beholdeth and cop, 
 pafleth its everlafting Circumference, 
 which Is infinite every way beyond the 
 Heavens. It isthe true and proper In. 
 menfity of the Soul : Which cannomor 
 be contented with the narrow confine. 
 ment of this World, no more reft in th: 
 ChildithnefS of all the noife and Ir 
 
 DE Wagnantinity, 
 
 rerefts of Men, be no more fati:fied with 
 jts Earthly Glories, than the SUN can 
 be fhut up in a Dark-Lanthorn. [t js 
 gue indeed it would defire to fee, as the 
 Angels doy the leaft and loweft of all 
 the Creatures tull of the Glory and 
 Bleflednels of GOD, all Wifdom and 
 Goodnelsinevery thing, and is apt to 
 a mplzin for want of {. me 
 Celeftial Light wherein to behold them- 
 butif all the expanfions of Time and E- 
 cernity fhould be void, and all the e 
 
 cternal and 
 
 rents and out-goings of 
 
 round zboutthem; thor 
 
 Barth, oay and things 
 fhould be never fo Ri 
 
 s everialting King- 
 : Lot joyes , whether there be 
 guy end or bound of his Kingdom ; whe- 
 
 ro ther 
 
 45! 
 
DE Wagnanimity. 
 
 ther there be any defe& or milcagrigg,, 
 avy blemifh or diforder in it, any vile and 
 commonthing, any remiflucfs or pep, 
 let, any caufe of complaint or defo. 
 mity 2? As allo whether all the Ages, 
 the World are Divine and Sacred 5 whe. 
 ther after they are gone, they abidej, 
 their piaces 5 whether there be any thing 
 in them to entertain the Powers of eh. 
 Siu! | 
 
 fatisfuton? Whar end, what ufe, why 
 excellency there 1s jn Men? Whethe 
 ali the waies of GOD are full of beauty 
 and perfection; all Wifdom, Juftice 
 Holinefs, Goodncfs, Love and Power) 
 What Regicns eternal BlefledneG is fea 
 edin? What Glory,what Reafon,wh, 
 Agrecablevel- and Harmony js in all}; 
 Cou els i Wh the r thofe durations 
 Eternity before the World is made y arg 
 full or empty, full of bright and amiab] 
 Objects, or dark and obfcure ? Wheth: 
 the gsvernment cf the World be per 
 fects whether the Soul be Divine io | 
 
 fe!f; whether it be conducive Co its « 
 
 with Gelight, and feed thea with 
 
 1! | 
 
 felicity, crtothe happinefs of all thof 
 
 lomicis concerned? Wheth 
 World thaliend? [f ir thall, after wh 
 nner 5s whether by Delign or Acd 
 dent 
 
 in whom 
 
 DEF Magnanimity. 
 
 dent? Whether all Ages and Nations 
 fhall rife fromthe Dead ? Whether there 
 fhall be a generalDoom,or a day ofJudg- 
 ment?Whether | am concerned inal] the 
 rraofactious and paflages at that day >? 
 Whether allMaokind fhall be united into 
 one, to make up one compleat and per- 
 fet Body, whereof they all are the 
 fellaw-Members? What fhall be after 
 the End of the VVorld> Whether we 
 fhall live for ever? Whether we fhall fee 
 GOD, and koow one another> Whe- 
 ther we fhall reign in eternal Glory ? 
 Whether tn the Confufions of Hell there 
 be any Beauty, and whether ia the Tor-~ 
 meotsof the damned we fhall find any 
 joy or fatisfaction> Whether all the 
 Riches, Cuftoms and Pleafures of this 
 World fhail be feen> Whether in the 
 World to ccme any fruit fhall appear 
 and arife from them, for which they thal 
 be eftcemed to have beep not in vain . 
 but profitable ia relation to all Eternity > 
 What kind of Life we fhall lead, and 
 what kind of Communion and fellow- 
 fhip Angels and Men fhall have with 
 eachother? VVhether the VVorks of 
 GOD were unworthy of his Choice, or 
 the beft of all that were poffible > What 
 
 Ii.a his 
 
 453 
 
DE Magnantimnity. 
 
 his Laws are as to their nature and ey, ' 
 cellency 2? Whether his Love be real} 
 fincere and infinite? Whether there b, 
 any {) thing as infinite Wildom, Good. 
 nef sleflednefs and Glory) 
 Such e are the Concerns 
 a Magnanimous Soy), 
 (TONS and defires are 
 
 wounty, I 
 
 “ ren Yee 
 wille ‘ily appear. 
 1¢) 8 ats 47 = 
 
 if 
 a 
 as 
 
 ’ 
 é | 
 
 mace >the refi 
 
 te . did not ul d 
 
 rftand the 
 
 . - uprhs : 
 aril ) for which It 
 
 DE Wagugninity. 
 dom is infinitely greater , and in a far 
 more perfect manner to be enjoyed, 
 HE that knoweth the Huacur y 
 
 rifon of that Honour which comet! 
 GOD only , elteem al! the H 
 
 this World but falfe and feeb} 
 
 asif Men were io the truth of 
 
 vile and defpicable Creatures 
 
 nabimous man knows al! oth “rstobe by 
 Nature like himfelf, and is apt to reve- 
 rence all of his kind as fublime and 
 Celeftial Creatures. But he is a Man 
 of aclear and difcerning Spi and the 
 Corruption of lature KcS Dim to 
 flight all thae Ele fees that 
 Meo are generally Evil, med and 
 blind, erroneous, perverfe and foo! fh, 
 poor and miferable: hat all the 
 Honour which they generally give is ire 
 rational and lgned. <A Jitcle colour ta 
 the face, a gay 
 
 Jace and a Coach, 
 
 Gold, or fome fuch light 
 
 Caufes, are all 
 
 hat they pay ws, 
 
 Proui 
 
a 
 
456 OF Wagnantmity, 
 And if the Glory and Eiteem I have, 
 Be nothing efe than what my Silver gave 5 
 If for no other ground 
 
 I av with Love or Praifes crown'd, 
 " is juch a fhame, uch vile, fuch bafe Repute, 
 1is better flarve, than eat [uch empty Fruit. 
 
 IF a King be dejected from hj 
 Throne, it is but a poor comfort that he 
 is admired by Perfons condemned ty 
 die, and praifed by Beggars. The dig. 
 nity aud power of the Perfons that ad. 
 mire us, is of great confideration, in the 
 Jove and delight which they take in y, 
 
 They all muft vanifh and perith as al 
 
 Dream: no Honour istruly great, by 
 
 that which Ig continual and endlefs too, 
 A great and mighty Soul can care for po 
 Honour but that which comes from wif 
 and amizble Perfons, that are themfelyg, 
 great and honourable, moft rich and 
 powerful, holy, juft, blefied and glor. 
 
 ous. Honour from GOD and his holy 
 Angels, from the eternal Son of GOD 
 and all his Saints, is marvellous and {ub 
 ftantial. That Bonour which is paid 
 upon great and folid caufes; becaufe, 
 Man ts well-pleifiog to GOD, and e, 
 
 alted to his Throne; becaufe he is th 
 
 Very 
 
 DE Wagnanimity, 
 
 ery true Image of GOD, and has do- 
 pinion Over all the Creatures; becaufe 
 ¢ is infinitely beloved of GOD, and 
 4] Angels and Men are commanded to 
 ove him; becanfe he is redeemed by 
 the Blood of Chrift, and made a Temple 
 of the Holy Ghoft ; becaufe he isa Prieft 
 and King to his eternal Creatour,becaufe 
 heis full of Goodnefs and Wifdom, a- 
 dorned with all kind of Vertue, and 
 made an Heir of eternal Glory ; becaufe 
 he is Faithful and True, and Juft and 
 Holy;becaufe he hath conquered Death, 
 god Hell, and Sin, andthe Grave, and 
 triumpheth over them this is being paid 
 by fuch Perfons , Honour indecd; and 
 to defire this Honour is the Property 
 aod the Vertue of a Magnanimous 
 Soul. 
 
 An Eagle cannot ftoop at Flies. An 
 Alexander , ora Cefar cannot debafe or 
 confine their Souls to the pleafures of a 
 Cottage ina Wildernefs, Infinite Hopes 
 and infinite Defires, infinite Fears, and 
 Defpairs, and Sorrows, infinite Joyes, 
 and Delights, and Glories, infinite Ado- 
 rations, Praifes and Thank(givings,?ofinite 
 and eternal Objects are the only fit and 
 proper Concerns for the Affections of a 
 
 Hi 4 Great 
 
| 
 | 
 
OF Magnantmity. 
 1d Afagnanimous Soul. The ver 
 Pd oct the word is Great» 
 soul, or ify y t prentes of Mind: 
 
 wi, and ‘Mind, The So whoF Ma 1D is the 
 wine able . nce, or form of his Ny 
 ,unimployed. His power of Reg, 
 foning is aie? even then when it 1S Quiet 
 me des is his Soul, tf 
 all men,and of it {eff 
 rae to all great and trap. 
 fcendent things : but in the moft it j 
 mifgui befiled and fupprefled , and 
 though it be 
 
 Cure 
 rd unadtive ; 
 one and the fame 
 ek 
 CQuati Ci 
 i J 
 
 saad 
 
 ided, 
 
 enever fo great it is tong 
 purpo! e. This greatnefs 3 inipla noted byN,. 
 Iris a Natur 
 habit, ; 
 
 ture is Hot Magn. animity : 
 difp ie 100, not 
 
 Vern 15, 
 . | 1 f; 
 j 
 
 an acquired 
 A Mant IS th 1 fal 
 
 (ilanimous tha 
 
 A great Soul js 
 
 a Mind applyed 
 Some men havea 
 he po 
 
 i 
 
 wer ol 
 
 Educa: 
 
 Df Wacnanimity. 
 
 pducation , and are led by Cuftome to 
 Great things, and in a manner by Ne- 
 ceflity 5 for fuch is their Place and Cal- 
 jing, that they frequently led to 
 greater Objcéts than other men. OF this 
 fort are the moft eminent rank of Gran- 
 dees , Princes: Kingdoms, and 
 Thrones, and Privy Councils, and 
 Queens 5 and Armies are their natural 
 Dialect. This is no Vertue, for though 
 itbe not Innate by Nature, yet they are 
 pore to it, and it is given by Fortune, 
 Others confider what they have to do, 
 and Make an election, ad though they 
 gre born ina fe oor end defpicable eftate, 
 sre not Magnanimous by Nature, or 
 Fortune, but by Cheice and voluntary 
 Election. Not to fatisfie humour of 
 ahigh Blocd, choler znd fire, norto 
 anfwer the neceflities of a higher Cal- 
 ling; but to difcharge the c flice of Ver- 
 tue and Wifdom. And this is the Off- 
 foring of the will, the true and Ladine 
 Vertue. Whic 
 
 than any o ed to 
 better and more glorion s Objedts , a 
 more diffufively given by the B 
 GOD to all kind of Men in all € 
 
 . «%. 
 tions. Inthe Poor itis more marve 
 
 are 
 
 the humc 
 
 las itis fa 
 
 ; 
 r the ref{t 
 
 7 rr ei 
 is aU) 
 : 
 
DEF Wagnanimity. 
 
 thanin the Great and Rich: Ithas fach 
 an undaunted property in its Nature 
 that though the difproportion betwee, 
 themand their Affurance, or Hope, o, 
 Defire feem infinite, and the end which 
 they aim at by their Magnapimity j, 
 judged impoffible : though their attemp 
 appear a ridiculous madnefsto them to 
 whom the Verities of Religion appea 
 iacredible, yet they are no whit difcoy. 
 raged or difheartened at the matter, by 
 ftoutly march on, being animated by the 
 alarum of fuch a Trumpet, fuch a Drun 
 as Magnanimity is. His Faith is more 
 Divine by conquering the difcourage. 
 ments of the World, than if he met with 
 no cenfure or oppofition, 
 
 IF you would have the Character of 
 a Magnanimous Soul, he is the Son of 
 eternal Power,and the Friend of infinite 
 Goodnefs, a Temple of divine and he:. 
 venly Wifdom, that is not impofed upon 
 by the foul and ragged difguifes of Na 
 tare, but acquainted with her great Ci. 
 pacities aod Principles, more than com. 
 monly fenfible of her ioterefts, and 
 depths, and defires. He is one that has 
 gonein unto Felicity, and enjoyed he 
 beauties, and comes out again her per 
 
 fed 
 
 DEF Wagnantmity. 
 
 fe€t Lover and Champion: a Man whole 
 ‘qward ftature is miraculous; and his 
 Complexion fo divine, that he is King of 
 asmany Kingdoms as he will look on; 
 One that fcorns the fmutty way of en- 
 soying things like a Slave ,* becaufe he 
 delights in the CeJeftial way, and the 
 jmageof GOD. He knows that all the 
 World lies in Wickednefs 5 and admires 
 not at all, that things palpable and near, 
 god natural, are unfeen, though moft 
 owerful and glorious ; becaufe men are 
 blind and ftupid. He pities poor vici- 
 ous Kings that are opprefied with heavy 
 Crowns of Vanity and Gold, and ad- 
 mires how they can content themfelves 
 
 with fuch narrow Territories: yet de- 
 lights in their Regiment of the World, 
 god paies them the Honour that is due 
 
 uttothem, The glorious Exaltation of 
 good Kings he more abundantly extols, 
 becaufe fo many thoufand Magnanimous 
 Creatures are committed to their Truft, 
 aod they that govern them underftand 
 their Value, But he fees well enough 
 that the Kings glory and true repofe con- 
 fits ia the Catholick and eternal King- 
 dom. As for himfelf he zs come unto 
 Mount Sion, and to the City of the living 
 
 Gov, 
 
Of Wag#nanimity, 
 
 GOD, the Heavenly ferufalem, and 10 w 
 innumeracle Company of Angels , to th 
 
 General Affembly and Church of the b inf 
 
 born, which are written in I Caven . and 
 
 to GOD the Fuage of all, and to the Spiriy, 
 of Juft mePmade perfed , and to FESYs 
 the Mediatour of the New Covenant : Ang 
 therefore receiving a Kingdom which 
 cannot be moved, he defires to ferye 
 GOD acceptably with reverence ang 
 godly fear: And the truth ts he can fey 
 nothing elle , for GOD alone is a cop. 
 fumiog fire. Hevery well underftand 
 what the Apoftle faith, and dares believe 
 him: I ceafe not to give thanks for yoy 
 making mention of youin my Prayers, tha 
 the GOD of our Lord Fefus Chrift, the Fy 
 ther of Glory, thay give unto you the Spirit 
 of Wildom and Revelation in the knoy. 
 ledge of him, the eyes of your UnderStand. 
 ang being enlightened , that ye may knop 
 what is the HOPE of his Calling, and why 
 the RIC HES of the GLORY of bis IN, 
 HEWKITANCE in the Saints, And what i; 
 the EXCEEDING GREATNESS of 
 POWER to us-ward whe be: 7eUe, AC cording 
 to the HORKING of bis Mighty Power: 
 which be wrought in Chrift when he railed 
 him from the dead, and fet him at kis own 
 
 RIGHT 
 
 of 
 
 ‘rs 
 
 MF Wagnantmity. 
 
 GHT HAND in the HEAVENLY places: 
 
 y above all Principality, and Power, and 
 ight » and Dominion , and every Name 
 shat #5 named, not only inthis WORLD, 
 yt it that alfo which is to come: And 
 ith put ALL THINGS under his feet and 
 , gave him to be HEAD over all Things 
 ythe CHURCH which is his BODT, THE 
 ULNESS OF HIM THAT FIL- 
 1ETH ALL IN ALL. Now to him 
 hat is able to do exceeding abundantly a- 
 lye al that we ask or think, according to 
 ihe Power that WORKEH in us, Unto 
 him be Glory inthe Crurck by Chrift Feflusy 
 hroughout all AGES , World without end. 
 Amen. 
 
 A great a! ‘car Soul knoweth that 
 Mithefe intimations muft needs be true, 
 or it is an amazing Miracle that they 
 hould be orh<rwile. Infinite Love and 
 fternal Bl fledrefs ave near allyeds and 
 hat thele fhou'd ceste, is contrary to all 
 jature, in GOD, ia the Soul of Man, in 
 Heaven, in Earth, in the order of the 
 uiverfe, and contrary to all that VISI- 
 BLE GLORY which in the World ap- 
 
 +t 
 reayecn. 
 ;¥r 
 
os 
 
CHAP. XXIX. 
 
 Of Modefty. Its Nature. Its Original, y 
 Effects and Confequences. 
 
 V ODESTY is a comely Grace; 
 | | the Behaviour of a Man,by whig 
 he pioufly diflembleth his owo Perfeg 
 ons, and blufheth at his Praifes. It {pyj, 
 peth from a certain fear and fence of }j 
 Imperfection. ‘Tis the fhadow of Gui 
 anda beautiful cover of Original Co, 
 ruption. It is fometimes Natural , and 
 
 which is contrary to all other Vertue 
 more truly vertuous for being fo. fy 
 
 then it is Simple , Genuine, and Re, 
 but ftudied Modefty is affected and ari 
 ficial: yet where Nature has not been| 
 obliging as to give theendowment, \ 
 not altogether to be condemned, fin 
 it is agreeable tothe belt of our condj 
 tions ia this World, avd fupplies 
 defeé in his Nature, that is born withoy 
 it, 
 
 IT is akintoShame, yet increafes th 
 honour of him that wears it; it ts th 
 fhade of Vertue, yet makes it brighter 
 
 1 
 
 t 
 
 Of AMovdefty. 
 
 {tis a tinture of Humility, vifibleina 
 yermilion and deeper die; and the more 
 patural and eafie, the more fweet and de- 
 jightful. 
 
 1T charms the Envy of thofe that 
 admire us, and by feeming to extinguith 
 our worth gives it a double beauty. Ie 
 reconciles a man to the Enemies of his 
 Grace and Vertue , and_ by a foftnefs ir- 
 refiftible wins a Compaffion in all Spe- 
 Gators. It isa Vertue which by refufing 
 the honour that is due untoit, acquireth 
 more; areal Counterfeit, and the only 
 honeft and true diffimulation, It is an 
 effeminate, yet a laudable quality ; a 
 fpice of Cowardice,more prevalent than 
 Courage; a Vertue by which we defpife 
 al] meaner Honours, while we are ambiti- 
 oufly carried to the higheft Glory, It 
 feemeth inconfiftent with Magnanimity, 
 yet is her youngeft Sifter. 
 
 IT hath not many Obje&s, nor are 
 its Aims apparent, nor its Ends confpicu- 
 ous. It is the Mother of fine and deli- 
 cate Refentments ; its {trength confifteth 
 intendernefs and fear. He that is Mag- 
 nanimous in one refpect, may be modeft 
 in another. Praifes and Commendati- 
 ons are the fuel of its Nature, it feedeth 
 
 upon 
 
DE MDavetty. 
 
 upon them, while it grows by rejedtiy 
 them, Jt deligbts in what it fearet}, 
 and js full of difcords , bur more full g 
 harmonies. It is pleafed in 
 fure, and alwaies tight 
 Repugnancies, 
 
 Sence j 
 
 ina 
 @hita 
 
 Bpefore you can undesftand it, 
 
 DE AVovelty, 
 
 fed, is alwaiesinnocent, Itis very juft, 
 for while other Vertues make it a Ver- 
 rue, it sa Grace uoto them all. You may 
 gok upon it as a tangible flame and fee 
 iin others , but muft feel ie in your felf 
 It is old 
 jn Children, young in middle Aged men, 
 
 at Jaft an Infant. Itis greateft inthe be. 
 
 its dance Im the Veins, as if Nature wal 
 delighted with its own Confufions. 
 captivating the favour of Men Upoy 
 Earth, it atteéteth the very Angels jy 
 Heaven, with much of pleafure. Ir py 
 teth us in miod of Guilt and [nOceney 
 atthe fame time, and by confefii n of 
 the cne:adds luftre to the other. 
 meking way for the 
 mans Perfon, it 
 cefs, and «fi : s other Vertue 
 And by this means ic hath 
 cellency ina Jitrle. 
 HE that 
 ire fomethidg like 
 
 ACCENFanca 
 HCCC prance 
 giveth me 
 
 wraue <% | Be 
 ALY tO | 
 
 re eftcema, fu, 
 _ aa ” tag 
 much of ey 
 | t 
 
 hath itn 
 
 Art underthe vail 
 
 1¢ be remote from the h 
 
 may be guided to it, and when fo dire, 
 fed, 
 
 inning of our life, it decayeth in Youth, 
 inOld Ageit vanifheths at leaft chang- 
 eth its dwelling, for it ceafeth to be in 
 
 WEthe Body of an Aged man, and turneth 
 
 into Courtefie or Civility, in the Con- 
 yerfation. Whenit dieth, itis buried in 
 Humility, and liveth inits Tomb , being 
 empaled in as it were with Mecknefs, 
 and waiting daily for its Refurrection. 
 
 @Much cannot be faid of it precifely ; but 
 
 itis beft commended, when Seft co your 
 Prattice. It is the only tender Infant 
 
 Mof all the Vertues: -like Cup among 
 
 the gods: it appeareth frequeutly,and is 
 much exercifed, inthe School of Venus s 
 
 ‘Bout is capable of more high and more 
 “Bnoble ufes. 
 
 MODE S TY io Apparel is commen- 
 ded inthe Scriptures. It implies Mode- 
 ration and Chaftity together. It is 
 fometimes oppofed to Lafcivioufnefs., 
 
 K k fome- 
 
DE PMoavdefty. 
 
 fometimes to Excefs, fometimes to In. 
 pudence: And is a great Vertue, if for 
 nothing elfe, but the exclufion of thef 
 abominable Vices. 
 
 THE cther Vertues feem to be the 
 Members , and fubftantial parts of the 
 Body of worth: Modefty like the Air 
 and Mcen of themall. It is the guard of 
 the Soul againft LoofnefS and Pride, , 
 Vertue reprefling the fumes of Sep 
 conceit, anda kind of filent reftraing of 
 all that Arrogance, that delights jn 
 pomps and {uper fluities. 
 
 THOUGH it bea little Vertue , jt 
 Reality is apparent: for unlefsit be made 
 up with fome other fupplies, the wan, 
 of Modefty is pernicious and deftry. 
 ctive. 
 
 IT isexercifed in {mall things, buts 
 of long extent in the vertue of its ine 
 fluence; and becaufe of the multiplicity 
 of its ufes and occafions, amounts toa 
 conliderable degree of Goodnefs, | 
 hath fomething like Love in its nature, 
 for it preferreth another above it felf, 
 and in that its magnetical and obliging 
 quality much cconfifteth, I Lonour pre. 
 Serring one another. It fulfils that Law, 
 wherein cur moft near and tender Ip. 
 
 tereft 
 
 DE Liberattty. 
 
 ereft isconcerned. Ip preferring one a 
 other there is a lovely conteft. more 
 weet 20d happy thae the bef Agrees 
 pent. Itisot all otherthe moft frieadly 
 yite, and Kond Content), 2, 
 
 be excelent Nature of Liberality. Eyles 
 jo be obferved in the pradice of it Re- 
 gard to our Servants,Relations. } riends 
 and Neighbour wauft be had in our Libe- 
 rality 5 as well as tothe Poor and Needy, 
 How our external ad}; of Charity ought 
 to be improved for the Senrfit of wrems 
 Souls. Liberality maketh Religion real 
 and [ubftantial. a 
 
 IBERALITY, in the common ufe 
 
 and accepration of the Word, dif- 
 
 rs from Magnificence, as Mc defty from 
 fagnanimity. There is much of 
 pd freedom ia its Nature. 
 aftrict and four Viceyand they that are 
 
 liberty 
 For Avarice 
 
 ailty of it are called Mifers s but a 
 untiful man hatha good eye, and is as 
 eefrom Anxiety, as he is free in ditbur- 
 
 Kk 2 i 
 
 fing, 
 
 469 
 
DE Liberality, 
 fiig, His Communicative humor is my 
 his enlargement : he knows little of Cy 
 finement,€are or Bondage, 
 
 THERE are two Vertues that end, 
 ger a Mans welfare in this World; ay 
 they have all the Temporal Promip; 
 Mecknefs feems to encourage our f;, 
 mies totrample us under feet, becauf 
 promifeth Impunity: And it is direg) 
 faid The Meck fhall inherit the kar! 
 pay be f far from having Enemies, th 
 the Meek fhall inberit the abundance 
 Peace, And concerning Liberality whi 
 makes a man a Beggar, at leaft threate, 
 to make him fo, by wafting his Eftag 
 the Scripture faith, The Liberal Soul/ 
 be made fat, The Liberal Heart devjfy 
 liberal things , and by liberal things fhall 
 fland. 
 
 MEN are almoft in all things contra 
 to GOD, Fer fince they tumbled ourg 
 Eden, they have loft their wits, apd the 
 heads are downwards: They think 
 wifdom to keep their Mony againf 
 rainy day: aud to lay it up for fearg 
 Poverty. But Solomon advifeth them: 
 the dire & contrary, and maketh it anA 
 gument why they fhould be Liberal, 3 
 caf they know not what evil may come 
 
 DE Liberality. 
 
 yo the Earth. We cannot put our Trea- 
 ures into fafer hands, than into GOD Al- 
 pighty’s: Nor caa we make any ufe of 
 old and Silver , comparable to that of 
 haritable ufes. By this it is that we Jay 
 ya good foundation againft the time to 
 gue and oblige others to receive us in- 
 
 Ho Menfions here , iato everlsfting habi- 
 
 stions hereafter, 
 MY Lord. Bridgeman,late Lord Keep- 
 r, confefled himfclf in his Will tobe but 
 Steward of his Eftate, and prayed 
 OD to forgive him all his offences , ix 
 ating, Uifpending, or not Spending it as 
 ought todo: And that after many Cha- 
 table and Pious works , perhaps fur- 
 pounting his Eftate, theugh concealed 
 jom the notice and knowledge of the 
 Vorld. 
 [have heard of a {mart obliging Calom- 
 y faftoed on a Great Man of France, by 
 ethat had largely tafted of his Boun- 
 y: for having been in his Houfe horou- 
 bly entertained for fome {pace of time, 
 od obfer ving how much the Palace was 
 requented by all kind cf Learned Men: 
 od how Liberal the Mafter of it was, e- 
 pecially to men of Worth and Vertue; 
 ie charges the Man with the greate {t Co- 
 Kk 3 vetouf- 
 
DE Liberality, ME Liberality. 
 
 vetoufoels in the Worid:becanfé he tuned viour, agreeable in his deeds,and fraught 
 all his Riches into Obligations - As if he with the Honour which he impartcth fo 
 had pur ali his Ejtate and Monie toUk freely. A Liberal manis cloathed like the 
 Buc to covet atlections 5 aod be rich} suo with the Raies of his own glory, and 
 hearts 1s no deformity, : eftablifhes himfelf in the hearts of his 
 THE truth is, when the wales Wier Neighbours , and reigns like a King by 
 by Luve Is beg tren to the Soul are wel the fole intereft of Vertue and Gouda fc, 
 examined , and the happinels ¢ t being fuery man is a Friend to him that git eth 
 truly beloved, avd delighted in, j many Gifts. Hemaybeastoly, and as 
 knowns, no man is fo wile as the Libe,, temperate, and as wife as an Angel no 
 man. He ishis own end, while he thinkfaan will be cffended at him, becaufe he 
 not of it. Forveothing is more cond uciy beautifies his Religion with fo mach 
 to his eafe and hoaour , than the bong oodnefs, He enjoys himfelf, and his 
 of Munificence’ which evriches his So Riches and his Friends,and may do what 
 There are three things which | adhe will (with perfect liberty} becaufe he 
 Love, Bessy, Benefits and Praifes: Th delights in the felicity of all that accoft 
 are all three thut up InGocdnel > whic im, He puts embroideries on Religion 
 is the fountain of Liberality, The be. Uifby the chearfulne& of his Spirit, and care 
 of the faceis 3 t'ent Oratory,a bigh fj esa light wherever he goes, that makes 
 of Commend ation ut an Epiftlelinen to reverence hisPerfon, and efteem 
 yet by doing vencii's it prevaileth mor is Cenfures. He moves ina (phere of 
 than by any of its Charms; and Wonders, his life is a continual {tream of 
 it felf great by iching others, Loy firacles, becaufe he is alwaies facrificirg 
 infpi mi-ble Sor imfelf and his Poffeffions, to the bene fie 
 f the World ,and the comfort of others, 
 
 Benefits and Bleflings are his Life-guird, 
 
 iveth Hitke his guardian Angels alwiies atren- 
 mulick Mascon him. His Houfe is the habitation 
 lealing behdlr iov and felicity, and yields a fpectacle 
 Vi ; Kk 4 of 
 
 . 
 
DE Liberality. 
 
 of Contentment to every beholder, His 
 Neighbours are his Security, not his Suf, 
 picion; and other mens Houles the fort, 
 and ramparts about his own No man yj} 
 hurt him, becaufe they cextinguith thej 
 own cooteotment and benefit in hin 
 Theyrender him as the apple of their eye 
 becaule he is a greater comfort and ni. 
 vantage than that unto them. The ancieg 
 cuftome of Paradice,fo long fince loft ang 
 forgotten inthe World revives io its Ry. 
 mily, where ail meo arc entertained y 
 Beorhers and Sifters, at ihs expences, 
 GOD anc Nature. He takethcare, be. 
 caufe Thritt is the fuel of Liberalitys and 
 is Frugal, thee he may be Bountiful, Aj 
 bis aim and Iabouris, thathe may main. 
 tain Good IVorks; and make his light fo fhing 
 before men, that they {ceing bis good work 
 may glorifie bis Father which is in Heavey 
 There is a generous Confidence dilcove 
 red ig all his ACtions, and a little glimpfe 
 of Heaven io his Behaviour; for he live 
 
 as if he were among a company of Ap 
 gels, All mens Eftates are his , and hisig 
 theirs: If he had them all he would im 
 partthem, and reftorethem ro fupp| 
 
 their Wants: perhaps not with fo mud 
 wild. m as GOD hath done, but with: 
 
 mucy 
 
 DE Liberatity. 
 
 much pleafure and contentment, as his 
 oodnefs can infpire, inthe exercife of 
 power fo kindly and well employed, But 
 becaufe the defigns of GOD are infinite- 
 Jy deeper than he can well apprehend, 
 god laid all in eternal Wifdom,he is plea- 
 fed and delighted , that his Care is pre- 
 vented ; and that GOD hath done that 
 for other men, to which his own iaclina- 
 tion would readily prompt him were it 
 left undone. If it were permitted him 
 to wth whatfoever he lifted; of all other 
 things he would chiefly defire to bea 
 Blefling tothe whole. World; and that he 
 is not fo, is his only difcontentment, But 
 for that too there are remedies in Felici- 
 ty: when he knows al,his defire is gran- 
 ted. For a Life beautified with all Ver- 
 tue is the greateft gift that can be pre- 
 fented toGOD, AngelsandMen. And 
 when all Secrets {hall be revealed , all 
 hidden things brought to light, his life 
 fhall be feen in all its perfetion , and his 
 Defires themfelves be the enjoyments 
 aud pleafures of all the Creatures. There 
 jsa certain kind of fympathy that runs 
 through the Uviverfe,by vertue of which 
 all men are fed in the feeding of one: 
 even the Angels are cloathed in the Poor 
 and 
 
476 
 
 De Liberality, 
 and Needy. All are touched and Cons 
 cerned ip every one. Like the Brazen 
 Pillarsin the Temple of Adnerva, if One 
 be {mirten all refound the blow through. 
 outthe Temple: or like the ftrings of fe. 
 veral Lutes fkrewed up to Unifone; 
 the one is made to quaver by the others 
 motions, If Chrifthimfelf be fed in the 
 Poor, much more may Angels and Men, 
 At the laft day we find no other {crutiny 
 about Religion, but what we have done 
 or neglected in Liberality Come ye bleffod 
 of my Father , inherit the Kingdom prepa- 
 red for you from the foundations of the 
 World, for I washungry and ye gave m 
 weal, thirfty and ye gave me drink , maked 
 ind ye cloathed we » @ Stranger and 
 ye 100k mein I was fickand yevifited me. 
 ¢ was im Prifon and yecameunto me, In- 
 a/mauch as ye have done it to the Ll. ift of 
 thefe my Brethren, ye have dincit unto me, 
 LOVE it feems will fic in Judgment on 
 
 and the Rule of Trial thal 
 be the fulfilling of its Laws. Love fhall be 
 the glory too of al! the 4/] ors. And 
 very actof Cruelry and C 
 
 i. 1 4 
 the World: 
 
 1 Oppreflion in- 
 
 tiatcely odious inal] their eves. 
 
 THERE was a certain King which 
 
 > h 
 . tist tah 
 ee wdele 64 
 
 * [ ‘ 
 iccount of kis Servants: and 
 wher: 
 
 DE Liberality. 
 
 when be had begun to reckon, ome was 
 brought unto him , that ought hint’ 10000 
 Talents. But forafmuch as be bad not to pay, 
 his Lord commanded him to be fold, and all 
 that he had, and payment tobe made, The 
 Servant therefore fell down and worfhipped 
 him, faying , Lord have patience with me, 
 and I will pay thee all. Then the Lord of 
 that Servant was moved with Compaffion, 
 and loofd hin , and forgave hin: the Debt. 
 But the fame Servant went out i and found 
 one of his fellow-Servants which ought him 
 100 pence,and he laid hold on him and took 
 bin by the throat, faying, Pay me that thon 
 oweft. And his felluow-Servant fell down at 
 his feet and befought hire, Have patience 
 with meand J will pay theeall. And he 
 would not, but went and caft Lim into Prifon 
 tillhe fhould pay the Debt. Sowhen his fel: 
 low-Servants (aw what was done, they were 
 very forry, and cameand told to their Lord 
 Ml that was done. Every neglect and con- 
 
 tempt of our fellow- Brethren is injurious 
 and grievous to GOD, Angels and Men: 
 for there isone common Principle ia all 
 
 Nature, to hete evil Deeds,and efpecial- 
 gour and Severity , when 
 
 1d in need of Mercy, 
 
 This com- 
 
 mo! 
 
o 
 
~ 
 
 “DE Liberality. 
 
 mon principle of Sympathy and Com. 
 paflion intitles us to all the good , that 
 isdonetoany Man iothe World. The 
 love of Equity 34d Reafon, and the natu: 
 ral inclination that carries us to delight 
 in excellent Deeds’, gives us an intereft 
 io all chat are perf. rmed. The beauty of 
 theone isas {weet and blefled as the de. 
 formity of the other is odious and di- 
 ftafttul. And if we our felves are inf. 
 nitely obliged, and live by the bounty 
 and goodnefs of another, after we have 
 forfeited the Kings favour, have received 
 it again with pardon and forgivenef,nay 
 and with more and greater benefits; if 
 we fhall not be liberal to one another, it 
 is a ltrange inequality. But the difcharge 
 of our duty will make us amiable and 
 delightful, 
 
 That the King of Glory is fo concern. 
 edin the welfare of his Subje@s, were 
 there nothing elfe in the Duty but that 
 conlideration, is an infinite encourage- 
 ment. He that receiveth you, receiveth me, 
 1s {uch an obligation, that as it is all 
 Goodaefs in it felf, fo is it all Motive unto 
 us. Eternity will fcarce be fufficient to 
 fathom its depth. Do we feed GOD him- 
 felf iu feeding the Poor, and his eternal 
 
 : 
 Son 
 
 DE Liberality. 
 
 Son Jefus Chrift > Are thefe Needy per- 
 fons the Reprefentatives of the GOD- 
 HEAD, in whom we are to thew all our 
 affection, Jove and gratitude to the foun- 
 tainof al! Life and Happinefs? How in- 
 finite ought our Liberality tobe, when 
 we confider the exccllency of our Blifs 
 and BenefaCtour? Are they beloved, are 
 they all his Sons, the very exprefs image 
 of himfelf; all difguifed and concealed 
 Kings; all Temples of eternal Glory > 
 What meafure can confine or fhut up 
 our bowels? Are the Spedtators fo insu- 
 merable, fo divine, fu bleffed, fo nearly 
 allyed toour felves, forich , and great, 
 and beautiful, are they fo deeply con- 
 cerned inthe welfare of others,and does 
 every act of Charity extend roall; fhall 
 we appear in the very ait felf eternally 
 before thems > What a vaft ambition of 
 pleafing all thefe glorious Perfons,fhould 
 be expreft in every operation of the Soul? 
 As every Thought is feen throughout all 
 eternity, and every Word ‘that is fpoken 
 here on Earth) heard in the utmoft ex- 
 tentsof immenfity; foisthere a kind of 
 Omoipfefent greatnefs in the fmalleft a- 
 dion, for it is vertvally extended through 
 all the omniprefence of Almighty GOD: 
 
 even 
 
a a, 
 
 Shey 
 
DE Liberatity. 
 
 even as every Centre , wherein it can be 
 doue is eternally near, nay and within 
 him in the remoteft part of his ompipre. 
 fence. ’Tis dilated ina momeut,and fills 
 the immenfity of GOD with its nature, 
 According to its kind it affeéteth al] his 
 Eflence in all {paces whatfoever. 
 
 YET is therea Rule for the bounding 
 of all external aéts of Charity, and ano. 
 ther for improving it, Intelligence is the 
 light wherein Alms-deeds ought to thine, 
 and attain their glory : Love is the fou] 
 of Compaflion , and Zeal the fervour of 
 Perfection : without which though a max 
 beftow all his Goods to feed the Poor, and 
 give bis Body to be burned, it profiteth no- 
 thing, Where this great aby{s of good. 
 nefs 1s, Prudence may difpence it » asit 
 feeth occafion. All other Vertues attend. 
 ing upon it, it is impoflible to de {troy it 
 felf here on earth, unlefs the cafe be fo 
 urgent, that itis better die, thao to live 
 in the World, For agood wan foeweth fa- 
 vour and lendeth ; but it is added, He pill 
 guide his affairs with difcretion. 
 
 The firft Rule is, to fecure the life and 
 growth of the tree, by caufing it {to bear 
 One year, that it may bring forth fruit a. 
 nother, lt is no good husbandry to cut it 
 
 down: 
 
 DOE Liberality, 
 
 down: nor any charity to make it wither 
 gud expire, And on this very account 
 Charitable man muft preferve himfelf, 
 that he may do more good, by continu- 
 ing longer able to do ir, 
 
 HE that will examine the proportions 
 apd meafures of bis Liberality may take 
 this Rule for the-fecond: Let thy Super- 
 fuities give place to other mens Conve- 
 piencies, thy Conveniencies to their Ne- 
 ceflities, thy Neceflities to-their Extre- 
 mities. 
 
 A third Rule is this; Our Riches muft 
 be expended according to the feveral 
 Circum(tances and occafions of our lives, 
 ALiberal man will not pinch and ftarve 
 his Servants. For it is contrary to the nae 
 wre of Bounty to opprefs any, to hurt 
 any, tOtrampleuponany, He will be 
 good to all, and to thofe moft, thatare 
 sear unto him, GOD hateth robbery for 
 burnt Offering, or that Strangers fhould 
 eat the Childrens meat, or that Beggars 
 of Riotous perfons fhould devour che 
 right of amansServaots. He that does 
 brave acts abroad, but is a Niggard with 
 ia doors, has a glorious train fpread a- 
 broad like a Peacock , but ftands upon 
 black feet; and may bear that unlucky 
 
 bird 
 
ers. .,CrtC > 
 
DEF Liberality. 
 
 bird for his Creft, which isthe emblem of 
 Pride and Vain-glory.So is it with youn 
 
 P:. digals chat opprefs poor Trede‘men, 
 by defrauding them of their Debrs, yer 
 are lavifheuough tothe Poor and Nee. 
 dy. This is a defe& with which Goodne§ 
 is inconliftent , and it blafteth their Cha. 
 rity.It is better take off 100 pound a year 
 from ones benevolence to the poor, thay 
 wrong a Servant or Creditour of a thi}. 
 ling. The Rule therefore is this, Firft fe. 
 cure the works of Neceflity ; have food 
 and rayment for thy felf: keep out of 
 debt.Next render to every man his due 
 in point of Juftice, and employ no map 
 thou canft not pay; rather perifh thy felf 
 than opprefs another. If thouart able, 
 and haft apy thingto fpare, then let the 
 miferies of the Needy be fupplied in the 
 works of Compaffion and Charity: but 
 let not all be fwallowed up here, thy 
 
 Neighbours, and Acquaintance, and| 
 
 Friends, and Kindred claima {hare ; and 
 thou muft fecure fomethiog for the works 
 of Courtefie and Hofpitality. 
 
 all both in thy Eftate and Life , that the 
 kindnefs of GOD may fhine in all. So do. 
 ing thy Stewardfhip fhall be acceptable 
 tothe whole World , and thy Memory 
 blefled among men and Angels, Our 
 
 De Liberality, 
 Our Saviour when he wrought his Mi- 
 
 aclesy ashe opened the eyes of the 
 blind, healed the fick , caft out Devils, 
 sifled the dead, gave food to the hungry, 
 ongues tothe dumb, ears to the deaf, 
 ad Jegs to the lame: fo did he give ad- 
 jce to the ignorant, and interpret all 
 is defign, by thofe Parables and Sermons 
 hich artended his Cures Good Counfel 
 jsoftentimes a greater piftthan a Trunk 
 of Mony. While the lronis hot it is tirhe 
 lo ftrike, Good Counfel is like a bitter 
 ill, that muft be gilded with Liberali- 
 y. If the Word of GOD be like good 
 ted, the heart in which it is fown is fof- 
 ned by Sorrow , and ploughed up by 
 pAiction, and prepared to receive | 
 he hufbandry of Providence, Andthe 
 poperelt Seafon that can be chafen for 
 itruction isthe time of Obliging, He 
 that intendeth the welfare of the Soul 
 by all the good works he doth ¢ 
 
 ody, is deep and perfect in Ch 
 
 wife man will improve his advantages 
 pad eorich his Gifts with pious difcox 
 ts, A BenefaGour has authority to talle 
 ghat he lifteth , and bribes 
 opatience by his Bounty, Since 
 pinneth Souls is wife, ; 
 
 eit by 
 
& 
 
 ME Liberality. 
 
 lity will not let flip a golden Opporty. 
 nity, nor fuffer his Gift to be dark ang 
 infignificant. He will make mention of 
 the glory of GOD, and the Love of 
 Chrift, the guile of Sin, the danger of Hel] 
 and the hope of Heaven,and alwaies en. 
 desvour to make his Love apparent to 
 that GOD, for whofe fake he pities the 
 Poor, and is ktad towards all, Forafmuch 
 as man bath two parts, and his Body j, 
 without the Soul but a putrid Carkag, 
 1¢ will put life intohis Mony,and infpire 
 Hs Munificence with all his Reafons, that 
 his Bounty may coofift of two parts jg 
 like manger, and have a Soul for its Ip. 
 terpreter. Liberality to the Soul is the 
 Soul of Liberality, Paradice and Hea. 
 ven are better to be given than Gold and 
 Stlver.And every Guod man will imitate 
 the Apoftle , who was ready not to im- 
 part the Gofpel of GOD only, but his 
 own Soul to the benefit of thofe fo; 
 whom Chrift died. 
 THIS onething further I defire you 
 to nore, He that foweth, paringly fhall reap 
 
 “6 fpiringly , but ke which jowerh bountifully 
 
 Sh ill reap alfo bountifuly, In the Kingdom 
 of Heaven every man receiveth his Pen. 
 ny: b.caufe all their Joyes are common 
 
 and 
 
 Dt Liberality, 
 and equal, Their Treafures thall be the 
 fame, but they will differ in Glory, 
 The fame GOD, the fame Angels, th 
 fame Men, allthe fame Objeéts fhillbe 
 sound about every man, Every man (hall 
 fee and enjoy all the Glory of hiscrernal 
 Kingdom , becaufe every ones life and 
 felicity fbhall be perfe@. Bur yet cheir 
 works follow them and every mi hall 
 be cloathed in the beauty of his own 
 actions, Vertucs aod Graces. There m y 
 be twenty: Children in the fame fimily, 
 yet all of feveral Features. There may 
 be athoufand Trees in the fame Orch; d, 
 
 The jag 
 
 brightnefs and gk ry may be round 3- 
 bout them, the fame ékic caver them the 
 fame Earth fupport them, the fame Stars 
 ferve them, the fame Sun thine upon 
 them, the fame Sea,. the fame Dew ; ‘the 
 fame Air and Nourifhment fecd them, 
 and yet the one be more fair, and honou- 
 rable, and excellent than the other. All 
 the World does ksow that a Tree ladea 
 with Fruits and Bk {loms is f rmcreb au- 
 tiful than a Tree thar is Darren and upn- 
 fruitful. And the degrees of Bea 
 according as the Fruit: 
 And as the Fruits hey 
 
 ‘. 
 
Of Liberality. 
 
 them, fo do their own works praife them 
 inthe Gates, Heaven asit isa Kingdom 
 of Light aod Knowledge, isa Kingdom 
 of Perfection; Righteoufnefs and Juftice 
 flourifh t Seeded fulnefs : and every 
 feveral degree of excellence is entertain: 
 ed with an anfwerable degree of efteem; 
 eccording to the number and greatnef 
 of their Vertues every one is honoured 
 by Saints and Angels, 
 
 NOW leaft the Fruits fhould receive 
 any impediment by the Vices and Cor. 
 ruptions of men, order is taken, that we 
 Should love our Enemies » blefs them that 
 curfe HS, do good to them that hate 45, pray 
 for them that de efpightfully ue, and perfe. 
 extens. By which means itis that a Libe- 
 
 ral man furmounts al! obftacles whatfoe. 
 ver, lives among Dragons as if he were 
 furrounded wit h Doves, and though he 
 
 ent 
 
 be Eb nad with Devils , is as if he | 
 
 were converiant with Angels: 
 
 he takes no notice 
 
 Becaule 
 of any Vice in any 
 , but isas Liberal asif 
 rth and vertue. Nay 
 Bae more miraculous, 
 eh Provoc: ition S, their 
 ain or imbitter his 
 will be alwaies 
 
 man, tO {top lic 
 
 chearf ul, 
 anc 
 
 DE Ltherality. 
 
 and bright, and fair,and free and rfc, 
 To love the amiable 5 and bel codtothe 
 beautiful is natural and eafie. Ie} isnot 
 given co the Angels bur to vilit the F 
 ful and the Penitent. 
 to be kind, ; 
 the Defura nied aid the Odious, 
 Injuri dus and 7 erent is fomewhat 
 more than Angelical, We learn it nor of 
 them bur of Gob, nd of his etersal Sen: 
 ae hath commanded us to be the Chil- 
 ren of our Father which is in Heaven ; for 
 he mec iReth his Sun to rife on the Evil and 
 on the Good, aud fendeth rain onthe Fift 
 and on th e Uniust, Even Publicans aad 
 O Ti) fome manner as 
 Ange! Jone them that x Ve 
 ven they | » maligni 
 
 vercc any? 
 
 ith- 
 But tolovethe Evil, 
 and good and ferviccable to 
 
 tO tie 
 
 much as 
 ‘ them Jn Hea- 
 ,or malice 9cr 
 hat they love is 
 : Gato they learn 
 
 icate him here ou 
 
 But our duty 
 
 ( IPPOIITI 
 ed alfo in our Saviours 
 For if ye love them which love you, 
 1 have you? Do not even the 
 Pub: Hie ims the fame? And if Jt Jolete jou 
 Brethren ony what do) ye more than others 
 
 motevern the Public ans fo? Be ye eo. 
 
 ' ? 
 Lb. fore 
 
 y 
 rhak rewari 
 
DE Liberality, 
 
 fore perfeél even as your Father which is in 
 Heaven is perfeet. 
 
 (1 the Cloie of all, T befeech you to 
 contider this one moft cogent and weigh, 
 ty expoftulauion. It1s the beloved Dif. 
 ciples, If aman fay, I love GOD, and hg. 
 reth his Lirother , be is a Liars for he cha 
 loveth not his Brother whom he hath een, 
 how can he lowe God whom he hath not feene 
 Our Neighbours are not only the repre 
 fentatives of GOD, but they are here 
 upon earth, are vilible, sre pre fent with 
 us, are Corporeal as we are, and alwaies 
 near us, our actions among them are pal. 
 pable , and our Converfation with them 
 real, GOD js invifible, and abfent fron 
 us, he is efar off in the higheft Heaveus 
 incorporeal, and Incomprchenfible: 1{ 
 we are remils and carelefs in our duty. to- 
 
 our Neqo} 
 
 i Joh. 4. 
 20. 
 
 pour, all our QGCVOTIon 
 
 = inte anidleand 
 OMe a wee k and f; cble 
 
 GOD wiil be but tmaginary.oyr 
 i Y Our 
 
 ee NR eg 
 WealL OCMC UChr are 
 
 in the fs 
 
 iery Sp-culation, 
 
 if 11) the 
 
 ' Sons of 
 
 withus. The difficule 
 tticns of our Lives abroad 
 fop 
 
 ‘icy, and 
 
 Of Magntficence. 
 
 feed our Meditation in all our retire- 
 ments, 40d iofufe a reality and (treneth 
 joto our Devotions,which make them {v- 
 jid and fub{tantial. 
 
 CMAP." KANE. 
 
 Of Magnificence in GOD, Its refemblance 
 in Man. The chief Magnificence of the 
 Soulis Spiritual, It is perfi Gly expreffed 
 in the outward Life, when the whole is 
 made perfect , and prefented to GO D. 
 GOD gives all his Life tous: and we 
 
 fhouid give ours all to him. How fair 
 and glorious it weay be. 
 
 (OD being propofed as the Pattern 
 \_J of our Liberality and Kindne& by 
 our Saviour, the nature of his Bounty is 
 ftto be contidered for our Information: 
 which is great, and publick, and advan- 
 tagious to many. In fome of his private 
 difpenfations it walks under the notion 
 sndtorm of Liberality, asit giveth food 
 ad Rayment, Gold and Silver, Houfes 
 and Lands to particular perfons: But in 
 other effects of his eternal love , which 
 
 Ll 4 are 
 
mo 
 
Of Waguificence. Of Wagnificence. 
 
 reat and publick, its mature is chap. ing all ages with Cities and Empires, for 
 o the higheft Magnificence. the benefit and enjoyment of all the 
 LICENCE is a Vertue (carce. | World is another piece of his Royal 
 
 -und, but in Kings and Empe.§/ Magnificence. The infufion of a Soul 
 t 1s bufied in ere cting Temple fo divine and everlafting into the Body 
 iriumphal arches, Mapoificent ] he of a Man is an a& of Jove tranfcendently 
 ante. b € ) 
 
 »GoNedges and Unsiverfiaes, Aqua greater than aJ] the Aquxduéts and Tro 
 t 1Paiaces, Royal Momumcn; phies inthe World. For fach 2 Celeftial 
 yramids, Marts,Havens Exchanp prefence, fuch a fublime and illimited 
 thofe other great and miphry power, fuch a vaften 
 whereta the glory of Impeti; fhip, as that is, wi 
 is made confpicuous, and where. prehend a]! F 
 
 491 
 
 ’ 
 
 Nations are benefited . aud™l extend to a!] Objects 
 ns adorned. Mme! biti : i joy, ard love 
 2 m7} _ Urey : © eae 4 : 
 a Power.Riche Vi Naonma j Jo, ana DEAUTy, 
 ’ : - ! ee 
 nels mult concur tn the efleG@ 
 
 Misgnificenct. I: mult be of ore, though its eflence be invifible 5 
 
 ' : as } ” gh 
 Ty, aS well as of pul is Iplendour within, Is 
 
 ud as it is wrouphil the highclt Obje@ of 
 ind expence, | 
 
 ' 
 
 all the Cheru- 
 ne glory of GOD communicated 
 orld in fo divinea Creature; a 
 ulous eff of his eternal Powe r 
 the refemblance of his Godhead a- 
 
 nderfi rted ng all the Creatures. 
 e bounty of GOD in adoi: THE 
 
 rrul Gosilt yoy 
 
49 2 
 
 fome Prophets, &c. 
 
 ME Wapgnificence. 
 
 THE Locarnation of his Eterna] Son, 
 and the giving of the Holy Ghoft wag 
 avother M: gniticent effe & of his almigh. 
 ty Power: fo was the preparation of his 
 Word, with the Gifts he gave usto Meg 
 ta the Patriarchs, Prophets and Apoltles, 
 adoroed with all the varieties of their 
 Labours and Vertues, Wifdom, Courage 
 and Patience,Lives and Examples,Deaths 
 and Sufferings. Opp fitions and Succe fles, 
 Miracles and Revelations, The Jems 
 Nation alone is a Magnificent gift to the 
 whole World. The Apoftle phrafeth the 
 Regiment of it as a matter of Bounty; 
 Now if the Fall of them be the Riches 
 
 of she World, and the dimintlhing of them 
 
 the Riches of ‘the Gentiles, how much more 
 their Fulne/s ! And ag ili, When he afcen- 
 ded upon high, and led Captivity captive, 
 be gave Gifts unto Men, fome Apoftles, and 
 | When he prefented 
 211 Nations and Kingdoms as a token of 
 
 his love to the Angels ; whenhe gave 
 
 all thofe glorious Holts 1 eavens 
 i ‘ 
 to the vilion, fervice 
 } more ct om bh r”* sin tal Py ae 
 len; muco more when he gave all the Ee 
 
 in their marvellous order and amity u- 
 nited, to every Soul: When he filled 
 the aV ' Ss 
 
 | 
 
 auu 
 
 DE Wagnificence. 
 and gave all the glory of his Kingdom 
 
 to one (and that one toevery one ) he 
 manifefted the glory of his Magnificent 
 power, in that of his great and tran{cen- 
 dent goodoefls, And in relation to this 
 we miey cry out with the Apoftle ( more 
 than for the myfterious Regiment of a 
 little Natron , 2s he doth upon the ac- 
 count of GODS dealing with the Jews) 
 Othe depth of the riches both of the Wif- 
 dom and Knowledge of GOD! Howun- 
 
 feare b2b.e are his judgments, and his waies 
 
 paft fixding out! For all things are yours, 
 Whether Paul, or Apollos, or Cephas, or 
 the Wor!d, or Life or Death, or things pre- 
 lent, or things to come, all are yours, and 
 ye are CHRISTS , and CHRIST is GODS, 
 Wherefore he faith, Aty Thoughts are not 
 your Thoughts, nor your Waies my Waies. 
 For as the Heavens are higher than the 
 Earth , fo are my Waies higher than your 
 Waies,and my Thoughts than your Thoughts. 
 You give triflles, and give them burtto 
 oue y | give Worlds and give them to 
 every one. You divide and difperfe your 
 Gifts, and leflen by difperfing them, I 
 unicate and unite my Gifts, and 
 
 by giving them: Youthiok it 
 ier ope man to cnjoy all 
 things, 
 
OE AZacnificence. ; 
 ae | DE Wanitficence. 
 gs, Ithinkit poffible for innumerable 
 
 . r { j . ° 7 ila /) ) ? } wore PI 
 Millions. You thtok your interefft tsa. en, neither fall thy land any wore term 
 
 = “Se ; 4 J i, va oe 
 bated, and your frutiion endangered by but thou fhalt be called Heph 
 he communication of your “b realures l de- 
 
 : . ~s =~ { ; 1 
 tomany, I koow they increalea and 
 
 7 
 ar 
 
 and his Holy Spirit, and his Bric 
 Apoftles and Prophets, and a 
 
 yerfe to every Soul! Which juftife 
 
 faying of St.Chry o§tome,GOD loveth eve 
 one with all the Love wherewith be lovet: 
 the whole 
 
 WS 
 
 u 
 
 ry one * Heir of the World, 4 
 
 J 
 . 4  - . } “ye J 
 (bri| to inherit allthings 5 ever 
 
DEF Wannificence. 
 
 and all things that magn ifie, or make her 
 sare fublervient to his enjoyment, 
 her Husband, So 
 is Church to be our 
 ith intended ys 
 
 he bene fited 
 and hath 
 
 h he h th 
 
 ll che fruir 
 ole Wo 
 
 amiable 
 aod really his that ts 
 that GOD PiVitny us | 
 
 ther aud our Bri 
 
 rid 
 
 1s the | lag. 
 t\  ¢ ( ; iD fo every 
 
 for thts it is 
 
 Church is called, The fferbly of 
 born becaufe all her Children are 
 and Kings, aad Bride- 
 QroomMs, Cvery One Comp'e tly,and more 
 ction, than if he were foa 
 as GOD is wholly every where, 
 and the more here for being in oth 
 ces; and Infinitely here becaufe 
 Omnuiprefent he whe uae fee a 
 hitend every one, as if him alone 
 love him farthe more, by] loving es 
 one; for his Lc ing int 
 prefled towardshim in all the parts of his 
 Kiogdem: and the more rich and glc 
 rio us he maketh all things,the more ereat 
 
 d happy he maketh Himw, according to 
 
 the 
 
 t the 
 ihe Ferfi 
 
 the pericct riciis 
 
 tO his fatisf; 
 lone. For 
 -on doe: 
 J0 GCes 
 
 t 
 ve oe 
 
 nite e,1 
 
 Bficence without : 
 
 Of Wannificence. 
 
 the immeafurable 
 jwhotre Wildom. 
 THERE + inthe Goodnefs of GOD 
 an infivite Greatnefs tha’ makes ic Magni- 
 ficeat:for he VIVES Hitnje If. Whena Queen 
 gives her felf, whether it be toa Be PPary 
 or toone of her Co urtiers, Or to another 
 King. if it proceed from an ardent Love 
 the Gite is full of {weetnefs within; but 
 itis alwaies attended with great Magni I- 
 tc gether with her felf 
 fhe gives him her Palaces h her Exchequer, 
 Gardens of Pleafure Crown and 
 Throne, her Soveraign ty. her Nobles. At- 
 tendants, and all her Kingdom. GOD 
 doth info! Ceiy more. himfe i by 
 Loving , and with b imielf gives us al] 
 Wifdom Gae duels andPower,by making 
 them full Diekts ¢ of Complace: 
 ith them f lth 
 devife, or defire,or e! 
 
 All-fufficiency of his 
 
 He gives 
 
 cency 
 
 doing w 
 
 Sthey been our own 
 
 felves. His 
 
 attended wk 
 merable wo 
 acare (Oo m: 
 does) exceed 
 acare to puniie ar 
 himfelr with ail K 
 
 bx ui 
 hit hn 
 
 nders Oo 
 
 ine amiab 
 
DE Waynificence. DE Waniticence, 
 
 itis impoffible to Jove by conftraint or 
 seceffity : and having made him free and 
 eft him to himfelf, infinitely defires to be 
 beloved.of him. All his own love unto 
 
 beauty: a care to adorn his Palace with 
 all kind of delectable things,Riches,Plea- 
 fures, maz jificeot Furnitures, Perfumes, 
 Muficians, Pictures , Jewels, Dainties , 
 Veafts, Attendants, Nobles, &c. In all 
 which he infinitely exceedeth all the Mo- 
 narchs of the World. His Kingdom is ce- 
 lebrated by David with great Exulta- 
 tiom Pfal-i 45. 
 
 NOW if we would be Magnificent as 
 GOD is, we muft have a love within our 
 Souls, that is williog to impart allthefe 
 incomprehenfible Treafures and Glories 
 to every Soul, and to all his Hofts 5 and if 
 it be poflible, to out-do all this, to give 
 all thefe Worlds, nay GOD himfelf, and 
 every Soul toall with greater ardour,and 
 joy and gratitude: Angels and Men,our 
 {elves to all,and all coevery one.For that fh 
 Love which is the fountain of all is grea- 
 ter than all, a greater Gift, and a greater 
 Treafure. And that love which imitates 
 the firft isinits place the only defirable 
 and excellent thing that is poffible, 
 G@DS love in its place isinfinitely better 
 thenall. Removing it you fhake and a- 
 
 olifh all, But in fuch a Creature he de- 
 
 firestobe beloved. He made him free, 
 that he might be capable of Loving, for y 
 i Mm are 
 
OE Warnuificence. 
 
 are all made vain, and his love ts turned 
 joto four difpleafure. All the other things 
 are fo far from alleviating that they in. 
 creafe his difpleafure 5 the glory and 2- 
 bundance of them is fo far from making 
 him ro defpile this Love, that in re {pect 
 of thefe things he the more delires it; 
 becaufe he would not have bis labour 
 vain; aud his owninfinite Love mz kes 
 him more to efteem the Jove of this Crea- 
 ture, which is (in its place) bis Soveraign 
 obicct; and for that very caufe fo be- 
 loved and admired by all Angels and 
 M-n. Is not thea the Love which a man 
 returnetha Magnificent thing! Certain. 
 Iwif it anfwers all thefe preparations and 
 
 ©. 
 
 bligations as their end, and be Jooke 
 
 that without which all the Crea. 
 
 and fruftrate, it is the mof 
 feat end marvellous thing to all the 
 id_ and is nits own place of all other 
 
 sv 
 
 1} aS 
 
 oft highly defired by all Angels 
 d is the greareft Gift which 
 xat Soul) can peffily be gi- 
 
 Cc 
 | thefe great and moft glo- 
 asthings. Itcostains foie felf a defire 
 to fe GUD pleafed with more than the 
 {uirion of all Worlds, and of becoming 
 it 
 
 DF Wagnificence. 
 
 it felf the greateft Treafure to his eternal 
 eflence of all thatis poffible, And if this 
 defire be not fatisfied , all the grandeurs 
 of his eternal Kingdom are to no pur- 
 pofe. But the defire fatisfied is a Tree of Life. 
 What the Sun ts tothe Eye, that is Love 
 tothe Defire, GODS infinite defire of 
 our Love makesit infinitely delightful to 
 him. Davids purpofe to build the Temple 
 was more accepted than Solomons perfor- 
 mance. And if one Comtrite groan be 
 betcer than all Sacrifices , to loveGOD 
 with al} the Souland Underftanding is 
 better than to give him all Worlds. We 
 facrifice all by Loving him as we ought. 
 We (ee the Beauty and Glory of all, and 
 offer it all up cohim, with infinite Defire, 
 our felves alfo with infinire Gratitude. 
 Could we make millions of Worlds, in- 
 finitely greater aod more perfeé than 
 this, they fhould all be his.No delight,no 
 joy, no pleafure can be greater to us.than 
 to fee him reigning. He givesall tous, 
 that we might give icallto him: Inour 
 Affe@iou and with our Love it is moft 
 delightful. Our AffeCtions are the flames 
 and perfumes that enrich the Sacrifice. 
 He Is a Spirit to be ferved in a Spiritual 
 manner; all that we would do, we do. 
 Mm 2 Ia- 
 
Df Wannificence. 
 
 [. finite defires and intentions of Pleaf, 
 him are real objects to his Eye. The 
 Goodnefs of the Soul, and the Greatneg 
 of his Goodnefs confiftegh in them. A 
 Wiil enlarged with an infinite Fancy is g 
 prodigious depth cf goodnefs when itis 
 all Love. It would do millions of things 
 for its Obje&! But GOD is incapable 
 of more Worlds: and all that are pofii. 
 ble he can make himfelf: our Magnif- 
 cence mult be fhewn in fomething he 
 cannot do, uolefs he were in our Circum- 
 {tance , and which of all things in the 
 World he knows moft fit to be done, 
 were he In our places. He cannot be the 
 Soul of any of his Creatures: but would 
 bethe Soul of that Soul: the joy and 
 delight of that Soul ; the life and glory 
 of that Soul: and that he cannot be, un- 
 lefs that Soul will delight in him, and 
 love and honour him. [et is not he muft 
 honour himfelf: but that Soul: His de- 
 fire is, thar that Soul would f; eely turn, 
 and delight in him freely, of its own ac. 
 cord , would incliné it felf to confider 
 his Excelles cies, and dedicate it felf to 
 Jove and honourhim. This is one way 
 fur the Soul to be Magnificent towards 
 Mentoo: who by Nature delight to fee 
 GOD 
 
 DE MWagnificence. 
 
 GOD beloved, and fatisfied in a point of 
 fuch infiaite importance. 
 
 IT istrue indeed, that GOD can be 
 full of Indignation and punith: but for 
 Jove to turn into anger is no compenfa- 
 tion for the pleafure it loft by our mif. 
 carriage : and to punifh is 2 ftrange and 
 troublefome work , in which Love is e€x- 
 tinguifhed , or -elfe zffiiéted. Infinite 
 
 Love puts ao infinite value on the Gift. 
 And I think it is Magoificence to Zive a 
 Gift of iofinire value. 
 
 OUR Magnificence towards Men 
 mult be Jaid on a deep and eternal foun- 
 
 dation. Wemuft be williog to give our 
 felves to their comfort and fatisfz ion, 
 Acd that We cannot do,but by imitating 
 GOD in all his Goodnef, (tudying their 
 felicity, and defiring their love with the 
 fame earneftnefs to the utmoft of our 
 power: doing in ail places, in all things, 
 in all Worlds, the things they defire: 
 fuppofing them to be what they ought to 
 be, like Gods themfelves, 
 
 THE beft Principle whereby a man 
 can {tear his courfe iu this World, isthat 
 which being well profecuted wil! make 
 his Life at once honourable and happy : 
 Which is to love every man in the whole 
 
 Mm 3 World 
 
 593 
 
9 
 
Mt Wagnuificeuce. 
 
 World as GOD doth. For this will make 
 a manthe Image of GQD, aod fill him 
 with the mind and fpirit of Chrift, it 
 will mike every man that is, the Repre- 
 {ertative of GOD and of all the World 
 uorohim. Ic will make a mapto reve- 
 rence GOD in all Mankind, aod lift him 
 up above all Temptations, Difcourage- 
 ments and Fears. It will make himto 
 meet the love of GOD,Anyels,and Men, 
 in every Perfon. Jt will make a man 
 truly glorious, by making bim pleating 
 to GOD, ard univerfally good to every 
 one; ciffelive ike the Sua, to give him. 
 feir co all, and wile to enjoy their 
 compleat Felichy. It there were but 
 ove, the Cale isevident : fuppoling more 
 than one,his duty is to love every one the 
 more for all their fakes.For fince he muf 
 Jove all, aud they are all to love one, 
 aod every one, he muft pleafe themall 
 by gratitying their love ro one , and by 
 doing fo toevery one, they are all con. 
 cerned inthe welfare of one, and plea- 
 icd in the love thatis born to every ove, 
 {rate of Glory will be clear, 
 where evcry one like the Sun fhall be 
 feew extending his love to all; 
 
 re upou kaith, where oure 
 
 This inthe 
 
 ’ 
 clear] 
 
 ftate 
 
 OF Wanificence. 
 
 (tate is imper{zct, by reafon of the im- 
 perf- ction of our Knowledge it doth not 
 appear. Our actions are limited: for 
 being fiaite in our outward demeanour, 
 chey mult needs be regulated by Juftice 
 aud Wifdom. But two things come in 
 here to the affiftance of Magnificence, 
 whereof the firft is the inferiour perfe- 
 &ion of our Love toall, the fecond is 
 the univerfal SatisfsGion which the 
 beauty of our outward life will afford at 
 Jalt. Concerning the laft, two things are 
 fit to be confidered, Firft, that as GOD 
 as communicated the Sun, by making it 
 vilible, to all ; and there is not a Star but 
 isfeer: by all Nations and Kingdoms: fo 
 hashe communicated the Soul , by ma- 
 kiog 1¢ vifible , toall; and there is nota 
 Thought that fhall remain uncovered 5 
 nor an action, butitfhoil be feen by ail 
 forever. Secondly, that as GOD him- 
 felt is admired for his Inmard Love, {0 is 
 he for the operationsofhis Ostyard Life, 
 | mean for his Works aod Judgments, 
 When they faw his Works finifhed, The 
 
 Sons of GOD shouted for joy. The Elders 
 are reprefented before his Throne, catft- 
 ing down their Crowns,and faying, Thou 
 
 Mm 4 art 
 
 t 
 
 Morning Stars fang together , and all the~~ 
 
ha 
 
506 
 
 Of Waanificence. 
 
 Rev.4e1%. art worthy, O Lord, to receive Glory, and 
 
 a 
 
 Rev.'5<3; 
 
 e- 
 
 4° 
 
 Honcur, and Power , for thon baft created 
 au ibefe things , and for thy pleafure they 
 are. and were created. Where the per- 
 feGion ot GODS Pieafure in the GLO. 
 RY of the Creation is evidently difco. 
 vcred, tobe one of the Joyes of Heaven; 
 a great matter of their Contemplation, 
 an ecernal caufe of their Praifes. His 
 infinite and eternal Love is that by which 
 he is Al Glorious within: all the fweet- 
 nefs of his Eflence, and all the perfe- 
 Gion of the Soul is there: but yet his 
 Ssiotsiothe Church Triumphant , _fing 
 the Song of Afofes , and the Song of the 
 Lamb, faying, Great and Marvellous are 
 
 thy WORKS , Lord GO D Almighty, Juf 
 and True are thy WATES thou King of 
 
 Sats! His Works are the fubftanria! 
 Creatures in Heaven and ia Earth > his 
 Vaics are his proceedings and difpenia- 
 
 tions <mong chem io all ages, Forall 
 jhell appear together for ever » the one 
 belug Great and Marvelous » the other 
 besuified with Trath and Juftice. So 
 that netther of thefe.doth {wallow up 
 the other , but both are diftin@ and per: 
 Our Love may be infinite on the 
 , aad yet our Life be diverfified 
 with 
 
 ‘ } 
 rece, 
 
 ee Ae 
 Solice 
 
 OE Wagnificence. 
 
 with many limited and particular a¢tj- 
 ons. Now if our Life be like GODs, 
 eternally tobe feen; and our A@ions in 
 pafliog pafS not away , but in the {phere 
 of our life abide for ever, our Life all at 
 once is a myfterious Objed, interwoven 
 with many Thoughts, Occurrences, and 
 Tranfactions 5 and if it be to be pre- 
 fented to GOD like a Ring, ora Gar- 
 land, we had need to be very choice in 
 the mixture of our Flowers 9 an 
 curious in the Enammel of {o rare a 
 Token. Perhaps it is his Crown, nay 
 ourcwn; His and our Royal Diadem, 
 It fhall thine like a glory about our Souls 
 forever. That there fhould be any dire 
 or blemifh iu it, is inconfiftent with our 
 Felicity: but itis a Magnificent Prefent 
 if it be enchafed with Jewels, well chofen 
 and curioufly fer, I mean with the moft 
 pure and fit elections, the moft Wife, and 
 Juft, and excellent AGions, the moft 
 bright and clear Apprehenfions, the moft 
 divine and ardent Affections, The aft 
 are like Gold, the ground work of the 
 Crown : but the work it felf is a mixture 
 of elaborate Diftin@ions that {parkle in 
 their luftre like Gems of fevera] cuts 
 and colours, An imperial Crown is a 
 
 Magni- 
 
 d very 
 
MEF Wagnificence. 
 
 Magnificent Prefent from a King, fo a 
 King: Luta Life like GODS ina {phere, 
 for which Time was lent that it might 
 be well wrought, and prefented before 
 him when made perfe@, as far lurpaiieth 
 the molt glorious Crown that did ever 
 fit upon Monarchs brows , as that cao be 
 fuppofed to excel a dull Clod of Earth, 
 ora piece of Rusty Iron, There all Ob. 
 ligations, aad Laws, and Duties, and 
 Occafions are interwoven, all our Ver- 
 tues, and Graces, aud Vices, all our 
 Tears, and Devotions, and Prayers, our 
 Servants , the Poor, the Rich, our Re- 
 Jations, Parents, Friends,Mag {trates and 
 Minifters are (2t, and exhibited ioth<ir 
 proper places they appear to the lite 
 with all our Behaviors towards them:and 
 though we did deny aPoor mansReque 
 for the fake of another,and this od that 
 and the other particular action did no 
 at prefentexteod co all: but the Soul wa 
 feign to ufe much wifdom in contracting 
 its operation tor the greater advantage, 
 in finding out ins Duty, 19 moderating 
 its Behaviour, in ballancing its occ.fions 
 and accounts; yet inthe refult of -all, 
 it will be found full of Bounty and 
 Goodaefs to all, by taking care ae 
 jul 
 
 OF Wannificence. 
 
 juft aod plesfing to all inthe beauty of 
 its Converztion, When two things it 
 defires to do, are incompatible to each 
 other 5 it {tucies which of the two was 
 more juft, and fit, aud nece {lary s which 
 tends moft to the full and fina! perfe- 
 dion of iis Life ; theintereft of a Child 
 fometimes carries it from another man, a 
 debt of Neceffity is paid with that we 
 would give, for a work of Charity: yet 
 when all is Obedience, Duty, and Loye, 
 that life is a moft Magnificent Gift. A 
 Wife , a Sifter muft be re{pedied in her 
 place, aSon, a Servant, a Friend, before 
 a Stranger; if the cafe be fuch that one 
 of them only can be relieved, All in 
 the Family, being made in the Image of 
 GOD, as well as the Beggars without 
 doors, are Objeéts of our Charity. Bur 
 fo much Goodneff being in the bottom of 
 the defign, and fo much Pradence and 
 Fuftice ia the denial: Where his Gold 
 aod Silver faileth , his affeétion may be 
 iofinite, and the reftraints he fets upon 
 his Actions, be the feveral cuts and di- 
 ftinGions in the Work, the very true 
 Engravingsthat make the Jewel , or the 
 Crown Glorious, Its Matter js Life it 
 felf, yet the Workmanfhip far excels the 
 
 Matter; 
 
MEF Aagnificence. 
 
 Matter, when it is as Accurate and Divine 
 as it oughtrobe. This great and deep 
 Thought makesevery little act of Life 
 magnificent and glorious , a better Gift 
 to GOD in its place, than the Creation 
 of all Worlds before him. While amans 
 Love is really infinite towards all, and 
 he is ready to facrifice himfelf with 4. 
 fes, and St. Paul, for the good of the 
 World: butis fain to fet a reftraint upon 
 himfelf for the fake of others, The very 
 grief which true Goodneff conceives at 
 the deficiency of its power, and the 
 force that lies upon it in fo ungrateful a 
 Neceflity, where it muft be an Umpire 
 and a Judge between its Bowels and its 
 Children, is a moleftation which he en- 
 dures inthe midft of his duty, fillisg all 
 SpeGators with as much pleafure as him 
 with pain, All {hall be remembered, 
 and ail thefe things which are now fo 
 grievous, fhallthemfelves become a part 
 ot our future Glory, 
 REMEMBER alwaies thou art about 
 a Magnificent work: and as long as thou 
 dwelleft here upon Earth lay every acti- 
 oOuright in its place. Let not Patience 
 only, but every Vertue have her perfed 
 work. Let Wifdom fhine in its proper 
 {phere ; 
 
 DEF Warnificence. 
 
 fphere: let Love within be infinite and 
 eternal, inthe li 
 
 mility ; let thy Contentment put aluftre 
 and grace upon all: let Magoanimity 
 
 tions Thy GODLINESS will be fo di- 
 
 sea 
 vine, 
 
 . * 
 ‘7m 480 
 Stl Wid 
 ive 
 ¥ 
 t 
 
OF Wagnificence. 
 
 vine, that all Angels aod Men will be 
 perfectiy pleafed , efpecially when thoy 
 haft wiped out the Mifcarriages by the 
 bloud of the Lamb, which in a little 
 chryftal Vial pure and clear thou ought’ 
 alwaies to carry about with thee, when 
 thou haft wafhed away the defilements 
 contracted in the work, with the Tears 
 of Repentance: Thofe Tears too he put- 
 teth in his Bottles, and they will turn into 
 
 -wels. There is not one drop fo fmall, 
 but it {hall turn into a Precious Stone, 
 and continue for ever as it were frozen 
 intoaGem. Many, O Lord my GOD, are 
 thy wonderful Werks which thon haft done, 
 and iby Thoughts which are to us ward: the 
 eas be reckoned up ix ordcr unto thee: 
 If I wen'd declare and peak of them, they 
 are morethan cin he numbered: how preci- 
 ous allo are thy I houghts O GOD: how great 
 ts the furs of then! lf 1 fhould count them 
 they are more in number than the Sand: 
 When] amake I am fiill withthee! And 
 with whom elfe can I be! for thou onl 
 art Infinite in Beauty and Perfe@tion: 
 my GOD, I give my felf for ever unt 
 thee ! 
 
 CHAP XXXIl. 
 
 Of Gratitude. It feeds upon Benefits, and 
 is in height and fervour anfwerable to 
 their Greatncf. the Queftion fated Whe- 
 ther we are able to ‘ove GUD more than 
 our ( lves. At is tmpolfible to be L1 ateful 
 40GOD withow it A bint of the glori- 
 ous Con{equences of jo doing, 
 
 HAT GOD has made us able to 
 do by way of Gratitude, you mutt 
 fee in the Chapter of Maguificence. The 
 Love wherewith all thefe things ought to 
 
 be done, thal! be {o great in the eftare of 
 
 Perfe&tion, our Charity and Wifdom fo 
 diretly intend al] Avgelsand Men, and 
 efpecially GOD above all b) {led for e- 
 ver, our Gratitude and Goodne& make 
 us fo zealous for their fatisfaction,thse no 
 pleafure in the whole World fhall be 
 comparable to that cf i cing Delightful to 
 them. To receive ail js fweet, but to com- 
 municate all ( adorned thus within the 
 {phere of our owr Ji és) Is infiuitely be- 
 yond all that can be fweer ir the recep- 
 tion, both for our glury and farisfaion, 
 There is ever upon ns feme pre ffir g want 
 in this World,a 1G will be cil! We are inf- 
 
 nitely 
 
OF Oratitude. 
 
 nitely fatisfied with varietiesand degrees 
 of Glory, OF that which we feel at pre- 
 fent we are {enfible: when that want is 
 fatishied and removed , another appear- 
 eth, of which before we were not aware, 
 Till we are fatisfied we are fo clamorous 
 and greedy, asif there were no pleafure 
 but in receiving all: When we have it we 
 are fo full,that we know not what to do 
 vith it,we are in danger of burfting, till 
 we can communicate all to fome fit and 
 amiable Recipient, aod more delight in 
 the Communication than we did in the 
 Reception. This isthe foundation of real 
 Gratitude, and the botrom of all that 
 Goodaefs which is feated in the bent and 
 inclination of Nature. It is a Principle fo 
 {trong,that Fire does not burn with more 
 certain violence , than Nature ftudy to 
 ufe all, when it hath gotten it, and to im- 
 prove its Trea/ures to the acquifition of 
 its Glory, 
 
 THE Holinefs of all the work confifts 
 in the Fervour wherewith itis done, and 
 if our Love fhall in Heaven anfwer all its 
 Caufes, it will be equal to allits Obliga- 
 tions and Rewards, and as infinite ina 
 nianoer as the excellencies of its objects, 
 the very love of GOD towards all things 
 
 will 
 
 - DE Gratitune: 
 
 will be init, our Love fhall bein all his, 
 god hisin ours, And if we love GOD, An. 
 gels and Men,all Vertue, Grace and Feli- 
 city as they deferves; we fhall fo delight 
 
 inexcellent actions, and in appearivg a-; 
 re] 
 
 miable and glorious before them,that we 
 would not for all Worlds mifcarry in a 
 tittle: And therefore every de tect(even 
 after pardon ) will be an sn Gnite difafter 
 aswell as blemifhb. This is one effeét of 
 Gratitude in Nature. And if ic were not 
 for the Satisfaction of Fefws Chrift,and the 
 (ficacy of Faith and Repentance in his 
 Blood, the leaft Sinner in all Nature 
 vould be eternally miferable, notwith- 
 anding the advantages of Chri(?s blood. 
 tis the defire of the Soul to be fporlefs 
 pitfelf. Andifit be fo prophane as to 
 puild upon thefe advantages, without 
 aking care tobe as excellent as it is able, 
 tis the moft ungrateful Creature io the 
 Vorld, and istoo bafe and dirty, to ap- 
 ear in Glory. 
 TO talk of overflowing in the difburf- 
 ments and effufions of Love and Good- 
 ef, ull our emptinefS and capacity be 
 ll within, is as impertinent and unfea- 
 pnable, asto advife a Beggar to give a- 
 yay a Kingdom,or a dead man to breath, 
 pone that is ftarving to give Wine and 
 Noa Bars 
 
 $15 
 
oi é 
 
DE SGratituve. 
 
 Banquets to the Poor and urea a 
 when a man is full of blefledne a glo. 
 ry nothing is fo eafie as to overtiow — 
 others: to forbid,or hinder him, is i i- 
 fle and deftroy him. Breath with me ame 
 neceflity muft be let out,as It Is ta in. 
 A man dies as certainly by the con - 
 ment,as the want of it. To fhut Oar 
 deny it are 10 effect the fame. : Ay 
 men hath the glory of all Worlds , es 
 willing to impart the celights eae 
 he is furrounded , to give away a = 
 to fome amiable Object, to beautifie ig 
 Life,and dedicate it to the ule mA 
 ment of Spectators, and to put life into 
 all hisTreafures by their Communication, 
 Tolove, and admire, and adore, th 
 praife,in fuch a cafe are not only pleafant, 
 but patural,and free, and ineviiable ope- 
 rations. It is then his fupream and only 
 j o be amiable and delightful, For the 
 J yy to be: ( x 'f : . ' 
 actions of Love and Honour belong 
 peculiar manner to 2 plentiful eftate 
 Wreurt and Neceflities when they pinch, 
 and grird usina lowcondition y difturb 
 ali thofe eafie and delicate Kefentments 
 which fiad their element ta the midfto 
 Pleafures and Superfluicies, Hence It 1s, 
 that high-born Seuls inCourts and Palaces 
 are addicted more to fiveet and honoura 
 
 ble& 
 
 DF Gratiture, 
 
 ble excefles, than Clowns and Peafants. 
 The one {pend their life in Toil and La- 
 bour , the other in Carefles and {oft Em- 
 braces, Amities and Bounties, Obligations 
 and Reipedts, Complements and Vilits are 
 the life of Nobles: Iodultry and Careis 
 that of the meaner People. Honours and 
 Adorations are fit for the Temple,not for 
 the Market. Soft and tender Affe étions 
 are mote in the Court.than in the Shop or 
 Barn, There is fome difference in this re- 
 fpect even between the City and Coune 
 try. But Heaven is the Metropolis of all 
 Perfection. GOD isa mighty King, and 
 all his Subjects are his Peers and Nobles, 
 
 9 Their life is more fublime, and pleafaor, 
 
 and free, becaufe more blefled aad glo- 
 rious. Their very Palaces and Treafures 
 are infinite Incentives to the works of 
 honour ard delight, and they cannot reft 
 either day or might, but contioually cry, 
 Holy, Holy,Holy, Lord GOD of Hofts Heaven 
 and Earth are full of the Adayefty of thy Glo- 
 ty. Their Beauties and Perfe @ions en- 
 flame one anogier, Their very Joyes in- 
 fpirethem with eternal Love: and as all 
 Care aud Labour are removed, foare all 
 delights and extafies eftablithed, Ravith: 
 ments and Carefles, Adorationsand Come 
 placencies , all the force and violence of 
 
 Nn 2 Love, 
 
 517 
 
gro Of Gratitude. 
 L ove, Charms, Allurements, high Satisfa- DE Sratitune, 
 Clions , all the delicacies and riches of Ladder. Even Jacobs Ladder will not 
 
 {weet Afi-Ction, Honours and Beauties are britig vs to Heivcn ites oe ienigaias 
 
 their Converfation. Towards GOD, to- bottom. Selflove is the firft round. nd 
 
 > | 
 wards themfelves, towards each other, they that remove fe had WE tim 
 
 ly principle 
 SUS powerto do what we oughr. 
 more we love our felyex » the 
 we love thof= that are our Benefy- 
 
 43 DCG 
 
 they are all Harmony ,and Joy,and Peace, way all: For he that has no love fo, him- 
 and Love: they flie upon Angels wings, 8 elf oo, Nese be obliged te aA 
 and trample upon Spices, AromatickQv € oblized cannot deligh€ in G OD: 
 dours and Flowers are under feet ; the He that cannot deiight i him Sai 
 very ground upon which they ftand is enjoy him: He that c 
 
 befee with Jewels. Such you know were cannot Jove him - Sh cick 
 the Foundations of the Walls of the New ft him canoot take pleafureia hin nor be 
 Ferufalem,and the pavement of the Street Grateful to him. SelFiove # tits 
 was beaten Gold. GOD and the Lamb being the idipedimens4e if etke ae 
 were the Light,and the Temple of ie, fof onr Gratitude,and the 
 
 THAT we are to Enjoy all Angels and that give 
 
 Men by communicating our lelves unto Bror th. 
 
 them,is a little az) Sferious : but may More 
 
 catily be underitood, thao. thing fo ob- (tors. Itis a freat miltake in thar arropaot 
 
 feure as The Enjoyment of GOD by A) of eviath 7”, 10 tartoimprifon our love to 
 Gratitude. That we are tolove GOD our lelves, as to make it inconfiftent with 
 
 more than our felvesis apparently fure,at Charity £ ward: 
 
 es s others. [¢ is caffe to 
 leaft we ought to doit,bur whether it be ff mnif that itis impothble to love our 
 poflit le,is a queftion of importance. That elves, withour loving other things: Na- 
 we gatniatinitely by big Mowe, is CEMain 5 Bare js crippled (or it ie has her feet, has 
 but that w ‘gain more by Our OWD,!s pro-#. . head cut off ) if Self prefervation be 
 digious! It is our duty to love him More Boadc her on! 
 
 thao our ielves,but whether it be our Na- 
 
 -U jy 
 
 y Concern: We defire to live 
 ite oa hat we mry do mething elle; without 
 ture,or no,is doubtful, It is impc fuble to joing which life would bear erie 
 | | cp to the top of the here are other Principles of Ambition, 
 
 sari ippetite, and Ayarice in the Soul: And 
 
 Nn 3 there 
 
Me Gratitune, 
 
 there are Honours , and Pleafures, and 
 Richesinthe World. Thefe are the end of 
 Self: prefervation, And it is impoflible for 
 us to love our felves without loving thefe, 
 Without loving thefe we cannot defire 
 them,without defiring canot enjoy them, 
 We are carfied to them with greater ar- 
 dour and defire by the love of our felves, 
 Prefervario. is the firft, but the weakeft 
 av the low’ft principle in naiure.We fee] 
 it firtt,and muft preferve our felves, that 
 we May continue to enjoy other things: 
 but acthe bottom it is the love of other 
 things that is the prouod of this principle 
 of Self-prefervation. And if you divide 
 the laft trom the firft, it is the pooreft 
 Principleto the World. 
 TO iove another more than ones felf jg 
 ablurd and impoflible, In Nature it is fo, 
 till we are obliged or perhaps till we fee 
 It our intereft,aod find it our pleafure: | 
 is a {urprize to an Atheiftical fool s; Thar 
 it fhouid be ones intereft to Jove anothe 
 better than ones felftyerBe ars, Dogs, Hens 
 Bees, Licns, Ants doit: they die for theiy 
 young-oue s. Nurfes,Fathers, Mothers da 
 it. Brides and Bridegrooms frequently d 
 it; and fu do Friends. Ali valiant Hero’ 
 love their Country better than them 
 felves : Adofes would have his Name blot 
 
 DE Hratituve, 
 
 ted out of the Book of Lift rather than 
 }the Uraciites dettroyed, $+. Pau! could 
 wilh himfelf accurfed from Chrift for his 
 Brethreo the fews : and they both learnt 
 it of their Ata/ler,who made himpelf aCurfe, 
 aud even Sin for ws. And it was his istercft 
 todoit! lftweare Immortal, and cao- 
 not butbe bleffed, it muft seeds be cur 
 intereft to love him that is more bleQod 
 thao we, betterthan our felvess becanf= 
 by that love we enjoy his bleflednets, 
 which is more than our own, and by that 
 Love it is made ours and more than ours, 
 Isnot all our Glory, and Vertue > and 
 Goodnefi feated in the exce(S of this per- 
 fect Ieve! Do not all brave and heroica] 
 deeds depend upon it? and does not the 
 man deferveto be burnt as an enemy to 
 all che World , that would turn al} men 
 into Kaaves and Cowards, and deltroy 
 that only p.inciple which delivers them 
 from being Mercenary Slaves and Vil- 
 latas 3 which is the Love of others ! That 
 alone which rendersa man ufcful to the 
 World isthe Love of others, He that de- 
 troyeth this wouid pluck up all Grati- 
 jude by the roots: al] Worth,Gooduefs, 
 and Honour! No wonder therefore’he 
 fhould be an Atheift, fince Nature is fo 
 afe and abominable before him, But its 
 No 4 Princi- 
 
 $21 
 
DE Gratitude. 
 
 Principles are oftentimes fo generous, ig 
 Truth, that chey are too great for them. 
 felves, Nothing is fo ordinary in the falfe 
 way, as that of loving others better than 
 our felves.Even Dogs have f{tarved them: 
 felvzs to ceath upon the abfence of their 
 Matters. How many Farhers have gone 
 down with forrow totheir Graves, and 
 loft all the comfort of their lives iu the 
 death of their Sons / How many Mothers 
 have broker their hearts for the death of 
 their Children/How many Widows have 
 buried chemfelves alive for the lofs of 
 their Husbands ; I mean, by iequeltring 
 themfelvcs fiom all the delights and plea- 
 fures of the World’ How many Lovers 
 dote, and wax pale, and forget their 
 Meat, Sleep, and Employment, and ru 
 eir Miftrcfies! Are-there oc 
 h Examples; or is there no ftrength in 
 fuch Examples as thefe?But to love GOD 
 
 better than 
 
 ; 1 
 torrth 
 SOT (TD 
 
 tural. Ab Vi 
 
 wicked we! How we fhould love GOL 
 trer than our jelves Is eafie to unfo 
 
 4. iz ? = == 
 Wes or self jove,al 
 
 + 
 
 tke ie ru the manner folowing 
 
 u have jceoits pofhbility 
 
 the benefit 
 
 d 
 : = 
 ViVIFy Of QOID 
 
 oO 
 ~ 
 } 
 
 Pe ha ee 
 Veauaslk SOULROU! (fag 
 
 ones felf feemeth more unpas 
 i!=! the more bafe,and more 
 
 Of Gratitude, 
 
 itisall worth and pieafure,poodnefs and 
 beauty, Gratitude and Vertue, wifdom 
 and fecurity, pertection and excellency. 
 We love our felves more in doing it,than 
 it is poflib! co do withour it.) 
 
 IT is natural to ali them that Jove 
 themfelves.to love rheis Benefactors, and 
 all thofe things that are conducive to 
 their welfare, pleafure, fatisfaction : And 
 the morethey love themfelves, the more 
 
 - apprehenfive they are of the benefit they 
 
 receive, acd the more prone to Jove that 
 which occafions it, The more goodaef3 
 we find in any thing, the more weare 
 prone to love its aud the more we love 
 it,the more to take pleafure in ir. And if 
 we ficd it highly convenient , and ex- 
 treamiy delightful, we had (not feldom) 
 rather die than part with it : we love out 
 lelves only that we might live to enjoy 
 that glory, or delight, or beauty, or con- 
 venience that we find fo agreeable. I 
 often falls out, for want of acquaintance 
 with delightful things, that we think no- 
 thing fo powerfully fweet, asto engage 
 our Soul, beyond the poffidiliry of re- 
 trieving it {elf: and that nothing can 
 cleave fo {trangely toour minds, as to be 
 nearer and dearer than Lifeit felf, Yer 
 oftentimes we find men of this opinion 
 changing 
 
DE Sratituve, 
 
 changing their minds, when they have 
 chanced totafte fome fweetnefs in Na- 
 ture,they were not aware of, and thento 
 become fuch miraculous Converts , that 
 they love not themfelves but for the fake 
 of that delight which they have found in 
 the World. I make it a great Qucftion, 
 would men fiok into the depth of the bu- 
 finefs, Whether all Seif-love be not foun- 
 ded onthe love of other things? . And 
 whether it be not utterly impoflible with- 
 out it?Only the love of thole things ts fo 
 near and clofe tothe love of our felves, 
 that wecanuot diftioguifhthem, but mi- 
 ftake them for one and the fame. If the 
 
 Sun were extinguifhed,and all the World 
 turned into a Chaos; [ fuppofe there 
 are few that love themfelves fu, but they 
 would die, which plainly fhews that the 
 Jove of the Wor'd is infeparably annexed 
 with the love of our felves, and if the one 
 were gone, the other would be extingul- 
 
 fhed: efpecially if the {weetnefs of the 
 Air, and.its freedom and cafe were chan- 
 ged into fire and torment. For then we 
 would furely d-tire to die,rather than en- 
 dure it; which fhews that the love of eafe 
 and repofe is greater than the love of 
 our very Beings, though not fo perceiva- 
 ble, till we have examined the bufinefs, 
 
 But 
 
 Of Gratitude. 
 
 But ifthere be any pleafure,or goodnefs, 
 or beauty truly infinite, we are apt to 
 cleave unto it with adhefion firm, that 
 we forget our felves, and are taken v 
 ooly with the fence and contemplation 
 of i, The ravithment is great, that we 
 are turned all into extafic, tran{portarion 
 and defire,and live intirelyto the obje@ 
 of our fruition, The power of infinite de- 
 light aod {wectnels is as irrefiltible 5 eee 
 is toeffable. Andif GOD be al! beaury 
 and delight,al! amiable and lovely,truly 
 infinite in goodoefi and bounty, when we 
 fee him, and tafte the grace of his excel- 
 lency, the bleffednefs and glory where- 
 with we are amazed, pofleffeth us intirely 
 and becometh our fole and adequate 
 concern. After chat fight it is betrer perifh 
 aod be annihilated, thab live 2nd be be- 
 reaved of it. The fall from fo great a 
 height would fill the Soul with a crue! 
 remembrance,and the want of iis former 
 glory ard biifs be an infinite torment, 
 Now if it loved nothing but it (elf, ic 
 could endure all this; rather than forfake 
 it felf,or !ofe,or be bereaved of i's effence, 
 it would endure any mifery whatfocver, 
 Orto {peak more correé& ard zccurate 
 feuce, it would be incapable of any Pafii- 
 on, Patience or Mifery, but only that 
 which 
 
DF Gratitude. 
 
 which flow’d from its abolition. Nothing 
 could prejudice it but the change of its 
 Being. 
 
 THAT is not likely to love it felfafter 
 the way which fome conceive priper to 
 Self: love, which is willi g to forlake tr felf 
 upon any Mifery,and apt to forget it feif 
 Upon any great felicr y. Ie loves it felf 
 that ir might enjoy fuch a plea 
 loves that pleafure fo much beyond it felf 
 
 Habitis ready to go outof it felf, and is 
 ide ie felf for the fruition of it. 
 fouly forthat end, and that 
 
 timoft hed, 
 ‘molt WCiGe 
 x - . ah 
 Loving it-let 
 
 DF GSratituve. 
 
 it felfadark piece of Glaf&; and how 
 much fire,and flame, and {plendor fhould 
 come from it while it is a cold Flint or 
 piece oi Sieel,how it fhould be advanced 
 by any Art whaticever to fo much beauty 
 and glory, asto havea Sun within it felf; 
 and to dart out {1c:hb ight and celeftial 
 
 B beams nomanccould devife. Yer now there 
 
 is a Sun, the Matter is eafie, tis but to ap- 
 
 a ply it co the face of the Sun,aad the Glafe 
 jis transfurmed. And if GOD dwelleth in 
 § the Soul as the Sun in a Mirror » while it 
 jlooketh upoo him,the love of GODmnuft 
 § needs iffue from that Soul,for GOD is love. 
 
 4 - - - . 
 
 § and his love is in it. The impreffion of all 
 
 © 
 | 
 : 
 
 chicfly and forits own lake, it loves that E ; : ; 
 far more than it loves it (e1f, And there is Hhis Beauty fwallows up the Being of the 
 
 nao 
 
 oR. : Bio 
 limit nor bound, when: once begins 
 ve any ching more than it felfit may 
 4 ‘ iS a gt 
 ceed eternally sand provided its Ob. 
 Ȣ Inhaitely more excellent, it wil! 
 i greedily love it infinitely more 
 £ } ym 
 than it canitfelf, and value the continu- 
 o.2 oT j Pd Re ee 
 ance of {ts own life only for the fake 
 hat itely ef{teems and de- 
 
 apa Eee ~ 4 .? 
 ' " O lornite 
 awash AL AU) BA bSLITL CT 
 
 of 
 > indeed it prefuppofes 
 
 gut what would thar Capa- 
 
 t for Obj: &s. 
 
 ere no SUN it were impof- 
 
 (o fair an Idea to be.conceived in 
 r,as isfometimesio a Glafs, when 
 
 pes ae a 
 
 _tne j “a 
 
 Kie, The Mirror isin 
 
 1? 
 
 §Soul,and changes it wholly into another 
 §oature. The Eye is far more fenfible of the 
 
 Day,and of the beauty of the Univerfe, 
 ithap it is of ic felf, and is more affeG@ed 
 jwith that light ie beholds, than with its 
 
 gown eflence.Even fo the Soul when it fees 
 
 GOD isfenfible only of the glory of that 
 
 geternal Object: Allit fees is GOD, itis 
 
 juomindful of it felt infinite ly feels him, 
 ibut forgets it felf in the Rapture of its 
 
 ~4 i 
 SPleafure 
 
 BUT we leave Illuftrations.end come 
 
 to the reafon of the thicg in part 
 
 i The Soul loving it felt ; 
 ! 
 
826 40-0 
 
MEF Gratitude. 
 
 cerned in its own happioefs, and readily 
 contefleth it oweth as much love to any 
 Benefactour, as its bouity deferveth.Aad 
 if the valuc of the Benefit be the true 
 reaion of the efteem,andReafon it felfthe 
 ground of the return, A little Kindoe& 
 deferveth a litt'e love, and much defery- 
 eth more. Reafon it felfis adapted to the 
 mealure of the good it receiveth,and for 
 a fhilling- worth of Service, a fhilliig- 
 worth of Gratitude is naturally paid. For 
 a Crown or a Kingdom the Soul is enfla- 
 med with a degree of affection that isnot 
 ufual. Now GOD created and gave me 
 my felf;!or my Soul aod my Body there- 
 fore | owe him as much as my Soul and 
 Body are worth: and at the firft dafh am 
 to love him as much as my felf. Heaven 
 
 and Earth being the gifts of his Love 
 
 fuperadded to the former, I amto Love 
 him upon that account as much more as 
 
 the World is worth;:and fo much more 
 
 thasIJove my felf. It he hath given all 
 
 Angels andMen to my fruition,every one 
 
 of thefe is as great as my felf, and for e- 
 
 very ope of thofe J am to Jove him as 
 
 much as that Angel or Manis worth. Bue 
 
 he has given me his Erernity, his Almigh- 
 
 ty Power,his Omniprefence,his Wifdom, 
 
 his Gooduefs, his Bleflednefs, his Glory. 
 
 7 Where 
 
 DE Gratitude. 
 
 Where am I?Am J not loft and fwallow’d 
 up 2s a Centre in all thefe Abyfles?While 
 } love him as much as all thefe are worth, 
 to which my Realon,which is the eflence 
 of my Soil , does naturally carry me af 
 love him inficitely more than my felf; 
 uolels perhaps the poffibility of enjoying 
 all thete things makes me more to efteem 
 my felf, and increafes my Self-love for 
 their fake more than for my own. Thus 
 when I fee my felf infinitely beloved Bi | 
 conceive a Gratitude as infinite in me, as 
 allits Caufes. Selt-prefervation is made 
 
 fo natural and cloie a Principle,by all the 
 hopes and poffibilities to’ which I am 
 Thofe Hopes and Poffibilities 
 
 created, 
 are My tender concern: and J live for 
 the fake of my infinite Bleflednefs, Now 
 that isGOD: And for his fake it is that 
 I love my felf, and for the glory and 
 joy of delighting in him, I defire my 
 continuance; and the more | delight in 
 him,my Continuance is f much the more 
 dear and precious to my felf. Thus is 
 GOD infivitely preferred by Nature a- 
 bove my felf, and my Loveto my felf, 
 being thoroughly fatisfied, turns into the 
 Love of GOD, and dies like a ¢raip of 
 Corn in the Earth to fpring upin a: new 
 and better form ,’more glorious and ho- 
 
 nourable, 
 
 529 
 
DF Gratitude. 
 
 nourable, more great and verdant, more 
 fair and delightful: more free, and gene: 
 rous, and noble; more grateful and per. 
 tect. The Love of GOD is the fole and 
 immediate Principle upon which I am 
 to act in all my Operations. 
 
 NOW if youenquire what Advanta- 
 gesaccrue by this Love, tothe Soul of 
 the Lover, we are loft again in Oceans 
 of infiaite Abuodance. The ftrength,and 
 brightnefs, and glory of the Soul, all its 
 Wifdom, Gooduefs and Pleafure are ac: 
 quired by it, founded in it, derived and 
 {pring fromit: as we have before decla- 
 red upon the Nature of Love, The folu- 
 tion of that one Queftion will open the 
 myftery , Whether we gain more by his 
 Love, or our own ? All that we gain by 
 his Love amounts tothe Power of Lo- 
 ving, the 4c# of Loving we gain by our 
 own,and all that depends upon it. 
 
 BY his Love he exifteth eternally for 
 our Enjoyment, asthe Father of GLO. 
 RY which is begotten by it felf: but we 
 do not gain all this by his Love; but by 
 our own, Some man would fay, We gain 
 our Souls and Bodies by the Love of 
 GOD, all Ages and Kingdoms, Heaven 
 and Earth, Angels and Men, iufinite and 
 eternal Joyes, becaufe all thefe were 
 
 without 
 
 DE Gratiture, 
 
 without our care or power prepared by 
 him, and his love alone. They were pre- 
 pared indeed by 4% Love,but are not ac- 
 quired, or enjoyed by it. He /o loved the 
 World that he gave bis only begotten Son, 
 and with him all the Laws and Beauties 
 of his Kingdom : but unlefs we love him, 
 unlels we are fenfible of his Love in all 
 thefe, and efteem it,we do not enjoy our 
 Souls or Bodies, Angels or Men, Heayen 
 orEarth, Jefus Chrift or his Kingdom: 
 Rather we trample upon all, and defpife 
 all, and make our fe!ves deformed. All 
 thefe do but ferve to increafe our Dam- 
 
 nation, and aggravate our Guilt, unlefS 
 
 we love and delightin their Author, and 
 
 his Love it felt will eternally confound 
 
 us. So that we gain and enjoy the Love 
 of GOD by ours. Now Love returned for 
 Love is the Soul of Gratitude. In that 
 
 g2ct, and by it alone,we gain all that isex- 
 
 cellent: And befide all thefe become il- 
 luftrious Creatures, It is more to our 
 avail to be Divine and Beautiful, than to 
 fee all the World full of Delights and 
 Treafures, They would all be nothing to. 
 sy Without our Love »Nothing’does fo 
 much alienate and eftrange the Soul 
 
 from any Object, as wart of Affton 
 
 Heh an ec if Clea wenden nbn 
 All the Kive tom of Heaven Isapproprs- 
 
 CPG 
 
 ated 
 
ME Hratitude. 
 
 ated and made ours by Love alone, The 
 inferiour perfections of our own Effence 
 are gained by Love, and by It we accom- 
 plifh che end of our Creation.We receive 
 and enjoy all the benevolence of GODs 
 former Love by ours; are made excel- 
 lent in our felves,and delightful to GOD, 
 which can never be brought to pafs any 
 other way, but by our Love alone, By 
 Loving him as we ought to do,we enable 
 himto take pleafure io us b And this is of 
 all other the greareft ben: fit. We cloath 
 our felves with the fimilitude of all his 
 Attribures, and fhine in his Image by 
 Lovealone. Our Love, as It acquires, 
 
 rowns our Pertections with his infinite 
 Complacency. This is w1y beloved Sonin 
 whom I am well pleafe d > 8 2 volce tha: 
 can bediredted to none, but him only 
 
 hat loveth GOD with an eternal Love. 
 
 Je cannot reft fatisfied in any that hate, 
 or defpife him, The eteroa! complacency 
 
 crownec 
 
 ; J Pa eS f RS 
 his Glory, toefteem hit 
 9 Aa i 
 to long for him and his 
 par | ate A 
 Ca wiln 
 
 OF Gratitude. 
 
 Qualities and Difpofitions, or(more pro- 
 perly) inall his Attributes and Perfedti- 
 ons, to delight in all his Thoughts and 
 Waies. It isto love him inall his Excel- 
 lencies. And he that is not refolved to 
 love every Excellency inhim, as much as 
 it deferveth, does not love GOD atal] : 
 for he has no defign to pleafe him, But 
 
 he that purpofes ro do it, muft of necefli- 
 ty love GOD more than himéelf, becanfe 
 he finds more Objeéts for his Love in 
 GOD, than in himfelf; GOD being infi- 
 nitely more excellent than he. But if this 
 feem a grievous toik , it is not a matter of 
 Severity but Kindecf. We miftake its na- 
 
 y ture, the Duty does not {pring from any 
 
 diforderin GOD, not from any unrea- 
 fonable or arrogant Selfifhnef., as bafe and 
 foclith men are apt to imagine, but from 
 his Excellency:it zaturally {pringeth from 
 the greatnefs of his Worth: And it is our 
 
 freedom, when we {ee his infinite Beauty, 
 
 to love it as it deferveth. When we fo do, 
 we fhall infinitely love it wore than our 
 felves: becaufe it is ir finitely better: And 
 indeed, fhall find it fo conveniently 
 cd inthe Deity forus, 
 tranfpofed or remov'd.it wat 
 elfe be fit for our fruit 
 Ege 
 
 ai ae 
 -a 
 
 533 
 
DEF Gratitude. 
 
 al) the Kingdom of Glory for us; that 
 Care and Providence that governs all 
 Worlds for our Perfetion, that infinite 
 and eternal Act that gave us our Being, 
 That Beauty is it felf the Deity, and 
 wherever it appeareth there GOD is, The 
 GOD-HEAD is the Beauty in which we 
 are all made perfect, And becaufe we 
 were nothing, we muft be infinitely plea- 
 fed that he zs Erernal; becaufe it is his e- 
 ternal Act that gives us a Being : and the 
 A@,Oh how Divine ! Iris his Beauty and 
 Glory, Can we chufe bur love that AG, 
 which is all Goodnefs and Bounty! Which 
 prepares for, and gives to,us,tofinite feli- 
 city ! If we love our felves we muft needs 
 Jove it, for we cannot forbear to Jove the 
 fountain of all our delights,and the more 
 we love it,the more ardently we delight 
 init, the fweeter and more tranfporting 
 will all our Raptures be,the more feeling 
 and lively , the more divine and perfect 
 will our Souls and our Joyes be: When 
 we know GOD, we cannot but love him 
 more than our felves: and when we do 
 fo,his Bleflednefs and Glory will be more 
 than ours;we fhail be more than Deified, 
 becaufe in. him we fha!! find all our Per- 
 fection, and be eternally Crowned. We 
 muft of neceflity fitin his Throne, when 
 
 we | 
 
 r 
 
 ME Sratitune, 
 
 we fee him enjoying all his Glory, becaufe 
 his Glory is his Goodnefsto us, and his 
 Bleflednefs our Felicity : Becaufe in the 
 atts of our Underftanding we fhall e- 
 tervally be with him , aod infinitely 
 be fatisfied io all his Fruitions, 
 That Excellency which obliges us, will 
 enable us to love him more than our 
 felves: and while we delight in him for 
 our own fakes, we fhall {teal infenfibly in- 
 toa more divine and deeper Delight, 
 we fhall love him for his. And even in 
 point of Gratitude adore his Glory. 
 
 TO Adore and Maligne arc oppofite 
 things:to Envy and Adore are inconfiftent. 
 Self-love is apt to Jeap at all advantages, 
 and the more we love our felves,the more 
 prone we are to covet and wifh whatfoe- 
 
 g ver we {eeGreat andExcellent in another, 
 
 Buthe hath conquered our Envy by his 
 iofinite Bountysaod made ns ableto adore 
 him by the Perfection of his Effence, To 
 covet the Perfections of him we adore, is 
 impoflible, Ic is impoflible to adore him 
 whom we would fpoil, and rob of his 
 Pertections. For Adoration is a joyful 
 acknowledgment of the infinite Perfedti- 
 ons of an Adorable Object, refting fweetly 
 in them with acquiefcence and rejoycirg. 
 It ispranetoadd andto cflermcre. Aa 
 
 O 0 3 ado- 
 
536 
 
 OE Hratituve. ? : “wt eno hac 
 adoring Soul is in the att of facrificing ie the Fountain of all the mo Orious 
 Pitta the Deity, and with infinite ri g things , and the i perfec caufe of all 
 placency admiring and adoring all hi g Rojoyment whatloever. 
 Glories. ' b : ? ‘ a . 4 
 
 HIS Glories will be infpired into the - 
 Soul it felf, for Robealine OF that Envy CHAP. XXXIIL 
 to which it.is otherwife addicted. Andi) 7he Beauty of Gratitude. Its principal Caw 
 inftead of Robbery,and Difcontentmentyy fes. Amity and Communion are the great 
 and Blafphemy , and Covetoufnels, they effe of ats Nature. The true Charatler 
 Soul fhall be full of: Honour and Gratis? of a Grateful Perfon,, GOD's Incommnt 
 tude, and Complacency : and be glad to nicable Attributes enjoyed by Gratitude. 
 fee its GOD the full and eternal act of All Angels and Jen are a Grateful Per- 
 Perfection and Beauty. It wasfromalh, fon’s Treafures,as they affift him in Prai- 
 eternity impoffible there fhould be any) fes, He facrifices all Worlds to the Deity, 
 
 ~ other but hesand he from all eternity ha§) “and fupreamly de'ighteth to (ee bin fit- 
 fo infinitely obliged us,that were it pofle ting in the Throne of Glory. 
 
 ble for any other tohave been, it would 
 
 not be defirable. He hath obliged us,ang fc D having prepared the way to 
 
 we love him better than any other.Should Gratitude by infufiog gencrous and 
 we fancy or conceive another, a Powep soble Principles into the Soul, beautified 
 from all Eternity aCtiog 3 fhould we fo ps the Exercife of It by divers other provi- 
 pofe it poffible that a Power befides hiag fons, that confpire to make it amiable and 
 might have bio;it muft be juft fuch aPor pMelightful. By the one he made it Poffeble, 
 er asthis is,and aét juftin fuch a manner ag py the other defirable. 5 
 this hath done:or it would be difpleafings) ONE of the greatelt ornaments of this 
 This hath done all that we can defire, . Fertue.ts the Grateful Sence of Benc hits re- 
 that all Powers infinite and eternal caf ceived : For in it the Felicity of the Ace 
 do mell:and therefore all poflible Poweng ¢eiver confiiteth; on it his Grateful be- 
 are conceived iohim. Helis the fullang Phaviour dependeth; by it he Is msde 
 adeauate objet of all Defire; becaulge Grateful,or Acceptable; and itis one of the 
 
 | | che Oo4 great 
 ‘ihe: 
 
 ae 
 
MEF OHratitane, 
 
 great Ends intended in the Gift beftow- 
 ed by the Donor, whofe Satisfaction 
 ought to be regarded highly by every 
 hooeft and worthy Receiver. That Grate- 
 ful Sence is the crown of the Gift , the 
 Light wherein its Beauty appears, the 
 Temple of its Honour as it were, the 
 Womb wherein it is conceived, and fiad- 
 eth its life and value perfected. 
 SHOULD we ftand upon the Explica- 
 tion of thefe, we fhould have little room 
 for the Fruits and Effeéts of Gratitude, 
 which are the principal things intended 
 s0 this Chapter.But in fhort you may take 
 ibis account. Tie greateft Benefits we can 
 receive, are but Adortive, or rather turn- 
 ed into Curfes, without a Grateful ac- 
 knowledgment of them:All Gifts are but 
 Carkaffes devoid of Life, unlefs infpired 
 with chat Seace, which msketh them De- 
 Lehtful.tor as Caufes without Effeds are 
 not Caufes; fo Bleffings,if they Ble& nor, 
 are fallely reputed Bleflings. No Benefits 
 can be Bicfliogs, uolefs they are cromned 
 with our Complacency. They muft be 
 conceived in the Mind before they can 
 be transtormed into Joy, and be tranf- 
 termed toro | ‘ 
 
 ruce thate Prailes 
 
 ~* 
 
 zee 
 are the mufick 
 
 > fe ac 1 } e ne he 
 € OCGCIMscccrs ooul, V -}] aS OF the 
 
 rp) 
 KK He 
 tv 
 
 a 
 joyes betore they can pro- | 
 
 Of Gratituve. 
 
 Receivers, They are not conceived unlefs 
 they are quickemed with the Life of the 
 Recciver, por are they reputed Ble flings, 
 till they are had in Reputation. An interior 
 Sence isthe Life and Soul of every Blef 
 fing: without which a whole World of 
 Delights would be but a Chaos, the very 
 Kingdom of Heaven but a Confufion to 
 him for whom it is prepared , and a Soul 
 among the Angels but a Foo/ in Paradice. 
 Ao Ungrateful Perfon bereaves himfelf 
 of the Pleafure , that fhould fpring from 
 his Enjoyment , for he ftifles the enjoy- 
 ment of the Gift he receiveth. He Eclip/es 
 and extinguifhes his‘own blefli dnefs by 
 the dulnefof his Soul,znd the perverfnels 
 of his Behaviour. He may be furreunded 
 with Cawfes of Delight, but is not ble fle d, 
 chat is not full of the Joyes wherewith he 
 is {urrounded. When he is full of Joyes he 
 mult needs overflow with Complacen- 
 cies; which are the very element of 
 Thankfgiving,the matter and fuel,as well 
 as the Soul of Praifes. Were there nothing 
 in a Grateful Sence but this, Gratitude 
 were au tacomparableVertue,becaufe all 
 the effects of infinite and eternal Bounty 
 are by vertue of that Grace applyed to 
 theSoul,and enjoyed thereby, but are loft 
 withcut it, That cercainly mutt bea great 
 
 Vertue 
 
Of Hratitune. 
 
 adoring Soul is in the act of facrificing ie 
 felftothe Deity, and with infinite Com- 
 placency admiring and adoring all his 
 Glories. 
 
 HIS Glories will be infpired into the 
 Soul it felf, for the healing of that Envy 
 to which it is otherwife addicted. Aud 
 inftead of Robbery,and Difcontentment, 
 and Blafphemy , and Covetoufnefs, the 
 Soul fhall be full of Honour and Grati- 
 tude, and Complacency : and be glad to 
 fee its GOD the full and eternal a@& of 
 Perfection and Beauty. It was from all 
 eternity impoflible there fhould be any 
 other but he;and he from ail eternity has 
 {o infinitely obliged us,that were it pofli- 
 ble for any other tohave been, it would 
 not be defirable. He hath obliged us,and 
 we love him better than any other.Should 
 we fancy or conceive another, a Power 
 from all Eternity aQiog, fhould we fup- 
 pole it poflible that a Power befides him 
 might have binsit mult be juft fuch aPow- 
 er asthis ts,and a¢t juft in fuch a mauoer as 
 this hath done:or it would be difpleafing. 
 This hath done all that we can defire, all 
 that all Powers infinite and eternal can 
 
 do mellzand therefore all poffible Powers 
 re concely: the full and 
 
 . 
 , ie 
 
 iTés oecaule 
 
 Ol SHratitude. 
 
 the Fountain of all the moft Glorious 
 things , and the fole perfect caufe of all 
 Enjoyment whatfoever. 
 
 CH A: Po 2550s 
 
 The Beauty of Gratitude. Its principal Can™ 
 fess Amity and Communion are the great 
 effect of ats Nature. The true Charaéter 
 of a Grat+ful Perfon. GOD's lncomum- 
 micable Attributes enjoyed by Gratitude. 
 All Angels and Alen are a Grateful Per- 
 fon’s Treafures,as they alfift him in Prai- 
 
 fes. He facrifices all Worlds tothe Deity, 
 and fupreamly deighteth to jee hin fit- 
 ting in the Throne of Glory. 
 
 roo D having prepared the way to 
 J Gratitude by infufiag 
 noble Principles into the 
 
 gencrous and 
 Soul, beautified 
 the Exercife of it by divers other provi- 
 fions,that confpire to make it amiable and 
 delightful. By the NE madeit Polfibie, 
 by the other defi 
 
 ONE of the o earelt 
 
 Vertue.s the Grateful Sence of Benefits re- 
 
 wot by Liaioes aap) SS 
 rorinitthe Felicity of the iitle 
 
 ceived: \ 
 Gratetul be- 
 he i 
 
 celver confiiteth; onit his 
 haviour dependeth; by it 
 
 ¥ / n ‘ai 
 Gratefu! or Accent art = 
 
 - IS Meade 
 
 nd Wis ONC « 
 
 537 
 
MEF Gratitude. 
 
 Vertue, by force of which we inherit all 
 things. 
 
 AS for the Beauty of the Receiver, it 
 is evident that a du/ and beavyComplexi- 
 on is the difgrace of his Nature, His Stus 
 pidity makes him a worthlefs piece of 
 ¢lay, that cannot be improved to any ad- 
 vantage. Acarelefsnefs and contempt of 
 Benefits fpringeth from his Sottifhaefs, 
 which maketh him J#gratefu/, that is,Odi- 
 ows : becaufe he cannot be won by Kind- 
 nefs, nor wrought upon by Gifts. But he 
 is more deformed, becaufe he adtsin a 
 bruitith manner, againft Reafon ; while he 
 faileth to do what is fit and proper on 
 {uch occafions. It is a bale and dirty Tem- 
 per that cannot be enflamed with the 
 Love of a Benefactor. It is incapable of 
 high and generous Sentiments; is dull 
 and dry, infipid and untra¢table, as dead 
 as a Log of Wood, a crabbed and knotty 
 piece of matter,that cannot be wrought, 
 and only fit for the fire! But a quick and 
 lively Perceiver, a tender Seace, and 
 {prightly Intelligence, is all honour and 
 delight upon the Reception, all activity, 
 life, and vigour, Angelical in his nature, 
 {wveet and heavenly;apt to come up tothe 
 BenefaGtor,and anfwer his defires: He 1s 
 sich and abundant in amiable Refent- 
 
 ments, 
 
 Mf Oratitude. 
 
 ments, and prone to make Returns fuita- 
 ble to the Kindnefs wherewith he is affe- 
 Ged. Hehasa f{trange kind of Beauty 
 lodged in his Soul; there is a {weet Cor- 
 re{pondence,and a delicate Convenience 
 between his Nature and his Benefactors. 
 All his Inclinations are Purity and Praife, 
 he isa great encouragement to the Love 
 of his BenefuCtor,an Ornament to his Per- 
 fon,an admirer of his Worthan appendix 
 of his Honour, and a pleafure to his Dif- 
 pofition; all Lifeand Goodnefs, He is 
 capable of Amity inthe heights of its ex: 
 ercife, 
 
 A wife and worthy Benefa@or defigns 
 the felicity and contentment of the Per- 
 fon,to whom he tmparteth his Bounties 
 aud if he were able , would do that fo 
 him, which above all ciher things is molt 
 to be defired; not compel him tobeGrate- 
 fu), whether be would or no3 for that 
 would but fpoil the beauty ef his Reture, 
 but make him capable ot the belt and 
 higheft Refentments ; that he might have 
 
 5 
 ? 
 
 the Joy of feeing his Benefits wok hind- 
 | ce a A : 
 
 ly. All which are loft and throwi away 
 
 upon an ungrateful Perfon. This GOD 
 
 hath done. He has put brave Principles 
 
 and Inclinations into the Soul of Man, 
 
 and left him freely to exert chem, with 
 
 > 
 
542 
 
 ME Gratitude. 
 
 infinite defireto fee him act freely, but 
 generoully and nobly, For by this means 
 only, is he made capable of Honour,and 
 the effence of Gratitude confilts in the 
 freedom of its operation.Having fo made 
 him, aod defiring nothing more than a 
 lovely Behaviour, his Joy is as great as his 
 Goodne(s can infpire, when he fees that 
 fweetnefs which attends the @peration 
 and the work of Reafon , in a Grateful 
 Perfon ; and the Joy which he occafions 
 is his own Jay,in the Soul of his Creature. 
 Of which to rob GOD isa kind of spi- 
 ritual Sacriledge, aud a cruel Murther 
 committed on our felves. For we have an 
 inclination to delight in the Joyes, of 
 which we are the Authors, and by akind 
 of Ecchoyor reffection , find the Pleafure 
 doubled which we take, and which is ta- 
 ken in the communicationof our Boun- 
 ties. And in this there is founded acertain 
 fympathy of Delight, which carries us to 
 feel and be affected with anothers Joy, 
 and makes 7¢ an Object, and a Caufle of 
 ours , nay almoft the very Form aad Ef- 
 fence of ours, when we are the Authors 
 of it, A Grateful Soul holds Intelligence 
 
 _ withGODs as it receives his Bounties , 
 
 tt delights in his Complacencies, 
 
 Df Gratitude. 
 THE great effe& of Obligation and 
 
 Gratitude, is Amity and Communion. A 
 Grateful Soul is deeply concerned in the 
 Honour of his Benefactor ; in his Benefa- 
 &ors Pleafure, Lite, and Safety, iaall his 
 Succefles, Profperities, Advancements 3 in 
 all his Felicity and Glory ! He is affli@ted 
 in all his Aflictions, he is delighted in all 
 his Evnjoyments, he iscrowned in all his 
 Promotions, heis wronged and injured 
 in all his Affronts, he is touched with the 
 leaft Difpleafure that can befzl him: Nay 
 he is more tender of his Benefactors Re- 
 pofe than hisown: The apple of his Eye 
 is the tendereft part in himlelf,yet he had 
 rather have it touched , thanthe Perfon 
 of his Benefactor.No woundscan wound 
 him more than thofe which his Bene- 
 factor recsiveth, andhe in him, His 
 own wounds may kill his Body, but thefe 
 deftroy his Contentment. Athoufand In- 
 juries and Calumnies againft himfelf he 
 can forgive , and is never provoked but 
 when his Friend is offended, He {lights 
 himfelf, and prefers bis Benefactor: He 
 would make his Face a Stepping ftuneto 
 his Bencetactors Glory. He expoles his bo- 
 dy to Swords, and Spears, and Arrows, 
 for his Benefactors fatery: He would ra- 
 ther be tornto picecs, and fuffer a thou- 
 fand 
 
MEF Gratitude. 
 
 fand Deaths , than permit his BenefaQto; 
 to be flain or difhonoured.Now all this in 
 time of Trial and diftrefs, would fem 
 difadvantagious, But befides the Obliga- 
 tion, there is a Sence of Honour that com- 
 pels a man thereunto, and a certain beau- 
 ty inthe act of Gratitude , diftin@ from 
 the goodnefs of the Benefit, that is fo na- 
 turally {weet to the goodnefs of the Soul, 
 thatic is better cto die than renounce it. 
 And a certain Bafenefs onthe other fide , 
 an odioufoels in Ingratitude ( in the very 
 act) fo abominable,that it blatts anySafety 
 
 and Repofe that can be gotten by it. 
 WHEBE the Benefits are fmall,theVer- 
 tue of Gratitude 1s lefs powerful and per- 
 fect; for its {trength depends upon its 
 food and nourifhment. A thio and {pare 
 diet is not very healthful for it. Though 
 allthe benefits that are done upon the 
 Earth by Mento Men are infiaitely mean, 
 if compared tothofe which the Godhead 
 doesta the Jeaft of his Creatures; yet the 
 World ts full of the praife of this Vertue, 
 and an [ngrateful man is the moft hateful 
 Object living.Former Ages afford us ma- 
 ny rare and glorious Examples of the 
 power of Gratitude, and its facred Zeal 
 for, and tendernels of its Object. The u- 
 nion between the Body and the Soul is 
 nothing 
 
 DE Gratitune. 
 
 nothing comparable to the union of Love 
 and its Beloved, though the Caufes are 
 but flight upon which itis founded, The 
 Soul will often forfake its manfion to 
 dwell with its beloved, It efteems all its 
 beauties and Members only for its Belo- 
 loveds fake, Yet Colours and Features,a 
 little red and white, a fparkling Eye, a 
 brifk Converfation,and a dele@able Hu- 
 mor, are all that breed it, all that pro- 
 duce this mighty effect , this prodigy. of 
 Nature. There is fomethiog more,where 
 the Life and Honour of a mau has been 
 faved, by the kiadoefs of a BenefaGor : e- 
 {pecially if he .be rich and amiable that 
 has delivered us, Ifhe be gteat and ho- 
 nourable that was the Author of the be. 
 nefit,the obligation is the greater, For the 
 
 Worth of the Perfon enters into the pas 
 ture of the act, and enhances its value. 
 Yet allthis put together is exceeded by 
 the Gratitude of a worthy Soul, becaufe 
 his own Worth inclines him to be more 
 Generous than the Caufe requires, and to 
 magnifie the benefit, by the mighty addi- 
 tion of his own goodne(s, It is the natural 
 property of Goudnefs to communicate it 
 felf,any occafion of dving it, is inftead of 
 2Caufe. But when there isa Caufe. itis 
 like a fpark to Powder, it evkindies 
 
 a 
 
ME Gratitude. 
 
 a flime in his Inclination. All a&ts of Gra- 
 titude have a great deal of {weetnels in 
 their own nature,and for the fake of that 
 beauty which is feated in themfelves will 
 not be rigorous and exact in their pre- 
 portions  fince it is a beautiful thing to 
 exceed in Goodnefs. Its owndifpofition 
 prompts it to do more than 1s deferved 
 by the Kindnefs it receives, and ifnot to 
 conceive it felf more obliged than it is, 
 yet to be more honourable in its Returns, 
 than the meer goodnefs of its Benefactor 
 can exact ; becaufle it conceives it felf by 
 its own Vertue obliged to be Noble aud 
 Munificent, inall its acknowledgments. 
 BUT however flow Gratitude may be 
 in the Returns which it maketh for {mal- 
 ler benefits,it is infinitely prone to exceed 
 all meafure, whenit is infinitely obliged. 
 Praifes are not fed by mean Content- 
 ments, but by fublime ones, The acknow- 
 Jedgment is cool, where the benefits are 
 (malls; andthe Contentments imperfect, 
 where they are limited aod reftrained. 
 Full Satisfaction hath another kiad of in- 
 fluence onthe Soul of Man, than fingle 
 Kindoefles, or fome few particular Sup- 
 plies. An infinite Blifs produces more vi- 
 porous acd joyful efforts, than bare Ac- 
 knowledgments, Here upon Earth there 
 are 
 
 Of Sratitude. 
 
 are difquiets, and defires, and expeCtati- 
 ons,and Complaints,and defects, and im- 
 perfections, fears and interefts to be {till 
 fecured, that lame and darken our Con- 
 tentment and Gratitude. But in Heavea 
 all thefe admixturcs of alloy are remov d. 
 The glory of the light in which our Gra- 
 titude appeareth, adds luftre and beauty 
 to the increafe of its Perfection. Inthe 
 utmott height of our Satisfaction there is 
 fuch an infinite and eternal force,that our 
 Gratitude breaks out in exulting and tri- 
 umphing Effufions ; all our Capacities,[n- 
 clinations, and Defires being fully fatish- 
 ed,we have nothing elfe todo, but to 
 Love and be Gratetul, An infinite and e- 
 teroal Kingdom given to him that was 
 taken out of Nothing , by a King that is 
 infinite in greatnefs and beauty 5 all his 
 Joyes, and all his Treafures! it makesthe 
 Soul a fountain of Delights,whofe sature 
 is to receive no more, but overflow for 
 ever.When the Soul cometh once to love 
 GOD (0 infinitely above it felf, asthe 
 caufe requireth, its only delight is to mag: 
 nifie him and to fee him blefled. The beau: 
 S$ of ts ownGraticude is as 
 il] bis Giits, It is temp: 
 more to exceed ifs 
 
 A 
 
 moyements 
 oor AIT Liss 
 
 ’ 
 
 eae oe 
 
DE Gratitude. 
 
 Admirations, Affections, Praifes, Hallelu- 
 jahs,Raptures, Extafies, and Bleflings are 
 all its delights : The pleafure of Loving 
 is its only bufinefS; it is turned all into 
 flame,and brightnefi,and travfportation, 
 and excefs. Itinfinitely pafles Light and 
 Fire in quickoefs and motion: al] Impe- 
 diments are devoured,and GOD alone ts 
 its Life and Glory, The more Great, the 
 more higb,the more excellent he is 3 the 
 more bleffed is it {elf,che more joyful,and 
 the more contented.Iis Nature is to fhise, 
 and burn,and admire; to cffer, and to fa- 
 crifice up it felt to its Joyes: And GOD 
 is its foveraign Joy, its perfect happioefs. 
 To fufpend its beams were to act againtt 
 Nature, All overrures of Pleafure,Beauty, 
 Glory, Power, Exaltation and Hoaour it 
 would have added toits happinels, The 
 more Great, the more Good, the Wiler 
 GODis, the greater Is its Happioefs, The 
 more he is admired and praifed , the 
 sreateris its Happinefs. The more heis 
 
 nificd and pleafed , the greater ts its 
 Happinefs. All the Excellencies and Per- 
 fections inits Objective blifs,though they 
 are pot locally removed,are removed Ip- 
 cothe Soul of him that enjoyes it; and 
 there exprefs rhemfelves far more pow- 
 erfully and effe@tually, than if they were 
 
 there 
 
 2 
 Yaf 
 
 1 
 
 DEF Sratitude, 
 
 there alone, No joy cao be like.that of 
 feeing its Creatour adored , no Service 
 like that of magnifying its Beloved , no 
 pleafure like that of delighting its Belo- 
 ved, no melody like that of praifing its 
 BenefaGor, no hovour like that of obey- 
 ing its Preferver.All Worlds are its Treas 
 fures, becaufe they manifelt his Power 
 and Glory; all Angels and Men its De- 
 lights,becaufe they fee and acknowledge 
 the beauty of its Soveraign, and eternal 
 PerfeGions, al] Creatures the Inftruments 
 of its Joy, that celebrate his Praifes! In 
 him it enjoyes the glory of al] Eternity, 
 the infinite beauty of all Immenfity , the 
 ionumerable riches of alf Worlds, the 
 pleafures and adorations ofall theAngels, 
 the ftate and magnificence of all Empires, 
 the fplendour and perfection of all Ages3 
 all which it has in it felf, by his infinite 
 Bounty , as its own immediate and pro- 
 per Pofieffions; but far more divinely 
 and{weetly enjoyesthem, by vertue of 
 its Gratitude and Love, to him; whofe 
 they originally are, and from whom they 
 proceeded, For the very true reafon why 
 it enjoyes 7# fe/fjand ail its ewz Treafures, 
 is becaufe itjoves it /efe 
 
 it loveshim,the mo wit 
 
 with 42s fruitions 
 
550 
 
 DE Gratituve. 
 
 it feelsmore, it fees more, it taftes more, 
 it poflefles more, it rejoyces more in its 
 ObjeQ than it felf. The imagination and 
 fancy that is in Love frames all the 
 thoughts of its Beloved, init felt; it has 
 an exquifite and tender ferce of every 
 change and motion inthe mind of its Be- 
 loved, Stir mot up, nor awake my Love, till 
 be pleafe, is the fong of a feeling and affe- 
 ctionate Soul.Every prick with a Needles 
 polot in its Obje@, isa (tab with a Dag- 
 ger toie felf. Its heart bleeds in every 
 drop of its Objects finger.It loves his Be- 
 Joved ten thoufand times more than it 
 felf: and is infinitely more pleafed with 
 its exaltation,than its own. The happinefs 
 ofits Objet is moft irsown, True Gra- 
 titude is crowned in its Benefactor, en- 
 throned ic its benefactor, admired inits 
 benefator, adored in its benefa@or No- 
 thing inal] the World is fo eafily ravifhed 
 as Love, nothing is fo lively as Love, no- 
 t] ing fe) lovely I Nothing fo violen 
 griefor joy, nothicg fo capable 
 vr pleafure: All the Victcrics and Tri- 
 hs of its Saviour are its own, My Jcy, 
 ite, my Crown,my Glory; my ex- 
 ing great Reward, my Love, my 
 Idol,vay the GOD of my Soul. 
 
 e 
 
 a 
 
 | 
 ) 
 
 4 
 
 t 
 7 
 by 
 | 
 
 A 
 
 in all! This is the language of 
 
 Love 
 
 OF Gratituve. 
 
 Love io its Rapture, Seraphick Love / 
 Itis Altar, Heart and Sacrifice, Angelical 
 Love! Itis Prieftand Temple: All Ser- 
 vice, Freedom,Duty, Reward,Defire,En- 
 joyment, Honour , Praife , Adoration, 
 Thank{giving, Extafie, Pleafure,Blifs and 
 Happinefs. It is all Goodaefs and Beauty, 
 Paradice , Heaven; the life and Soul of 
 Heaven! All that is incommunicab!e in 
 GOD, Eternity, almighty Power,fupream 
 Dominion, ind: pendent Majelty, infiaite 
 Immenfity, with all the adorations and 
 praifes of all the Creatures , are by fuch 
 a Love and Gratitude enjoyed. Loving 
 GOD more than it felf, ic ig more happy 
 in GOD, than if it were a GOD. Could 
 his Deity be taken away, and feated init 
 felf, the Soul of a Grateful Creature 
 would be gricved at the exchange. Even 
 
 GOD in his place is perfefly enjoyed. 
 All Envy is by perfect Gratitude remo- 
 ved: All Difcontentment at any thing in 
 
 its Obj<-&, efpecially at its Objects Blef- 
 
 fednefSis abolifhed. [tis carried above 
 
 all Thrones, Dominions and Powers,and 
 
 {till afcends eternally higher, the higher 
 
 its Object is exalted. Could it be mifere- 
 
 ble init felf,ic would be happy ia its Ob- 
 
 ject: but the higher it is exaleed,the more 
 
 sits Creatourdelighted. If the refenr- 
 
 ry “ ~ 
 Pp 3 mca 
 
ME SHratitude. 
 
 ment be wholly Spiritual, the Soul per- 
 haps may be transformed to Gratitude,as 
 Gratitude is to Contentment, and Praife, 
 and Thankfgiving. But it will have no 
 Body, no frail and corruptible Flefh, no 
 bones or members to look after, All its 
 operations are of onekind, all its works 
 and concernments are the fame. It has 
 no Fear, or Care to divert it 5 so Impedi- 
 ment, or danger, ordiftraction, Pure 
 Gratitude is fo divine a thing , that the 
 Soul may fafely wifh to be turned all into 
 Gratitude. Its Employment and Nature 
 are allone, acknowledgment and bene- 
 volence united together, It facrifices all 
 Worlds to the Deity , and with infinite 
 
 delight defires to offer all Honour and | 
 
 Glory to him. 
 can never pay fo much Honour to GOD 
 asishisdue, unlefs it be affifted with all 
 the Tongues of Men and Angels. It goes 
 along with their Joyes , and confentsto 
 their Praifes. In themit adores, and by 
 themit admires, with them it cenfpires, 
 and takesin all their powers aod divine 
 
 affections. It fees with all their Eyes, } 
 fpeaks with all | 
 their Hearts § 
 Il the tenden- J 
 
 , eee eethae Vn ea pee: Ave 
 hears with all thetr Ears, 
 »- ‘ VW 
 
 nak giving 
 r Moutns., and ufeth ah 
 
 4 
 
 Itis very fenfible, that ic | 
 
 Mf Hratitude. 
 
 are fubfervient to its defires, It furmounts 
 the Songs of David, and yet we know 
 how earneftly he exhorted all Creatures 
 to praife him, Praife ye the Lord:Praife him 
 in the Sancluary ; Prazfe hime in the Firma- 
 ment of bis Power 5 Praife bin in his migh- 
 ty Ads s Praife him according to bis exs 
 cellent Greatnefs.Praife him in the Heights; 
 Praife hint all ye Angels ; Praife bin all 
 bts Hofts : Praife him Sun and Moon, Praife 
 him all ye Stars of light. Praife hiv ye 
 Heaven of Heavens ! And when all is 
 done, it {till confefleth , that Ais Name zs 
 exalted far above all Bleffing and Praife. 
 HE that pratteth GOD only for his 
 Health, and Food, and Rayment, and 
 for his blefling on his Calling Cas too 
 many only do) either is very ignorant, 
 or upon a ftridt {erutiny will be detected 
 for upbraiding GOD, fur the meanelt of 
 his bounty. For his Love muft infinitely 
 be defeAtive, that is able to beftow Gilts 
 infinitely more, yet giveth us none but 
 thefe. He that fees not more Caules of 
 Joy thsn thefe , is blind and cannot fee 
 afaroff: The very truth of 
 ob{cure to him, and the cauie of Adora- 
 tion unknown, He wanreth ten thoufand 
 
 demonf(trations ot tne Love o 
 
 Yi Neevaen ok 
 iv lO 1S 
 
 F ) - 
 ,amoaring 
 ‘ JdadOMDg, rs ey 
 
 crfal Nature 
 
 ares 
 - 
 
 . ker and as many Incentives | 
 Onerations oF Liolt 
 
 b 
 ®) 
 
Of Gratitude, 
 
 Soul in the Return of Love, that is un- 
 acquainted with thefe high and mighty 
 bounties. No man can return more Blei- 
 fings than he receiveth : nor cau his Prai- 
 fes exceed ‘he number (and greatnefs) of 
 his Joyes. A Houfe istoo little, a King- 
 dom is too narrow for a Soul to move in. 
 The World is a confinement to the pow- 
 er, that is able tofee Eternity , and con- 
 ceive the Immenfiry of Almighty GOD / 
 He that can look into infinite Spaces , 
 mult fee them all ful! of delights, or be 
 ofiaitely difpleafed. How likean Angel 
 th he foar aloft, how divine ts his life, 
 how glorious and heavenly; that doth 
 cooverfe with infinite end eternal Wif- 
 dom, tatermeddle with all the delights 
 of GOD), aflume the fimilitude of his 
 Sy make all his 
 
 > is Laws hi: Delights, 
 
 his Contemplations, his 
 
 es his Joyes, and his Attribures his 
 
 ions ! He that appropriates all the 
 
 and makesit his own peculiar is 
 
 JD, meet tobe hisSon, and 
 
 » Communion withhim, The 
 
 f ' 
 
 OD is made vilible to 
 
 Ly Qoms are lo maby 
 
 but the 
 hae 
 
 OF Gratitude, 
 
 fees all Angels and Men his Fellows 
 members,and the whole Family of GOD 
 in Heaven and Earth, his own Dome- 
 fticks, is fit for Heaven. As he hath more 
 encouragements to believe in GOD, and 
 to delight in him, fo hath he more con- 
 cerps to engage his fear, more allure- 
 ments to provoke his defire, more incen- 
 tives to enflame his love , and more ob> 
 ligations to compel his obedience : More 
 arguments to {trengthen his Hope, more 
 materialsto feed his Praifes, more Cau- 
 fes to mzke him Humble, more fuel for 
 Charity to others, more grounds of 
 Contectment in himielf, more helps to 
 infpire him with Fortitude.more rewards 
 to quicken his Induliry , more engage- 
 ments to Circumf{pection end Prudence, 
 More ballaftto make him Sral 
 lights to afiift his viedge, more 
 failsto forward his Motion. more em. 
 ployments in which to fpend his Time, 
 more attractives to Meditation, and 
 more entertainments to enrich his Solj- 
 tude. He hath more aids to confirm his 
 Patience, more avecations from Injuries 
 to Mee! 
 
 above the | 
 
 Jet hic 
 
 €; More 
 
 carry him 
 ~ 
 
 Gates to 
 
ME Gratitude. 
 
 gravations to increafe his Guilt , more 
 Odious ceformities inevery Vice, more 
 waters to augment his Tears, more mo- 
 tives to Repentance , and more Confo- 
 lations upon his Reconciliation : More 
 hopes to relieve his Prayer , more 
 bounds to fecure his Profperity , more 
 comforts in Adverfity , and more Hal- 
 lelujah’s in all Eftates: More delights 
 to entertain his Friends , more fweetuefs 
 in his Converfation, more arts to con- 
 quer his Enemies, more Feafts in abfte- 
 mious Fafts , more and better fawce than 
 other at his Feafts, ionomerable Compa- 
 nions night and day , in Health, in Sick- 
 nefs, in Death, in Prifon; at his Table, 
 in his Bed, in his Grove, inhis Garden, 
 in theGity, inthe Field, in his Journy, 
 in his Walk, at all times, and in all places, 
 He hath more antidotes agajnft Temprta- 
 tion, more weapons in his Spiritual W are 
 fare, more balfom for his Wounds, «od 
 more prefervatives againft the contazion 
 of Worldly Cuftoms. From this Spring 
 of Univer/al Fruition all the ftreams of 
 Liviog Warers flow that refrefh the Soul, 
 Upon this Hing all a mans [nterefts turn, 
 and in this Centre all his Spiritual Occa- 
 fions meet. It is the great Myftery of 
 Bk fledne{s and Glory, the Sphere of all 
 
 Wil- 
 
 DEF Gratitude. 
 
 Wifdom, Holinefs and Piety, the great 
 and ineffable Circumftance of all Grace 
 and Vertue, the Magazine and Store- 
 houfe of all Perfection. 
 
 An APPENDIX. 
 
 Of Exmity and Triumph: Of Schifm and 
 Herefie , Fidelity, Devotion, Godlinef. 
 Wherein is declared, how Gratitude and 
 Felicity in{pire and perfeG all theVertues. 
 
 Should here have ended all my dif- 
 
 courfe on Vertue, had it not been ne- 
 ceflary to fpeak fomething of our Ene- 
 mies, Since there was never any man fo 
 Wife but he had fome, it is not to be 
 expected that the moft Vertuous Man 
 living fhould be altogether without 
 them. Mofes,and David, and Elijab,and 
 Daniel had Enemies, fo had our Lord 
 Jefus Chiitt bimfelf. $o/eph hac fome ia 
 his younger daics, and Solomon fomein 
 his Oldage: Of allthe Prophets 1 find 
 Samuel the mcf clear and exempted 
 his f obferve, thst 
 
 Mea 
 
 é rar, Bae 
 rTM (2 Oo, 
 
 557 
 
550 
 
 An Appendir, ' 
 
 Men of great and tranfcendent Pringi- 
 ples, of ftaid and well-govern’d Paffions, 
 of meek and condelcending Behavi- 
 ours, highly kind and ferviceable in 
 their Age , free from the {pots and ble- 
 mifhes of the World, have frequently 
 arrived to an univerfal Applaufe and 
 Honour, and moved in a {phere fo high 
 above the Nation io which they lived, 
 that as if they had been Creatures of a- 
 nother World, they have enjoyed a Ve: 
 neration above their Degree, and been 
 furrounded with a repofe , that makes 
 them look like Angels ia a kind of Hea- 
 ven; that that Heaven which they en- 
 joyed upon Earth, was the Work, and 
 the Reward, and the Crown of Vertue. 
 bus Mo/es after his long MeeknefS, and 
 invincible Fidelity to the Jemifh Nation, 
 was io the clofe of his life moft exceeding- 
 ly honour’d by all the People,and lament- 
 ed after his death by a million of Perfons, 
 that fele the difaftre o! {0 great a lofs, Fo- 
 
 fepd futtered much by the Envy of hisBre- 
 
 thren in thebeginning, and the Luft and 
 Slander of his Miftrefs, But after he had 
 been the Saviour of the Land of g- 
 
 t 
 ne t} I 
 
 evpt, and of his Fathers Family,his Vertue 
 
 once 
 
 if c 
 lee kro ayYT) he Ch] Vcd 32 iOng ae Of 
 oo 
 
 qaait 
 
 An Appendix. 
 
 dance of his own peace and tranquility, 
 communicated a repofe and profperity 
 to his Nation. ofbua did run the ha- 
 zard of being ftoned for croffing the 
 perverfe humour of the Jews, when he 
 returned from fearching the Land of Cz- 
 naan but from AZofes’s death, through- 
 out all his life afterwards was an abfolute 
 Prince among his own People, and a 
 glorious Victor over all their Enemies. 
 Samuel was from his Infancy chofen of 
 GOD, and from Dameven to Beerfheba 
 they knew he was eftablifhed to be a 
 Prophet of the Lord. The honour of 
 hisCommunion withHeaven joyned with 
 his great Integrity and Gravity on Earth, 
 gave him a Reputation that made him 
 Greater thanall the Elders in the Land, 
 And it is very apparent, that the eminent 
 Holinefs, and Goodnef&&, and great Wif- 
 dom of thefe Men made them to pre- 
 vail, with GODS bleffiog on their Ver- 
 tues, and to reign like Benefactors, and 
 magnificent Patriots of their Country. 
 Solomon was by his Wifdom exceeding 
 glorious , till he revolted from GOD: 
 and thofe Mifchiefs which befel David 
 after he cameto the Throne did ring 
 from his Fall in the matter of Urigs 
 Ihefethings I note to enc 
 
 > 
 
Qu Appendir. 
 
 toVertue. Forthough our Lord Jefus 
 Chrift, and his Apoftles, were perfecuted 
 to the Death , yet two things are very 
 confiderable: Firft, that their Glory 
 furmounted the Rage of all their Ene- 
 mies, and continues immortally fhining 
 throughout aJl Kingdoms and Ages: 
 Next, That they were born to trouble- 
 fome Times, and weretobreak the Ice 
 for alltheir Followers, For their buft- 
 nefs was extraordinary, to change the 
 ftate and condition of Kingdoms, to 
 alter the publick Rites of Religion b both 
 among fews and Gentiles , and therein 
 to fhake and diflettle the Secular loter- 
 eftsof Millions, as well asto touch and 
 offend the Confcience, in defaming that 
 
 for which fo many Ages had fo great a 
 
 Veneration. This created all the diff 
 culty in their Lives, But where the 
 publick Rites of Religion are approved, 
 
 sae a Manis born in peaceable and quict 
 Times, 1 do not fee buz the moft Ver- 
 tuous "Men inherit all the Honour and 
 Efteem of the People , and whatever e- 
 {tate and degree they. are of, reign in 
 the fulleft and freeft | rf iperity- Nor 
 has the Death of Chrift fo litle pre- 
 vailed upon Earth, but ink Il the 
 World does row take notice of the 
 Clory 
 
 d 
 
 Gn Append. 
 
 Glory of his Do@rine , and far better 
 underftand the excellency of Vertue 
 than they did before: They feel and 
 admireits influences. Infomuch that ag 
 fome Vertuous Men grow contemptible 
 by their Vices; {o do the moft debauch- 
 ed and vicious Men, find a Neceffity of 
 appearing Vertuous , if they mean tobe 
 Honourable; for as all Errours receive 
 their ftrengths from fome Truths pro- 
 feffed by Hereticks , fodo all Vices and 
 vicious Perfons owe their fupports to 
 the powerful ftrengths of thofe Vertues 
 on which they lean, and which they ufe 
 «though toa wicked manner ) for their 
 own fecurity, Forthey cannot rife and 
 thrive in the World without fome Ver- 
 tue, or fhew of Vertue at leaft, to cover 
 and help out their Vices. Three things 
 I defire you to note ferloufly, when 
 you have firft obferved, that itis a very 
 hard matter to hate an Excellent Man, 
 or contemn him, wheo he is known. 
 The one is , that Enmities and Difgraces 
 are like the pangs and throws of the 
 New-Birth, they fall like Storms and 
 Showers upon budding Vertues in their 
 {pring and greene{s: When a Man firft 
 
 begins to be Vertuous he is defpifed , 
 fufpected, unknown; it may be cen- 
 fured 
 
Qiu Appendir. 
 
 fured and hated: But when he has made 
 himfelf eminent ard coofpicuous, is a 
 main of tried and approved Vertue, well 
 known for a Perfon of Honour and 
 Worth; the firft Envies and Cenfures a- 
 bate; aod if he conftantly exercife all 
 Honefty and Goodnef3_ with great adcti- 
 vity , courage, and prudence, he fhall 
 conguer all his Enemies, and ioherit the 
 benchit of hisown Vcrtues in the peace 
 and tranguility of his happy Condition. 
 Note alfo, that it isnot fo much the Ma- 
 lignicy of the World, as fome Vice of 
 the Proficient, or fome occafion that 
 
 Religious men give the World to blaf- 
 pheme Reliyion by fome Iofirmity or o- 
 
 ther, that makes them to be hated, And 
 this I note, becaufe I would have you 
 not cry out of other Mens Corruptions, 
 fo much as of your own. There is a 
 lictle Pride, or Covetoufnefs, or Lazi: 
 nefs, or Scorn, or Anger, or Revenge, 
 fome one Deformity or cther, that gives 
 Men advantage again{ft us, when they 
 deride at our Profefiion : but vader the 
 Name and Notion of Vertue no Man 
 was ever yet upbraided. As a Fool 
 perhaps, and a Coward ( but not as a 
 Wife and gallant Man) he may be 
 fcorned. Thirdly, Some Secular Intereft 
 
 may 
 
 | Kingdom, prophanes 
 
 | been more Vertuous he had been 
 
 Wn Appendfr. 
 
 may put People together by the Ears, 
 but no Man is hated for being perfectly 
 Vertuous. Mifapprehenfions,Sland ers. {a- 
 juries, Quarrels about Eftates and Po ficf 
 feflions may arife; but where the Land 
 Is at peace, and the‘True Religion e- 
 ftablifhed, no Man is hated for beiog 
 Wife, and Good, and Holy, and Chafte, 
 and Juft , and Liberal, and Honeft, and 
 Merciful , and Meek, and Couragious, 
 but the more admired for being Holy 
 and Bleflkd, when he joyns all GODS 
 Vertues together, 
 verfe and turbulent, : 
 
 neous Zeal bring many Encmics and Pe- 
 nalties on himfelf, while he rails againft 
 the Magiftrates, and reviles the Bi- 
 fhops and Paftours of the Church , 
 breaks the Laws , lifturbs the 
 and »lafphemes 
 GODS publick Worfhip, and endea- 
 vours CO Overthrow the eftab 
 
 ligion and Difcipline amon 
 
 all the Troubles which a man | 
 
 himfelf by avy fuch meaas 
 
 are aot to be fathered on Vertue, bu 
 rightly to be afcribed to their proper 
 Caufes. Had he thet fuffered them 
 
 A man may be Per- of Z 
 
 563 
 
 a Schitmatick and tick a4¢ 
 . = | gor Oe ~ Er 
 a Heretick > 265€ Dy a rafh and erro: i 
 
 ele 
 
 ijvae 
 
qn Appenviy. 
 miferable. And truly this I may fay for 
 the glory of Chriftianity , Where it is 
 freely and purely Profefled io any Na- 
 tion or Kingdom ( as at preleat ip 
 Ours ) a Man may be as divine and 
 heavenly as an Angel. And if he be 
 Liberal, and Kind, and Humble, and 
 Cheerful, efpecially if withal he be Us- 
 daucted snd Couragious , moft exceed- 
 incly Honeft and Faithful in his deal- 
 ings nore Holy and Divine he ts, 
 mended and valued 
 e avy flaw 
 akes in Religion, 
 He lofes his Cre- 
 
 Cenlure o 
 
 sainft them, and th 
 the Lion makes them to dread 
 whereas a Coward is baflled 
 overina momeot. Being full 
 
 per a ‘ew UIHIY, LAW I not c pe * 
 
 An Appendix. 
 
 perate them, and make them mad, as 
 hot and angry Spirits are apt to do. 
 By Kiudnefs he obliges , and wins, and 
 foftens them: %y Prudence he knows how 
 to manage them,and al] his other Vertues 
 come in as fo many ftrengths againft 
 them. Being Juft he never quarrels but 
 in a Good Cawfe ; being Good and Mer- 
 ciful, heis notaptto make an Enemy : 
 Being Wife and Holy his Soul is in ano- 
 ther World, and it is no trivial fojury 
 thatcan make him co#tend: Being Li- 
 beral and Magnanimous he is prone to 
 do Heroical things , and to make him- 
 felf Venerable to his very Adverfary : 
 And above all to tender and to love 
 his Soul, and to fteer all the Conten- 
 tion to both their benefit. We rail on 
 the World when the fault is in our felves, 
 The moft of Men profeffiag Vertue are 
 but Children in. Worth; very weak, 
 and very defeétive: Andteo timorous 
 too, GOD knows. ey neither truft 
 ry Vertueto the 
 
 and not Yer- 
 
 t never fhineth 
 
 ull it be 
 
 defperate manner, He 
 
 is the Great Man. that contermns 
 
 nd all sha 
 a0d ail tne 
 
 VV Or 
 
5 66 
 
 Au Appendie, 
 
 World, that he may be fupreamly and 
 compleatly Vertuous. 
 
 ENEMIES may fometimes {pring 
 from Envy, And indeed there alone 
 lies the Core of the Matter: when fome 
 Men impertectly Verruous, abhor others 
 for being more Excellent than them- 
 felves; at Jeaft for being more Honou- 
 red, and more Profperous. Here a- 
 gain Temporal [ntereft is the ground 
 of the Enmity, For thus our Saviour 
 was hated by the Scribes and Pharifees. 
 Pilate knew that they delivered him for 
 Envy. But the main pretext and Caufe 
 ot his Condempation , was the Tefti- 
 mony of thofe that heard him fay, He 
 would deffroy the Temple. Without 
 which, and his imputed Bla/phemy they 
 could hardly have killed him. But he 
 
 to Gie, and was the lefs folicitous. 
 
 Cafes are away: 
 rruous Men are ge- 
 equal rank and degree 
 elves ; but a Man truly Ver- 
 iti out-ftripthem, as far as a 
 : is Iufertours, 
 Supertours that underftand 
 he moft alfo of his Equals, 
 he invents wayes 
 xe them , will ae 
 
 : laft 
 
 ? 
 } mirth] 
 
 AT \ ee | ‘ ig 
 Where theie 
 
 +} x ¢ ' 
 Mia onall 
 
 Sree 
 OW1Ie 
 
 At Appendir, 
 
 laftbe wonto confe& and acknowledge 
 him. Butin the mean time he PTOWS, 
 and thrives, and enjoyes their ver 
 Enmity, He never {peaks ill of them 
 behind their backs. Heis nota jot dif- 
 couraged, nor exafperated, he pities 
 their Weaknefs, and is humble under 
 the fence perhaps of his own: He is 
 carcful to give them no advantage a: 
 gainft him: He coufides in GOD 5 and 
 firengthens himfelt in hope of Divine 
 afiiftance: He rejoyces exceedingly that 
 he hag the opportuoity of Forgiving, 
 and confiders how many Vertues he has 
 to exercife upon that Occafion, Ic 
 makes him to exult, when he confiders 
 thar thefe Enemies are the Iaftruments 
 and Materials of his greater Glory. 
 He forefees the Vidtory, and delights 
 inthe Triumph. And befides all this, 
 Fie is obliged by Jefus Chrift to for- 
 Give greater Wrongs than thefe, and 
 gladly yields fome Trials of his Obe- 
 dience: He has an infinite felicity: in 
 caily View, acd remembers he is a Pil- 
 grim ina f{trange Country, Heisdead 
 to the World, and alive uoto GOD, 
 The Maon is beneath his feet, and fo 
 are all fickle and trapfitdry things. He 
 is cl i with the Sun, and walke 
 Qq 3 eth 
 
 567 
 
568 Qn Appendfr, Gu Appendie. 
 a}i ; S 
 eth io the Light , environed with the great and eminent Bleflings. pgs 
 beams of his own Enjoyments. If his were many diforders io the Church of 
 Enemy be able to do him a Milchief ; Corinth , and yet the Apoftle tells them 
 
 / which bo iy sian perfectly Vertuous of their Reigning , and wifhes, Would 
 to GOD he A d reign with th ‘at 
 
 feldome happens ) he turns it’ into Hic oe aes j ‘ 
 - “e after their City hac yur 
 aotlk which a Foolifh and a Vicious r 4 haa a ittlc flor 
 Man cannot do: He finks not under Ify vee Is ated RG: Dns Religion + 
 ut pl p and furmount makes his Comparifon betw 
 but plunges out again, alc furmounts . ric ‘ 
 rt imfelf after fuch a man 
 it altogether: immediately forgives I, : 
 can after cheerfully ferve Bae c- pas aa 
 
 my For his part he will be o 
 
 a 
 
 apne 
 to think 
 f 
 ‘ 
 
 my to no man jn the World. Heknows eg which 1s 
 3 Duty and his Mafter: the f aetenter? 
 , and the excellency Hi beg cits: 
 ry Gratitude to GO 
 t isenough to make bin 
 
Gn Appendix, 
 
 not buffetted and caft out of doors; 
 having Food and Rayment , with his 
 Godlinefs it is Great Gain, Efpecially 
 when Kings and Princes yield a profeffed 
 Sith): ction to the Gofpel of Chrift. For 
 
 tien «li the Kinedome of the World become 
 
 the Kingdoms of the Lord, and of bis 
 Chrific Wheo the Crofs is exalted a- 
 bove the Crown » and the Kings Palaces 
 furm.unt'd by the magnificence of our 
 Saviour; Temple, and there is no Ido- 
 Jatry nor Poyfon in the Church, bur a 
 pure publick worfhip, when the very 
 Laws and Magiftrates countenance Re- 
 Higion, aod thofe Apollles that were 
 ouce perfecuted and caft out as Vile , 
 are now glorified and admired for their 
 Sanctity. Meomay be Chriftians pub- 
 lickly and in the face of the Sun, ic is 
 horrible ingratitude to be unfenfible of 
 tne advantage, to calumniate, and re- 
 proach, and difturb the Church, as if it 
 were a fink of Paganifme. Rather we 
 fhould admire aod adcre GOD Almigh« 
 ty, (bat other men laboured 5 and we are 
 sapere HuPOR their Labours. We Inherit 
 the blood , and toy), aud fweat of the 
 artyrs, they bore the burthen and 
 
 t! [ enjoy the vi- 
 
 peace they scquired, 
 
 This 
 
 an ppendig, 
 
 This isone, but not one of the leaft of 
 GODS Mercies for which we thould be 
 Grateful, 
 
 THAT all the bufinefs of Religion 
 on GODS part is Bounty , Gratitude on 
 Ours, and that this Gratitude js the 
 {phere of all Vertue and Felicity, eafily 
 is difcerned after the firft intimation. 
 Gratitude is all that is to be exprefled 
 here upon Earth, and above in Heaven. 
 All our Complacencies in his infinite 
 Highness, all our Delights in his eternal 
 Praifes , all our Adorations, Extafies, 
 aod Offerings, all our Joyes and Thankf- 
 gZivings, are but the Feathers and the 
 Wings of that Seraphim in Glory. All 
 the Acknowledgment, and Faith » and 
 Hope, and Repentance, all the Obedi- 
 ence and Refignation of a Sinner upon 
 Earth, all his Care and fear to offend, 
 all his Defire and Endeavour to pleafe 
 all his Worthip and Charity, all his Cou- 
 rage, and Perfeverance , and Patience, 
 all his Fidelity , Devotion, and Godli- 
 nefs, are but Gratitude in feveral dretlés, 
 as Time, Place, and Occafion require./ 
 Sermons are to intorm and affilt our 
 Gratitude, Sacraments to revive and 
 exercife its vertue, Vertues themfelves 
 are cur Aids to bring us thereunto. 
 
 ; Upon 
 
an Appendix. 
 
 Upon Sabbaths it enjoyes a Reft, that 
 hath fomething in it of Heaven; and 
 itis a hard matter to be wicked in the 
 San@uary, But in ordinary Converfa- 
 tion, in Shops and Taverns, io the 
 Camp,,.in the Navy, ataFeaft, or in a 
 Journey, to retain the Sence of all Mer: 
 cies, and tocarry all thefe Vertues and 
 races about a’Man, is not ordinary for 
 a Common Chriftian. But that which 
 does realize our Gratitude, and make 
 it perfe&, isatrue Fidelity to GOD and 
 
 <2. 
 
 QO elves, which Is an acg lired habit 
 ' 
 | 
 
 ' 
 ‘ 
 ~ 
 
 urfelves, which is an acquired habit, 
 or Grace infufed » by vertue of which 
 we keep all thofe Promifes which we 
 made to GOD in our holy Meditations, 
 holy Refolves which in 
 
 Retirements we put upon our 
 his Will , even in the midft 
 
 ! Itisa 
 
 An Appendit. 
 He that doth the will of my Father , is my 
 
 Mother, Sifter, and Brother: ) wi'l'pot 
 be wrought on to forfake or hazard fo 
 
 greata Blifs, His knowledges of its Pers 
 
 fection will animate his Soul with all 
 Fidelity. 
 
 IT will draw him from the World 
 too, andimake him defire to be much 
 alone, that he may be much with GOD, 
 A Covetous man will be telling his Mo- 
 nics, an Ambitious man afpires to be 
 alwaies near the Kings Perfon, an Epi- 
 cure is for his Wine, or Women, or 
 Feafts continually, A Vertuous mais 
 more Covetous, more Ambitious , more 
 prone to Celeftial Epicurifne, if 
 fo fpeak, than all the World 
 And fo art thou, if thou art 
 
 vrral 
 $ ah ait 
 
 gaged in the ftudy of Felicity, 
 
 ous man has greater Treafures, h 
 
 Honours, more pure Pleafures , fincere: 
 truer Delights, a more gloriou 
 
 jehan all the Earth befide, 'W 
 re to adore him, why not de 
 
 ' ie Bs alee RE SS 
 otion 2nd Communion wit 
 
Git Appendir. 
 pure Heart, that he may fee GOD, 
 
 There thou art to exercife thy {trengths, 
 and acquaint thy felf with him, to !ook 
 into all Ages ard Kingdoms, toconfider 
 and kuow thy felf, to expaciate in the 
 Eternity and Immenfity of GOD, and 
 to gain that GODLINESS, which with 
 real Contentment is Greai Gain. There 
 thou art to ftic up chy felt, by way of pure 
 Remembrance , to recollect thy fcatrered 
 and broken Thoughts, and to cloath 
 thy felf with all thy neceflary Perfedti- 
 ons, 
 
 FOR Godlinefs is a kind of GO D- 
 LIKENESS, a divine habit , or frame of 
 Soul , that may fitly be accounted The 
 fulnc fo of the flature of the Inward Man, 
 In its leaft degree, it is an Ioclination to 
 be Like GOD, to Pleafe him, and to 
 Enjoy him. Heis GO D-LIKE that ts 
 high and ferious io all his Thoughts , 
 humble and condefcending in all his 
 Attivas, full of love and good-will to 
 all the Creatures, and bright 
 koowledge of al) their Nat 
 delights ia all the Works of 
 walks in all the Wayes 
 meditares on all the Comm 
 ef GOD, and covets all 
 
 os 1} . 
 
 a ‘>}) and br rey 
 Of GUD ,IDa OFeatils aier< 
 
 An Appendir. 
 
 He that hates all that GOD hates, and 
 defires all that GO D defires, and loves 
 all that GOD loves, and delights inall 
 his delights, is GODLY: He that afpires 
 to the fame End, by the fame Means, 
 and forms himfelf willingly to the fame 
 Nature. Every Like in Nature draw- 
 ethtoits Like, the Beautiful, and the 
 Wife , and the Good, and the Aged ; 
 but efpecially the GOD-Like. There is 
 more reafon why they fhould delight in 
 
 ‘each other. They have more Attra- 
 
 Givesand Incentive. GODLINESS, 
 or GOD-LIKENESS is the cement of 
 Amity between GOD and MAN. 
 Eternity and Immenfity are the fphere 
 of his AGivity , and are often frequen- 
 ted, and filled withhis Thoughts. No- 
 thing Jefs than the Wifdem of GOD 
 will pleafe the GOD-LIKE Man: WNo- 
 thing lefs content him, thanthe Bleffed« 
 nefs and Glory ot his Great Creatour. 
 He muft enjoy GOD, or he cannot en- 
 joy himfelf, Thatis, he muft ref faut 
 fied in him, asthe Creatour, the Law- 
 he Lord and Governour of the 
 and for that end muft be com- 
 1 withthe Glory ard Pere 
 
 all his Works, and Laws, 
 
 He mutt delight in a 
 
Gu Appendir. 
 
 Counfels, that he may enjoy him as the 
 Great Counfellour of all Nature; and 
 fee the Beauty of his Mind , thathe may 
 take pleafure in we as she Bleflednefs 
 of the Angels, the Redceme r of Men, 
 the Santtifier of hi Ele& Peop! le, and 
 the Sc veraign End of allt bins 1S, 
 
 mutt enjoy him as his own fupre: 
 
 eternal Obje&, his King, his , ithe 
 
 Bridegroom, Friend, Benefa@tour, Al 
 in all, Which he can never do, | 
 
 fees GOD to be the beft Father, 
 
 Ki: g, the beft Benefactour, Bride 
 
 and Friend in all the Worl ds 
 
 that, till he fees the Beauty 
 
 whole Creation, the great anc 
 
 fal thin 1S of his Law, the oo: rvellous 
 
 Pod 
 
 elory Ot his All- WwW ife difpenfat 10! S5 th - 
 
 Caen perfection of his Decrees, and 
 
 the nature of hi s Effs nce Dt At d all thefe 
 
 muft be as fweet and fatisfaGor 
 
 fte ac : ar = > 
 ore a de are {oO the bw 
 
 Vv i tinal 
 
 ; i 
 the poco KK may 
 
 Gn Appendir. | 
 
 thanthe ordinary Rate, have fomething 
 more ere¢t and Angelical ip their Souls, 
 be brought to the Gates ( at leaft ) iv, 
 GODS Kingdom, and be endued with 
 GOD LIN ESSalittle more compleatly 
 by their Care, thao hitherto they have 
 we A becaufe they know, both shat 
 OD is, and is a Rewarder hem th 
 diligently feck him. Te ee 
 
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University 
 
 will 
 
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 ISSUED TO 
 
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 fon.e, LIL Frese 
 
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