OF
THE
SIGHT
and
FEARE
of
the
ALMIGHTY
.
The
First
Book
.
The
Proem
.
NOthing
is
more
easie
to
observe
,
than
that
the
mind
of
man
(
beeing
ever
prone
to
extremities
)
is
no
sooner
fetcht
off
from
Superstition
,
than
it
is
apt
to
fall
upon
Prophanenesse
:
finding
no
meane
betwixt
excesse
of
devotion
,
and
an
irreligious
neglect
.
No
wise
Christian
,
who
hath
so
much
as
sojourned
in
the
world
,
can
choose
but
feele
,
and
(
with
griefe
of
heart
)
confesse
this
truth
:
We
are
ready
to
think
of
Gods
matters
,
as
no
better
than
our
owne
:
And
a
saucy
kind
of
familiarity
,
this
way
,
hath
bred
a
palpable
contempt
;
so
as
we
walk
with
the
great
God
of
Heaven
,
as
with
our
fellow
;
and
think
of
his
sacred
Ordinances
,
as
either
some
common
imployment
,
or
fashionable
superfluity
.
Out
of
an
earnest
desire
therefore
to
settle
in
my selfe
,
and
others
,
right
thoughts
,
and
meet
dispositions
of
heart
,
towards
the
glorious
and
infinite
Majesty
of
our
God
,
and
his
holy
services
(
wherein
we
are
all
apt
to
be
too
defective
)
I
have
put
my
pen
upon
this
seasonable
task
;
beseeching
that
Almighty
God
,
(
whose
work
it
is
)
to
blesse
it
both
in
my
hand
,
and
in
the
perufall
of
all
Readers
;
whom
I
beseech
to
know
,
that
I
have
written
this
,
not
for
their
eyes
,
but
for
their
hearts
;
and
therefore
charge
them
as
they
tender
the
good
of
their
owne
soules
,
not
to
rest
in
the
bare
speculation
,
but
to
work
themselves
to
a
serious
,
and
sensible
practice
of
these
holy
prescriptions
,
as
without
which
,
they
shall
never
have
either
true
hold
of
God
,
or
found
peace
,
and
comfort
in
their
owne
soules
.
Come
then
yee
children
,
hearken
unto
me
,
and
I
shall
teach
you
the
feare
of
the
Lord
;
There
cannot
be
a
fitter
lesson
for
me
,
in
the
improvement
of
my
age
,
to
reade
,
nor
for
your
spirituall
advantage
to
take
out
:
One
glance
of
a
thought
,
of
this
kind
,
is
worth
a
volume
of
quarrelsome
litigation
.
SECT.
II.
AS
above
we
shall
need
no
words
;
when
we
shall
be
all
spirit
,
and
our
language
shall
be
all
thoughts
,
so
,
below
,
wee
cannot
but
want
words
,
wherein
to
cloath
the
true
notions
of
our
hearts
.
I
never
yet
could
find
a
tongue
,
that
yeelded
any
one
terme
to
notifie
the
awfull
disposition
of
the
heart
towards
God
;
wee
are
wont
to
call
it
Feare
;
but
this
appellation
comes
farre
too
short
;
for
this
signifies
an
affection
;
whereas
this
,
which
we
treat
of
,
is
no
other
than
an
excellent
vertue
,
yea
a
grace
rather
;
yea
rather
a
precious
composition
of
many
divine
graces
,
and
vertues
.
Feare
.
To
speak
properly
,
there
is
no
feare
but
of
evill
,
and
that
which
we
justly
call
servile
:
which
is
a
doubtfull
expectation
of
something
that
may
be
hurtfull
to
us
:
and
this
,
when
it
prevailes
,
is
horror
,
and
dreadfull
confusion
;
an
affection
(
or
perturbation
rather
)
fit
for
the
gallies
,
or
hell
it selfe
;
Love
casts
it
out
,
as
that
which
is
ever
accompanied
with
a
kind
of
hate
;
and
so
will
we
;
we
are
meditating
of
such
a
temper
of
the
heart
,
And
yet
,
who
so
had
a
desire
to
retaine
the
word
(
if
our
Ethick
Doctors
would
give
him
leave
)
might
say
,
that
affections
well
imployed
upon
excellent
objects
,
turne
vertues
;
so
love
though
commonly
marshelled
in
those
lower
ranks
of
the
soule
,
yet
when
it
is
elevated
to
the
All-glorious
God
,
is
justly
styled
the
highest
of
Theologicall
vertues
,
yea
,
when
it
rises
but
to
the
levell
of
our
brethren
,
it
is
Christian
charity
;
so
,
griefe
for
sinne
,
is
holy
penitence
;
and
what
more
heavenly
grace
can
be
incident
into
the
soule
,
than
joy
in
the
holy
Ghost
?
Neither
is
it
otherwise
with
Feare
,
when
it
is
taken
up
with
worldly
occurrents
of
paine
,
losse
,
shame
,
it
is
no
better
than
a
troublesome
passion
,
but
when
wee
speak
of
the
feare
of
God
,
the
case
and
style
is
so
altered
,
that
the
breast
of
a
Christian
is
not
capable
of
a
more
divine
grace
.
But
not
to
dwell
in
syllables
,
nor
to
examine
curious
points
of
morality
:
That
which
we
speak
of
,
is
no
other
than
a
reverentiall
awe
of
the
holy
and
infinite
majesty
of
God
,
constantly
and
unremovably
setled
in
the
soule
;
A
disposition
so
requisite
,
that
he
who
hath
it
,
cannot
but
be
a
Saint
,
and
he
that
hath
it
not
,
is
in
a
sort
without
God
in
the
world
.
To
the
producing
whereof
there
is
need
of
a
double
apprehension
;
The
one
of
an
incomprehensible
excellence
,
and
inseparable
presence
of
God
;
The
other
of
a
most
miserable
vilenesse
,
and
,
as
it
were
,
nothingnesse
of
our selves
.
The
former
is
that
which
the
spirit
of
God
calls
the
sight
of
the
Invisible
:
For
sight
is
a
sense
of
the
quickest
,
and
surest
perception
;
so
as
in
seeing
of
God
,
we
apprehend
him
infinitely
glorious
in
all
that
he
is
,
in
all
that
he
hath
,
in
all
that
he
doth
;
and
intimately
present
to
us
,
with
us
,
in
us
.
SECT.
II.
LEt
us
then
first
see
what
that
Sight
is
;
wherein
we
cannot
have
a
more
meet
patterne
than
Moses
;
that
exposed
infant
,
who
in
his
cradle
of
Bulrushes
was
drawne
out
of
the
flagges
of
Nilus
,
is
a
true
embleme
of
a
regenerate
soule
,
taken
up
out
of
the
mercy
of
a
dangerous
world
,
in
whose
waves
he
is
naturally
sinking
:
Hee
that
was
saved
from
the
waters
saw
God
in
fire
;
and
in
an
holy
curiosity
hasted
to
see
the
Bush
that
burned
,
and
consumed
not
;
Let
our
godly
zeale
carry
us
as
fast
to
see
what
he
saw
;
and
make
us
eagerly
ambitious
of
his
eyes
,
of
his
Art
.
Surely
Moses
,
as
St.
Stephen
tels
us
,
was
learned
in
all
the
wisedome
of
the
Egyptians
;
Hee
was
not
a
greater
Courtier
,
than
a
Scholler
:
But
,
Moses
his
Opricks
were
more
worth
than
all
the
rest
of
his
skill
.
All
Egypt
,
and
Chaldea
to
boot
,
though
they
were
famous
of
old
for
Mathematick
Sciences
,
could
not
teach
him
this
Art
of
seeing
the
Invisible
:
As
only
the
Sunne
gives
us
light
to
see
it selfe
,
so
only
the
Invisible
God
gives
a
man
power
to
see
himselfe
that
is
Invisible
.
There
is
a
threefold
world
objected
to
humane
apprehension
;
A
sensible
world
,
an
intelligible
,
a
spirituall
or
divine
;
and
accordingly
man
hath
three
sorts
of
eyes
,
exercised
about
them
;
The
eye
of
sense
,
for
this
outward
and
materiall
world
;
of
reason
,
for
the
intelligible
;
of
faith
,
for
the
spirituall
:
Moses
had
all
these
;
By
the
eye
of
sense
he
saw
Pharaohs
Court
,
and
Israels
servitude
;
By
the
eye
of
reason
he
saw
the
mysteries
of
Egyptian
learning
;
By
the
eye
of
faith
hee
saw
him
that
is
invisible
.
In
the
eye
of
sense
,
even
brute
creatures
partake
with
him
,
In
the
eye
of
reason
men
,
In
the
faculty
of
discerning
spirituall
and
divine
things
only
Saints
and
Angels
.
Doubtlesse
Moses
was
herein
priviledged
above
other
men
,
Two
wayes
therefore
did
he
see
the
Invisible
,
First
,
By
viewing
the
visible
signes
,
and
sensible
representations
of
Gods
presence
;
as
in
the
Bush
of
Horeb
(
the
hill
of
visions
:
)
in
the
Fire
and
Cloud
in
the
Mount
of
Sinai
;
Secondly
,
By
his
owne
spirituall
apprehension
:
That
first
was
proper
to
Moses
,
as
an
eminent
favourite
of
God
:
This
other
must
be
common
to
us
with
him
.
That
we
may
then
attaine
to
the
true
feare
and
fruition
of
God
,
we
must
see
him
that
is
invisible
,
as
travellers
here
,
as
comprehensors
hereafter
;
How
we
shall
see
him
in
his
,
and
our
glorious
home
,
we
cannot
yet
hope
to
comprehend
;
When
we
come
there
●o
see
him
,
we
shall
see
and
know
how
,
and
how
much
we
see
him
;
and
not
till
then
.
In
the
meane
time
it
must
bee
our
maine
care
to
blesse
our
eyes
with
Moses
object
,
and
even
upon
earth
to
aspire
to
the
sight
of
the
Invisible
.
This
is
an
act
wherein
indeed
our
cheife
felicity
consists
.
It
is
a
curiously
witty
disquisition
of
the
Schooles
,
since
all
beatitude
consists
in
the
fruition
of
God
,
Whether
we
more
essentially
,
primarily
,
and
directly
injoy
God
in
the
act
of
understanding
,
(
which
is
by
seeing
him
,
)
than
in
the
act
of
will
,
which
is
by
loving
him
;
and
the
greatest
Masters
(
for
ought
I
see
)
pitch
upon
the
understanding
in
the
full
sight
of
God
;
as
whose
act
is
more
noble
,
and
absolute
,
and
the
union
wrought
by
it
more
perfect
.
If
any
man
desire
to
spend
thoughts
upon
this
divine
curiosity
,
Elisha
,
and
his
servant
,
saw
Angels
,
invironing
them
;
But
what
a
contradiction
is
here
,
in
seeing
the
Invisible
?
If
invisible
,
how
seene
?
and
if
seene
,
how
invisible
?
Surely
God
is
a
most
purely
and
simply
spirituall
essence
.
Here
is
no
place
for
that
,
not
so
much
heresie
,
as
stupid
conceit
,
of
Anthropomorphisme
:
A
bodily
eie
can
only
see
bodies
like
it selfe
;
the
eye
must
answer
the
object
:
A
spirituall
object
therefore
(
as
God
is
)
must
be
seene
by
a
spirituall
eye
:
Moses
his
soule
was
a
spirit
,
and
that
saw
the
God
of
spirits
:
so
he
that
is
in
himselfe
invisible
,
was
seene
by
an
invisible
eye
:
and
so
must
be
.
If
we
have
no
eyes
but
those
that
are
seene
,
we
are
as
very
beasts
as
those
that
we
see
;
but
if
we
have
invisible
and
spirituall
eyes
,
we
must
improve
them
to
the
sight
of
him
that
is
invisible
.
SECT.
III.
LEt
us
then
,
to
the
unspeakable
comfort
of
our
soules
,
inquire
,
and
learne
how
wee
may
here
upon
earth
,
see
the
invisible
God
.
And
surely
,
as
it
was
wisely
said
of
him
of
old
,
that
it
is
more
easie
to
know
what
God
is
not
,
than
what
he
is
,
so
it
may
be
justly
said
also
,
of
the
vision
of
God
,
it
is
more
obvious
to
say
how
God
is
not
seene
,
than
how
he
is
;
Let
us
(
if
you
please
)
begin
with
the
negative
,
we
may
not
therefore
think
to
see
God
by
any
fancied
representation
;
hee
will
admit
of
no
image
of
himselfe
;
no
not
in
thought
;
All
possibly
conceiveable
Ideas
,
and
similitudes
,
as
they
are
infinitely
too
low
,
so
they
are
cleane
contrary
to
his
spirituall
nature
,
and
his
expresse
charge
;
and
the
very
entertainment
of
any
of
them
is
no
other
than
a
mentall
idolatry
.
In
the
very
holy
of
holyes
,
where
he
would
most
manifest
his
presence
,
there
was
nothing
to
be
seene
but
a
cloud
of
smoake
,
Secondly
,
we
may
not
hope
to
see
God
by
the
working
of
our
improved
reason
;
for
as
intelligible
things
are
above
the
apprehension
of
sense
,
so
divine
matters
are
no
lesse
above
the
capacity
of
understanding
.
Iustly
is
Durand
exploded
here
,
who
held
that
a
created
understanding
was
of
it selfe
,
sufficient
for
the
vision
of
God
,
without
supernaturall
aid
;
for
what
ever
our
soule
understands
here
,
it
doth
it
by
the
way
of
those
phantasmes
which
are
represented
unto
it
;
by
which
it
is
not
possible
there
should
be
any
comprehension
of
this
infinite
essence
:
every
power
works
within
the
compasse
of
his
owne
sphere
;
even
from
the
lowest
of
sense
,
to
the
highest
of
faith
:
If
the
eye
should
encroach
upon
the
eare
,
in
affecting
to
discerne
the
delicate
ayre
of
pleasant
sounds
;
and
the
eare
should
usurp
upon
the
eye
,
in
professing
to
judge
of
a
curious
picture
,
or
pleasant
prospect
;
it
were
an
absurd
ambition
of
both
.
It
is
all
one
for
a
beast
to
take
upon
him
to
judge
of
matter
of
discourse
;
and
for
a
Philosopher
to
determine
of
matters
of
faith
:
Reason
was
not
given
to
man
for
nought
,
even
that
can
impart
unto
us
something
concerning
God
,
but
not
enough
.
I
remember
Gerson
,
Neither
,
thirdly
,
may
wee
hope
here
to
aspire
to
a
perfect
sight
,
or
a
full
comprehension
of
this
blessed
object
;
the
best
of
all
earthly
eyes
doth
but
look
through
a
scarfe
at
this
glorious
Sight
,
and
complaines
of
it's
owne
weaknesse
and
obscurity
;
and
what
hope
can
we
have
to
compasse
this
infinite
prospect
?
The
cleerest
eye
cannot
,
at
once
,
see
any
round
body
,
if
it
be
but
of
a
small
bullet
,
or
ring
;
And
when
we
say
,
wee
see
a
man
,
we
meane
,
that
we
see
but
his
outside
;
for
surely
,
his
heart
,
or
lungs
,
or
braine
,
are
out
of
our
sight
;
much
lesse
can
we
see
his
soule
,
by
which
he
is
:
What
speak
I
of
the
poore
narrow
conceit
of
us
mortals
?
I
need
not
feare
to
say
,
that
the
glorified
Saints
and
glorious
Angels
of
Heaven
,
being
but
of
a
finite
(
though
spirituall
)
nature
,
hold
it
no
disparagement
to
disclaime
the
capacity
of
this
infinite
object
;
much
lesse
may
we
think
to
draine
this
Ocean
with
our
egge
shell
.
Lastly
,
we
may
not
make
account
here
to
see
the
face
of
God
in
his
divine
essence
,
or
in
the
height
of
the
resplendence
of
his
glory
:
This
,
even
Moses
himselfe
did
not
;
he
desired
it
indeed
,
but
it
might
not
be
yeelded
,
(
Exodus
33
)
and
God
tels
him
,
this
was
no
object
for
mortall
eyes
;
A
man
must
die
to
see
it
,
as
Austen
well
.
Indeed
it
is
said
,
Moses
spake
to
God
,
face
to
face
;
the
word
in
the
originall
is
(
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
)
faces
to
faces
:
)
but
ye
never
read
that
he
saw
God
face
to
face
;
he
still
conferred
with
that
Oracle
which
was
ever
invisible
.
It
is
a
poore
conceit
of
Cornelius
à
Lapide
,
that
Moses
longed
so
much
to
see
the
face
of
God
in
some
assumed
forme
;
for
then
that
face
should
not
have
been
his
:
And
if
God
should
have
been
pleased
to
assume
such
a
forme
,
it
had
beene
no
lesse
easie
for
him
,
to
have
made
the
face
aspectable
,
as
the
back
;
In
this
sense
,
Penu-el
,
the
face
of
God
,
and
professes
to
have
seene
God
,
face
to
face
;
his
face
saw
that
face
which
God
had
for
the
present
assumed
,
without
a
present
death
:
Doubtlesse
Moses
,
having
seene
divers
vayles
of
Gods
presence
,
(
that
is
,
sensible
testimonies
of
his
being
there
)
desires
now
to
see
that
glorious
Majesty
of
God
open-faced
,
without
those
maskes
of
outward
representation
,
(
so
hee
interprets
himselfe
whiles
he
expresses
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
by
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
vers.
19.
Let
us
then
in
the
next
place
see
how
we
may
and
must
see
him
.
SECT.
IIII.
WOuld
we
therefore
see
him
that
is
invisible
?
In
the
first
place
we
must
have
our
eyes
cleered
from
the
naturall
indisposition
,
to
which
they
are
subject
;
we
have
all
,
in
nature
,
many
both
inward
,
and
ambient
hinderances
of
this
sight
;
there
is
a
kind
of
earthlinesse
in
the
best
eye
;
whereby
it
is
gouled
up
,
that
it
cannot
so
much
as
open
it selfe
,
to
see
spirituall
things
;
these
are
our
carnall
affections
:
There
is
a
dimnesse
and
duskinesse
in
the
body
of
the
eye
,
when
it
is
opened
;
which
is
our
naturall
ignorance
of
heavenly
things
:
There
is
,
besides
these
,
a
filme
,
which
is
apt
to
grow
over
our
eye
,
of
naturall
infidelity
;
which
makes
it
incapable
of
this
divine
vision
;
and
after
all
these
,
(
when
it
is
at
the
clearest
)
the
moats
and
dust
of
worldly
thoughts
,
are
apt
to
trouble
our
sight
:
Lastly
,
every
known
sinne
,
wherein
a
man
willingly
continues
,
is
a
beame
in
the
eye
,
that
bars
all
sight
of
God
:
Jn
malevolam
animam
,
&c.
Wisdome
enters
not
into
an
ill-doing
soule
,
and
Malitia
occaecat
intellectum
,
as
the
wise
man
of
old
;
There
must
bee
a
removall
and
remedy
of
all
these
,
ere
we
can
attaine
to
a
comfortable
vision
of
the
Invisible
.
The
goule
of
our
eyes
must
bee
washt
off
;
and
if
we
cannot
by
our
utmost
endeavours
,
lift
up
our
eye-lids
,
as
we
ought
,
we
must
sue
to
him
that
can
do
it
,
(
Aperioculos
:
)
Open
thou
mine
eyes
that
I
may
see
the
wonderfull
things
of
thy
Law
.
The
dimnesse
and
duskinesse
of
our
eyes
must
be
cleared
,
by
that
eye-salve
of
the
Spirit
.
(
Revel.
3.
)
The
filme
of
our
infidelity
must
be
scoured
off
by
the
clensing
waters
of
Siloam
,
the
fountaine
of
divine
truth
,
welling
out
of
the
holy
Scriptures
;
The
moates
and
dust
of
worldly
cares
must
be
wipt
out
,
by
a
contemptuous
,
and
holy
resolution
;
The
beame
of
sinne
,
lastly
,
must
be
pulled
out
by
a
serious
repentance
.
So
then
,
if
there
be
any
of
us
that
makes
account
to
see
God
,
whiles
he
is
taken
up
with
sensuall
affections
,
whiles
he
is
blinded
with
his
naturall
ignorance
,
and
infidelity
,
whiles
he
is
seized
upon
by
worldly
cares
,
and
distractions
,
whiles
he
harbours
any
knowne
sinne
in
his
bosome
,
he
doth
but
deceive
his
own
soule
;
away
with
all
these
impediments
,
that
wee
may
be
capable
of
the
vision
of
God
.
In
the
second
place
,
wee
must
set
this
blessed
object
before
our
eyes
;
resolving
of
the
certainty
of
his
presence
,
with
us
;
Or
,
rather
,
we
must
set
our selves
before
him
,
who
is
ever
unremovably
before
us
,
with
us
,
in
us
;
acknowledging
him
with
no
lesse
assurance
of
our
faith
,
than
we
acknowledge
the
presence
of
our
owne
bodies
,
by
the
assurance
of
sense
:
For
,
how
shall
we
suppose
wee
can
see
him
that
is
absent
from
us
?
No
man
will
say
,
he
sees
the
Sun
,
when
it
is
out
of
our
Hemisphere
:
That
infinite
God
therefore
,
who
cannot
but
be
every
where
,
must
bee
acknowledged
to
be
ever
,
in
a
glorious
manner
,
present
with
us
;
manifesting
his
presence
most
eminently
,
in
the
high
heavens
,
and
yet
filling
both
heaven
and
earth
with
the
Majesty
of
his
glory
:
In
him
it
is
that
we
live
,
and
move
,
and
have
our
being
:
he
comprehends
the
whole
world
,
himselfe
being
only
incomprehensible
;
secluded
from
no
place
,
included
in
no
place
;
neerer
to
us
than
our
owne
soules
:
when
we
die
,
we
part
from
them
;
from
him
we
cannot
part
;
with
whom
remotenesse
of
place
can
make
no
difference
,
time
no
change
:
when
the
heart
is
thus
throughly
assured
,
it
is
in
a
faire
way
to
see
the
Invisible
;
for
now
,
after
all
the
former
impediments
,
the
hinderance
of
distance
is
taken
away
;
and
nothing
remaineth
,
but
that
the
eye
bee
so
affected
,
and
imployed
hereabouts
,
as
it
ought
.
SECT.
V.
TO
which
purpose
,
in
the
third
place
,
there
must
be
an
exaltation
,
and
a
fortification
of
our
sight
;
An
exaltation
rasing
it
above
our
wonted
pitch
,
for
our
heart
is
so
inured
,
and
confined
to
bodily
objects
,
that
,
except
it
bee
somewhat
raised
above
it selfe
,
it
is
not
capable
of
spirituall
things
.
A
fortification
of
our
sight
,
so
raised
;
for
our
visive
beames
are
(
at
our
best
)
so
weak
,
that
they
are
not
able
to
look
upon
a
sight
so
spiritually
glorious
;
alas
,
wee
cannot
so
much
as
look
upon
the
Sunne-beames
,
but
we
are
dazeled
,
and
blinded
,
with
that
,
which
gives
us
opportunity
of
sight
:
how
shall
wee
be
able
to
behold
the
infinite
resplendence
of
him
that
made
it
?
St.
Stephen
was
a
true
Eagle
;
that
blessed
protomartyrs
cleared
,
exalted
,
fortified
sight
pierced
the
heavens
,
and
saw
Jesus
standing
at
the
right
hand
of
God
▪
Whence
was
this
vigor
,
and
perspicacity
?
Hee
was
full
of
the
holy
Ghost
,
that
Spirit
of
God
,
that
was
within
him
,
gave
both
clearnesse
,
and
strength
(
in
such
miraculous
manner
)
to
the
eyes
of
him
,
who
should
strait-way
see
,
as
hee
was
seene
;
who
should
instantly
by
the
eye
of
his
glorified
soule
,
no
lesse
see
the
incomprehensible
Majesty
of
God
the
Father
,
than
now
by
his
bodily
eye
,
he
saw
the
glorified
body
of
the
Son
of
God
:
It
must
bee
the
only
work
of
the
same
Spirit
of
God
within
us
,
that
must
enable
us
,
both
to
the
faculty
,
and
exercise
of
seeing
the
Invisible
;
for
the
performance
whereof
,
there
must
be
,
in
the
fourth
place
,
a
trajection
of
the
visuall
beames
of
the
soule
,
thorow
all
earthly
occurrences
,
terminating
them
only
in
God
;
as
now
,
we
look
thorow
the
aire
,
at
any
object
,
but
our
sight
passes
thorow
it
,
and
rests
not
in
it
:
whiles
we
are
here
,
we
cannot
but
see
the
world
;
even
the
holiest
eye
cannot
look
off
it
;
but
it
is
to
us
,
as
the
vast
aire
is
betwixt
us
and
the
Starry
heaven
,
only
for
passage
;
all
is
translucid
,
till
the
sight
arrive
there
;
there
it
meetes
with
that
solid
object
of
perfect
contentment
,
and
happinesse
,
wherewith
it
is
throughly
bounded
.
When
it
hath
therefore
attained
thither
,
there
must
bee
,
in
the
fifth
place
,
a
certaine
divine
irradiation
of
the
mind
,
which
is
now
filled
,
and
taken
up
with
a
lightsome
apprehension
of
an
infinite
Majesty
,
of
a
glory
incomprehensible
,
and
boundlesse
;
attended
and
adored
by
millions
of
heavenly
Angels
,
and
glorified
Spirits
;
whereto
way
must
be
made
by
the
conceit
of
a
transcendent
light
;
wherein
God
dwelleth
;
as
far
above
this
outward
light
which
we
see
,
as
that
is
above
darknesse
:
For
though
we
may
not
in
our
thoughts
liken
God
to
any
created
brightnesse
,
(
bee
it
never
so
glorious
;
)
yet
nothing
forbids
us
to
think
of
the
place
of
his
eternall
habitation
,
as
infinitely
resplendent
,
above
the
comparison
of
those
beames
which
any
creature
can
cast
forth
.
He
is
clothed
(
saith
the
Psalmist
)
with
light
as
with
a
garment
.
Lo
,
when
wee
cannot
see
a
mans
soule
,
yet
we
may
see
his
body
;
and
when
we
cannot
see
the
body
,
yet
wee
may
see
the
clothes
:
Even
so
,
though
wee
may
not
think
to
see
the
essence
of
God
,
yet
we
may
see
,
and
conceive
of
this
his
resplendent
garment
of
light
.
Farre
be
it
therefore
from
us
,
when
we
would
look
up
to
a
Deity
,
to
have
our
eye-sight
terminated
in
a
gloomy
opacity
,
and
sad
darksomnesse
,
which
hath
no
affinity
with
any
appendance
of
that
divine
Majesty
,
who
hath
thought
good
to
describe
it selfe
by
light
:
Let
our
hearts
adore
such
an
infinite
spirit
,
as
that
the
light
wherein
he
dwels
,
is
inaccessible
,
the
light
which
he
hath
,
and
is
,
is
inconceiveable
,
and
rather
rest
themselves
in
an
humble
and
devout
adoration
of
what
they
cannot
know
,
than
weary
themselves
with
a
curious
search
of
what
they
cannot
comprehend
.
A
simple
and
meek
kind
of
astonishment
,
and
admiration
,
beseemes
us
here
better
,
than
a
bold
and
busie
disquisition
.
But
,
if
this
outward
light
(
which
of
all
visible
creatures
comes
neerest
the
nature
of
a
spirit
)
shall
seeme
too
materiall
,
to
expresse
the
glory
of
that
blessed
habitation
,
of
the
Highest
:
Let
the
mind
labour
to
apprehend
an
intellectuall
light
,
which
may
be
so
to
our
understanding
,
as
this
bodily
light
is
to
our
sense
,
purely
spirituall
,
and
transcendently
glorious
;
and
let
it
desire
to
wonder
at
that
which
it
can
never
conceive
;
How
should
this
light
be
inaccessible
,
if
it
were
such
as
our
either
sense
,
or
reason
could
attaine
unto
?
SECT.
VI.
WHen
we
have
attained
to
this
comfortable
and
heavenly
illumination
,
there
must
be
,
in
the
sixt
place
,
a
fixing
of
the
eye
upon
this
beatificall
object
,
so
,
as
it
may
be
free
from
distraction
,
and
wandring
.
Certainly
there
is
nothing
more
apt
to
be
miscarried
,
than
the
eye
;
every
new
sight
winnes
it
away
from
that
which
last
allured
it
.
It
is
not
hard
,
or
unusuall
to
have
some
sudden
short
glympses
of
this
happy
vision
;
which
yet
the
next
toy
fetches
off
,
and
makes
us
to
forget
:
like
as
the
last
wave
washeth
off
the
impression
of
the
former
:
what
are
we
the
better
for
this
,
than
that
patient
,
who
having
the
filme
too
early
raised
from
his
eye
,
sees
the
light
for
the
present
,
but
shall
never
see
any
more
.
Would
wee
see
God
to
purpose
?
when
we
have
once
set
eye
upon
him
,
we
may
not
suffer
our selves
,
by
any
means
to
lose
the
sight
of
him
againe
;
but
must
follow
it
still
with
a
constant
and
eager
intention
:
Like
as
the
Disciples
of
Christ
,
when
they
had
fixed
their
eyes
upon
their
ascending
Saviour
,
could
not
be
taken
off
,
with
the
presence
of
Angels
;
but
sent
their
eye-beames
after
him
into
heaven
,
so
earnestly
,
that
the
reproofe
of
those
glorious
spirits
could
hardly
pull
them
off
.
You
are
now
ready
to
tell
me
,
this
is
a
fit
task
for
us
,
when
we
are
in
our
heaven
;
and
to
plead
the
difficulty
of
such
our
settlement
,
in
this
region
of
change
;
where
our
eyes
cannot
but
bee
forced
aside
,
with
the
necessity
of
our
worldly
occasions
;
and
to
question
the
possibility
of
viewing
two
objects
at
once
;
God
,
and
the
world
;
not
considering
,
that
herein
lyes
the
improvement
of
the
Christians
skill
,
in
these
divine
Opticks
:
The
carnall
eye
looks
through
God
,
at
the
world
;
The
spirituall
eye
lookes
through
the
world
,
at
God
;
the
one
of
those
he
seeth
mediately
,
the
other
terminatively
;
neither
is
it
in
nature
hard
to
conceive
,
how
we
may
see
two
such
objects
,
as
whereof
one
is
in
the
way
to
the
other
,
as
thorow
a
prospective
glasse
,
we
can
see
a
remote
mark
;
or
thorow
a
thin
cloud
wee
can
see
heaven
.
Those
glorious
Angels
of
heaven
are
never
without
the
vision
of
God
,
yet
being
ministring
spirits
for
the
good
of
his
Elect
,
here
below
,
they
must
needs
take
notice
of
these
earthly
occurrents
:
the
variety
of
these
sublunary
objects
cannot
divert
their
thoughts
from
their
Maker
:
Although
also
(
to
speak
distinctly
)
the
eye
thus
imployed
is
not
the
same
:
nothing
hinders
but
that
whiles
the
bodily
sees
a
body
,
the
spirituall
eye
may
see
a
spirit
:
As
when
a
load-stone
is
presented
to
my
view
,
the
eye
of
my
sense
sees
the
body
,
and
fashion
of
the
stone
,
my
eye
of
reason
sees
the
hidden
vertue
which
is
in
it
;
both
these
kinds
of
eyes
may
be
thus
fixed
upon
their
severall
objects
without
any
intersection
of
the
visuall
lines
of
each
other
.
But
,
that
no
man
may
think
God
hath
so
little
respect
to
our
infirmities
as
to
impose
upon
us
impossible
tasks
,
we
must
know
,
that
since
the
soule
of
man
in
this
state
of
fraile
mortality
,
is
not
capable
of
a
perpetuall
act
of
such
an
intuition
of
God
,
here
is
necessary
use
of
a
just
distinction
:
As
the
Schoole
therefore
is
wont
to
distinguish
of
intentions
,
so
must
we
here
of
the
apprehension
of
God
,
which
is
either
actuall
,
or
habituall
,
or
virtuall
.
Actuall
,
when
our
cogitations
are
taken
up
,
and
directly
imployed
in
the
meet
consideration
of
the
blessed
Deity
,
and
the
things
thereto
appertaining
:
Habituall
,
when
we
have
a
settled
kind
of
holy
disposition
,
and
aptitude
inclining
us
ever
to
these
divine
thoughts
,
ready
still
to
bring
them
forth
into
act
,
upon
every
least
motion
:
Virtuall
,
betwixt
both
these
,
being
neither
so
quick
and
agile
,
as
the
actuall
;
nor
yet
so
dull
and
flagging
as
the
habituall
,
(
which
may
be
incident
to
a
man
whether
sleeping
,
or
otherwise
busied
)
when
by
the
power
of
an
heavenly
disposition
,
wrought
in
the
mind
,
we
are
so
affected
,
as
that
divine
thoughts
are
become
the
constant
(
though
insensible
)
guests
of
the
soule
;
whiles
the
vertue
of
that
originall
illumination
sticks
still
by
us
,
and
is
,
in
a
sort
,
derived
into
all
our
subsequent
cogitations
;
leaving
in
them
perpetuall
remainders
of
the
holy
effects
of
the
deeply-wrought
,
and
well
grounded
apprehension
of
God
:
As
in
a
pilgrim
towards
the
holy
Land
,
there
are
not
alwaies
actual
thoughts
concerning
his
way
,
or
end
;
yet
there
is
still
,
an
habituall
resolution
,
to
begin
and
compasse
that
journey
;
and
a
secret
power
of
his
continued
will
,
to
put
forward
his
steps
to
that
purpose
;
there
being
a
certaine
impression
remaining
in
the
motive
faculty
,
which
still
insensibly
stirres
him
towards
the
place
desired
:
Neither
is
it
unusuall
,
(
even
in
nature
)
to
see
many
effects
continuing
,
when
the
motion
of
the
cause
,
by
which
they
were
wrought
,
ceaseth
;
As
when
some
deep
Bell
is
rung
to
the
height
,
the
noyse
continues
some
time
in
the
ayre
,
after
the
clapper
is
silent
:
Or
when
a
stone
is
cast
into
the
water
,
the
circles
that
are
caused
by
it
are
enlarged
,
and
multiplyed
,
after
the
stone
lyes
still
in
the
bottome
.
How
ever
therefore
we
cannot
hope
in
this
life
(
through
our
manifold
weaknesses
,
and
distractions
)
to
attaine
unto
the
steddy
continuance
of
the
actuall
view
of
him
that
is
invisible
,
yet
,
to
the
habituall
,
and
virtuall
power
of
apprehending
him
,
wee
may
,
(
through
the
goodnesse
of
him
,
whom
we
strive
to
see
)
happily
aspire
.
Neither
may
we
be
wanting
to
our selves
in
taking
all
occasions
of
renewing
these
our
actuall
visions
of
God
;
both
set
,
and
casuall
:
there
is
nothing
that
wee
can
see
,
which
doth
not
put
us
in
mind
of
God
;
what
creature
is
there
,
wherin
we
do
not
espy
some
footsteps
of
a
Deity
?
every
herb
,
flower
,
leafe
,
in
our
garden
;
every
Bird
,
and
Fly
in
the
aire
;
every
Ant
and
Worme
in
the
ground
;
every
Spider
in
our
window
,
speakes
the
omnipotence
,
and
infinite
wisedome
of
their
Creator
:
None
of
these
may
passe
us
without
some
fruitfull
monition
of
acknowledging
a
divine
hand
.
But
besides
these
,
it
will
be
requisite
for
us
,
every
morning
to
season
our
thoughts
with
a
serious
renovation
of
our
awfull
apprehensions
of
God
;
and
not
to
take
off
our
hand
,
till
wee
have
wrought
our
hearts
to
some
good
competency
of
right
,
and
holy
conceits
of
that
glorious
Majesty
;
the
efficacy
whereof
may
dilate
it selfe
to
the
whole
following
day
;
which
may
be
often
revived
by
our
frequent
ejaculations
:
But
above
all
other
,
when
wee
have
to
do
with
God
,
in
the
set
immediate
exercises
of
his
services
,
and
our
heavenly
devotions
,
we
must
endeavour
(
to
our
utmost
)
to
sharpen
our
eyes
,
to
a
spirituall
perspicacity
;
striving
to
see
him
,
whom
we
speak
unto
,
and
who
speaks
unto
us
,
as
he
hath
pleased
to
reveale
himselfe
.
But
,
over
and
beside
all
these
,
even
when
we
have
no
provocations
from
any
particular
occasion
,
it
must
be
our
continual
care
,
to
labour
with
our
God
,
that
it
would
please
him
to
work
us
to
such
an
holy
,
and
heavenly
disposition
,
as
that
what
ever
our
imployments
may
be
,
we
may
never
want
the
comfort
of
a
virtuall
and
habituall
enjoying
the
sight
of
God
;
so
as
the
power
and
efficacy
of
our
first
,
well-taken
apprehension
may
runne
on
,
thorow
all
the
following
actions
,
and
events
both
of
our
life
,
and
death
.
SECT.
VII
.
VPon
this
constant
fixednesse
of
our
thoughts
,
on
God
,
there
cannot
but
follow
(
in
the
seventh
place
)
a
marvellous
delight
,
and
complacency
of
the
soule
,
in
so
blessed
an
object
;
neither
is
it
easie
to
determine
whether
of
these
doe
more
justly
challenge
a
precedency
in
the
heart
,
whether
the
eye
be
so
fixed
,
because
it
is
well
pleased
with
the
sight
;
or
whether
it
be
so
pleased
and
ravished
,
with
that
happy
sight
,
because
it
is
so
fixed
:
whatsoever
these
two
are
in
the
order
of
nature
,
I
am
sure
in
time
,
they
are
inseparable
,
neither
is
it
possible
for
any
man
to
see
God
as
interessed
in
him
,
and
not
to
love
him
,
and
take
pleasure
in
him
:
As
a
stranger
,
as
an
enemy
,
or
avenger
,
even
divels
and
reprobate
soules
behold
him
,
to
their
regret
,
and
torment
;
if
I
may
not
say
,
they
rather
see
his
anger
,
and
judgement
,
than
himselfe
;
but
never
eye
can
see
him
as
his
God
,
and
not
be
taken
with
infinite
delight
:
for
that
absolute
goodnesse
(
out
of
which
no
man
can
contemplate
God
)
can
be
no
other
,
than
infinitely
amiable
.
And
if
in
the
seeing
of
God
,
we
be
(
as
the
Schoole
hath
taught
us
to
speak
)
unitively
carried
into
him
,
how
can
we
choose
but
in
this
act
,
bee
affected
with
joy
unspeakable
and
glorious
?
In
thy
presence
,
saith
the
Psalmist
,
is
the
fulnesse
of
joy
:
and
at
thy
right
hand
,
are
pleasures
for
evermore
.
In
summe
therefore
;
if
when
our
eyes
being
freed
from
all
naturall
indispositions
,
and
both
inward
,
and
outward
impediments
;
wee
have
so
this
blessed
object
presented
before
us
,
as
that
,
there
is
an
exaltation
and
fortification
of
our
sight
;
and
thereupon
a
trajection
of
the
visuall
beames
thorow
all
earthly
occurrents
,
and
a
divine
irradiation
of
the
understanding
,
and
a
stedfast
fixing
of
the
eye
upon
this
happy
object
,
without
wandring
and
distraction
;
not
without
a
wonderfull
delight
,
and
joy
in
the
God
of
all
comfort
,
whom
we
apprehend
;
we
do
now
effectually
borrow
Moses
his
eyes
,
and
,
as
he
did
,
see
the
Invisible
.
SECT.
VIII
.
BVt
as
all
good
things
are
difficult
,
and
all
difficulties
full
of
discouragement
,
unlesse
they
be
matched
with
a
countervaileable
benefit
,
(
in
which
cases
they
doe
rather
whet
,
than
turne
the
edge
of
our
desires
)
let
us
see
what
considerations
of
profit
,
arising
from
this
noble
act
,
may
stirre
up
our
languishing
hearts
to
the
endeavour
,
and
performance
thereof
:
There
are
actions
,
which
carrying
nothing
but
danger
and
trouble
in
the
mouth
of
them
,
had
need
to
be
drawne
on
with
the
promise
of
an
externall
reward
;
there
are
those
,
which
carry
in
them
their
owne
recompence
;
such
is
this
wee
have
in
hand
:
What
can
there
bee
out
of
it selfe
,
so
good
as
it
?
When
we
take
paines
to
put
our selves
into
some
Theater
,
or
Court
,
or
some
pompous
triumph
,
we
have
no
other
end
but
to
see
;
and
yet
how
poore
,
and
unsatisfying
is
that
spectacle
;
and
such
,
as
wherein
our
frivolous
curiosity
shuts
up
in
emptinesse
,
and
discontentment
?
how
justly
then
are
we
ambitious
of
this
prospect
,
wherein
,
to
but
see
,
is
to
be
blessed
.
It
is
no
newes
to
see
wantons
transported
from
themselves
,
with
the
sight
of
a
beautifull
face
,
though
such
,
perhaps
,
as
wherein
they
can
never
hope
to
have
any
interest
;
and
some
curious
eyes
no
lesse
taken
with
an
exquisite
picture
,
which
yet
shall
never
be
theirs
:
how
can
we
be
other
than
ravished
with
an
heavenly
delight
,
and
pleasure
,
in
so
seeing
the
infinite
beauty
of
the
God
of
Spirits
,
as
that
our
sight
cannot
be
severed
from
fruition
?
the
act
it selfe
is
an
abundant
remuneration
,
yet
doth
it
not
want
many
sweet
,
and
beneficiall
consequences
,
which
do
justly
quicken
our
desires
to
attaine
unto
the
practise
of
it
.
Whereof
it
is
not
the
meanest
,
that
who-ever
hath
happily
aspired
thereunto
,
cannot
bee
carryed
away
with
earthly
vanities
;
what
poore
things
are
these
,
in
comparison
of
those
invisible
glories
?
Alas
,
what
was
the
pleasure
and
riches
of
the
Court
of
Egypt
,
in
the
eyes
of
Moses
,
when
he
had
once
seene
his
God
?
It
is
a
true
word
,
Paris
,
when
a
man
hath
tasted
once
of
the
spirit
,
all
flesh
is
savourlesse
:
Surely
,
when
once
the
chosen
vessell
had
beene
rapt
into
the
third
heaven
,
and
seene
those
unutterable
magnificencies
of
the
divine
Majesty
,
who
can
wonder
,
if
he
looked
,
ever
after
,
with
scorne
,
and
pitty
upon
all
the
glittering
poverty
of
this
inferiour
world
?
Goe
then
ye
poorely-great
ones
of
the
world
,
and
admire
the
piles
of
your
treasures
,
the
statelinesse
of
your
structures
,
the
sound
of
your
titles
,
the
extent
of
your
territoryes
;
but
know
,
that
hee
who
hath
seene
the
least
glympse
of
the
Invisible
,
knowes
how
to
commiserate
your
felicity
,
and
wonders
what
yee
can
see
in
all
these
,
worth
your
admiration
,
and
pursuit
:
What
joy
and
triumph
was
among
the
Iewes
when
they
saw
the
foundation
of
the
second
Temple
laid
?
yet
those
ancient
Priests
and
Levites
,
whose
eyes
had
seene
the
glory
of
the
former
Temple
,
wept
,
and
cryed
as
loud
,
as
the
rest
shouted
:
Those
that
know
no
better
,
may
rejoyce
and
exult
in
these
worldly
contentments
;
but
those
,
who
have
had
but
a
blink
of
the
beauty
of
heaven
,
can
look
upon
them
no
otherwise
,
than
with
an
overly
contemptuousnesse
.
I
wonder
not
if
good
old
Simeon
were
content
to
have
his
eyes
clozed
for
ever
,
when
he
had
once
seene
the
Sonne
of
God
:
what
ever
he
should
see
afterwards
,
would
but
abase
those
eyes
,
that
had
beene
blessed
with
the
face
of
his
Saviour
.
It
was
no
ill
conceit
of
the
wise
Oratour
,
that
he
who
had
once
knowne
and
considered
the
magnitude
of
the
world
,
could
never
after
admire
any
thing
;
Surely
we
may
more
justly
say
,
that
hee
who
hath
duly
taken
into
his
thoughts
the
consideration
of
the
infinite
power
,
wisdome
,
goodnesse
,
of
the
great
God
of
the
world
,
cannot
think
the
world
it selfe
,
worthy
of
his
wonder
.
As
some
great
Peere
therefore
,
that
hath
beene
used
to
stately
showes
,
and
courtly
magnificence
,
doth
not
vouchsafe
so
much
as
to
cast
his
eye
towards
the
meane
worthlesse
gewgawes
of
a
Pedlars
Stall
,
(
which
yet
silly
children
behold
with
great
pleasure
and
admiration
:
so
the
soule
that
hath
beene
inured
to
the
sight
of
the
divine
Majesty
,
scornes
to
suffer
it selfe
to
be
transported
with
the
trash
and
toyes
of
this
vaine
and
transitory
world
.
SECT.
IX
.
NO
whit
inferiour
to
this
benefit
,
is
the
second
;
that
this
sight
of
the
Invisible
is
a
notable
and
prevalent
meanes
to
restraine
us
from
sinning
,
for
how
dares
he
sinne
,
that
sees
God
ever
before
him
?
whom
he
knowes
of
so
pure
eyes
,
that
he
detests
the
least
motion
to
evill
;
of
so
almighty
power
,
as
to
revenge
it
everlastingly
.
It
was
a
poore
thought
of
him
(
who
yet
could
know
no
better
)
that
hee
who
would
disswade
himselfe
from
a
secret
wickednesse
,
should
suppose
a
grave
Cato
,
or
some
other
such
austere
frowning
Censor
,
to
be
by
him
,
looking
upon
his
actions
;
as
if
the
shame
or
feare
of
such
a
witnesse
were
a
sufficient
coercion
from
evill
:
he
that
hath
no
eyes
to
see
a
God
,
may
scarre
himselfe
with
the
imagined
sight
of
a
man
,
somewhat
better
than
himselfe
;
but
he
who
hath
the
grace
to
see
the
Invisible
,
finds
a
stronger
restraint
in
that
presence
,
than
if
hee
were
looked
on
by
millions
of
Witnesses
,
Iudges
,
Executioners
:
Yet
as
this
sight
is
mutuall
,
(
ours
of
God
,
and
Gods
of
us
,
)
the
good
heart
finds
a
more
powerfull
restriction
in
his
seeing
of
God
,
than
in
Gods
seeing
of
him
:
if
there
be
more
feare
in
this
,
there
is
more
love
in
the
other
;
for
,
since
this
holy
vision
of
God
is
ever
joyned
with
some
warmth
of
good
affection
to
that
prime
,
and
infinite
goodnesse
,
the
very
apprehension
of
that
unspeakable
lovelinesse
,
which
is
in
him
,
more
effectually
curbeth
all
evill
desires
,
in
us
,
than
the
expectation
of
any
danger
,
that
can
threaten
us
:
How
can
I
do
this
great
evill
,
and
sinne
against
God
,
The
Spirit
of
God
hath
thought
fit
to
specifie
the
third
benefit
,
upon
occasion
of
the
mention
of
Moses
his
vision
of
God
;
he
endured
,
as
seeing
him
who
is
invisible
:
As
this
sight
therefore
hath
power
to
withhold
us
from
doing
evill
;
so
also
to
uphold
us
in
the
suffering
of
evill
;
What
but
cheerfulnesse
,
and
ease
,
could
holy
Stephen
find
in
the
stones
of
his
enraged
murtherers
,
when
,
through
that
haile
storme
he
could
see
his
Iesus
,
standing
at
the
right
hand
of
God
,
ready
to
revenge
,
and
crowne
him
?
What
a
pleasing
walk
did
the
three
children
find
in
Nebuchadnezzars
Fornace
,
whiles
the
Sonne
of
God
made
up
the
fourth
?
What
Bath
was
so
suppling
,
and
delightfull
,
as
the
rack
of
Theodorus
the
Martyr
,
whiles
Gods
Angel
wip't
,
and
refreshed
his
distended
joynts
?
With
what
confidence
and
resolution
,
did
the
Father
of
the
faithfull
break
thorow
all
troubles
,
and
tentations
,
when
he
heard
God
say
,
Feare
not
,
I
am
thy
sheild
,
and
thy
exceeding
great
reward
.
Certainly
,
all
feare
and
discouragement
arises
from
a
conceit
of
our
owne
weaknesse
,
and
an
adversaries
power
,
and
advantage
;
take
away
these
two
,
and
the
mind
of
man
remaines
undanted
:
and
both
these
vanish
at
the
sight
of
the
Invisible
;
For
,
what
weaknesse
can
we
apprehend
,
when
God
is
our
strength
,
or
what
adversary
can
we
feare
,
when
the
Almighty
is
with
us
?
Good
Ezekiah
was
never
so
much
scarred
with
all
the
bravings
of
Rabshakeh
,
as
when
he
said
,
Am
I
come
up
hither
without
the
Lord
?
Had
God
taken
part
against
his
degenerated
people
,
what
could
the
arme
of
flesh
have
availed
,
for
their
defence
?
As
contrarily
,
when
hee
strikes
in
,
what
can
the
gates
of
hell
do
?
Is
it
multitude
that
can
give
us
courage
?
as
Elisha's
servant
said
;
there
are
more
with
us
than
against
us
:
It
is
strength
?
behold
,
the
weaknesse
of
God
is
stronger
than
men
;
than
divels
:
How
justly
do
we
contemne
all
visible
powers
,
when
we
see
the
Invisible
?
when
we
see
him
,
not
empty
handed
,
but
standing
ready
,
with
a
crowne
of
glory
,
SECT.
X.
LAstly
,
what
other
doth
this
vision
of
God
but
enter
us
into
our
heaven
?
Blessed
are
the
pure
in
heart
,
(
saith
our
Saviour
upon
the
Mount
)
for
they
shall
see
God
;
Lo
,
he
that
only
can
give
blessednesse
,
hath
promised
it
to
the
pure
;
and
he
that
best
knowes
wherin
blessednesse
consists
,
tells
us
,
it
is
in
the
seeing
of
God
;
The
blessed
Spirits
above
,
both
Angels
and
soules
of
the
departed
Saints
,
see
him
cleerly
,
without
any
vaile
drawne
over
their
glorified
eyes
;
we
,
wretched
Pilgrims
here
on
earth
,
must
see
him
as
wee
may
;
there
is
too
much
clay
in
our
eyes
,
and
too
many
,
and
to
grosse
vapors
of
ignorance
and
infidelity
betwixt
us
and
him
,
for
a
full
and
perfect
vision
:
Yet
even
here
,
we
see
him
truly
,
though
not
cleerly
;
and
the
stronger
our
faith
is
,
the
clearer
is
our
sight
;
and
the
clearer
our
sight
is
,
the
greater
is
our
measure
of
blessednesse
:
Neither
is
it
a
meere
presence
,
or
a
bare
simple
vision
,
which
doth
either
inchoate
,
or
perfect
our
happinesse
:
we
find
there
was
a
day
,
when
the
Sonnes
of
God
came
to
present
themselves
before
the
Lord
,
SECT.
XI
.
NO
sooner
have
our
eyes
beene
thus
lifted
up
above
the
hills
,
to
the
sight
of
the
Invisible
,
than
they
must
be
instantly
cast
downe
,
and
turned
inwards
to
see
our
owne
wretchednesse
;
how
weak
and
poore
we
are
,
how
fraile
,
how
vaine
and
momentany
,
how
destitute
of
all
good
,
how
obnoxious
to
all
sinne
,
and
misery
:
Contrarieties
make
all
things
better
discerned
;
And
surely
however
it
be
commonly
seene
,
that
the
neernesse
of
the
object
,
is
an
hindrance
to
the
sight
,
yet
here
,
the
more
closely
we
behold
our
owne
condition
,
the
more
cleerly
we
shall
discerne
,
and
the
more
fully
shall
we
be
convinced
of
this
unpleasing
truth
:
It
is
not
for
us
to
look
back
(
like
the
heires
of
some
decayed
house
)
at
what
we
were
;
whoever
was
the
better
for
a
past
happinesse
?
Alas
,
what
are
we
now
?
miserable
dust
and
ashes
;
earth
at
the
best
,
at
the
worst
,
hell
;
Our
being
is
vanity
,
our
substance
corruption
;
our
life
is
but
a
blast
,
our
flesh
wormes-meat
,
our
beginning
impotent
,
above
all
creatures
,
(
even
wormes
can
crawle
forward
,
so
soone
as
they
are
,
so
cannot
we
)
our
continuance
short
,
and
troublesome
;
our
end
grievous
;
who
can
assure
himselfe
of
one
minute
of
time
,
of
one
dramme
of
contentment
?
But
,
woe
is
me
,
other
creatures
are
fraile
too
,
none
but
man
is
sinfull
;
our
soule
is
not
more
excellent
,
than
this
tainture
of
it
,
is
odious
,
and
deadly
;
our
composition
laies
us
open
to
mortality
,
but
our
sinne
exposes
us
to
the
eternall
wrath
of
God
,
and
the
issue
of
it
,
eternall
damnation
:
The
grave
waits
for
us
,
as
men
;
hell
,
as
sinners
:
Beasts
compare
with
us
in
our
being
;
in
our
sinning
,
Devils
insult
over
us
.
And
now
,
since
the
spring
is
foule
,
how
can
the
streames
be
cleare
?
Alas
,
what
act
of
ours
is
free
from
this
wofull
pollution
?
who
eats
,
or
drinks
,
or
sleepes
,
or
moves
,
or
talks
,
or
thinks
,
or
heares
,
or
prayes
without
it
?
Even
hee
that
was
blessed
with
the
sight
of
the
third
heaven
,
as
tyred
with
this
clogge
,
could
say
,
O
wretched
man
that
J
am
,
who
shall
deliver
mee
from
this
body
of
death
?
Blessed
Apostle
,
if
thou
wert
so
sensible
of
thy
in-dwelling
corruptions
,
who
knew'st
nothing
by
thy selfe
,
how
must
our
hearts
needs
rend
with
shame
,
and
sorrow
,
who
are
guilty
of
so
many
thousand
transgressions
,
which
our
impotence
can
neither
avoid
,
nor
expiate
?
how
justly
do
we
feare
God
,
since
we
have
deserved
to
be
under
so
deep
a
condemnation
.
OF
THE
SIGHT
and
FEARE
of
the
ALMIGHTY
.
The
Second
Book
.
SECT.
I.
THus
therefore
when
a
man
shall
have
stedfastly
fixed
his
eyes
upon
the
dread
Majesty
of
an
ever-present
God
,
and
upon
the
deplored
wretchednesse
of
his
own
condition
,
hee
shall
bee
in
a
meet
capacity
to
receive
this
holy
Feare
,
whereof
we
treat
:
Neither
indeed
is
it
possible
for
him
to
see
that
all-glorious
presence
,
and
not
presently
thereupon
find
himselfe
affected
with
a
trembling
kind
of
awfulnesse
.
Neither
can
hee
look
upon
his
owne
vilenesse
,
without
an
humble
and
bashfull
dejection
of
soule
;
But
when
he
shall
see
both
these
at
once
,
and
compare
his
owne
shamefull
estate
,
with
the
dreadfull
,
incomprehensible
Majesty
of
the
great
God
;
his
owne
impotence
,
with
that
almighty
power
;
his
owne
sinfulnesse
,
with
that
infinite
purity
,
and
justice
;
his
owne
misery
with
the
glory
of
that
immense
mercy
,
how
can
he
choose
but
be
wholly
possessed
with
a
devout
shivering
,
and
religious
astonishment
.
The
heart
then
thus
tempered
with
the
high
thoughts
of
a
God
,
and
the
humble
conceits
of
our selves
,
is
fit
for
the
impression
of
this
Feare
,
which
is
no
other
,
than
an
awfull
disposition
of
the
soule
to
God
:
wherein
there
is
a
double
stamp
,
or
signature
;
the
one
,
is
an
inward
adoration
of
the
Majesty
seene
and
acknowledged
;
the
other
,
a
tender
and
filiall
care
of
being
secretly
approved
of
God
;
and
of
avoyding
the
displeasure
,
and
offence
of
that
God
whom
we
so
adore
.
The
first
,
is
a
continuall
bowing
the
knees
of
our
hearts
to
that
great
,
and
holy
God
;
both
inwardly
blessing
,
and
praising
him
in
all
his
divine
attributes
;
in
his
infinite
power
,
wisedome
,
justice
,
mercy
,
and
truth
;
and
humbly
submitting
and
resigning
our selves
wholly
to
his
divine
pleasure
in
all
things
;
whether
for
his
disposing
,
or
chastising
.
SECT.
II.
ALL
true
adoration
begins
from
within
;
even
the
soule
hath
the
same
parts
,
and
postures
with
the
body
:
as
therefore
it
hath
eyes
to
see
,
so
it
hath
a
tongue
to
speak
unto
,
and
a
knee
to
bend
unto
the
Majesty
of
the
Almighty
:
Shortly
then
;
we
shall
inwardly
adore
the
God
of
heaven
,
when
our
hearts
are
wrought
to
bee
awfully
affected
to
the
acknowledgment
,
cheifly
of
his
infinite
Greatnesse
,
and
infinite
Goodnesse
;
And
this
shall
be
best
done
,
by
the
consideration
of
the
effects
of
both
:
Even
in
meaner
matters
,
wee
cannot
attaine
to
the
knowledge
of
things
by
their
causes
;
but
are
glad
to
take
up
with
this
secondary
information
:
how
much
more
in
the
highest
of
all
causes
,
in
whom
there
is
nothing
but
transcendency
,
and
infinitenesse
?
We
shall
therefore
most
feelingly
adore
the
infinite
greatnesse
of
God
,
upon
representing
unto
our selves
,
the
wonderfull
work
of
his
creation
,
and
his
infinite
goodnesse
,
in
the
no
lesse
wonderfull
work
of
our
redemption
:
Ieremy
,
Feare
yee
not
mee
,
will
ye
not
tremble
at
my
presence
,
which
have
placed
the
sand
,
for
the
bounds
of
the
sea
,
by
a
perpetuall
decree
,
that
it
cannot
passe
it
;
and
though
the
waves
thereof
tosse
themselves
,
yet
they
cannot
prevaile
;
though
they
roare
,
yet
can
they
not
passe
over
it
?
And
what
a
stupendious
work
of
omnipotence
is
it
,
that
thou
,
O
God
,
hast
hanged
up
this
huge
globe
of
water
and
earth
,
in
the
midst
of
a
yeelding
aire
,
without
any
stay
,
or
foundation
,
save
thine
owne
eternall
decree
?
How
wonderfull
art
thou
in
thy
mighty
winds
;
which
,
whence
they
come
,
and
whither
they
go
,
thou
only
knowest
;
in
thy
dreadfull
thunders
,
and
lightnings
;
in
thy
threatning
Comets
,
and
other
fiery
exhalations
?
With
what
marvellous
variety
of
creatures
hast
thou
peopled
all
these
thy
roomy
elements
;
all
of
severall
kinds
,
fashions
,
natures
,
dispositions
,
uses
;
and
yet
all
their
innumerable
motions
,
actions
,
events
,
are
predetermined
and
over-ruled
by
thine
all-wise
,
and
almighty
providence
!
What
man
can
but
open
his
eyes
,
and
see
round
about
him
these
demonstrations
of
thy
divine
power
,
and
wisedome
,
and
not
inwardly
praise
thee
in
thine
excellent
greatnesse
?
For
my
owne
practise
,
I
cannot
find
a
better
notion
,
wherby
to
work
my
heart
to
an
inward
adoration
of
God
,
than
this
;
Thou
that
hast
made
all
this
great
world
,
and
guidest
,
and
governest
it
,
and
fillest
and
comprehendest
it
,
being
thy selfe
infinite
and
incomprehensible
:
And
I
am
sure
there
can
be
no
higher
representation
of
the
divine
greatnesse
unto
our selves
.
Although
withall
,
we
may
find
enough
at
home
:
for
what
man
that
lookes
no
further
than
himselfe
,
and
sees
the
goodly
frame
of
his
body
,
erected
and
imployed
for
the
harbour
of
a
spirituall
,
and
immortall
soule
,
can
choose
but
say
,
I
will
praise
thee
,
for
I
am
fearefully
,
and
wonderfully
made
.
SECT.
III.
SVrely
,
could
we
forget
all
the
rest
of
the
world
,
it
is
enough
to
fetch
us
upon
our
knees
,
and
to
strike
an
holy
awe
into
us
,
to
think
that
in
him
we
live
,
and
move
,
and
have
our
being
:
For
,
in
these
our
particular
obligations
,
there
is
a
mixed
sense
both
of
the
greatnesse
,
and
goodnesse
of
our
God
;
which
,
as
it
manifestly
showes
it selfe
in
the
wondrous
work
of
our
excellent
creation
,
so
most
of
all
magnifies
it selfe
,
in
the
exceedingly
gratious
work
of
our
redemption
:
Great
is
thy
mercy
that
thou
mayst
be
feared
,
saith
the
sweet
Singer
of
Israel
;
Lo
,
power
doth
not
more
command
this
holy
feare
,
than
mercy
doth
;
though
both
here
,
meet
together
;
for
as
there
was
infinite
mercy
mixed
with
power
,
in
thus
creating
us
;
so
also
,
there
is
a
no
lesse
mighty
power
mixed
with
infinite
mercy
,
in
our
redemption
:
What
heart
can
but
awfully
adore
thy
soveraigne
mercy
,
O
blessed
God
,
the
Father
of
our
Lord
Iesus
Christ
,
in
sending
thine
only
,
and
coequall
Sonne
,
the
Sonne
of
thy
love
,
the
Sonne
of
thine
eternall
essence
,
out
of
thy
bosome
,
downe
from
the
height
of
celestiall
glory
,
into
this
vale
of
teares
and
death
,
to
abase
himselfe
,
in
the
susception
of
our
nature
,
to
clothe
himselfe
with
the
ragges
of
our
humanity
,
to
indure
temptation
,
shame
,
death
,
for
us
?
O
blessed
Iesu
,
the
redeemer
of
mankind
,
what
soule
can
be
capable
of
a
sufficient
adoration
of
thine
inconceive
able
mercy
,
in
thy
meane
and
despicable
incarnation
,
in
thy
miserable
,
and
toilsome
life
,
in
thy
bloudy
agony
,
in
thine
ignominious
and
tormenting
passion
,
in
thy
wofull
sense
of
thy
fathers
wrath
in
our
stead
,
and
lastly
,
in
thy
bitter
and
painfull
death
?
thou
that
knewest
no
sinne
,
wert
made
sinne
for
us
,
thou
that
art
omnipotent
,
would'st
die
;
and
by
thy
death
,
hast
victoriously
triumphed
over
death
,
and
hell
.
It
is
enough
,
O
Saviour
,
it
is
more
than
enough
,
to
ravish
our
hearts
with
love
,
and
to
bruise
them
with
a
loving
feare
.
O
blessed
Spirit
,
the
God
of
comfort
,
who
but
thou
only
can
make
our
soules
sensible
of
thy
unspeakable
mercy
,
in
applying
to
us
the
wonderfull
benefit
of
this
our
deare
redemption
,
in
the
great
work
of
our
inchoate
regeneration
,
in
the
mortifying
of
our
evill
and
corrupt
affections
,
in
raising
us
to
the
life
of
grace
,
and
preparing
us
for
the
life
of
glory
?
O
God
,
if
mercy
be
proper
to
attract
feare
,
how
must
our
hearts
,
in
all
these
respects
,
needs
be
filled
with
all
awfull
regard
unto
thy
divine
bounty
?
SECT.
IV.
NOw
we
may
not
think
this
inward
adoration
of
the
greatnesse
,
&
goodnes
of
God
to
be
one
simple
act
,
but
that
,
which
is
sweetly
compounded
of
the
improvement
of
many
holy
affections
:
for
there
cannot
but
be
love
mixed
with
this
feare
;
The
feare
of
the
Lord
is
the
beginning
of
love
;
and
this
feare
must
be
mixed
with
joy
:
Rejoyce
in
him
with
trembling
:
and
this
feare
and
joy
,
is
still
mixed
with
hope
:
For
in
the
feare
of
the
Lord
is
strong
confidence
;
and
the
eye
of
the
Lord
is
upon
them
that
feare
him
,
upon
them
that
hope
in
his
mercy
:
As
therefore
,
we
are
wont
to
say
that
our
bodies
are
not
,
neither
can
bee
nourished
with
any
simple
ingredient
;
so
may
we
truly
say
of
our
soules
,
that
they
neither
receive
any
comfort
,
or
establishment
,
nor
execute
any
powers
of
theirs
,
by
any
sole
single
affection
;
but
require
a
gracious
mixture
for
both
.
As
that
father
said
of
obedience
,
we
may
truly
say
of
grace
,
that
it
is
all
copulative
.
Neither
may
wee
think
,
that
one
only
impression
of
this
holy
feare
,
and
inward
adoration
will
serve
the
turne
,
to
season
all
our
following
disposition
,
and
carriage
;
but
,
there
must
be
a
virtuall
continuation
thereof
,
in
all
the
progresse
of
our
lives
;
Our
Schooles
do
here
seasonably
distinguish
of
perpetuity
,
of
,
whether
the
second
act
,
when
all
our
severall
motions
and
actions
are
so
held
on
,
as
that
there
is
no
cessation
,
or
intermission
of
their
performance
:
(
which
wee
cannot
here
expect
)
Or
,
of
the
first
act
,
when
there
is
an
habit
of
this
inward
adoration
,
settled
upon
the
heart
so
constantly
,
that
it
is
never
put
off
,
by
what
ever
occurrences
;
so
as
whatsoever
we
do
,
whatsoever
we
indeavour
,
hath
a
secret
relation
hereunto
.
And
this
second
way
;
we
must
attaine
unto
,
if
ever
we
will
aspire
to
any
comfort
in
the
fruition
of
Gods
presence
here
,
upon
earth
,
and
our
meet
disposition
towards
him
.
I
have
often
thought
of
that
deep
,
and
serious
question
of
the
late
judicious
,
and
honourable
,
Samuel
Burton
Archdeacon
of
Glocester
.
Sir
Fulke
Grevil
,
Lord
Brook
,
(
a
man
worthy
of
a
fairer
death
,
and
everlasting
memory
)
moved
to
a
learned
kinsman
of
mine
,
(
much
interessed
in
that
Noble
man
)
who
when
he
was
discoursing
of
an
incident
matter
,
very
considerable
,
was
taken
off
with
this
quick
interrogation
,
of
that
wise
and
noble
person
;
What
is
that
to
the
Infinite
?
as
secretly
implying
,
that
all
our
thoughts
and
discourse
must
be
reduced
thither
;
and
that
they
faile
of
their
ends
,
if
they
be
any
other
where
terminated
▪
It
was
a
word
well
becomming
the
profound
judgement
,
and
quintessentiall
notions
of
that
rare
,
memorable
Peere
.
And
certainly
so
it
is
,
if
the
cogitations
and
affections
of
our
hearts
be
not
directed
to
the
glory
of
that
infinite
God
,
both
they
are
lost
,
and
we
in
them
.
SECT.
V.
REligious
adoration
begins
in
the
heart
,
but
rests
not
there
;
diffusing
it selfe
through
the
whole
man
,
and
commanding
all
the
powers
of
the
soule
,
and
all
the
parts
of
the
body
to
comply
in
a
reverent
devotion
:
so
that
,
as
we
feare
the
Lord
whom
wee
serve
,
so
wee
serve
the
Lord
with
feare
.
Where
the
heart
stoopes
,
it
cannot
be
,
but
the
knees
must
bend
,
the
eyes
and
hands
must
be
lift
up
;
and
the
whole
body
will
strive
to
testifie
the
inward
veneration
;
as
upon
all
occasions
,
so
especially
,
when
wee
have
to
deale
with
the
sacred
affaires
of
God
,
and
offer
to
present
our selves
to
any
of
his
immediate
services
:
Our
feare
cannot
bee
smothered
in
our
bosomes
;
Every
thing
that
pert●ines
to
that
infinite
Majesty
must
carry
from
us
due
testifications
of
our
awe
;
his
Name
,
his
Word
,
his
Services
,
his
House
,
his
Messengers
:
I
cannot
allow
the
superstitious
niceties
of
the
Iewes
,
in
the
matters
of
God
;
yet
I
find
in
their
practise
,
many
things
worthily
imitable
;
such
as
favour
of
the
feare
of
their
father
Isaac
,
and
such
as
justly
shame
our
prophane
carelesnesse
.
There
is
no
wise
man
but
must
needs
mislike
their
curious
scruples
,
concerning
that
ineffable
name
,
the
letters
and
syllables
wherof
,
they
held
in
such
dreadfull
respect
,
that
they
deemed
it
worthy
of
death
,
for
any
but
sacred
lips
,
and
that
,
but
in
set
times
and
places
,
to
expresse
it
;
as
if
the
mention
of
it
pierced
the
side
of
God
,
together
with
their
owne
heart
;
There
are
those
that
stumble
at
their
adoration
at
the
blessed
name
of
Iesus
,
prescribed
and
practised
by
our
Church
;
as
unjustly
conceiving
,
that
wee
put
a
superstitious
holinesse
in
the
very
sound
,
and
syllabicall
enunciation
of
the
word
;
wheras
,
it
is
the
person
of
that
blessed
Saviour
,
to
whom
,
upon
this
occasion
,
our
knees
are
bended
:
A
gesture
so
far
out
of
the
just
reach
of
blame
,
that
if
it
seemed
good
to
the
wisedome
of
the
Church
,
to
allot
this
reverent
respect
to
all
▪
whatsoever
the
names
,
wherby
the
Majesty
of
God
,
in
the
whole
sacred
Trinity
,
is
signified
,
and
expressed
to
men
,
it
were
most
meet
to
be
accordingly
exhibited
unto
them
:
And
now
,
since
it
hath
(
without
inhibition
of
the
like
regard
to
the
rest
)
pitched
upon
that
name
,
which
intimating
and
comprising
in
it
the
whole
gratious
work
,
and
immediate
author
of
our
deare
redemption
,
hath
beene
exposed
to
the
reproach
and
opposition
of
the
gain-saying
world
;
We
cannot
(
if
we
be
not
wanting
to
our
filiall
obedience
)
detrect
our
observance
of
so
antient
,
and
pious
an
institution
.
Never
any
contempt
was
dared
to
bee
cast
upon
the
glorious
name
of
the
Almighty
,
and
absolute
Deity
,
only
the
state
of
exinanition
,
subjected
the
Sonne
of
God
to
the
scorne
,
and
under-valuation
of
the
world
;
Iustly
therefore
hath
our
holy
and
gracious
Mother
thought
fit
,
and
ordained
,
upon
that
person
and
name
,
which
seemed
lesse
honourable
,
and
lay
more
open
to
affront
,
to
bestow
the
more
abundant
honour
:
In
the
meane
time
,
as
shee
is
a
professed
incourager
and
an
indulgent
lover
of
all
true
devotion
,
shee
cannot
but
be
well
pleased
,
with
what
soever
expressions
of
reverence
,
we
give
to
the
divine
Majesty
,
under
whatsoever
termes
,
uttered
by
our
well
advised
,
and
well
instructed
tongues
.
I
have
knowne
,
and
honored
,
as
most
worthy
a
constant
imitation
,
some
devout
persons
,
that
never
durst
mention
the
name
of
God
,
in
their
ordinary
communication
,
without
uncovering
of
their
heads
,
or
elevation
of
their
hands
,
or
some
such
other
testimony
of
reverence
.
And
certainly
,
if
the
heart
be
so
throughly
possessed
with
a
sad
awe
of
that
infinite
Majesty
,
as
it
ought
;
the
tongue
dares
not
presume
in
a
sudden
unmannerlinesse
to
blurt
out
the
dreadfull
name
of
God
;
but
shall
both
make
way
for
it
,
by
a
premised
deliberation
,
and
attend
it
with
a
reverent
elocution
.
I
am
ashamed
to
think
how
farre
we
are
surpassed
by
heathenish
piety
;
The
ancient
Grecians
and
amongst
the
rest
,
Plato
,
(
as
Suidas
well
observes
,
)
when
they
would
sweare
by
their
Iupiter
,
out
of
the
meere
dread
,
and
reverence
of
his
name
,
forbare
to
mention
him
:
breaking
off
their
oath
,
with
a
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
as
those
that
onely
dare
to
owe
the
rest
to
their
thoughts
;
And
Climas
the
Pythagorean
,
out
of
this
regard
,
would
rather
undergoe
a
mulct
of
three
talents
,
than
sweare
.
Whiles
the
prophane
mouthes
of
many
Christians
,
make
no
difference
in
their
appellation
,
betweene
their
God
,
and
their
servant
.
SECT.
VI.
AS
the
name
,
so
the
word
of
our
maker
challengeth
an
awfull
regard
from
us
,
as
a
reflection
of
that
feare
wee
owe
to
the
omnipotent
author
of
it
.
What
worlds
of
nice
caution
have
the
masters
of
the
Synagogue
prescribed
to
their
disciples
,
for
their
demeanour
towards
the
book
of
the
Law
,
of
their
God
?
No
letter
of
it
might
be
writ
without
a
copy
;
no
line
of
it
without
a
rule
;
and
the
rule
must
be
upon
the
back
of
the
parchment
;
no
parchment
might
bee
imployed
to
this
service
,
but
that
which
is
made
of
the
skinne
of
a
cleane
beast
;
no
word
might
be
written
in
a
different
colour
;
insomuch
as
when
in
the
Pentateuch
of
Alexander
the
Great
,
Carlo
Boromeo
,
Millaine
,
that
hee
would
never
read
the
divine
Scripture
,
but
upon
his
knees
;
and
if
we
professe
to
beare
no
lesse
inward
honour
to
that
sacred
volume
;
why
should
we
,
how
can
wee
think
it
free
for
us
to
entertaine
it
with
an
unmannerly
neglect
?
SECT.
VII
.
AS
to
the
name
and
word
,
so
to
the
services
of
God
must
the
efficacy
of
our
holy
feare
bee
diffused
;
and
these
,
whether
private
or
publick
:
If
we
pray
,
our
awe
will
call
us
,
either
to
a
standing
on
our
feet
,
as
servants
;
or
a
bowing
of
our
knees
,
as
suppliants
;
or
,
a
prostration
on
our
faces
,
as
dejected
penitents
;
Neither
when
the
heart
is
a
Camell
,
can
the
body
be
an
Elephant
:
What
Prince
would
not
scorne
the
rudenesse
of
a
sitting
petitioner
?
It
was
a
just
distinction
of
Socrates
of
old
,
Now
we
are
all
here
present
before
God
,
to
heare
all
things
that
are
commanded
thee
of
God
;
we
shall
need
no
law
to
vaile
our
bonnets
,
save
that
in
our
owne
breast
.
It
was
a
great
word
that
Simeon
the
sonne
of
Satach
,
Lord
we
are
not
worthy
thou
shouldest
come
under
our
roofe
:
but
,
if
we
prepare
not
both
soules
,
and
bodies
,
to
receive
him
reverently
,
our
sinfull
rudenesse
shall
make
us
utterly
uncapable
of
so
blessed
a
presence
.
SECT.
VIII
.
NEither
doth
our
awfull
regard
reach
onely
to
the
actions
of
Gods
service
,
but
extends
it selfe
even
to
the
very
house
,
which
is
called
by
his
name
:
the
place
where
his
honour
dwelleth
.
For
,
as
the
presence
of
God
gives
an
holinesse
to
what
place
soever
he
is
pleased
to
shew
himselfe
in
;
(
as
the
Sunne
carries
an
inseparable
light
wheresoever
it
goes
)
so
that
holinesse
calls
for
a
meet
veneration
from
us
:
It
was
a
fit
word
for
that
good
Patriarch
,
who
sware
by
his
fathers
feare
;
which
he
spake
of
his
Bethel
;
How
dreadfull
is
this
place
,
this
is
none
other
,
but
the
house
of
God
:
this
is
the
gate
of
Heaven
.
The
severall
distances
,
and
distinctions
that
were
observed
in
the
Temple
of
God
,
at
Hierusalem
,
are
famously
knowne
:
None
might
sit
within
the
verge
thereof
,
but
the
King
;
all
others
,
either
stood
,
or
kneeld
.
I
have
read
of
some
sects
of
men
so
curiously
scrupulous
,
that
their
Priests
were
not
allowed
to
breathe
in
their
Temple
,
Swithine
,
Winchester
,
that
when
he
died
,
he
gave
charge
that
his
body
should
not
in
any
case
be
buryed
,
within
the
Church
;
but
be
layd
where
his
grave
might
be
wet
with
raine
,
and
open
to
weather
&
passengers
;
I
suppose
,
as
conceiving
that
sacred
place
too
good
for
the
repository
of
the
best
carcasses
.
Surely
,
we
cannot
easily
entertaine
too
venerable
an
opinion
of
the
habitation
of
the
Almighty
:
If
our
hearts
have
the
honour
to
be
the
spirituall
Temples
of
God
,
we
shall
gladly
give
all
due
honour
to
his
materiall
Temples
:
and
doubtlesse
in
all
experience
,
we
shall
so
respect
the
house
,
as
we
are
affected
to
the
owner
.
It
was
the
discipline
and
practise
of
the
Hetruscians
,
from
whom
old
Rome
learned
much
of
her
skill
in
Auguries
,
and
many
mysteries
of
religion
,
that
those
deities
whom
they
desired
to
harbour
in
their
owne
breasts
,
as
Vertue
,
Peace
,
Modesty
,
should
have
Temples
erected
within
their
walls
;
but
those
,
which
were
the
Presidents
of
warres
and
combustions
,
or
pleasures
,
and
sensualitie
,
(
as
Mars
,
Venus
,
Vulcan
,
)
should
take
up
with
Temples
without
their
walls
:
And
even
so
it
is
,
and
will
be
ever
with
us
;
if
we
have
an
holy
regard
to
the
God
of
heaven
,
and
adore
him
,
as
inhabiting
our
bosomes
,
we
cannot
but
give
all
faire
and
venerable
respects
to
those
houses
,
which
he
hath
taken
up
for
his
own
worship
,
and
presence
.
SECT.
IX
.
NEither
,
lastly
,
can
Gods
very
Messengers
(
though
partners
of
our
owne
infirmities
)
escape
some
sensible
reflections
of
our
feare
:
It
was
the
rule
of
the
Iewes
,
that
the
very
Prince
of
the
people
,
Caesar
Ferdinand
in
the
sight
of
our
English
,
not
long
before
his
end
,
together
with
his
Empresse
,
received
an
Episcopall
benediction
publickly
,
upon
their
knees
.
Away
with
that
insolent
pompe
of
kissing
of
toes
,
Iustus
Lipsius
justly
called
once
,
foule
and
servile
)
fit
for
a
Caligula
,
or
Maximinus
the
younger
,
or
a
Dioclesian
;
Away
with
the
proud
horsing
on
shoulders
,
or
treading
on
necks
,
or
the
lackeying
of
Princes
;
It
was
a
moderate
word
of
Cardinall
Zabarell
,
concerning
his
great
Master
;
Obadiah
,
who
was
high
Steward
to
the
King
of
Israel
,
even
that
day
,
could
fall
on
his
face
to
him
,
and
say
,
Art
thou
that
my
Lord
Elijah
?
Not
much
greater
was
the
state
of
those
Christian
Bishops
,
who
began
,
now
to
breathe
from
the
bloudy
persecutions
of
the
heathen
Emperours
;
yet
,
with
what
dearenesse
did
that
gracious
Constantine
(
in
whom
this
Iland
is
proud
to
challenge
no
small
share
)
kisse
those
scarres
,
which
they
had
received
for
the
name
of
Christ
?
with
what
titles
did
he
dignifie
them
?
as
one
that
saw
Christ
in
their
faces
;
and
meant
in
their
persons
to
honour
his
Saviour
:
And
indeed
,
there
is
so
close
,
and
indissoluble
a
relation
betwixt
Christ
and
his
Messengers
,
that
their
mutuall
interest
can
never
be
severed
.
What
Prince
doth
not
hold
himselfe
concerned
in
the
honors
,
or
affronts
that
are
done
to
his
Ambassadors
?
Those
keyes
which
God
hath
committed
to
our
hands
,
lock
us
so
fast
to
him
,
that
no
power
in
earth
,
or
hell
,
can
separate
us
;
but
still
that
word
must
stand
fast
,
in
heaven
:
He
that
despiseth
you
,
despiseth
me
:
In
vaine
shall
they
therefore
pretend
to
feare
God
,
that
contemne
and
disgrace
their
spirituall
governours
.
There
is
a
certain
plant
,
Cudweed
,
whose
younger
branches
still
yeeld
flowers
to
over-top
the
elder
;
Such
weeds
grow
too
rife
abroad
;
It
is
an
ill
soyle
that
produceth
them
:
I
am
sure
,
that
where
the
heart
is
manured
,
and
seasoned
with
a
true
feare
of
the
Almighty
,
there
cannot
be
but
an
awfull
regard
to
our
spirituall
Pastors
;
well
are
those
two
charges
conjoyned
,
Feare
God
,
and
honour
his
Preists
.
SECT.
X.
HItherto
having
considered
that
part
of
holy
Feare
,
which
(
consisting
in
an
inward
adoration
of
God
)
expresseth
it selfe
in
the
awfull
respects
to
his
Name
,
Word
,
Services
,
House
,
Messengers
;
we
descend
to
that
other
part
,
which
consists
in
our
humble
subjection
,
and
selfe-resignatito
his
good
pleasure
,
in
all
things
;
whether
to
order
,
or
correct
:
The
suffering
part
is
the
harder
.
It
was
a
gracious
resolution
of
old
Eli
;
Jt
is
the
Lord
,
let
him
doe
whatsoever
hee
will
;
Surely
,
that
man
,
though
he
were
but
an
ill
Father
,
to
his
worse
sonnes
,
yet
he
was
a
good
sonne
to
his
Father
in
heaven
:
for
nothing
but
a
true
filiall
awe
could
make
the
heart
thus
pliant
;
that
represents
our selves
to
us
,
as
the
clay
,
and
our
God
to
us
,
as
the
potter
;
and
therefore
showes
us
how
unjustly
we
should
repine
at
any
forme
,
or
use
,
that
is
by
his
hand
put
upon
us
:
I
could
envy
that
word
which
is
said
to
have
falne
from
the
mouth
of
Francis
of
Assisse
,
in
his
great
extremity
;
I
thank
thee
,
Adrian
,
Cambridge
.
(
whose
labours
are
of
much
note
,
and
use
in
the
Church
of
God
)
Master
Perkins
;
who
,
when
he
lay
in
his
last
,
and
killing
torment
of
the
stone
,
hearing
the
by-standers
to
pray
for
a
mitigation
of
his
paine
,
willed
them
,
not
to
pray
for
an
ease
of
his
complaint
,
but
for
an
increase
of
his
patience
;
These
speeches
cannot
proceed
but
from
subdued
,
and
meek
,
and
mortified
soules
;
more
intentive
upon
the
glory
of
their
Maker
,
than
their
owne
peace
and
relaxation
:
And
certainly
,
the
heart
thus
seasoned
,
cannot
but
bee
equally
tempered
to
all
conditions
,
as
humbly
acknowledging
the
same
hand
,
both
in
good
,
&
evill
:
And
therfore
,
even
frying
in
Phalaris
his
Bull
(
as
the
Philosopher
said
of
a
wise
man
)
will
be
able
to
say
,
Socrates
,
that
,
as
in
his
lifetime
he
was
not
wont
to
change
his
countenance
upon
any
alteration
of
events
,
so
when
hee
should
come
to
drink
his
Hemlock
,
Lyons
,
to
his
dilaniation
.
Blessed
Cyprian
could
pray
that
the
Tyrant
would
not
repent
of
the
purpose
of
dooming
him
to
death
;
and
that
other
holy
Bishop
,
when
his
hand
was
threatned
to
be
cut
off
,
could
say
,
Seca
ambas
,
Cut
of
both
:
It
is
not
for
me
to
transcribe
volumes
of
Martyrologies
.
All
that
holy
army
of
conquering
Saints
began
their
victories
in
an
humble
awe
of
him
,
whose
they
were
;
and
cheerfully
triumphed
over
irons
,
and
racks
,
and
gibbets
,
and
wheeles
,
and
fires
,
out
of
a
meek
and
obedient
submission
to
the
will
and
call
of
their
ever-blessed
God
,
and
most
deare
Redeemer
;
In
so
much
as
Saint
Chrysostome
professes
to
find
patterns
and
parallels
,
for
himselfe
in
all
varieties
of
tormenrs
,
and
whatsoever
severall
formes
of
execution
:
And
the
blessed
Apostle
hath
left
us
a
red
Calender
of
these
constant
witnesses
of
God
;
whose
memory
is
still
on
earth
,
Neither
is
it
thus
only
in
the
undaunted
sufferings
for
the
causes
of
God
;
but
our
awe
subjects
us
also
to
the
good
will
of
God
,
in
all
whatsoever
changes
of
estate
.
Do
I
smart
with
afflictions
?
I
will
beare
the
indignation
of
the
Lord
,
because
I
have
sinned
against
him
.
I
held
my
peace
because
thou
Lord
hast
done
it
.
Doe
I
abound
in
blessings
?
Who
am
I
,
O
Lord
God
,
and
what
is
my
fathers
house
,
that
thou
hast
brought
me
hitherto
:
J
have
learned
in
what
condition
soever
I
am
,
to
bee
there
with
content
.
SECT.
XI
.
THus
do
we
bow
the
knee●
of
our
hearts
to
God
,
in
our
adoration
of
his
Majesty
,
both
in
duely
magnifying
his
greatnesse
and
goodnesse
;
and
in
our
humble
submission
to
his
holy
,
and
gratious
pleasure
▪
there
remaines
that
other
signature
of
our
awfull
disposition
,
which
consists
in
a
tender
and
child-like
care
,
both
of
his
secret
approbation
of
us
,
and
of
our
avoydance
of
his
displeasure
,
and
our
offence
towards
him
;
these
two
part
not
asunder
,
for
,
he
that
desires
to
be
approved
,
would
be
loath
to
displease
.
The
heart
that
is
rightly
affected
to
God
,
is
ambitious
,
above
all
things
,
under
heaven
,
of
the
secret
allowance
of
the
Almighty
;
and
therefore
is
carefull
to
passe
a
continuall
,
and
exact
inquisition
upon
all
his
thoughts
,
much
more
upon
his
actions
,
what
acceptation
,
or
censure
they
find
above
;
like
as
some
timorous
child
upon
every
stitch
,
that
she
takes
in
her
first
Sampler
,
lookes
tremblingly
in
the
face
of
her
Mistresse
,
to
see
how
she
likes
it
;
Dove
,
that
at
the
picking
up
of
every
graine
,
she
casts
her
eyes
up
to
heaven
,
so
will
our
godly
feare
teach
us
to
do
,
after
all
our
speeches
and
actions
:
For
which
cause
it
will
be
necessary
to
exercise
our
hearts
with
very
frequent
(
if
not
continuall
)
ejaculations
;
Euchites
,
that
were
all
prayer
,
and
no
practise
,
but
the
mixture
of
these
holy
elevations
of
the
soule
,
with
all
out
actions
,
with
all
recreations
,
is
so
good
and
laudable
,
tha●
whosoever
is
most
frequent
i●
it
,
shall
passe
with
me
for
mos●
devout
,
and
most
conversant
it
heaven
.
But
the
most
proper
an●
pregnant
proofe
of
this
Fear●
of
God
,
How
shall
I
do
this
great
wickednesse
and
sinne
against
God
?
Lo
it
is
the
sinne
that
he
sticks
at
,
not
the
judgement
;
as
one
that
would
have
feared
the
offence
,
if
there
had
beene
no
hell
:
But
,
if
it
fall
out
that
the
renewed
person
(
as
it
is
incident
to
the
most
dutifull
children
of
God
)
bee
,
through
a
violent
tentation
,
and
his
owne
infirmity
,
miscarryed
into
a
knowne
sinne
,
how
much
warme
water
doth
it
cost
him
,
ere
hee
can
recover
his
wonted
state
?
what
anxiety
,
what
strife
,
what
torture
,
what
selfe-revenge
,
what
ejaculations
and
complaints
,
what
unrepining
subjection
to
the
rod
?
I
have
sinned
,
what
shall
I
do
to
thee
,
O
thou
preserver
of
men
;
So
I
have
seene
a
good
natur'd
child
,
that
even
after
a
sharp
whipping
,
could
not
be
quieted
till
hee
had
obtained
the
pardon
,
and
evened
the
browes
of
a
frowning
parent
.
And
now
,
(
as
it
is
with
little
ones
,
that
have
taken
a
knock
with
a
late
fall
)
the
good
man
walkes
hereafter
with
so
much
the
more
wary
foot
;
and
is
the
more
fearefully
jealous
of
his
owne
infirmity
,
and
finding
in
himselfe
but
the
very
inclinations
towards
the
first
motions
of
evill
,
he
is
carefull
,
according
to
that
wholsome
rule
of
a
strict
Votary
,
Gerar
,
a
Philistim
City
,
could
strongly
argue
that
those
heathens
would
refraine
from
no
wickednesse
,
because
the
feare
of
God
was
not
in
that
place
;
Rivers
of
waters
O
God
shall
run
downe
mine
eyes
because
men
keep
not
thy
law
.
But
what
do
I
suggest
to
the
obdured
hearts
of
wilfull
sinners
,
the
sweet
and
gracious
remedies
of
a
loving
feare
?
This
preservative
is
for
children
;
sturdy
rebells
must
expect
other
receits
:
A
frown
is
an
heavy
punishment
to
a
dutifull
sonne
,
scourges
and
scorpions
are
but
enough
for
a
rebellious
vassall
.
I
must
lay
before
such
,
an
hell
of
vengeance
;
and
show
them
the
horrible
Topheth
prepared
of
old
,
even
that
bottomlesse
pit
of
perdition
;
and
tell
them
of
rivers
of
brimstone
,
of
a
worm
ever
gnawing
,
of
everlasting
burnings
,
of
weeping
,
wailing
,
Touch
the
mountaines
and
they
shall
smoke
,
saith
the
Psalmist
;
The
mountaines
saw
thee
,
and
they
trembled
,
saith
Habbacuc
:
But
if
their
feare
be
respited
,
it
is
little
for
their
ease
;
it
doth
but
forbeare
a
little
that
it
may
overwhelme
them
at
once
for
ever
;
Woe
is
mee
for
them
;
In
how
heavy
and
deplorable
case
are
they
and
feele
it
not
?
They
lie
under
the
fierce
wrath
of
the
Almighty
,
and
complaine
of
nothing
but
ease
.
The
mountains
quake
at
him
,
and
the
hils
melt
,
and
the
earth
is
burnt
at
his
presence
;
Who
can
stand
before
his
indignation
?
and
who
can
abide
in
the
fiercenesse
of
his
anger
?
his
fury
is
poured
out
like
fire
,
and
the
rockes
are
thrown
downe
by
him
,
saith
the
Prophet
Nahum
.
Yet
,
oh
,
what
a
griefe
it
is
to
see
,
that
so
dreadfull
a
power
should
carry
away
no
more
feare
from
us
wretched
men
;
yea
even
from
those
that
are
ready
to
feare
where
no
feare
is
?
Paines
of
body
,
frownes
of
the
great
,
restraint
of
liberty
,
losse
of
goods
,
who
is
it
that
feares
not
?
But
,
alas
,
to
avoid
these
,
men
feare
not
to
venture
upon
the
displeasure
of
him
whose
anger
is
death
,
and
who
is
able
to
cast
body
and
soule
into
hell
fire
:
So
wee
have
seene
fond
children
,
that
to
avoid
a
bug-beare
have
runne
into
fire
,
or
water
:
So
we
have
seen
a
starting
jade
,
that
suddenly
flying
from
a
shadow
,
hath
cast
himselfe
into
a
ditch
;
We
can
but
mourne
in
secret
for
those
that
have
no
teares
to
spend
upon
themselves
,
and
tremble
for
them
that
will
needs
gnash
.
If
those
that
are
filthy
,
will
be
filthy
still
;
If
secure
men
will
set
up
a
trade
of
sinning
;
every
good
heart
will
take
up
Nehemiahs
resolution
:
But
so
did
not
J
,
because
of
the
feare
of
the
Lord
;
and
the
practice
of
holy
Habacuc
;
I
trembled
in
my selfe
,
that
I
might
rest
in
the
day
of
trouble
:
It
is
wise
Solomons
good
experiment
,
(
which
hee
loved
to
repeat
;
By
the
feare
of
the
Lord
men
depart
from
evill
:
for
they
say
one
to
another
,
(
as
the
Tremelian
version
hath
it
,
in
Malachy
)
The
Lord
hearkeneth
and
heareth
;
Moses
,
and
the
Song
of
the
Lambe
;
Great
and
marvellous
are
thy
workes
,
Lord
God
Almighty
:
Iust
and
true
are
thy
wayes
,
thou
King
of
Saints
;
who
shall
not
feare
thee
,
and
glorifie
thy
Name
?
for
thou
onely
art
holy
.
SECT.
XII
.
SHortly
then
,
that
wee
may
put
these
two
together
,
(
which
are
not
willing
to
be
severed
:
)
Whosoever
is
duely
affected
with
a
true
filiall
feare
of
the
Almighty
,
cannot
by
allurements
be
drawne
to
doe
that
which
may
offend
so
sweet
a
mercy
:
cannot
by
any
difficulties
bee
discouraged
from
doing
that
which
may
bee
pleasing
to
so
gracious
a
majesty
:
The
Magistrate
that
feares
God
,
dares
not
,
cannot
be
partiall
to
any
wickednesse
;
dares
not
,
cannot
bee
harsh
to
innocence
;
managing
that
sword
wherewith
hee
is
intrusted
,
so
as
God
himselfe
,
if
he
were
upon
earth
,
would
doe
it
,
for
the
glory
of
his
owne
just
mercie
:
The
Messenger
of
God
that
feares
him
on
whose
errand
hee
goes
,
dares
not
,
cannot
either
smother
his
message
,
or
exceed
it
:
he
will
,
he
must
lift
up
his
voice
like
a
trumpet
,
and
tell
Israel
of
her
sinnes
,
and
Iudah
of
her
transgressions
;
not
fearing
faces
,
not
sparing
offences
.
The
ordinary
Christian
that
feares
God
,
dares
not
cannot
,
but
make
conscience
,
of
all
his
wayes
;
he
dares
not
defraud
or
lie
for
an
advantage
,
he
dares
not
sweare
falsely
for
a
world
,
hee
dares
not
prostitute
his
body
to
whatsoever
filthinesse
,
he
dares
not
oppresse
his
inferiours
,
he
dares
not
turn
away
his
owne
face
from
the
poore
,
much
lesse
dares
hee
grind
theirs
;
in
one
word
,
he
dares
rather
dy
than
sinne
;
And
contrarily
;
what
blockes
soever
nature
layes
in
his
way
,
(
since
his
God
calls
him
forth
to
this
combat
)
he
cannot
but
bid
battell
to
his
owne
rebellious
corruptions
,
and
offer
a
deadly
violence
to
his
evill
and
corrupt
affections
;
and
enter
the
lists
with
all
the
powers
of
darknesse
,
resisting
unto
bloud
,
and
willingly
bleeding
,
that
he
may
overcome
:
Who
now
would
not
be
in
love
with
this
feare
?
O
feare
the
Lord
yee
his
Saints
,
hee
that
feares
him
shall
lacke
nothing
;
The
Sunne
of
righteousnesse
shall
arise
unto
him
with
healing
in
his
wings
;
In
the
meane
time
,
the
secret
of
the
Lord
is
with
him
;
The
Angells
of
the
Lord
are
ever
about
him
;
His
soule
shall
dwell
at
ease
here
below
;
and
above
salvation
is
neare
unto
him
;
yea
,
SECT.
XIII
.
NOw
,
as
some
carefull
Pilot
,
that
takes
upon
him
to
direct
a
difficult
sea-passage
,
which
his
long
and
wary
observation
hath
discovered
,
doth
not
content
himselfe
to
steere
a
right
course
,
in
his
owne
vessell
,
and
to
show
the
eminent
sea-markes
a
farre
off
,
but
tells
withall
,
what
rocks
,
or
shelves
lie
on
either
side
of
the
channell
,
which
,
upon
the
least
deviation
,
may
indanger
the
passengers
;
So
must
we
do
,
here
;
Having
therefore
sufficiently
declared
wherein
this
feare
of
God
consisteth
,
what
it
requireth
of
us
,
and
how
it
is
acted
,
and
expressed
by
us
;
it
remayneth
,
that
we
touch
at
those
extremes
,
which
on
both
sides
must
bee
carefully
avoyded
;
These
are
,
Security
,
and
Presumption
on
the
one
hand
;
on
the
other
,
Vicious
feare
.
It
was
the
word
of
the
wise
man
,
yea
,
Happy
is
the
man
that
feareth
alway
;
but
he
that
hardneth
his
heart
,
shall
fall
into
mischiefe
;
Lo
an
obdured
security
is
proposed
to
feare
,
both
in
the
nature
and
issue
of
it
:
Feare
intenerates
the
heart
,
making
it
fit
for
all
gracious
impressions
;
security
hardens
it
,
and
renders
it
uncapable
of
good
:
feare
ends
in
happinesse
,
security
in
an
evitable
mischiefe
;
And
these
two
(
though
contraries
,
yet
)
arise
from
the
same
cause
contrarily
applyed
:
Like
as
the
same
Sunne
hardens
the
clay
,
and
softens
the
wax
;
it
is
heat
that
doth
both
;
causing
drynesse
in
the
one
,
and
a
dissolution
in
the
other
:
Even
so
the
same
beames
of
divine
mercy
melt
the
good
heart
into
an
holy
feare
,
(
Great
is
thy
mercy
that
thou
mayst
be
feared
)
and
harden
the
wicked
heart
in
a
state
of
security
;
For
,
upon
the
goodnesse
of
God
to
men
,
both
in
giving
and
forgiving
,
do
men
grow
securely
evill
,
and
rebellious
to
their
God
;
as
being
apt
to
say
;
J
have
sinned
,
and
what
harme
hath
happened
unto
mee
?
Because
sentence
against
an
evill
work
,
is
not
executed
speedily
,
therefore
the
heart
of
the
sonnes
of
men
is
fully
set
in
them
to
do
evill
:
How
much
more
do
the
riches
of
Gods
goodnes
which
are
the
hottest
beams
of
that
Sun
,
The
ease
of
the
simple
shall
slay
them
,
and
the
prosperity
of
fooles
shall
destroy
them
,
saith
Salomon
;
Our
philosophy
tells
us
,
Lest
J
bee
full
and
deny
thee
,
and
aske
,
who
is
the
Lord
?
Even
very
heathens
have
beene
thus
jealously
conscious
of
their
owne
disposition
;
Veies
,
could
pray
forsome
mishap
to
befall
himselfe
,
and
Rome
,
to
temper
so
great
an
happinesse
.
This
is
that
which
Gregory
the
great
,
upon
his
exaltation
to
that
papall
honour
,
That
which
the
Historian
observed
in
the
course
of
the
world
,
that
abundance
begets
delicacy
and
animosity
;
that
againe
,
quarrells
and
vastation
of
warre
;
and
from
thence
growes
poverty
;
is
no
lesse
true
in
the
particular
state
of
the
soule
;
If
we
be
rich
and
high
fed
,
we
grow
wanton
,
and
stomackfull
,
and
apt
to
make
warre
with
heaven
,
till
we
be
taken
down
againe
with
affliction
:
Thereupon
,
it
is
that
the
wise
and
holy
God
,
hath
found
it
still
needfull
to
sauce
our
contentments
with
some
mixtures
of
sorrow
;
and
to
proclaime
the
Iubile
of
our
mirth
and
freedome
,
upon
the
sad
day
of
expiation
:
The
man
after
Gods
owne
heart
could
say
,
In
my
prosperity
I
said
,
I
shall
never
be
moved
;
but
the
next
yee
heare
is
,
Thou
didst
hide
thy
face
,
and
I
was
troubled
;
and
this
trouble
he
professes
to
have
beene
for
his
good
;
without
these
meet
temperaments
,
worldly
hearts
runne
wilde
,
and
can
say
with
the
scornfull
men
,
that
rule
in
Ierusalem
;
We
have
made
a
covenant
with
death
,
and
with
hell
are
wee
at
agreement
;
when
the
overflowing
scourge
shall
passe
thorow
,
it
shall
not
come
to
us
,
for
we
have
made
lies
our
refuge
,
and
under
falshood
have
wee
hid
our selves
:
yea
in
a
stout
insolence
,
as
the
Prophet
Ieremy
expresses
it
;
They
belie
the
Lord
,
and
say
,
it
is
not
he
;
neither
shall
evill
come
upon
us
;
neither
shall
we
see
sword
,
or
famine
.
Neither
yet
is
it
only
the
abuse
of
Gods
long
suffering
and
bounty
that
produceth
this
ill
habit
of
security
,
and
hard-heartednesse
;
but
especially
,
a
custome
of
sinning
:
Oft
treading
hardens
the
path
;
the
hand
that
was
at
the
first
soft
,
and
tender
,
after
it
hath
beene
inured
to
worke
,
growes
brawned
,
and
impenetrable
.
Wee
have
heard
of
Virgins
,
which
at
the
first
,
seemed
modest
;
blushing
at
the
motions
of
an
honest
love
;
who
being
once
corrupt
,
and
debauched
,
have
grown
flexible
to
easie
intreaties
unto
unchastity
,
and
from
thence
,
boldly
lascivious
,
so
as
to
solicite
others
,
so
as
to
prostitute
themselves
to
all
commers
,
yea
(
as
our
Casuists
complaine
of
some
Spanish
Stewes
)
to
an
unnaturall
filthinesse
.
SECT.
XIV
.
IF
we
care
for
our
souls
then
,
we
shall
zealously
apply
our selves
to
prevent
this
hellish
evill
;
which
shall
bee
done
,
if
wee
shall
constantly
use
all
meanes
to
keepe
the
heart
tender
;
whereof
the
first
is
,
Frequent
meditation
upon
the
judgements
of
God
,
attending
sinners
:
it
is
the
Apostles
owne
prescript
;
Let
us
have
grace
,
whereby
we
may
serve
God
acceptably
,
with
reverence
and
godly
feare
;
For
our
God
is
a
consuming
fire
.
Could
wee
but
stoop
downe
a
little
,
and
looke
into
hell
,
wee
should
never
come
thither
;
the
apprehension
of
those
torments
would
be
sure
to
keep
us
from
sinning
,
and
and
impenitence
;
It
is
a
true
observation
of
Cyrill
,
that
the
want
of
beleefe
is
guilty
of
all
our
obdurednesse
;
for
should
it
be
told
thee
,
Paris
,
that
some
filthy
and
blasphemous
cogitations
are
better
overcome
by
contemning
them
,
Lastly
,
because
ill
used
prosperity
is
apt
to
obdure
the
heart
,
we
must
be
sure
to
settle
in
our selves
a
right
estimation
of
all
these
worldly
things
;
which
indeed
,
are
,
as
they
are
taken
:
I
may
well
say
of
riches
,
as
the
Iewish
Rabbins
had
wont
to
say
of
their
Cabala
;
with
a
good
heart
,
they
are
good
;
otherwise
they
are
no
better
than
the
Mammon
of
iniquity
:
and
indeed
,
worse
than
want
;
but
at
their
best
,
they
are
such
,
as
are
utterly
unable
to
yeeld
true
contentment
to
the
soule
;
they
are
good
for
use
,
ill
for
fruition
;
they
are
for
the
hand
to
imploy
,
not
for
the
heart
to
set
up
his
rest
in
:
hereupon
it
is
,
that
the
holiest
men
have
still
both
inclined
and
perswaded
to
their
contempt
:
Cambray
,
as
the
happiest
condition
;
that
all
these
earthly
and
temporall
things
which
his
eye
beheld
,
were
tedious
unto
him
;
And
Saint
Bernard
magnifies
in
this
name
his
deare
acquaintance
,
Gilbert
,
Bishop
of
London
,
that
even
in
that
state
,
he
would
live
poore
;
and
the
same
Father
would
have
his
Monke
to
take
most
joy
,
Not
to
runne
into
extremities
,
it
is
sure
and
necessary
counsell
which
the
Psalmist
gives
us
to
resolve
;
If
riches
increase
,
not
to
set
our
hearts
upon
them
;
to
account
them
no
other
than
as
good
helps
,
and
needfull
impediments
;
and
all
worldly
contentments
such
,
as
are
not
worthy
to
take
us
up
:
It
was
a
question
moved
to
the
founder
of
some
strict
devotionists
,
whether
they
might
laugh
with
all
their
heart
,
Clareval
,
could
give
charge
to
his
religious
;
Non
debet
totus
manducare
:
and
it
is
reported
by
the
writer
of
his
life
,
if
he
heard
any
of
his
Dorter
snorting
in
his
sleep
,
he
would
chide
that
man
,
as
sleeping
carnally
,
and
secularly
.
Surely
the
world
is
,
and
should
be
the
same
to
them
and
us
,
who
have
no
lesse
ingaged
our selves
to
a
professed
hostility
unto
all
the
vanities
thereof
;
and
have
no
more
hearty
share
in
the
pomps
,
and
pleasures
of
it
,
than
the
most
reclused
Anachorets
:
At
the
best
,
this
earth
can
be
no
other
than
our
vally
of
teares
,
and
region
of
our
pilgrimage
.
Giraldus
Cambrensis
tells
us
that
his
Saint
Brendan
,
upon
long
and
wearisome
travell
,
at
last
went
so
farre
,
as
to
come
to
the
sight
of
the
earthly
Paradise
:
They
may
,
that
list
,
believe
it
,
Paradise
,
in
this
inferiour
world
;
here
is
Purgatory
enough
,
and
perhaps
,
some
hell
above
ground
:
But
if
,
as
Ortelius
of
late
held
,
that
all
the
whole
earth
was
,
at
the
first
,
Paradise
,
any
man
shall
now
think
that
any
part
of
it
is
so
still
,
I
shall
pitty
him
;
and
think
him
worthy
the
pleasure
of
these
earthly
torments
:
For
us
,
if
we
would
have
our
soules
safe
,
wee
must
learn
with
the
blessed
Apostle
,
so
to
use
the
world
,
SECT.
XV.
THe
no
lesse
direct
,
but
more
active
opposite
to
holy
feare
,
is
Presumption
.
We
presume
when
,
out
of
an
unjust
selfe-love
,
we
entertaine
an
higher
opinion
of
our
spirituall
estate
,
than
there
is
cause
;
whether
in
respect
of
the
way
,
or
of
the
end
;
Gods
favour
as
the
way
,
Salvation
as
the
end
:
We
are
apt
to
overweene
our
interest
in
Gods
favour
&
our
assured
safety
thereby
;
commonly
upon
a
double
ground
,
either
matter
of
event
,
or
matter
of
ability
:
For
,
either
we
misinterpret
faire
events
,
as
pledges
of
happinesse
,
and
safety
;
or
,
we
mistake
those
qualities
,
for
true
graces
,
which
are
either
meere
appearances
,
or
perhaps
,
no
better
than
very
enormities
;
Millions
of
men
miscarry
both
wayes
;
and
are
therfore
so
far
from
feare
,
as
that
they
go
dancing
towards
their
hell
.
It
was
the
strong
Bulwark
which
the
Egyptian
Iewes
set
up
against
all
Ieremy's
menaces
,
We
will
burne
incense
to
the
Queene
of
Heaven
,
and
poure
out
drink-offerings
to
her
,
as
wee
have
done
,
we
and
our
fathers
,
our
Kings
and
our
Princes
,
in
the
Cityes
of
Judah
,
and
in
the
streets
of
Ierusalem
:
For
then
,
wee
had
plenty
of
victuals
,
and
were
well
,
and
saw
no
evill
.
Had
their
belly
beene
their
God
,
the
argument
had
held
well
;
that
deity
is
best
pleased
with
store
of
cares
,
but
the
true
God
,
many
times
,
even
with
Quailes
sends
leannesse
:
Carnall
hearts
know
not
how
to
measure
felicity
,
but
by
the
affluence
of
what
most
pleases
them
;
and
that
please
them
most
,
which
gives
most
contentment
to
their
sense
,
and
appetite
;
wherin
,
if
their
desires
be
answered
,
they
are
soone
transported
from
themselves
;
and
now
,
can
be
no
other
than
the
great
favourites
of
heaven
.
Egypt
,
Nilus
,
can
say
,
My
river
is
my
owne
,
and
I
have
made
it
for
my selfe
:
and
,
who
is
there
that
hath
fished
successefully
in
this
sea
of
the
world
,
but
is
ready
to
sacrifice
unto
his
owne
nets
;
and
sayes
within
himselfe
,
Had
I
not
beene
so
good
,
I
had
not
sped
so
well
:
Our
naturalists
truly
observe
,
that
the
most
poysonous
flyes
are
bred
in
the
sweetest
fruit-trees
;
So
are
these
most
dangerous
presumptions
in
an
outward
happinesse
of
condition
:
Let
an
Amalekitish
Agag
be
but
a
little
made
of
,
Surely
the
bitternesse
of
death
is
overpast
;
when
a
King
hath
beene
indulgent
,
a
Prophet
will
not
be
bloudy
:
all
is
safe
;
there
may
be
hope
of
my
crowne
;
there
can
bee
no
danger
of
my
head
.
Hereupon
it
is
,
that
(
as
those
whose
heads
are
laid
upon
downe
pillowes
,
are
not
apt
to
heare
noyse
)
the
over-prosperous
have
their
eares
precluded
against
all
threats
of
perill
,
all
counsells
of
reformation
;
as
thinking
they
neither
need
to
wish
themselves
better
,
nor
to
feare
being
worse
.
And
whiles
they
applaud
themselves
(
as
the
only
darlings
,
they
looke
overly
and
scornfully
upon
the
meaner
estate
of
others
,
and
passe
deep
censures
upon
the
adversities
of
their
miserable
neighbours
;
as
if
they
could
not
fare
ill
,
if
they
were
not
so
:
Iob
cannot
bee
afflicted
if
hee
were
not
an
hypocrite
;
Doth
the
Tower
of
Siloe
,
like
some
dreadfull
pitfall
,
Doubtlesse
,
this
man
is
a
murtherer
,
whom
vengeance
would
not
suffer
to
live
:
Thus
the
vaine
hearts
of
sensuall
men
are
carried
with
those
outward
events
,
which
God
never
meant
for
the
distinction
of
either
love
,
or
hatred
;
Those
that
are
rich
in
these
proud
conceits
,
make
their
imaginary
wealth
their
strong
City
;
which
they
please
themselves
in
thinking
impregnable
;
and
as
foolish
Micah
argued
a
necessity
of
Gods
future
beneficence
to
him
,
by
the
good
that
he
had
done
,
I
am
rich
and
increased
with
goods
,
and
have
need
of
nothing
;
not
knowing
that
hee
was
wretched
,
miserable
,
poore
,
blind
,
naked
:
How
many
have
wee
heard
to
boast
of
those
graces
,
whereto
they
beene
perfect
strangers
?
How
have
wee
knowne
some
that
have
pretended
to
no
lesse
illumination
than
Pisanus
reports
of
Iohn
of
Alverne
,
which
way
went
the
spirit
of
God
from
mee
to
speake
unto
thee
?
and
like
a
spirituall
Epicure
,
can
clap
himselfe
on
the
breast
,
with
Soule
take
thy
ease
,
thou
hast
grace
enough
layd
up
for
many
yeares
:
from
this
opinion
of
satiety
arises
a
necessary
carelesnesse
of
better
indeavors
,
and
a
contemptuous
undervaluation
of
the
poore
stock
of
grace
in
others
;
It
being
commonly
incident
into
these
presuming
soules
,
that
was
of
old
wont
to
be
said
of
the
Tartars
,
that
they
are
better
invaders
of
other
mens
possessions
,
than
keepers
of
their
owne
:
those
censures
then
,
which
they
should
spend
upon
their
owne
secret
corruptions
,
they
are
ready
to
cast
upon
the
seeming
enormities
of
their
neighbours
:
And
as
if
they
would
go
contrary
to
the
Apostles
charge
;
Be
not
high
minded
,
but
feare
;
these
men
are
high-minded
and
feare
not
.
The
way
leades
to
the
end
,
the
presumption
of
the
way
,
to
the
presumption
of
the
end
:
over-weening
and
misprision
of
grace
,
to
an
over-reckoning
of
an
undue
salvation
.
Good
God
,
with
what
confidence
have
I
heard
some
,
not
over-conscionable
men
,
talke
of
the
assurance
of
their
heaven
;
as
if
the
way
thither
were
so
short
,
and
so
plaine
,
that
they
could
not
misse
it
;
as
if
that
passage
had
neither
danger
nor
difficulty
;
as
if
it
were
but
a
remove
from
the
Lobby
to
the
great
Chamber
,
wherein
they
can
neither
erre
,
nor
fall
:
Here
need
no
harsh
exercises
of
mortification
,
here
are
no
misdoubts
of
Gods
desertions
,
no
selfe-conflicts
,
no
flashes
of
troubled
consciences
,
but
all
faire
and
smooth
;
Have
they
sinned
,
the
score
is
crossed
by
their
surety
;
have
they
forfeited
their
soules
,
their
ransome
is
payd
;
is
justice
offended
,
mercy
hath
satisfied
:
Shortly
,
they
have
by
Acesius
his
ladder
climbed
up
into
heaven
,
and
stollen
the
sight
of
the
Book
of
life
,
and
found
their
name
there
;
and
who
can
obliterate
it
?
I
cannot
forget
a
bold
word
,
which
many
yeeres
ago
,
I
heard
fall
from
a
man
whom
I
conceived
not
to
have
had
any
extraordinary
reason
of
confidence
;
If
I
should
heare
God
say
,
there
shall
but
one
man
be
saved
,
I
would
strait
say
,
That
is
I
,
Lord
.
Surely
the
man
was
in
good
favour
with
himselfe
,
in
what
termes
soever
hee
stood
with
the
Almighty
.
Not
that
I
condemne
an
holy
and
well-grounded
resolution
of
our
spirituall
estate
;
I
know
who
hath
charged
us
,
to
give
diligence
to
make
our
calling
and
election
sure
:
Had
it
not
been
at
all
feisible
,
our
wise
and
good
God
had
not
tasked
our
diligence
with
it
;
and
,
had
it
been
easie
,
and
obvious
,
it
might
even
without
diligence
of
study
and
endeavour
,
have
beene
effected
:
Now
,
as
one
said
of
Evangelicall
Councels
,
I
must
say
of
this
high
pitch
of
Christianity
;
SECT.
XVI
.
AS
there
is
no
disease
incident
into
the
body
,
for
which
nature
hath
not
provided
a
remedy
,
so
neither
is
there
any
spirituall
complaint
incident
into
the
soule
,
for
which
grace
affords
not
a
redresse
.
The
way
of
the
generall
cure
of
presumption
is
,
to
take
a
just
estimate
of
our
priviledges
and
abilities
;
and
to
work
the
heart
to
a
true
selfe-dejection
,
and
humiliation
,
under
the
mighty
hand
of
God
;
Particularly
,
he
can
never
presume
upon
those
outward
commodities
,
that
seriously
considers
how
they
are
valued
by
the
owner
,
and
giver
of
them
:
Where
are
the
most
curious
and
rich
Pearles
layd
up
,
but
in
the
mud
of
the
sea
?
And
what
is
the
earth
,
but
marsupium
Domini
,
(
as
Saint
Malacby
termd
it
of
old
;
)
Gods
purse
wherein
he
puts
his
most
precious
jewells
,
and
mettalles
;
And
what
baser
peece
hath
the
world
,
than
this
repository
?
And
,
if
it
please
him
to
lay
them
out
;
how
doth
hee
think
them
worthy
to
be
bestowed
;
He
fills
the
belly
of
the
ungodly
with
his
hidden
treasure
,
The
earth
is
given
into
the
hands
of
the
wicked
,
saith
holy
Iob
in
his
answer
to
Bildad
;
neither
is
it
other
that
he
observes
in
his
reply
to
Zophar
,
The
Tabernacles
of
the
robbers
prosper
,
and
they
that
provoke
God
,
are
secure
,
into
whose
hands
God
bringeth
abundantly
;
How
then
can
we
esteeme
those
things
as
pledges
of
favour
,
which
God
makes
choyce
to
cast
upon
enemies
?
which
mere
naturall
men
have
contemned
,
as
not
worthy
their
affectation
,
or
regard
?
with
what
scorne
did
those
naked
Brachmanni
(
the
relation
is
fatherd
upon
Saint
Ambrose
)
repell
the
profered
gold
?
And
if
at
any
time
it
hath
pleased
him
,
whose
the
earth
is
,
and
the
fullnesse
thereof
,
to
lade
his
deere
ones
with
this
thick
clay
,
as
himselfe
stiles
it
;
and
,
to
store
them
with
abundance
,
he
doth
it
not
without
a
further
blessing
of
sanctification
;
Some
kinds
of
fishes
there
are
that
passe
for
delicate
,
with
our
great
masters
of
the
palate
,
which
yet
,
must
have
the
dangerous
string
in
their
backs
puld
out
,
ere
they
can
bee
safely
fed
upon
.
Such
is
worldly
wealth
and
prosperity
;
The
wise
and
holy
God
plucks
out
their
venome
,
when
he
will
have
them
serv'd
up
for
dainties
to
his
childrens
table
;
Or
if
he
find
that
the
deceitfulnesse
of
riches
will
be
apt
to
beguile
good
soules
,
he
deales
with
them
,
as
carefull
gardiners
are
wont
to
do
by
those
trees
from
which
they
expect
fayre
fruit
;
abate
the
number
of
their
blossomes
,
as
more
caring
they
should
be
good
,
than
full
:
Lastly
then
,
How
can
we
account
those
arguments
of
favour
,
which
the
best
have
had
least
;
Even
the
great
Lord
of
all
the
world
,
for
whom
heaven
it selfe
was
too
strait
,
when
he
would
come
down
and
converse
with
men
,
could
say
,
The
Foxes
have
holes
,
and
the
fowles
of
heaven
have
nests
,
but
the
son
of
man
hath
not
where
to
rest
his
head
;
And
when
the
tribute
mony
was
demanded
,
is
faine
to
send
for
it
,
to
the
next
fish
:
Shortly
,
wore
out
his
few
dayes
upon
earth
,
in
so
penall
a
way
,
that
his
sorrowes
were
read
in
his
face
;
in
so
much
as
when
he
was
but
two
and
thirty
yeares
of
age
,
the
by-standers
could
say
,
Thou
art
not
yet
fifty
;
What
proofes
of
divine
favour
then
are
these
to
presume
upon
,
which
the
worst
have
,
which
the
best
want
,
which
God
oft-times
gives
in
judgement
,
denyes
in
mercy
.
SECT.
XVII
.
THere
cannot
bee
a
more
sure
remedy
for
presumtion
of
abilities
,
than
to
take
an
exact
survay
of
our
graces
,
both
of
their
truth
,
and
degrees
.
Satan
is
a
great
imposter
,
hee
that
was
once
an
Angell
of
light
,
knowes
how
to
seeme
so
still
;
when
hee
left
to
bee
an
Angell
,
hee
began
to
bee
a
Serpent
;
and
his
continuall
experience
cannot
but
have
added
to
his
Art
,
so
as
he
knowes
how
to
counterfeit
graces
,
both
in
himselfe
and
his
,
in
so
exquisite
a
fashion
,
that
it
is
not
for
every
eye
to
discerne
them
from
true
.
We
see
to
what
perfection
Mechanicall
imitation
hath
attayned
;
what
precious
stone
hath
Nature
yeelded
,
which
is
not
so
artificially
counterfeited
,
both
in
the
colour
and
lustre
,
that
only
the
skilfull
Lapidary
can
descry
it
;
Pearles
so
resembled
,
that
for
whitenesse
,
cleernesse
,
smoothnesse
,
they
dare
contend
with
the
true
;
Gold
so
cunningly
multiplyed
and
tinctured
,
that
neither
the
eye
can
distinguish
it
,
nor
the
touch
,
scarce
the
crucible
:
So
as
Art
would
seeme
to
bee
an
Havilah
,
whose
Gold
is
good
;
whiles
Nature
is
an
Ophir
,
whose
Gold
is
exceeding
good
:
What
marvell
is
it
then
,
if
crafty
Spirits
can
make
so
faire
representations
of
spirituall
excellencies
,
as
may
well
deceive
ordinary
judgements
?
The
Pythonesse's
Samuel
was
so
like
the
true
,
that
Saul
adored
him
for
such
;
And
Iannes
and
Iambres
made
their
wooden
Serpent
to
crawle
so
nimbly
,
and
hisse
so
fiercely
,
that
till
Moses
his
Serpent
devoured
theirs
,
the
beholders
knew
not
whether
were
more
formidable
;
Some
false
things
seeme
more
probable
than
many
truths
;
there
must
be
therefore
much
serious
and
accurate
disquisition
,
ere
we
can
passe
a
true
judgement
,
betwixt
apparent
and
reall
graces
;
Neither
would
it
aske
lesse
than
a
volume
to
state
the
differences
whereby
we
may
discriminate
counterfeit
vertues
from
true
,
in
all
their
severall
specialties
;
they
are
faced
alike
,
they
are
clad
alike
;
the
markes
are
inward
,
and
scarce
discernable
by
any
but
the
owners
eyes
.
In
a
generality
,
we
shall
thus
descry
them
in
our
owne
hearts
.
True
grace
is
right-bred
,
of
a
divine
originall
,
and
comes
down
from
above
,
even
from
the
father
of
lights
;
Gods
spirit
working
with
,
and
by
his
own
ordinances
,
produceth
it
in
the
soule
,
and
feeds
it
by
the
same
holy
meanes
it
is
wrought
:
The
counterfeit
is
earth-bred
,
arising
from
mere
nature
,
out
of
the
grounds
of
sensualialitie
.
True
grace
drives
at
no
other
end
than
the
glory
of
the
giver
,
and
scornes
to
look
lower
than
heaven
:
The
counterfeit
aimes
at
nothing
but
vaine
applause
,
or
carnall
advantage
,
not
caring
to
reach
an
inch
above
his
own
head
.
True
grace
is
apt
to
crosse
the
plausiblest
inclinations
of
corrupt
nature
,
and
chears
up
the
heart
to
a
delihgtfull
performance
of
all
good
duties
,
as
the
best
pastime
.
The
counterfeit
is
a
meere
parasite
of
fleshly
appetite
,
and
findes
no
harshnesse
,
but
in
holy
devotions
.
True
grace
is
undantedly
constant
in
all
opposition
;
and
like
a
well
wrought
vault
,
is
so
much
the
stronger
by
how
much
more
weight
it
undergoes
;
This
metall
is
purer
for
the
fire
,
this
Eagle
can
look
upon
the
hottest
Sunne
:
The
counterfeit
showes
most
gloriously
in
prosperity
;
but
when
the
evill
day
commeth
,
it
looks
like
the
skinne
of
a
dead
Camelion
,
nasty
and
deformed
.
Lastly
,
true
grace
is
best
alone
:
the
counterfeit
is
all
for
witnesses
.
In
briefe
,
if
in
a
holy
jealousie
of
our
own
deceitfulnesse
,
wee
shall
put
dayly
interrogatories
to
our
hearts
,
and
passe
them
under
severe
examinations
,
we
shall
not
bee
in
danger
to
presume
upon
our
mistaken
graces
;
but
the
more
we
search
,
the
more
cause
we
shall
find
of
our
humiliation
,
and
of
an
awfull
recognition
of
Gods
mercy
,
and
our
own
unworthinesse
.
SECT.
XVIII
.
THe
way
not
to
presume
upon
salvation
,
is
,
in
an
humble
modesty
to
content
our selves
with
the
clearely
revealed
will
of
our
Maker
;
not
prying
into
his
counsells
,
but
attending
his
commands
:
It
is
a
grave
word
wherein
the
vulgar
translation
expresses
that
place
of
Salomon
,
Scrutator
majestatis
,
The
secret
things
belong
unto
the
Lord
our
God
,
but
those
things
which
are
revealed
,
belong
unto
us
and
to
our
children
for
ever
;
that
wee
may
do
all
the
words
of
this
Law
.
Wherein
our
maine
care
must
bee
,
both
not
to
sever
,
in
our
conceit
,
the
end
from
the
meanes
,
and
withall
,
to
take
the
meanes
along
with
us
,
in
our
way
to
the
end
:
It
is
for
the
heavenly
Angels
to
climbe
downe
the
ladder
from
heaven
to
earth
:
It
is
for
us
onely
to
climbe
up
from
earth
to
heaven
:
Bold
men
!
what
do
we
begin
at
Gods
eternall
decree
of
our
election
,
and
thence
descend
to
the
effects
of
it
in
our
effectuall
calling
,
in
our
lively
and
stedfast
faith
,
in
our
sad
and
serious
repentance
,
in
our
holy
and
unblameable
obedience
,
in
our
unfaileable
perseverance
;
This
course
is
saucily
preposterous
;
What
have
wee
to
do
to
be
rifling
the
hidden
counsells
of
the
Highest
;
Let
us
look
to
our
owne
wayes
:
Wee
have
his
word
for
this
;
that
if
wee
do
truly
beleeve
,
repent
,
obey
,
persevere
,
wee
shall
bee
saved
;
that
if
wee
do
heartily
desire
,
and
effectually
indeavour
,
in
the
carefull
use
of
his
appointed
meanes
,
to
attaine
unto
these
saving
dispositions
of
the
soule
,
wee
shall
bee
sure
not
to
faile
of
the
successe
:
What
need
wee
to
look
any
further
,
than
conscionably
and
cheerefully
to
do
what
we
are
enjoyned
;
and
faithfully
and
comfortably
to
expect
what
hee
hath
promised
?
Let
it
be
our
care
,
not
to
be
wanting
in
the
parts
of
our
duty
to
God
;
we
are
sure
hee
cannot
be
wanting
in
his
gracious
performances
unto
us
:
But
if
wee
in
a
groundlesse
conceit
of
an
election
shall
let
loose
the
reines
to
our
sinfull
desires
,
and
vicious
practises
,
thereupon
growing
idle
or
unprofitable
;
wee
make
divine
mercy
a
Pander
to
our
uncleannesse
,
and
justly
perish
in
our
wicked
presumption
.
SECT.
XIX
.
THe
other
extreame
followes
:
It
may
seeme
a
harsh
word
,
but
it
is
a
true
one
;
that
there
may
bee
an
evill
feare
of
a
good
God
;
A
feare
of
horror
,
and
a
feare
of
distrust
.
That
God
,
who
is
love
it selfe
,
is
terrible
to
a
wicked
heart
;
Even
in
the
beginning
,
our
first
progenitor
ran
from
the
face
of
his
late
maker
,
and
hid
him
in
the
thickets
;
For
it
is
a
true
observation
of
Tertullian
,
no
wickednesse
can
bee
done
without
feare
,
because
not
without
the
conscience
of
doing
it
.
Neither
can
any
man
flee
from
himselfe
,
as
Bernard
wittily
:
and
this
conscience
reads
the
terrible
things
that
God
writes
against
the
sinner
;
and
holds
the
glasse
,
wherein
guilty
eyes
may
see
the
killing
frownes
of
the
Almighty
:
Now
offensive
objects
cause
the
spirits
to
retire
,
as
Philosophy
and
experience
teacheth
us
;
whereupon
followes
a
necessary
trepidation
in
the
whole
frame
of
the
body
:
And
now
the
wicked
heart
could
wish
there
were
no
God
;
or
(
which
is
all
one
)
that
this
God
had
not
power
to
avenge
himselfe
;
and
,
finding
that
after
all
his
impotent
volitions
,
the
Almighty
will
bee
still
and
ever
himselfe
;
he
is
unspeakably
affrighted
with
the
expectation
of
that
just
hand
,
which
hee
cannot
avoid
:
This
terror
,
if
(
through
the
improvement
of
Gods
mercy
)
at
the
last
it
drive
the
sinner
to
a
true
penitence
,
makes
an
happy
amends
for
its
owne
anguish
;
otherwise
,
it
is
but
the
first
flash
of
that
unquenchable
fire
,
which
is
prepared
for
damned
soules
.
In
this
case
men
do
not
so
much
feare
God
,
as
are
afraid
of
him
:
and
such
a
torturing
feare
is
never
but
joyned
with
heart-burning
,
and
hatred
:
wherin
sinners
demeane
themselves
to
God
,
as
they
say
the
Lampray
doth
to
the
fisher
,
by
whose
first
blow
that
fish
is
said
to
bee
dulled
,
and
astonished
,
but
inraged
with
the
next
,
and
following
:
Wretched
men
!
it
is
not
Gods
fault
that
hee
is
terribly
just
;
no
,
it
is
his
glory
,
that
hee
is
mercifully
terrible
.
Cyrill
,
that
those
who
would
not
bee
saved
,
are
no
lesse
beholden
to
the
bounty
of
the
good
God
,
than
those
that
are
brought
home
to
glory
:
I
know
and
blesse
God
▪
for
the
difference
;
But
certainely
,
God
is
wonderfully
gracious
(
as
hee
is
also
infinitely
just
)
even
to
those
that
will
needs
incurre
damnation
;
having
tendered
unto
them
many
powerfull
helps
to
their
repentance
,
which
hee
hath
,
with
much
patience
,
and
longanimity
expected
.
That
God
therefore
is
just
,
it
is
his
owne
praise
,
that
hee
is
terrible
,
wee
may
thank
our selves
;
for
were
it
not
for
our
wickednesse
,
there
were
nothing
in
God
,
not
infinitely
amiable
:
Seest
thou
then
,
O
sinnefull
man
,
nothing
at
all
in
Gods
face
,
but
frownes
,
and
fury
;
doth
every
beame
of
his
angry
eye
dart
vengeance
into
thy
soule
?
so
as
thou
would'st
faine
runne
away
from
his
presence
,
and
wooest
the
rocks
and
mountaines
to
fall
upon
thee
and
hide
thee
from
the
sight
of
that
dreadfull
countenance
;
cleanse
thy
hands
,
purge
thine
heart
,
cleare
thine
eyes
with
the
teares
of
true
contrition
,
and
then
look
up
,
and
tell
me
,
whether
thou
dost
not
see
an
happy
change
of
aspect
,
whether
thou
canst
now
discerne
ought
in
that
face
,
but
a
glorious
lovelinesse
,
fatherly
indulgence
,
unconceivable
mercy
,
such
as
shall
ravish
thy
soule
with
a
divine
love
,
with
a
joy
unspeakable
and
glorious
.
SECT.
XX.
SEldome
ever
is
the
feare
of
horror
separated
from
a
feare
of
distrust
;
which
in
the
height
of
it
,
is
that
which
we
call
despaire
:
for
when
the
soule
apprehends
a
deep
feare
of
Gods
dereliction
,
it
cannot
but
be
filled
with
horrour
.
Now
as
the
holy
and
well
moderated
feare
gives
glory
to
God
,
in
all
his
attributes
,
so
this
extremity
of
it
affronts
and
dishonours
him
in
them
all
;
but
especially
,
in
his
mercy
,
and
truth
.
In
his
truth
,
suggesting
that
God
will
not
make
good
his
promises
;
in
his
mercy
,
suggesting
that
he
either
cannot
,
or
will
not
,
forgive
and
save
;
It
was
a
true
observation
of
Saint
Hilary
,
66.
that
it
is
not
the
least
office
and
effect
of
faith
to
feare
,
for
that
it
is
said
by
the
Prophet
Esay
,
He
shall
fill
them
with
the
spirit
of
the
feare
of
the
Lord
:
and
againe
,
we
are
charged
to
worke
out
our
salvation
with
feare
.
But
there
cannot
be
an
act
more
opposite
to
faith
,
then
to
feare
distrustfully
;
to
despaire
in
fearing
,
none
more
injurious
either
to
God
,
or
our
owne
soules
:
For
surely
,
9.
as
Cyrill
well
,
the
wickednesse
of
our
offences
to
God
,
cannot
exceed
his
goodnesse
toward
us
;
the
praise
whereof
from
his
creature
he
affects
and
esteems
so
highly
,
as
if
he
cared
not
,
in
any
other
notion
,
to
bee
apprehended
by
us
:
proclaiming
himselfe
no
otherwise
in
the
mount
,
then
,
The
Lord
,
the
Lord
God
,
mercifull
,
and
gracious
,
long
suffering
,
and
abundant
in
goodnesse
and
truth
;
keeping
mercy
for
thousands
,
forgiving
iniquity
and
transgressions
,
and
sinne
;
adding
onely
one
word
,
(
to
prevent
our
too
much
presumption
)
That
will
by
no
meanes
cleare
the
guilty
;
which
to
doe
,
were
a
meere
contradiction
to
his
justice
:
Of
all
other
therefore
GOD
hates
most
to
be
robbed
of
this
part
of
his
glory
.
Neither
is
the
wrong
done
to
God
more
palpable
,
then
that
which
is
done
herein
unto
our selves
;
in
barring
the
gates
of
heaven
upon
our
soules
;
in
breaking
open
the
gates
of
hell
to
take
them
in
,
and
in
the
meane
time
striving
to
make
our selves
miserable
,
whether
God
will
or
no.
And
surely
,
as
our
experience
tels
us
concerning
the
estate
of
our
bodily
indispositions
,
that
there
is
more
frequent
sicknesse
in
summer
,
but
more
deadly
in
winter
;
so
we
finde
it
here
;
other
sinnes
,
and
spirituall
distempers
are
more
common
,
but
this
distrustfull
feare
,
and
despaire
of
mercy
(
which
chils
the
soule
with
a
cold
horror
)
is
more
mortall
.
For
the
remedy
wherof
,
it
is
requisite
that
the
heart
should
be
throughly
convinced
of
the
super-abundant
and
ever
ready
mercy
of
the
Almighty
,
of
the
infallible
and
unfaileable
truth
of
all
his
gracious
ingagements
;
And
in
respect
of
both
,
be
made
to
confesse
,
that
heaven
can
never
be
but
open
to
the
penitent
.
It
is
a
sweet
word
and
a
true
one
of
Saint
Bernard
,
In
thy
Booke
O
Lord
,
are
written
all
that
doe
what
they
can
,
though
they
cannot
doe
what
they
ought
;
Neither
doth
God
onely
admit
,
but
he
invites
,
but
he
intreates
,
but
he
importunes
men
to
be
saved
;
what
could
he
doe
more
,
unlesse
he
would
offer
violence
to
the
Will
,
which
were
no
other
then
to
destroy
it
,
and
so
to
undoe
the
best
piece
of
his
owne
workmanship
?
It
is
the
way
of
his
decree
,
and
proceedings
to
dispose
of
all
things
sweetly
;
Neither
is
it
more
against
our
nature
,
then
his
,
to
force
his
owne
ends
;
and
when
he
sees
that
fayre
meanes
will
not
prevayle
to
win
us
from
death
,
he
is
pleased
feelingly
to
bemone
it
,
as
his
owne
losse
:
Why
will
ye
dye
,
O
house
of
Israel
?
As
for
the
stable
truth
of
his
promises
,
it
is
so
everlasting
,
that
heaven
and
earth
,
in
their
vanishing
,
shall
leave
it
standing
fast
:
His
title
is
,
Amen
,
and
faithfull
is
he
that
hath
promised
,
who
will
also
doe
it
:
his
very
essence
can
no
more
faile
,
then
his
word
:
He
that
feares
therefore
that
God
will
be
lesse
then
his
promise
,
let
him
feare
that
God
will
cease
to
be
himselfe
.
It
was
the
motto
of
that
witty
and
learned
Doctor
Donne
,
the
late
Deane
of
Paules
,
which
I
have
seene
,
more
then
once
,
written
in
Spanish
with
his
owne
hand
,
Blessed
bee
God
that
hee
is
God
,
divinely
,
like
himselfe
:
as
the
being
of
God
is
the
ground
of
all
his
blessed
adscriptions
,
so
of
all
our
firmitude
,
safety
,
consolation
:
Since
the
veracity
and
truth
of
God
(
as
his
other
holy
attributes
)
are
no
other
then
his
eternall
essence
:
Feare
not
therefore
,
O
thou
weake
soule
,
that
the
Almighty
can
bee
wanting
to
himselfe
,
in
fayling
thee
;
Hee
is
Iehovah
,
and
his
counsels
shall
stand
;
Feare
and
blame
thine
owne
wretched
infirmities
,
but
the
more
weake
thou
art
in
thy selfe
,
bee
so
much
the
str●nger
in
thy
GOD
;
by
how
much
more
thou
art
tempted
to
distrust
,
cling
so
much
the
closer
to
the
Author
and
finisher
of
thy
salvation
.
Thus
if
wee
shall
hold
an
even
course
betwixt
security
on
the
one
part
,
and
horrour
and
distrust
on
the
other
;
If
the
fortified
and
exalted
eyes
of
our
soules
,
being
cleared
from
all
inward
and
ambient
impediments
,
shall
have
constantly
fixed
themselves
upon
the
ever-present
Majesty
of
God
;
not
without
a
spirituall
lightsomnesse
,
and
irradiation
,
and
therewith
,
an
awfull
complacency
of
soule
in
that
glorious
sight
,
and
from
thence
shall
bee
cast
downe
upon
our
owne
vilenesse
,
throughly
apprehending
how
much
worse
then
nothing
we
are
,
in
,
and
of
our selves
,
in
the
sight
of
God
,
wee
shall
be
put
into
a
meet
capacity
of
an
holy
and
well
mixed
feare
:
And
,
if
now
,
our
hearts
thus
enlightened
,
shall
be
taken
up
with
an
inward
adoration
of
the
infinite
power
and
greatnesse
of
GOD
,
manifested
in
the
framing
and
ordering
of
this
visible
world
,
and
of
the
infinite
goodnesse
and
mercy
of
GOD
,
shewed
in
the
marvellous
worke
of
mans
redemption
,
and
shall
be
carefull
to
expresse
this
inward
worship
in
all
due
reverence
,
(
upon
all
occasions
)
to
the
Name
,
the
Word
,
the
Services
,
the
House
,
the
Messengers
of
the
Almighty
;
withall
,
if
our
humble
soules
shall
meekly
subject
,
and
resigne
themselves
over
to
the
good
pleasure
of
God
,
in
all
things
,
being
ready
to
receive
his
fatherly
corrections
with
patience
,
and
his
gracious
directions
with
obedience
.
Lastly
,
if
wee
shall
have
settled
in
our
hearts
a
serious
care
of
being
alwayes
approved
to
God
in
whatsoever
actions
;
and
a
child-like
loathnesse
,
and
dread
to
give
any
offence
unto
so
deare
and
glorious
a
Majesty
,
wee
shall
have
attained
unto
this
blessed
feare
,
which
wee
seeke
for
,
and
be
happily
freed
from
that
wicked
indevotion
,
and
prophanenesse
,
to
which
the
world
is
so
much
,
and
so
dangerously
subject
:
which
I
beseech
the
God
of
heaven
to
worke
out
in
all
readers
,
to
his
glory
in
their
salvation
,
Amen
.
FINIS
.