CHRISTIAN
ETHICKS
OR
DIVINE
MORALITIE
.
Opening
The
Way
to
Blessedness
By
The
rules
of
Virtue
and
Reason
.
CHAP.
I.
Of
the
End
,
for
the
sake
of
which
,
Virtue
is
desired
.
IT
is
the
Prerogative
of
Humane
Nature
to
understand
it self
,
and
guide
its
Operations
to
a
Known
End
:
which
he
doth
wholly
forfeit
,
that
lives
at
random
,
without
considering
what
is
worthy
of
his
Endeavors
,
or
fit
for
his
Desires
.
THE
End
is
that
which
crowns
the
Work
;
that
which
inspires
the
Soul
with
Desire
,
and
Desire
with
a
quick
and
vigorous
Industry
.
It
is
last
attained
,
but
first
intended
in
every
Operation
.
All
Means
which
can
be
used
in
the
Acquisiton
of
it
,
derive
their
value
from
its
Excellency
,
and
we
are
encouraged
to
use
them
only
on
the
Account
of
that
End
,
which
is
attained
by
them
.
IT
is
the
Office
of
Morality
to
teach
Men
the
Nature
of
Virtue
,
and
to
encourage
them
in
the
Practice
of
it
,
by
explaining
its
use
and
Efficacy
.
THE
Excellence
of
Virtue
,
is
the
Necessity
and
Efficacy
thereof
in
the
Way
to
Felicity
.
It
consisteth
in
this
,
Virtue
is
the
only
Means
,
by
which
Happiness
can
be
obtained
.
SINCE
the
Consideration
of
the
End
is
that
alone
,
which
does
animate
a
Man
,
to
the
use
of
the
Means
,
they
that
treat
of
Virtue
do
worthily
propose
the
End
in
the
beginning
,
and
first
shew
the
Excellency
of
Bliss
before
they
open
the
Nature
of
Virtue
.
For
it
is
a
vain
thing
to
discover
the
Means
,
unless
the
End
be
desired
by
those
to
whom
the
Nature
and
use
of
them
,
in
their
tendency
to
that
End
,
is
taught
and
commended
;
for
if
the
End
be
despised
,
all
endeavors
are
but
fruitless
,
which
instruct
us
in
the
Means
;
and
the
Knowledge
of
them
vain
,
if
they
never
be
used
or
improved
.
THAT
Reason
,
whereby
Man
is
able
to
Contemplate
his
End
,
is
a
singular
Advantage
,
wherein
he
is
priviledged
above
a
Beast
.
It
enables
him
not
only
to
examine
the
Nature
and
perfection
of
his
End
,
but
the
Equity
and
fitness
of
the
Means
in
Order
thereunto
and
the
singular
Excellency
of
his
first
Cause
,
as
its
Glory
and
Goodness
appeareth
in
the
Design
and
Contrivance
:
Especially
in
making
mans
Happiness
so
compleat
and
perfect
.
THE
Heathens
,
who
invented
the
name
of
Ethicks
,
were
very
short
in
the
Knowledge
of
Mans
End
:
But
they
are
worse
then
Heathens
,
that
never
consider
it
.
THE
more
Excellent
the
End
is
,
the
more
prone
by
nature
we
are
to
pursue
it
,
and
all
the
Means
conducive
thereunto
are
the
more
Desirable
.
REASON
,
which
is
the
formal
Essence
of
the
Soul
of
Man
,
guides
Him
to
desire
those
Things
,
which
are
absolutely
supreme
.
For
it
is
an
Eternal
Property
in
Reason
to
prefer
the
Better
,
above
the
Worse
:
He
that
prefers
the
worse
above
●he
Better
acts
against
Nature
,
and
●wervs
from
the
Rule
of
Right
Reason
.
WHATEVER
Varieties
of
Opinion
there
are
concerning
Happiness
,
all
conclude
and
agree
in
this
,
that
Mans
last
End
is
his
perfect
Happiness
:
And
the
more
Excellent
his
Happiness
is
,
the
more
ought
his
Soul
to
be
enflamed
with
the
Desire
of
it
,
and
inspired
with
the
greater
Industry
.
THE
more
perfect
his
Bliss
is
,
the
greater
is
the
Crime
of
despising
it
.
To
pursue
an
infinite
and
Eternal
Happiness
is
Divine
and
Angelical
;
to
pursue
a
Terrene
and
Sensual
Felicity
,
is
Brutish
;
but
to
place
Felicity
in
Anger
and
Envy
is
Diabolical
:
the
pleasures
of
Malice
being
Bitter
and
Destructive
.
TO
live
by
Accident
,
and
never
to
pursue
any
Felicity
at
all
,
is
neither
Angelical
,
nor
Brutish
,
nor
Diabolical
:
but
Worse
then
any
Thing
in
some
respect
in
the
World
:
It
is
to
act
against
our
own
Principles
,
and
to
wage
war
with
our
very
Selves
.
They
that
place
their
Ease
in
such
a
Carelessness
,
are
of
all
others
,
the
greatest
Enemies
and
Disturbers
of
themselves
.
IT
is
Madness
and
folly
to
pursue
th●
first
object
that
presents
it self
,
und●●●
Notion
of
felicity
:
And
it
is
〈◊〉
to
content
ones
self
in
the
Enjoyme●●
of
a
mean
estate
,
upon
a
suspicion
there
is
no
true
happiness
,
because
the
nature
thereof
is
so
much
doubted
in
the
World
.
The
Disputations
concerning
its
nature
argue
its
existance
.
And
we
must
cease
to
be
Men
,
before
we
can
extinguish
the
desire
of
being
Happy
.
He
only
is
truely
Generous
,
that
aspires
to
the
most
perfect
Blessedness
of
which
God
and
Nature
have
made
him
Capable
.
BY
how
much
Greater
the
Uncertainty
is
,
by
so
much
the
more
Heedful
ought
we
to
be
,
lest
we
should
be
seduced
and
deceived
,
in
the
Choice
of
Happiness
:
For
the
Danger
is
the
Greater
.
And
by
how
much
the
more
Eager
Men
are
in
their
Disputations
,
concerning
it
,
by
so
much
the
more
weighty
is
the
Nature
of
the
Theme
to
be
presumed
.
HASTINESS
in
catching
at
an
unexamined
Felicity
,
is
the
great
Occasion
of
all
the
Error
about
it
,
among
the
Vulgar
:
who
are
led
,
like
Beasts
,
by
their
Sense
and
Appetite
,
without
discerning
or
improving
any
other
faculty
.
The
lip
of
the
Cup
is
annointed
with
Hony
,
which
,
as
soon
as
they
taste
,
they
drink
it
up
,
tho
the
liquor
be
nothing
but
Gall
and
Poyson
.
Being
deluded
with
a
shew
,
instead
of
Pleasure
,
they
rush
hand
over
head
on
their
own
Destruction
.
IT
is
as
natural
to
Man
to
desire
happiness
,
as
to
live
and
breath
:
Sence
and
Instinct
carry
him
to
Happyness
,
as
well
as
Reason
:
onely
Reason
should
rectifie
and
direct
his
Instinct
,
inform
his
Sence
,
and
compleat
his
Essence
,
by
inducing
those
perfections
of
which
it
is
capable
.
THINGS
Good
in
themselves
,
when
they
stand
in
Competition
with
those
that
are
better
,
have
the
notion
of
Evil
:
Better
Things
are
Evil
,
if
compared
with
the
Best
;
especially
where
the
Choice
of
the
one
hinders
the
Acquisition
of
the
other
.
For
where
Good
,
Better
,
and
Best
,
are
subservient
to
each
other
,
the
one
is
the
better
for
the
others
sake
;
but
where
they
interfere
,
and
oppose
each
other
,
the
Good
are
bad
in
comparison
of
the
Better
,
and
the
Better
worse
than
the
Best
of
all
.
This
is
the
Cause
why
Reason
cannot
acquiesce
in
any
Felicity
less
than
the
Supreme
:
which
must
needs
be
infinite
,
because
Almighty
Power
,
which
made
Reason
active
,
is
illimited
in
its
Operations
;
and
never
rests
,
but
in
the
production
of
a
Glorious
Act
,
that
is
infinite
in
Perfection
.
IF
Felicity
be
infinite
,
the
Loss
is
as
great
,
that
attends
our
Miscarriage
,
and
the
misery
intolerable
,
that
follows
our
Loss
.
For
(
our
eyes
being
open
)
a
Loss
that
is
incomprehensible
must
needs
produce
a
Greif
unmeasurable
,
an
Anguish
as
infinite
as
our
Damage
.
ALL
inferiour
felicities
are
but
Miseries
compared
with
the
Highest
.
A
farthing
is
good
and
pleaseth
a
Beggar
in
time
of
distress
:
but
a
piece
of
Gold
is
Better
.
An
Estate
of
a
thousand
pounds
a
year
is
better
than
a
Piece
of
Gold
;
but
our
Ambition
carries
us
to
Principalities
and
Empires
.
An
Empire
is
more
desirable
than
a
Province
;
and
the
Wider
,
the
Richer
,
the
Better
it
is
,
the
more
Desirable
.
But
the
Empire
of
all
the
Earth
is
a
Bubble
compared
to
the
Heavens
:
And
the
Heavens
themselves
less
than
nothing
to
an
infinite
Dominion
.
PERFECT
Felicity
is
not
Dominion
,
nor
Pleasure
,
nor
Riches
alone
,
nor
Learning
,
nor
Virtue
,
nor
Honour
;
but
all
in
Perfection
.
It
requires
that
every
Soul
should
be
capable
of
infinite
Dominion
,
Pleasure
,
Learning
,
and
Honor
for
the
full
and
perfect
attainment
of
it
.
IF
all
these
be
infinite
and
Eternal
in
that
Felicity
which
is
prepared
for
Man
,
those
Actions
are
of
inestimable
Value
,
by
Virtue
of
which
his
Felicity
is
gained
;
and
it
becomes
his
Wisdom
and
Courage
to
suffer
many
Things
for
so
noble
an
End
:
Especially
if
in
this
Life
it
may
in
any
measure
be
thereby
acquired
and
enjoyed
.
THE
Great
Reason
why
GOD
has
concealed
Felicity
from
the
Knowledge
of
man
,
is
the
enhancement
of
its
nature
and
value
:
but
that
which
most
conceals
it
,
is
the
Corruption
of
Nature
.
For
as
we
have
corrupted
,
so
have
we
blinded
our selves
.
Yet
are
we
led
by
Instinct
eagerly
to
thirst
after
things
unknown
remote
and
forbidden
.
The
truth
is
,
our
Palates
are
vitiated
,
and
our
Digestion
so
Corrupted
,
that
till
our
Nature
be
purified
by
a
little
Industry
,
to
make
felicity
Known
,
is
but
to
Expose
it
to
Contempt
and
Censure
.
It
is
too
Great
and
Pure
for
perverted
Nature
.
THE
Concealment
of
an
object
whets
our
Appetite
,
and
puts
and
Edge
upon
our
endeavours
,
and
this
carries
some
thing
of
Mystery
in
it
;
For
whereas
the
Maxime
is
Ignoti
nulla
Cupido
,
All
Love
comes
in
at
the
Eye
,
we
affect
an
Object
to
which
we
are
Blind
,
and
the
more
Blind
we
are
,
the
more
restless
.
We
are
touched
with
an
unknown
Beauty
which
we
never
saw
,
and
in
the
midst
of
our
Ignorance
are
actuated
with
a
Tendency
,
which
does
not
abate
the
value
of
our
Virtues
,
but
put
Life
and
Energy
into
our
Actions
.
THO
Felicity
cannot
,
perfectly
be
understood
,
because
it
is
incomprehensible
to
Men
on
Earth
,
yet
so
much
of
it
may
be
discerned
,
as
will
serve
to
meet
our
Instinct
,
and
feed
our
Capacity
,
animate
our
Endeavour
,
encourage
our
Expectation
(
to
hope
for
more
then
we
enjoy
)
enable
us
to
subdue
our
Lusts
,
support
us
in
temptations
,
and
assist
us
in
overcoming
all
obstacles
whatsoever
.
INFINITE
Honors
and
Pleasures
,
were
there
no
more
in
Felicity
,
are
enough
to
allure
us
:
but
the
fruition
of
all
in
the
Best
of
Manners
,
in
Communion
with
God
,
being
full
of
Life
,
and
Beauty
,
and
Perfection
in
himself
,
and
having
the
certain
Assurance
that
all
shall
be
included
in
his
Bliss
,
that
can
be
thought
on
;
it
is
a
Thing
so
Divine
,
that
the
very
Hope
of
it
fills
us
with
Comfort
here
,
and
the
Attainment
with
perfect
Satisfaction
hereafter
.
HE
that
can
enjoy
all
Things
in
the
Image
of
GOD
,
needs
not
covet
their
fruition
in
a
Baser
Manner
:
Man
was
made
in
GODS
Image
,
that
he
might
live
in
his
Similitude
.
I
am
not
so
Stoical
,
as
to
make
all
Felicity
consist
in
a
meer
Apathy
,
or
freedom
from
Passion
,
nor
yet
so
Dissolute
,
as
to
give
the
Passions
all
their
Liberty
.
Neither
do
I
perswade
you
to
renounce
the
Advantages
of
Wealth
and
Honor
,
any
more
then
those
of
Beauty
and
Wit
:
for
as
a
Man
may
be
Happy
without
all
these
,
so
may
he
make
a
Happy
use
of
them
when
he
has
them
.
He
may
be
happy
with
Difficulty
without
them
,
but
Easily
with
them
.
If
not
in
Heaven
,
yet
certainly
on
Earth
,
the
Goods
of
fortune
concur
to
the
Compleating
of
Temporal
Felicity
,
and
therefore
where
they
are
freely
given
,
are
not
to
be
despised
.
THAT
which
I
desire
to
teach
a
man
is
,
How
to
make
a
Good
use
of
all
the
Advantages
of
his
Birth
and
Breeding
;
How
in
the
Increase
of
Riches
and
Honors
,
to
be
Happy
in
their
Enjoyment
:
How
to
secure
himself
in
the
temptations
of
Affluence
,
and
to
make
a
man
glorious
in
himself
,
and
delightful
to
others
in
Abundance
:
Or
else
if
Affliction
should
arise
,
and
the
State
of
Affairs
change
,
how
to
triumph
over
adverse
Fortune
,
and
to
be
Happy
notwithstanding
his
Calamities
.
How
to
govern
himself
in
all
Estates
so
as
to
turn
them
to
his
own
advantage
.
FOR
tho
felicitie
be
not
absolutely
perfect
in
this
World
,
nor
so
compleat
in
Poverty
,
as
in
a
great
and
plentiful
Estate
;
you
are
not
to
believe
that
wealth
is
absolutely
necessary
;
because
sometimes
it
is
requisite
to
forfeit
all
for
the
sake
of
Felicity
.
Nothing
is
absolutely
necessary
to
Bliss
,
but
Grace
and
vertue
,
tho
to
perfect
Bliss
,
Ease
and
Honour
be
absolutely
necessary
.
THERE
are
many
degrees
of
Blessedness
beneath
the
most
Supream
,
that
are
transcendently
Sweet
and
delightful
:
And
it
sometimes
happens
,
that
what
is
most
bitter
to
Sence
,
is
pleasant
to
Reason
.
RATHER
then
make
Shipwrack
of
a
good
Conscience
,
we
must
do
as
Mariners
in
a
storm
,
cast
our
riches
over
board
for
our
own
Preservation
.
It
is
better
losing
them
,
then
our selves
.
VERTUE
is
Desirable
and
Glorious
,
because
it
teacheth
us
through
many
Difficulties
in
this
Tempestuous
World
to
Sail
Smoothly
,
and
attain
the
Haven
.
CHAP.
II.
Of
the
Nature
of
Felicity
,
its
Excellence
and
Perfection
.
THE
Peripateticks
,
so
far
forth
as
they
contemplated
the
Nature
and
Estate
of
man
in
this
World
,
were
Wise
,
in
defining
the
Goods
of
the
Body
,
Soul
and
Fortune
to
concur
to
Mans
perfect
Happiness
.
For
Difficulties
and
Conflicts
are
not
Essential
to
the
Nature
of
Bliss
,
nor
confistent
with
the
fruition
of
its
fulness
and
Perfection
.
THERE
is
the
Way
,
and
the
journeyes
end
.
IN
the
Way
to
Felicity
many
things
are
to
be
endured
,
that
are
not
to
be
desired
.
And
therefore
is
it
necessary
,
to
make
a
Distinction
between
the
way
to
Felicity
,
and
the
Rest
which
we
attain
in
the
end
of
our
Journey
.
THE
Goods
of
the
Soul
,
are
absolutely
necessary
in
the
Way
to
Happiness
;
the
Goods
of
the
Body
are
very
convenient
,
and
those
of
Fortune
Commodious
enough
.
But
the
latter
of
these
are
not
with
too
much
eagerness
to
be
pursued
.
THE
Goods
of
the
soul
are
wisdom
,
Knowledg
,
Courage
,
all
the
Virtues
,
all
the
Passions
,
Affections
,
Powers
and
faculties
.
And
these
you
know
are
absolutely
necessary
.
THE
Goods
of
the
Body
are
Health
,
Agility
,
Beauty
,
Vivacity
,
Strength
and
Libertie
:
and
these
shall
in
Heaven
it self
,
together
with
those
of
the
Soul
,
he
enjoyed
.
By
which
you
may
discern
that
the
Goods
of
the
Body
are
real
Parts
and
Ingredients
of
Happiness
.
THE
Goods
of
Fortune
are
food
and
Rayment
,
Houses
and
Lands
,
Riches
,
Honours
,
Relations
and
Friends
,
with
all
those
convenient
Circumstances
without
the
Body
,
that
are
subject
to
chance
.
By
which
vertue
is
assisted
,
and
of
which
a
noble
use
may
be
made
,
in
Works
of
Justice
,
Hospitality
,
Courtesie
and
Charity
,
which
may
redound
to
our
greater
Felicity
here
and
in
heaven
.
THE
more
Honor
and
pleasure
we
enjoy
,
the
Greater
and
more
Perfect
is
our
present
Happiness
:
Tho
many
times
in
the
Way
to
Felicity
,
we
are
forced
to
quit
all
these
,
for
the
Preservation
of
our
Innocence
.
GALLANT
Behavior
in
flighting
all
Transitory
things
for
the
Preservation
of
our
Virtue
,
is
more
conducive
to
our
future
Perfection
,
then
the
greatest
ease
imaginable
in
our
present
condition
.
IT
is
incumbent
upon
us
,
as
a
special
part
of
our
Care
,
to
take
heed
,
that
we
be
not
ensnared
by
the
easiness
of
Prosperity
,
and
that
we
do
not
set
up
our
Rest
in
the
Way
to
Happiness
,
nor
deceive
our selves
in
thinking
the
Goods
of
Fortune
Essential
:
nor
discourage
our selves
,
by
thinking
it
impossiable
to
be
Happy
without
them
.
Our
Thoughts
and
Affections
must
be
always
disentangled
,
that
we
may
run
,
with
Alacritie
the
Race
set
before
us
,
and
close
with
the
Sublimest
Perfection
of
Bliss
,
as
our
only
portion
and
Desire
.
FELICITY
is
rightly
defined
,
to
be
the
Perfect
fruition
of
a
Perfect
Soul
,
acting
in
perfect
Life
by
Perfect
Virtue
.
For
the
Attainment
of
which
Perfection
,
we
must
,
in
the
Way
to
Felicity
,
endure
all
Afflictions
that
can
befall
us
.
For
tho
they
are
not
Parts
of
Felicity
themselves
,
yet
we
may
acknowledge
them
great
Advantages
for
the
Exercise
of
Virtue
,
and
reckon
our
Calamities
among
our
Joys
,
when
we
bear
and
overcome
them
in
a
virtuous
Manner
,
because
they
add
to
our
Honor
,
and
contribute
much
to
our
Perfection
,
both
here
,
and
hereafter
.
FOR
this
purpose
we
are
to
remember
,
that
our
present
Estate
is
not
that
of
Reward
,
but
Labour
:
It
is
an
Estate
of
Trial
,
not
of
Fruition
:
A
Condition
wherein
we
are
to
Toyl
,
and
Sweat
,
and
travail
hard
,
for
the
promised
Wages
;
an
Appointed
Seed
Time
,
for
a
future
Harvest
;
a
real
Warfare
,
in
order
to
a
Glorious
Victory
:
In
which
we
must
expect
some
Blows
,
and
delight
in
the
Hazzards
and
Encounters
we
meet
with
,
because
they
will
be
crowned
with
a
Glorious
and
joyful
Triumph
;
and
attended
with
ornaments
and
trophies
far
surpassing
the
bare
Tranquillity
of
idle
peace
.
WHEN
we
can
cheerfully
look
on
an
Army
of
Misfortunes
,
without
Amazement
we
may
then
freely
and
Delightfully
contemplate
the
Nature
of
the
Highest
Felicity
.
ARISTOTLE
never
heard
of
our
Ascension
into
Heaven
,
nor
of
sitting
down
in
the
Throne
of
GOD
,
yet
by
a
lucky
Hit
(
if
I
may
so
say
)
fell
in
point
blanck
upon
the
Nature
of
Blessedness
.
For
a
perfect
fruition
by
perfect
virtue
,
is
all
that
can
be
thought
of
:
It
implies
our
Objective
,
and
our
formal
Happiness
.
OBJECTIVE
Happiness
is
all
the
Goodness
that
is
fit
to
be
enjoyed
either
in
GOD
or
in
his
Creatures
:
while
Formal
Happiness
is
an
active
Enjoyment
of
all
Objects
by
Contemplation
and
Love
,
attended
with
full
Complacency
in
all
their
Perfections
.
PERFECT
Fruition
implies
the
Perfection
of
all
its
Objects
.
Among
which
GOD
himself
is
one
,
Angels
and
Saints
are
next
,
the
World
also
with
all
the
variety
of
Creatures
in
it
,
the
Laws
of
GOD
,
and
his
wayes
in
all
Ages
,
his
Eternal
Counsels
and
Divine
Attributes
are
other
Objects
of
our
Content
and
Pleasure
.
Unless
all
these
be
perfect
in
their
Nature
,
Variety
,
Number
,
Extent
,
Relation
,
Use
and
Value
,
our
fruition
cannot
be
simply
perfect
,
because
a
Greater
and
more
perfect
fruition
might
,
upon
the
production
of
better
Objects
,
be
contrived
,
and
no
fruition
can
be
truly
perfect
,
that
is
not
conversant
about
the
highest
things
.
The
more
Beautiful
the
Object
is
,
the
more
pleasant
is
the
enjoyment
.
But
where
Delight
may
be
increased
,
the
Fruition
is
imperfect
.
A
Perfect
Soul
is
a
Transcendent
Mystery
.
As
GOD
could
not
be
Perfect
,
were
it
possible
there
could
be
any
Better
Essence
then
he
;
so
neither
would
the
Soul
be
perfect
,
could
any
more
Perfect
Soul
be
created
.
IT
is
a
Soul
in
which
no
Defect
,
or
Blemish
can
be
discerned
;
perfect
in
the
variety
and
Number
of
its
Powers
,
in
the
fitness
and
Measure
of
every
power
,
in
the
use
and
value
of
every
Endowment
.
A
perfect
Soul
is
that
whereunto
nothing
can
be
added
to
please
our
De●●re
.
As
all
its
Objects
are
perfect
,
so
〈◊〉
it self
.
It
is
able
to
see
all
that
is
to
be
seen
,
to
love
all
that
is
Lovely
,
to
hate
all
that
is
Hateful
,
to
desire
all
that
is
Desirable
,
to
honour
all
that
is
Honorable
,
to
esteem
all
that
can
be
valued
,
to
delight
in
all
that
is
Delightful
,
and
to
enjoy
all
that
is
Good
and
fit
to
be
enjoyed
.
If
its
Power
did
fall
short
of
any
one
Object
,
or
of
any
one
Perfection
in
any
Object
,
or
of
any
Degree
in
any
Perfection
,
it
would
be
imperfect
,
it
would
not
be
the
Master
piece
of
Eternal
Power
.
PERFECT
life
is
the
full
exertion
of
perfect
power
.
It
implies
two
things
,
Perfection
of
Vigour
,
and
perfection
of
intelligence
,
an
activity
of
life
,
reaching
through
all
Immensity
,
to
all
Objects
whatsoever
;
and
a
freedome
from
all
Dulness
in
apprehending
:
An
exquisite
Tenderness
of
perception
in
feeling
the
least
Object
,
and
a
Sphere
of
activity
that
runs
parallel
with
the
Omnipresence
of
the
Godhead
.
For
if
any
Soul
lives
so
imperfectly
,
as
to
see
and
know
but
some
Objects
,
or
to
love
them
remisly
,
and
less
then
they
deserve
,
its
Life
is
imperfect
,
because
either
it
is
remisse
,
or
if
never
so
fervent
,
confined
.
PERFECT
Fruition
,
(
as
it
implie●
the
Perfection
of
all
objects
)
more
nearly
imports
the
intrinsick
Perfection
o●
it
s
own
Operations
.
For
if
its
Object
be
never
so
many
,
and
perfect
in
themselves
,
a
Blemish
lies
upon
the
Enjoyment
,
if
it
does
not
reach
unto
all
their
Excellence
.
If
the
Enjoyment
of
one
Object
be
lost
,
or
one
Degree
of
the
enjoyment
abated
,
it
is
imperfect
.
PERFECT
Vertue
may
best
be
understood
by
a
consideration
of
its
Particulars
.
Perfect
Knowledg
is
a
thorow
compleat
understanding
of
all
that
may
be
Known
.
Perfect
Righteousness
is
a
full
and
adequate
Esteem
of
all
the
value
that
is
in
Things
.
It
is
a
Kind
of
Spiritual
Justice
,
whereby
we
do
Right
to
our selves
,
and
to
all
other
Beings
.
If
we
render
to
any
Object
less
than
it
deserves
,
we
are
not
Just
thereunto
.
Perfect
Wisdome
is
that
whereby
we
chuse
a
most
perfect
end
,
actualy
pursue
it
by
most
perfect
Means
,
acquire
and
enjoy
it
in
most
perfect
manner
:
If
we
pitch
upon
an
inferiour
end
,
our
Wisdom
is
imperfect
;
and
so
it
is
,
if
we
pursue
it
by
feeble
and
inferior
Means
,
or
neglect
any
one
of
those
Advantages
,
whereby
we
may
attain
it
.
And
the
same
may
be
said
of
all
the
Vertues
.
NOW
if
all
Objects
be
infinitely
Glorious
,
and
all
Worlds
fit
to
be
enjoyed
,
if
GOD
has
filled
Heaven
and
earth
,
and
all
the
Spaces
above
the
Heavens
with
innumerable
pleasures
,
if
his
infinite
Wisdome
,
Goodness
,
and
Power
be
fully
Glorified
in
every
Being
,
and
the
Soul
be
created
to
enjoy
all
these
in
most
perfect
Manner
;
we
may
well
conclude
with
the
Holy
Apostle
,
that
we
are
the
children
of
GOD
,
and
if
Children
,
then
Heirs
,
Heirs
of
GOD
,
and
joynt
heirs
with
Christ
,
if
so
be
that
we
suffer
with
him
,
that
we
may
also
be
glorified
together
.
That
our
light
Affliction
,
that
is
but
for
a
Moment
,
worketh
out
for
us
,
a
far
more
exceeding
and
eternal
Weight
of
Glory
:
That
beholding
as
in
a
Glass
the
Glory
of
the
Lord
,
we
shall
at
last
be
transformed
into
the
same
Image
from
Glory
to
Glory
,
even
as
by
the
Spirit
of
the
Lord.
For
all
his
Works
,
of
which
the
Psalmist
saith
,
They
are
worthy
to
be
had
in
remembrance
,
and
are
sought
out
of
all
them
that
have
pleasure
therein
,
are
like
a
Mirror
,
wherein
his
Glory
appeareth
,
as
the
face
of
the
Sun
doth
in
a
clear
fountain
.
We
may
conclude
further
that
Vertue
,
by
force
of
which
we
attain
so
great
a
Kingdome
,
is
infinitely
better
then
Rubies
,
all
the
Things
thou
canst
desire
,
are
not
to
be
compared
to
her
:
So
that
with
unspeakable
comfort
we
may
take
Courage
to
go
on
,
not
only
in
the
study
,
but
the
Practice
of
all
kind
of
Vertues
,
concerning
which
we
are
to
treat
in
the
ensuing
Pages
.
For
as
the
Apostle
Peter
telleth
us
,
He
hath
given
to
us
all
things
that
pertain
to
Life
and
Godliness
,
through
the
Knowledge
of
him
that
hath
called
us
to
Glory
and
virtue
:
whereby
are
given
unto
us
exceeding
great
and
precious
Promises
;
that
by
these
you
might
be
Partakers
of
the
Divine
Nature
,
having
escaped
the
Corruption
that
is
in
the
World
through
List.
And
besides
this
,
saith
he
,
giving
all
diligence
,
adde
to
your
Faith
vertue
:
and
to
vertue
,
knowledge
;
and
to
knowledge
,
temperance
;
and
to
temperance
,
patience
;
and
to
patience
godliness
;
and
to
godliness
,
brotherly
kindness
;
and
to
brotherly
kindness
Charity
.
For
so
an
Entrance
shall
be
Ministred
to
you
abundantly
into
〈◊〉
everlasting
Kingdome
of
our
Lord
and
Saviour
Jesus
Christ
.
Which
Kingdom
being
so
Divine
and
Glorious
as
it
is
,
we
have
need
to
bow
our
Knees
,
to
the
GOD
and
father
of
our
Lord
Jesus
Christ
,
of
whom
the
whole
Family
in
Heaven
and
Earth
is
named
,
that
he
would
grant
us
according
to
the
Riches
of
his
Glory
,
to
be
strengthened
with
might
,
by
his
Spirit
in
the
inward
Man
,
that
Christ
may
dwell
in
our
Hearts
by
Faith
,
that
we
being
rooted
and
grounded
in
Love
,
may
be
able
to
comprehend
with
all
Saints
,
what
is
the
Breadth
,
and
Length
,
and
Depth
,
and
Height
,
and
to
know
the
love
of
Christ
which
passeth
Knowledg
,
that
we
may
be
filled
with
all
the
fulness
of
GOD.
TO
be
Partaker
of
the
Divine
nature
,
to
be
filled
with
all
the
Fulness
of
GOD
,
to
enter
into
his
Kingdom
and
Glory
,
to
be
transformed
into
his
Image
,
and
made
an
Heir
of
GOD
,
and
a
joynt
Heir
with
Christ
,
to
live
in
Union
and
Communion
with
GOD
,
and
to
be
made
a
Temple
of
the
Holy
Ghost
;
these
are
Divine
and
transcendent
things
that
accompany
our
Souls
in
the
Perfection
of
their
Bliss
and
Happiness
:
the
Hope
and
Belief
of
all
which
is
justified
,
and
made
apparent
by
the
explanation
of
the
very
nature
of
the
Soul
,
its
Inclinations
and
Capacities
,
the
reality
,
and
greatness
of
those
Vertues
of
which
we
are
capable
,
and
all
those
objects
which
the
Univers
affordeth
to
our
Contemplation
.
CHAP.
III.
Of
Vertue
in
General
.
The
Distribution
of
it
into
its
several
Kinds
,
its
Definition
.
BEfore
we
come
to
treat
of
particular
Vertues
,
it
is
very
fit
that
we
speak
something
of
VERTUE
in
General
.
VERTUE
is
a
comprehensive
Word
,
by
explaining
which
we
shall
make
the
way
more
easy
to
the
right
Understanding
of
all
those
particular
Vertues
,
into
which
it
is
divided
.
Forasmuch
as
the
Nature
of
Vertue
enters
into
knowledge
,
Faith
,
Hope
,
Charity
,
Prudence
,
Courage
,
Meekness
,
Humility
,
Temperance
,
Justice
,
Liberality
,
&c.
Every
one
of
these
hath
its
essence
opened
in
part
,
by
the
explication
of
that
which
entreth
its
Nature
,
which
is
VERTUE
in
General
.
THE
Predicament
of
Quality
contains
within
it
either
Natural
Dispositions
or
Habits
:
Habits
may
be
either
Vertuous
or
Vicious
;
Virtuous
Habits
are
either
Theological
,
Intellectual
,
Moral
,
or
Divine
And
these
are
branched
into
so
many
Kinds
of
Vertue
,
as
followeth
.
THE
Theological
Vertues
are
generally
divided
into
Three
,
Faith
,
Hope
,
and
Charity
:
which
are
called
Theological
,
because
they
have
GOD
for
their
Principal
Object
,
and
are
,
in
a
peculiar
manner
,
taught
by
his
.
Word
among
the
Mysteries
of
Religion
.
To
which
we
may
add
Repentance
;
forasmuch
as
this
Virtue
,
tho
it
be
occasioned
by
sin
,
is
chiefly
taught
by
the
Word
of
GOD
,
and
respects
GOD
as
its
Principal
Object
.
For
which
reason
we
shall
account
the
Theological
Virtues
to
be
four
,
Faith
,
Hope
,
Charity
and
Repentance
,
to
which
,
if
we
making
them
more
,
we
may
add
Obedience
,
Devotion
,
Godliness
.
THE
Intellectual
Vertues
are
generally
reckoned
to
be
five
,
Intelligence
,
Wisdome
,
Science
,
Prudence
,
Art
.
Which
,
forasmuch
as
the
Distinction
between
them
is
over-nice
and
curious
(
at
least
too
obscure
for
vulgar
Apprehensions
)
we
shall
reduce
them
perhaps
to
a
fewer
number
.
INTELLIGENCE
is
the
Knowledg
of
Principles
;
Science
the
Knowledg
of
Conclusions
.
Wisdom
,
that
knowledg
,
which
results
from
the
Union
of
both
Prudence
and
Art
,
have
been
more
darkly
explained
.
The
Objects
of
Wisdom
are
alwayes
Stable
;
Prudence
is
that
knowledge
,
by
which
we
guide
our selves
in
Thorny
and
uncertain
Affairs
;
Art
is
that
Habit
,
by
which
we
are
assisted
in
composing
Tracts
and
Systems
,
rather
then
in
regulating
our
Lives
,
and
more
frequently
appears
in
Fiddling
and
Dancing
,
then
in
noble
Deeds
:
were
it
not
useful
in
Teachers
for
the
Instruction
of
others
,
we
should
scarce
reckon
it
in
the
number
of
Vertues
.
ALL
these
are
called
Intellectual
Vertues
,
because
they
are
Seated
in
the
Understanding
,
and
chiefly
exercised
in
Contemplation
.
The
Vertues
that
are
brought
down
into
action
,
are
called
Practical
,
and
at
other
times
Moral
,
Because
they
help
us
in
perfecting
our
Manners
,
THE
Moral
Vertues
are
either
Principal
,
or
less
Principal
.
The
Principal
are
four
:
Prudence
,
Justice
,
Temperance
,
and
Fortitude
.
Which
,
because
they
are
the
Hinges
upon
which
our
whole
Lives
do
turn
,
are
called
*
Cardinal
,
The
four
Cardinal
Vertues
.
They
are
called
Principal
,
not
onely
because
they
are
the
chief
of
all
Moral
Virtues
,
but
because
they
enter
into
every
Vertue
,
as
the
four
Elements
of
which
it
is
compounded
.
THE
less
Principal
Vertues
are
Magnificence
and
Liberality
,
Modesty
and
Magnanimity
,
Gentleness
of
behaviour
,
Affability
,
Courtesie
,
Truth
and
Urbanitie
,
all
these
are
called
less
Principal
,
not
because
they
are
indifferent
,
or
may
be
accounted
useless
,
for
then
they
would
not
be
Vertues
:
but
because
,
tho
their
Practice
be
of
extraordinary
Importance
in
their
places
,
they
are
more
remote
,
and
less
Avail
in
the
Way
to
Felicity
,
and
are
more
confined
in
their
Operations
.
DIVINE
Vertues
(
which
we
put
instead
of
the
Heathenish
Heroical
,
)
are
such
as
have
not
only
GOD
for
their
Object
and
End
,
but
their
Pattern
and
Example
.
They
are
Vertues
which
are
seen
in
his
eternal
Life
,
by
Practicing
which
we
also
are
changed
into
the
same
Image
,
and
are
made
partakers
of
the
Di
Knowledge
and
Truth
,
in
the
Sublimest
Height
we
confess
to
be
Three
:
but
we
shall
Chiefly
insist
upon
Goodness
,
and
Righteousness
,
and
Holiness
.
All
which
will
appear
in
Divine
Love
,
in
more
peculiar
manner
to
be
handled
.
BESIDES
all
these
,
there
are
some
Vertues
,
which
may
more
properly
be
called
Christian
:
because
they
are
no
where
Else
taught
but
in
the
Christian
Religion
,
are
founded
on
the
Love
of
Christ
,
and
the
only
Vertues
distinguishing
a
Christian
from
the
rest
of
the
World
,
of
which
sort
are
Love
to
Enemies
,
Meekness
and
Humility
.
ALL
these
Virtues
are
shut
up
under
one
common
Head
,
because
they
meet
in
one
common
Nature
;
which
bears
the
name
of
Vertue
.
The
Essence
of
which
being
,
well
understood
will
conduce
much
to
the
clear
Knowledge
of
every
one
in
particular
.
VERTUE
(
in
General
)
is
that
habit
of
Soul
by
force
of
which
we
attain
our
Happiness
.
Or
if
you
please
,
it
is
a
Right
and
well
order'd
Habit
of
mind
,
which
Facilitates
the
Soul
in
all
its
operations
,
in
order
to
its
Blessedness
.
These
Terms
are
to
be
unfolded
.
1.
VERTUE
is
a
Habit
:
All
Habits
are
either
Acquired
,
or
Infused
.
By
calling
it
a
Habit
,
we
distinguish
it
from
a
Natural
Disposition
,
or
Power
of
the
Soul
.
For
a
Natural
disposition
is
an
inbred
Inclination
,
which
attended
our
Birth
,
and
began
with
our
beings
:
not
chosen
by
our
Wills
,
nor
acquired
by
Industrie
.
These
Dispositions
,
because
they
do
not
flow
from
our
Choise
and
industry
,
cannot
be
accounted
Virtues
.
T
is
true
indeed
that
vertuous
Habits
are
sometimes
infused
in
a
Miraculous
Manner
,
but
then
they
are
rather
called
Graces
then
Vertues
:
and
are
ours
,
only
as
they
are
Consented
to
by
our
Wills
,
not
ours
by
choise
and
acquisition
,
but
only
by
Improvement
and
exercise
.
Tho
they
agree
with
Virtues
in
their
Matter
and
their
end
,
yet
they
differ
in
their
Original
and
form
.
For
as
all
Humane
Actions
flow
from
the
Will
and
the
Understanding
,
so
do
all
Vertues
,
when
they
are
rightly
understood
;
whereas
we
are
Passive
in
the
reception
of
these
,
and
they
flow
immediately
from
Heaven
.
AND
it
is
far
more
conducive
to
our
Felicity
,
that
we
should
conquer
Difficulties
in
the
attainment
of
Vertue
,
study
,
chuse
,
desire
,
pursue
,
and
labour
after
it
,
acquire
it
finally
by
our
own
Care
and
Industry
,
with
Gods
Blessing
upon
it
;
then
that
we
should
be
Dead
and
Idle
,
while
virtue
is
given
us
in
our
Sleep
.
For
which
cause
GOD
ordered
our
state
and
Condition
so
,
that
by
our
own
Labour
we
should
seek
after
it
;
that
we
might
be
as
well
pleasing
in
his
Eys
,
and
as
Honorable
and
Admirable
in
the
Acquisition
of
vertue
,
as
in
the
Exercise
and
Practice
of
it
.
And
for
these
reasons
GOD
does
not
so
often
infuse
it
,
and
is
more
desirous
that
we
should
by
many
repeated
Actions
of
our
own
attain
it
.
GOD
does
sometimes
upon
the
General
Sloth
of
mankind
inspire
it
,
raising
up
some
persons
thereby
to
be
like
salt
among
corrupted
men
,
least
all
should
putrifie
and
perish
:
Yet
is
there
little
reason
why
he
should
delight
in
that
way
,
without
some
such
uncouth
and
Ungrateful
necessity
to
compell
him
thereunto
.
FOR
any
man
to
expect
that
GOD
should
break
the
General
Order
and
Course
of
Nature
,
to
make
him
Vertuous
without
his
own
Endeavours
,
is
to
Tempt
GOD
by
a
presumptuous
Carelesseness
,
and
by
a
Slothful
abuse
of
his
Faculties
to
fulfil
the
parable
of
the
unprofitable
Servant
.
THE
Powers
of
the
Soul
,
are
not
vertues
themselves
,
but
when
they
are
clothed
with
vertuous
Operations
,
they
are
transformed
into
Vertues
.
For
Powers
are
in
the
Soul
,
just
as
Limbs
and
Members
in
the
Body
,
which
may
indifferently
be
applied
to
Vertues
and
Vices
,
alike
be
busied
and
exercised
in
either
.
AS
the
Members
are
capable
of
Various
Motions
,
either
comely
,
or
Deformed
,
and
are
one
thing
when
they
are
naked
,
another
when
attired
,
and
capable
of
being
modified
with
several
Habits
:
so
are
the
Powers
and
Faculties
of
the
Soul
.
As
they
are
in
the
Nature
of
Man
without
Exercise
,
they
are
void
and
Naked
:
But
by
many
acts
of
Vice
or
Vertue
,
they
put
on
a
Habit
,
which
seems
chiefly
to
consist
in
an
Inclination
and
Tendency
to
such
Actions
,
a
Facility
of
Working
,
an
Aquaintance
with
them
,
a
Love
to
them
,
and
a
Delight
in
them
;
For
by
long
Custome
it
turns
to
a
second
Nature
,
and
becomes
at
last
as
Necessary
as
Life
it self
;
a
confirmed
Habit
being
taken
in
and
incorporated
with
the
Powers
of
the
Soul
by
frequent
exercise
.
2.
IN
the
second
Definition
we
add
,
that
Vertue
is
a
right
and
well
ordered
Habit.
A
Habit
is
something
added
to
that
,
which
wears
it
,
and
every
Power
of
the
Soul
is
naked
,
without
the
Quality
wherewith
long
Custom
cloaths
it
.
Much
of
the
Formal
Reason
of
Vertue
is
shut
up
in
those
Words
,
Right
and
well
ordered
.
For
confused
,
irregular
,
and
careless
Habits
will
be
alwayes
erroneous
and
Deformed
,
and
must
consequently
end
in
Dishonor
and
Miseries
.
He
must
aim
at
the
Mark
,
that
hits
it
,
for
only
those
actions
that
are
well
guided
,
produce
right
and
well
order'd
Habits
,
which
right
and
well
orderd
Habits
alone
can
carry
us
to
our
Sovereign
end
.
A
Mind
in
Frame
is
a
Soul
clothed
with
Right
Apprehensions
:
Thoughts
and
affections
well
ordered
,
Principles
and
Contrivances
well
proposed
,
Means
and
Ends
rationaly
consulted
,
all
considered
,
and
the
Best
chosen
.
[
Long
Custom
in
uring
us
to
the
Benefit
and
Excellence
of
these
,
disposes
the
Soul
into
a
right
and
well
ordered
Habit
,
or
Frame
of
spirit
,
which
regards
that
Glorious
End
for
which
we
were
created
.
BY
force
of
which
we
attain
our
Happiness
.
Idleness
and
vertue
are
as
Destructive
to
each
other
,
as
fire
and
water
.
In
all
vertue
there
is
some
force
,
and
in
all
Force
much
action
.
A
vertuous
,
Habit
ceaseth
to
be
virtuous
unless
it
actually
incline
us
to
virtuous
Operations
.
As
the
Powers
of
the
Soul
when
they
are
well
exerted
turn
into
Vertues
,
so
is
it
by
that
Exertion
that
we
attain
our
Happiness
.
Vertue
is
that
right
and
well
ordered
Habit
by
force
of
which
we
attain
our
Happiness
.
IT
S
force
is
never
expressed
but
in
exercise
and
operation
.
Yet
even
when
we
are
asleep
,
it
may
tacitely
incline
us
and
make
us
ready
,
when
we
awake
,
to
be
Vertuous
.
Perhaps
the
Habit
Sleeps
and
awakes
with
the
Body
:
But
if
the
Habit
and
its
Energie
be
the
same
thing
;
it
still
sleepeth
when
its
energie
ceaseth
:
if
they
be
Divers
,
the
Habit
may
continue
for
some
time
without
the
force
of
its
Operation
.
BUT
not
to
Divert
into
Blind
and
Obscure
Corners
:
Whether
the
Soul
of
a
man
a
sleep
may
be
stiled
Vertuous
●r
no
;
Whether
the
Habits
continue
in
him
at
that
time
without
their
Acts
,
is
nothing
to
our
purpose
.
It
is
Sufficient
,
that
when
he
is
awake
,
he
,
that
hath
a
Vertuous
Habit
,
is
in
all
his
Actions
inclined
and
Carried
to
his
own
Felicity
,
unless
he
falls
into
an
oblivion
worse
,
than
Sleep
,
because
without
some
such
Damnable
and
vicious
Lethargy
,
he
is
always
mindful
of
his
Last
End
,
and
tends
towards
it
in
a
Direct
Line
.
ALL
his
Actions
derive
a
Tincture
from
the
first
Principle
,
that
Habit
of
Soul
by
which
he
is
carried
toward
his
own
Felicity
.
All
those
Actions
,
that
Spring
from
that
Habit
tend
to
Bliss
,
and
by
force
of
that
Habit
are
made
Vertuous
,
and
with
facility
performed
.
ALL
the
Difficulty
is
in
the
Begnining
.
Vertues
in
the
beginning
are
like
green
fruits
,
four
and
imperfect
,
but
their
Maturity
is
accompanied
with
sweetness
and
delight
.
It
is
hard
to
acquire
a
vertuous
Habit
at
first
,
but
when
it
is
once
gotten
;
it
makes
all
Virtue
exceeding
Easie
,
nor
Easie
alone
,
but
Happy
and
delightful
.
For
a
virtuous
Habit
as
certainly
acts
according
to
its
own
nature
,
as
the
Sun
shines
,
which
is
light
by
Constitution
.
It
acts
freely
,
yet
when
it
does
Act
,
it
must
needs
act
Vertuous
,
and
can
do
nothing
else
.
For
it
is
no
vertuous
Habit
;
but
some
other
Principle
that
exerteth
vicious
and
bad
Operations
.
HAPPINESSE
is
with
so
much
Necessity
the
end
of
Vertue
,
that
we
cannot
take
a
Due
Estimate
of
the
Excellence
of
Vertue
without
considering
the
tendency
which
it
has
to
Felicity
.
For
as
the
Means
are
extravagant
(
and
indeed
no
means
)
that
have
no
Relation
nor
Proportion
to
their
End
:
so
would
all
the
Vertues
be
inept
and
Worthless
(
no
Vertues
)
if
they
did
not
in
some
Sort
conduce
to
our
Happiness
.
For
Happiness
is
the
adequate
End
,
which
by
nature
we
seek
Wether
it
be
Glory
,
or
pleasure
,
or
He
nor
that
we
design
,
or
wealth
,
or
Learning
;
all
that
is
Delightful
,
and
Grateful
to
our
reason
,
is
comprehended
in
our
Happiness
.
If
we
desire
to
glorifie
GOD
,
or
to
please
the
Angels
,
or
be
grateful
to
men
,
it
is
because
we
love
our selves
and
delight
in
our
own
Happiness
,
and
conceit
all
those
action
whereby
we
so
do
,
either
a
Means
,
or
a
part
of
it
.
So
that
in
the
Partition
and
Distribution
of
Vertues
we
must
take
another
Course
to
display
their
Glory
,
by
exhibiting
them
in
such
a
prospect
,
as
that
is
,
wherein
their
Place
and
office
will
appear
in
their
Tendency
towards
mans
last
End
,
his
Blessedness
and
Glory
.
CHAP.
IV.
Of
the
Powers
and
Affections
of
the
Soul
;
What
virtues
pertain
to
the
Estate
of
Innocency
;
what
to
the
Estate
of
Grace
;
what
to
the
estate
of
Glory
.
TWO
things
in
Felicity
are
apparent
to
the
Eye
,
Glory
and
Treasure
;
and
the
Faculties
of
the
soul
do
in
a
several
manner
affect
both
.
The
Understanding
was
made
to
see
the
value
of
our
Treasure
;
and
the
freedome
of
Will
,
to
atcheive
Glory
to
our
actions
;
Anger
,
to
stir
us
up
against
all
Difficulty
,
and
opposition
,
that
might
stand
in
our
way
;
Appetite
,
to
pursue
the
Pleasure
in
either
;
Fear
to
heighten
our
concernment
,
that
we
might
more
dread
the
danger
of
losing
that
Happiness
,
wherein
no
less
then
Glory
and
Treasure
are
infinitely
united
:
Reason
it self
,
to
compare
Felicities
and
weigh
which
is
the
most
perfect
.
Desire
,
to
covet
it
;
Hope
,
to
encourage
us
in
the
pursuit
of
it
;
Aversion
,
for
the
avoiding
of
all
Temptations
and
Impediments
;
Love
,
to
the
goodness
of
it
;
Joy
,
for
its
fruition
;
Hatred
,
to
keep
us
from
the
Misery
which
is
contrary
thereunto
;
Boldness
,
to
attempt
it
;
Sorrow
and
Despair
,
to
punish
and
torment
us
,
if
we
fail
to
attain
it
.
For
these
two
,
being
unpleasant
affections
,
serve
to
engage
us
in
the
pursuit
of
Happiness
,
because
we
are
loath
to
experience
the
Sence
of
such
Troublesome
passions
.
AMBITION
and
Covetousness
are
Inclinations
of
the
Soul
,
by
the
one
of
which
we
are
carried
to
Glory
,
by
the
other
to
Treasure
.
And
as
all
the
rest
,
so
may
these
be
made
either
Vertues
,
or
Vices
.
Vertues
when
they
are
Means
conducive
to
the
Highest
end
;
Vices
when
they
distract
and
entangle
us
with
inferior
Objects
.
THE
Inclinations
and
affections
of
the
Soul
may
be
Defective
or
excessive
in
their
exercise
towards
Objects
.
In
relation
to
the
Highest
Object
there
is
no
danger
of
excess
.
We
can
never
too
violently
either
love
or
desire
our
Supream
Happiness
;
our
Hope
can
never
exceed
its
greatness
,
we
can
never
too
much
rejoyce
in
the
fruition
of
it
;
Nor
can
we
exceed
in
Anger
or
Hatred
against
those
Things
,
that
would
bereave
us
of
it
;
or
too
much
fear
the
Misery
of
that
Life
,
which
will
be
ever
without
it
;
or
be
affected
with
too
much
Sorrow
and
Despair
at
the
Losse
of
it
.
But
if
we
look
upon
inferior
Things
,
which
are
meerly
Accidental
to
the
nature
of
Fe●icity
,
such
as
the
Favour
of
men
,
Injuries
,
Crosses
,
Temporal
successes
,
the
Beauty
of
the
Body
,
the
goods
of
Fortune
,
and
such
like
;
our
affections
and
passions
may
be
too
excessive
,
because
●he
good
or
evil
of
these
is
but
finite
;
whereas
the
Good
of
Sovereign
Bliss
is
altogether
infinite
,
and
so
is
the
evil
of
Eternal
Misery
.
WHEN
our
own
Actions
are
Regu●ar
,
there
is
nothing
in
the
World
but
may
be
made
,
conducive
to
our
highest
Happiness
:
Nor
is
there
any
value
in
any
Object
,
or
Creature
in
the
World
,
but
●s
it
is
Subservient
to
our
Bliss
.
No
member
of
the
Body
,
no
sence
or
endowment
of
any
Member
,
no
Inclination
or
Faculty
of
the
Soul
,
no
passion
or
affection
,
no
Vertue
,
no
Grace
,
no
Spiritual
Gift
,
no
Assistance
,
no
Means
of
Grace
,
nothing
(
how
great
or
Precious
soever
)
can
be
of
any
Value
,
but
in
order
to
Felicity
.
In
real
truth
,
nothing
without
this
can
be
Great
or
Estimable
.
Every
Vertue
therefore
must
have
this
,
in
common
with
all
the
Laws
and
Ordinances
,
and
Works
of
GOD
,
they
must
all
directly
or
Obliquely
tend
to
our
supreme
Happiness
;
upon
this
dependeth
all
their
Excellency
.
SOME
Vertues
are
necessary
in
the
Estate
of
Innocency
,
some
in
the
Estate
of
Grace
,
some
in
the
Estate
of
Glory
.
WITHOUT
seeing
,
it
is
impossible
to
enjoy
our
Happiness
,
or
find
out
the
Way
unto
it
;
therefore
is
Knowledge
necessary
in
all
estates
:
without
Loving
it
is
impossible
to
Delight
in
its
Goodness
.
The
Office
of
Righteousness
is
to
render
to
every
Thing
a
Due
esteem
;
And
without
this
it
is
apparent
that
no
Treasure
can
be
to
us
,
(
tho
in
it self
never
so
great
)
of
any
value
.
Holiness
is
the
conscience
that
we
make
of
discharging
our
duty
,
and
the
Zeal
wherewith
we
avoid
the
Prophaness
of
its
Contrary
.
Goodness
is
necessary
,
because
we
our selves
cannot
without
that
be
Amiable
,
nor
unless
we
be
Delightful
to
others
,
enjoy
our selves
,
or
acquire
Glory
.
The
office
of
Wisdom
is
to
chuse
,
and
pursue
the
Highest
end
,
by
the
Best
of
all
means
that
can
be
chosen
.
THESE
are
Transcendent
Vertues
,
whereby
even
GOD
himself
doth
enjoy
his
Felicity
.
They
are
incumbent
on
us
by
the
Law
of
nature
,
and
so
essentially
united
to
our
Formal
Happiness
,
that
no
Blessedness
or
Glory
can
be
enjoyed
without
them
.
Therefore
are
we
to
look
upon
them
as
the
Life
and
Soul
of
Religion
,
as
Eternal
Duties
in
all
Estates
for
ever
to
be
exercised
.
They
are
all
Exercised
in
the
very
fruition
it selfe
,
as
will
more
apparently
be
seen
,
when
we
come
to
every
one
of
these
Vertues
in
particular
.
They
were
enjoyned
in
the
Estate
of
Innocency
,
without
any
need
of
a
positive
Law
,
by
the
very
nature
of
GOD
and
the
Soul
,
and
of
things
themselves
,
and
must
be
exercised
in
the
state
of
Grace
and
will
abide
for
ever
in
the
State
of
Glory
.
THAT
Vertues
might
be
ours
,
in
being
wrought
by
our selves
;
and
be
Vertues
indeed
,
in
being
wrought
with
Difficulty
;
that
we
might
be
so
much
the
more
Laudable
and
Glorious
in
our
eternal
Condition
,
GOD
gave
us
Liberty
,
in
the
beginning
,
that
we
might
chuse
what
we
would
,
and
placed
us
in
such
an
Estate
;
that
,
having
in
us
only
the
Seeds
and
Principles
of
all
Vertue
,
we
might
exercise
our
natural
Powers
of
our
own
Accord
,
for
the
Attainment
of
that
actual
Knowledge
,
Wisdom
and
Righteousness
,
wherein
the
Perfection
of
our
soul
consisteth
,
and
by
which
the
Perfection
of
our
Bliss
is
to
be
enjoyed
.
That
being
Naked
by
Nature
,
tho
Pure
and
clean
,
we
might
cloath
our selves
with
our
own
Habits
,
attain
the
Glory
of
those
Ornaments
,
in
our
own
Acts
,
for
which
we
were
created
;
And
work
our
own
Righteousness
,
in
such
a
Way
as
GOD
had
appointed
.
FOR
the
Glory
which
we
were
to
attain
,
is
that
Goodness
which
we
are
to
shew
in
our
own
voluntary
Care
and
obedience
;
and
that
Goodness
is
chiefly
expressed
in
the
kind
and
Genuine
Exercise
of
our
own
Liberty
,
while
we
are
tender
of
Displeasing
him
,
to
whom
we
are
Obliged
,
and
so
Good
as
to
gratifie
his
Desires
,
tho
we
had
no
restraint
upon
us
.
TO
make
our selves
amiable
and
beautiful
,
by
the
Exercise
of
our
own
Power
,
produces
another
kind
of
Beauty
and
Glory
,
than
if
we
were
compelled
to
be
good
by
all
his
preventing
Power
.
All
Goodness
is
spoiled
by
Compulsion
.
Our
own
Actions
,
springing
from
an
interiour
Fountain
,
deep
within
the
Soul
,
when
voluntarily
and
freely
exerted
,
are
more
acceptable
;
and
the
Will
,
whence
they
spring
,
is
more
excellent
and
perfect
.
This
I
would
have
you
to
note
well
,
for
the
intrinsick
Goodness
and
Glory
of
the
Soul
consists
in
the
Perfection
of
an
excellent
Will
,
and
without
this
it
might
be
a
piece
of
Dirt
surrounded
with
Gold
;
but
no
imputed
or
annexed
value
could
make
it
a
Jewel
.
THE
Actions
of
GOD
,
or
of
the
Angels
,
or
of
other
men
towards
it
,
add
no
value
to
the
Soul
,
if
it
will
do
nothing
of
it self
.
If
it
be
Idle
or
unactive
,
the
more
excellent
the
Actions
of
GOD
,
and
of
all
other
Creatures
are
towards
it
,
so
much
the
more
deformed
and
perverse
is
the
Soul
:
nor
will
all
the
Glory
of
its
Powers
and
Inclinations
excuse
it
,
but
the
more
Great
and
Divine
they
are
,
the
more
abominable
will
it
make
it self
by
abusing
them
,
in
frustrating
their
Inclinations
.
FOR
the
removing
of
all
Constraint
,
and
the
infusing
of
greater
Excellency
and
Beauty
into
these
holy
Actions
;
which
he
required
from
them
,
it
pleased
GOD
to
make
Men
obnoxious
to
Temptations
,
that
having
obstacles
to
overcome
,
and
disadvantages
to
strugle
with
,
Mans
Righteousness
might
be
more
full
of
Vertue
,
and
himself
made
capable
of
Victory
and
Triumph
.
For
this
End
he
seated
him
in
a
low
Estate
;
even
in
an
Estate
of
Trial
:
wherein
was
the
Occasion
of
Exercising
Faith
and
Hope
,
because
his
Felicity
was
distant
from
him
:
Faith
in
believing
the
Promises
of
God
,
and
Hope
in
waiting
for
the
Accomplishment
of
his
Bliss
:
He
had
Occasions
for
Fear
also
,
in
in
relation
to
Gods
Power
and
Justice
,
who
was
able
to
remove
his
Happiness
,
upon
the
least
offence
,
and
to
bring
upon
him
that
Misery
that
was
denounced
for
his
Transgression
.
In
this
Estate
of
Trial
,
Prudence
,
which
is
conversant
in
nice
Affairs
,
was
to
watch
,
and
consider
,
and
direct
his
Behaviour
,
in
the
midst
of
those
Dangers
and
Temptations
,
that
might
possibly
be
expected
:
His
Temperance
was
to
be
exercised
in
the
Government
of
his
Appetite
;
so
that
all
inferiour
satisfactions
,
and
sensual
Pleasures
might
be
limited
and
ordered
,
as
it
most
consists
with
his
highest
Happiness
:
Humility
,
in
the
acknowledgement
of
his
own
Unworthyness
,
who
was
taken
out
of
Nothing
;
and
Gratitude
in
a
kind
of
just
Retribution
to
his
Benefactor
,
for
all
the
Glory
to
which
he
was
advanced
.
ALL
these
Vertues
are
in
themselves
Delightful
,
and
Easie
in
their
Exercise
;
they
immediately
respect
Felicity
,
and
are
by
nature
necessary
to
Mans
enjoyment
of
it
,
they
are
consonant
to
Reason
,
and
agreeable
to
the
Circumstances
of
his
Happy
Condition
:
His
Fear
and
Humility
,
which
were
in
Paradise
the
severest
,
were
aided
and
comforted
,
with
a
Transcendent
Hope
and
Assurance
,
that
upon
his
Diligent
Care
,
he
might
be
Eternally
Blessed
;
and
with
the
Sweet
Sence
of
his
Happy
Change
,
and
a
Glorious
Admiration
resulting
from
the
Comparison
between
his
present
Estate
,
and
the
Estate
to
which
by
his
Creator
he
was
to
be
exalted
.
I
will
not
say
but
there
were
more
Vertues
than
these
to
be
Exercised
in
Eden
:
But
by
these
you
may
discern
of
what
nature
they
all
are
,
and
conjecture
they
must
be
such
as
obedience
to
God
,
and
Charity
to
one
another
.
ALL
Harsh
and
Sour
Virtues
came
in
by
Sin
:
and
we
are
to
look
upon
them
,
not
as
Vertues
intended
by
God
and
Nature
,
but
occasioned
afterwards
,
because
their
Use
and
Existence
is
accidental
.
WHEN
we
fell
into
Sin
,
we
let
Death
and
Misery
into
the
World
,
contracted
shame
and
guilt
upon
our selves
,
defiled
our
Nature
with
Deformities
and
Diseases
,
and
made
many
Things
upon
that
Occasion
,
necessary
to
our
Happiness
,
that
before
were
not
so
:
And
whereas
they
have
a
Mixture
of
Bitterness
and
Advantage
in
them
,
we
may
thank
our selves
for
the
Bitterness
,
and
GOD
for
the
Advantage
:
For
as
we
,
by
Sin
forfeited
our
Happiness
,
so
a
new
Obedience
,
consisting
in
the
practice
of
proper
Vertues
,
was
necessary
to
recover
it
.
Vertues
,
whose
Names
and
Natures
were
of
another
kind
,
and
never
heard
of
before
:
All
which
we
must
look
upon
,
not
as
Food
,
but
Physick
,
and
considering
them
under
the
notion
of
Remedies
,
not
admire
that
there
should
be
something
in
them
Distasteful
to
Sence
,
tho
they
are
now
,
when
their
Occasions
are
known
,
infinitely
agreeable
to
Reason
.
THEY
are
but
an
AEquivocal
Off-spring
of
the
Fall
:
Sin
could
never
beget
such
beautiful
Children
,
as
Meekness
,
Repentance
,
Patience
,
Alms-Deeds
,
Self
Denyal
,
Submission
and
Resignation
to
the
Divine
Will
,
Fortitude
,
Contentment
in
all
Estates
,
&c.
WHILE
there
was
no
Sin
,
there
was
no
need
of
Penitence
;
while
there
was
no
Pain
or
Misery
,
no
Patience
;
Without
wrongs
and
Injuries
there
is
no
use
of
Meekness
;
nor
place
for
Alms-Deeds
,
where
there
is
no
Poverty
:
no
Courage
,
where
are
no
Enemies
.
In
Eden
there
was
no
ignorance
,
nor
any
Supernatural
Verities
to
be
confirmed
by
Miracles
;
Apostles
therefore
and
Prophets
,
Ministers
and
Doctors
were
superfluous
there
,
and
so
were
Tythes
and
Temples
,
Schools
of
Learning
,
Masters
and
Tutors
,
together
with
the
unsavoury
Duty
incumbent
on
Parents
to
chastife
their
Children
.
For
as
all
would
have
been
instructed
by
the
Light
of
Nature
,
so
had
all
been
Innocent
,
and
Just
,
and
Regular
:
Whereupon
no
Magistrate
had
been
needful
to
put
any
to
Shame
,
no
Courts
of
Judicature
,
nor
Lawyers
in
the
World
.
No
Buying
and
Selling
,
and
thereupon
no
commutative
Justice
,
because
the
Blessed
Earth
had
naturally
been
fertile
,
and
abounded
with
rich
and
Glorious
Provisions
:
Nakedness
had
been
the
Splendor
and
Ornament
of
Men
,
as
it
will
be
in
Heaven
:
the
Glorious
Universe
had
been
their
common
House
and
Temple
,
their
Bodies
fited
for
all
Seasons
,
no
Alien
or
Stranger
,
no
Want
,
Distress
,
or
War
,
but
all
Peace
,
and
Plenty
,
and
Prosperity
;
all
Pleasure
,
and
all
Fellow
Citizens
throughout
the
World
.
Masters
and
Servants
had
been
unknown
,
had
we
continued
in
that
Estate
,
all
had
enjoyed
the
Liberty
of
Kings
,
and
there
had
been
no
Dominion
,
but
that
of
Husbands
and
Fathers
,
a
Dominion
as
full
of
sweetness
,
as
so
gentle
and
free
a
Relation
importeth
.
I
can
see
no
Use
that
there
had
been
of
Trades
and
Occupations
,
onely
the
pleasant
Diversion
that
Adam
had
in
dressing
the
Garden
,
and
the
consequents
of
that
:
I
am
sure
there
had
been
no
Funeral
Pomps
,
no
Sickness
,
Physick
,
or
Physician
.
There
had
been
no
Faith
in
the
Incarnation
of
the
Son
of
God
,
because
no
occasion
for
that
Incarnation
,
no
Ceremonial
Law
of
Moses
,
no
Baptism
,
nor
Lords
Supper
,
because
there
were
no
supernatural
Mysteries
to
be
Typified
,
but
the
clear
Light
of
a
Diviner
Reason
,
and
a
free
Communion
with
God
in
the
Right
discharge
of
those
Vertues
,
Divine
and
Moral
,
which
naturally
belong
to
the
Estate
of
Innocency
.
All
which
Original
and
Primitive
Vertues
ought
now
to
continue
,
as
it
were
the
Face
of
Religion
beneath
that
Mask
or
Vizor
of
Ordinances
and
new
Duties
,
which
Sin
and
Corruption
hath
put
upon
it
;
Tho
we
have
forgotten
the
Vertues
of
our
first
Estate
,
and
are
apt
now
to
terrifie
our selves
with
that
Disguise
,
wherewith
we
have
concealed
their
Beauty
,
by
regarding
only
the
Vertues
,
that
were
occasioned
by
.
Sin
and
Misery
.
IT
is
a
great
,
Error
to
mistake
the
Vizor
for
the
Face
,
and
no
less
to
stick
in
the
outward
Kind
and
Appearance
of
things
;
mistaking
the
Alterations
and
Additions
that
are
made
upon
the
Fall
of
Man
,
for
the
whole
Business
of
Religion
.
And
yet
this
new
Constellation
of
Vertues
,
that
appeareth
above-board
,
is
almost
the
only
thing
talked
of
and
understood
in
the
World
.
Whence
it
is
that
the
other
Duties
,
which
are
the
Soul
of
Piety
,
being
unknown
,
and
the
Reason
of
these
together
with
their
Original
and
Occasion
,
unseen
;
Religion
appears
like
a
sour
and
ungratefull
Thing
to
the
World
,
impertinent
to
bliss
,
and
void
of
Reason
;
Whereupon
GOD
is
suspected
and
hated
,
Enmity
against
GOD
and
Atheism
,
being
brought
into
,
and
entertained
in
the
World
.
FOR
it
is
an
Idea
connatural
to
the
Notion
of
GOD
,
to
conceive
him
Wise
and
Good
:
And
,
if
we
cannot
see
some
Reason
in
his
Ways
,
we
are
apt
to
suspect
there
is
no
Deity
,
or
if
there
be
,
that
he
is
Malevolent
and
Tyrannical
,
which
is
worse
then
none
.
For
all
Wisdom
and
Goodness
are
contained
in
Love
:
And
if
it
be
true
that
GOD
is
Love
,
he
will
shew
it
in
our
Beings
,
by
making
us
Great
and
Excellent
Creatures
;
in
his
Gifts
and
Bounties
,
by
surrounding
us
with
real
and
serviceable
Treasures
,
in
all
his
Laws
,
as
well
as
in
all
his
Works
,
by
consulting
our
Welfare
in
the
one
and
in
the
other
.
And
as
he
makes
the
World
Glorious
and
Beautiful
for
us
to
dwell
in
,
so
will
he
make
such
Actions
and
Vertues
only
needful
to
be
exercised
by
us
as
are
excellent
and
Divine
:
he
will
impose
no
Duties
but
such
as
are
full
of
reason
,
and
lead
us
more
Advantageously
to
Bliss
and
Glory
.
We
are
apt
to
charge
our
own
Faults
on
God
,
by
confounding
all
things
:
and
because
we
see
not
how
Penitence
,
and
Meekness
,
and
Acts
of
Charity
,
in
rolieving
the
Poor
,
directly
and
immediately
bring
us
unto
Bliss
,
are
apt
to
repine
at
their
Imposition
.
But
when
we
see
all
these
Virtues
in
their
several
Places
and
Offices
,
their
Objects
and
their
Uses
,
the
Ends
for
which
,
and
the
occasions
on
which
they
were
introduced
,
all
are
Delightful
to
the
Reason
of
mans
Soul
,
and
highly
Eligible
,
while
GOD
is
adored
and
admired
for
the
depth
of
his
Wisdom
and
Goodness
,
and
beloved
for
the
Equity
and
Excellency
of
his
Proceedings
.
For
all
these
Occasional
Vertues
are
but
Temporary
,
when
our
Life
,
and
this
present
World
are
past
and
gone
as
a
Dream
,
Love
,
and
Joy
,
and
Gratitude
will
be
all
that
will
continue
for
ever
,
in
which
Estate
,
Wisdom
and
Knowledge
,
Goodness
and
Righteousness
,
and
True
Holiness
shall
abide
,
as
the
Life
and
Glory
into
which
the
Souls
of
all
that
are
Blessed
will
be
transformed
.
Repentance
shall
be
gone
,
and
Patience
cease
,
Faith
and
Hope
be
swallowed
up
in
fruition
,
Right
Reason
be
extended
to
all
Objects
in
all
Worlds
,
and
Eternity
in
all
its
Beauties
and
Treasures
,
seen
,
desired
,
esteemed
,
enjoyed
.
Let
it
be
your
Care
to
dive
to
the
Bottom
of
true
Religion
,
and
not
suffer
your
Eyes
to
be
Dazled
with
its
Superficial
Appearance
.
Rest
not
in
the
Helps
and
Remedies
that
it
bringeth
,
but
search
for
the
Hidden
Manna
,
the
substantial
Food
underneath
,
the
Satisfaction
of
all
Wishes
and
Desires
,
the
true
and
Coelestial
Pleasures
,
the
Causes
of
Love
,
and
Praise
,
and
Thanksgiving
founded
in
the
Manifestations
of
Gods
Eternal
favour
,
especially
in
the
Ends
,
for
the
sake
of
which
all
Helps
and
Remedies
are
prepared
.
For
it
is
exceeding
true
,
that
his
Laws
are
Sweeter
then
the
Hony
and
the
Hony
Comb
,
and
far
more
precious
then
thousands
of
Gold
and
Silver
.
CHAP.
V.
Of
the
Necessity
,
Excellency
,
and
Use
of
Knowledge
;
its
Depths
and
Extents
,
its
Objects
and
its
End
.
KNOWLEDGE
and
Love
are
so
necessary
to
Felicity
,
that
there
can
be
no
Enjoyment
or
Delight
without
them
.
Heaven
and
Earth
would
be
Dark
and
obscure
,
Angels
and
Men
vain
and
unprofitable
,
all
the
Creatures
base
and
unserviceable
,
Felicity
impossible
,
were
there
no
Knowledge
.
Nay
GOD
himself
,
without
Knowledge
and
Love
,
could
not
well
exist
;
for
his
very
Essence
is
seated
in
infinite
Knowledge
.
GOD
is
Light
,
and
in
him
is
no
Darkness
at
all
;
He
is
Love
by
nature
and
there
is
no
hatred
in
his
Essence
.
His
very
Godhead
is
all
Perfection
,
by
the
infinite
Knowledge
and
Love
in
his
Nature
.
THE
Original
of
our
Knowledge
is
his
Godhead
,
His
Essence
and
his
will
are
the
Fountain
of
it
;
and
the
stream
so
excellent
,
that
in
all
Estates
it
is
for
ever
to
be
continued
,
as
the
Light
and
Glory
of
the
whole
Creation
.
THE
understanding
Power
,
which
is
seated
in
Soul
,
is
the
Matter
of
that
Act
wherein
the
Essence
of
Knowledge
consisteth
:
Its
form
is
the
Act
it self
,
whereby
that
Power
of
knowing
apprehendeth
its
Object
.
IT
S
nature
is
invisible
,
like
that
of
all
other
Spirits
,
so
simple
and
uncompounded
,
that
its
form
and
matter
are
the
same
.
For
all
Powers
,
when
transformed
into
Act
,
are
Acts
themselves
.
And
the
faculty
of
understanding
,
in
a
Compleat
and
Perfect
Act
of
Knowledge
attains
its
Perfection
,
and
is
Power
exerted
,
or
an
Act
in
its
Exercise
.
For
every
Act
is
Power
exerted
.
THE
Power
of
Knowing
is
vain
if
not
reduced
into
Act
;
and
the
Soul
a
melancholly
and
Dreadful
Cave
,
or
Dungeon
of
Darkness
,
if
void
of
Knowledge
.
Had
GOD
himself
a
Power
of
Knowing
Distinct
from
its
Operation
,
if
he
never
exercised
that
Power
,
it
would
be
useless
to
him
.
His
Glory
and
Blessedness
are
seated
in
the
Light
of
that
Knowledge
,
whichto
us
upon
Earth
appeaeth
Inaccessible
.
IF
we
would
be
perfect
,
as
our
Father
which
is
in
Heaven
is
perfect
,
our
Power
of
knowing
must
be
transformed
(
into
Act
,
)
and
all
Objects
appear
in
the
interior
Light
of
our
own
understanding
.
For
tho
all
Eternity
were
full
of
Treasures
,
and
the
Whole
World
,
and
all
the
Creatures
in
it
transformed
into
Joys
and
our
Interest
to
all
never
so
perfect
;
yet
if
we
are
Ignorant
of
them
,
we
shall
continue
as
poor
and
Empty
,
as
if
there
were
nothing
but
Vacuity
and
Space
.
For
not
to
be
,
and
not
to
appear
,
are
the
same
thing
to
the
understanding
.
WERE
a
Man
a
Seraphim
by
his
Essence
,
or
something
by
nature
more
Glorious
and
Divine
then
the
Highest
Order
of
the
most
Blessed
Angels
,
nay
the
greatest
Creature
that
Almighty
power
was
able
to
produce
,
his
Soul
and
Body
would
signifie
nothing
,
if
he
were
unknown
to
himself
,
and
were
not
aware
of
his
Excellence
.
IF
you
would
have
a
solid
Prospect
of
any
Vertue
,
you
must
understand
,
that
Vertues
are
Powers
transformed
into
right
,
wise
,
and
regular
Acts
,
avoiding
all
extremes
of
remissness
on
the
one
hand
,
and
excess
on
the
other
.
The
Extreams
of
Knowledge
are
Ignorance
and
Error
.
FOR
ought
you
know
Heaven
and
Earth
are
as
full
of
Treasures
,
as
Almighty
Power
was
able
to
create
them
,
and
you
by
Nature
,
the
best
and
highest
of
all
possible
Creatures
,
made
like
GOD
,
for
the
highest
and
best
of
all
possible
Ends
,
and
called
to
live
in
Communion
with
him
,
in
all
his
fruitions
:
but
being
vilely
corruptted
,
you
have
lost
the
sence
of
all
these
Realities
,
and
are
ignorant
of
the
Excellences
of
your
own
Estate
and
Nature
.
I
am
sure
that
GOD
is
infinite
in
Wisedom
,
Goodness
and
Power
,
and
nothing
is
wanting
on
his
Part
,
to
perfect
your
Desires
:
But
yet
you
may
be
blind
,
and
idle
,
and
ignorant
,
and
dead
in
a
manner
,
while
you
are
wanting
to
your self
,
and
have
need
of
nothing
,
but
clear
and
perfect
apprehensions
,
but
because
they
are
Sottish
and
Erroneous
at
present
,
they
may
make
you
miserable
,
and
Poor
,
and
Blind
,
and
Naked
.
IF
Sin
had
been
like
Circe's
Cup
,
and
changed
the
shape
of
Mans
Body
,
to
that
of
a
Swine
or
Dragon
,
the
Depravation
of
his
Nature
had
been
plain
and
visible
;
yet
without
knowing
what
kind
of
Form
he
had
before
,
it
,
would
not
appear
,
because
we
should
be
unsensible
of
his
first
Form
,
and
unable
to
compare
the
one
with
the
other
:
But
Sin
is
a
Moral
Obliquity
,
and
the
change
it
produceth
in
the
Soul
is
Spiritual
.
It
makes
a
man
to
differ
far
more
from
himself
,
than
any
alteration
of
Body
can
do
;
but
withal
so
blinds
his
Understanding
,
that
he
does
not
remember
what
he
was
in
his
first
Parent
;
Tho
the
first
Man
(
who
had
experience
of
both
Estates
)
was
able
to
compare
them
,
because
in
his
Corruption
,
he
might
possibly
retain
a
Sence
of
that
Nature
,
and
Life
which
he
enjoyed
in
his
integrity
:
Yet
all
his
Posterity
,
that
are
born
Sinners
,
never
were
sensible
of
the
Light
and
Glory
of
an
Innocent
Estate
,
and
for
that
cause
may
be
wholy
ignorant
both
of
GOD
and
themselves
,
utterly
unable
to
conceive
the
Glory
of
the
World
,
or
of
that
Relation
,
wherein
they
should
by
Nature
have
stood
towards
all
the
Creatures
.
IT
is
impossible
to
conceive
,
how
great
a
change
a
slight
Action
may
produce
.
It
is
but
pressing
the
Wick
a
little
with
ones
Finger
,
and
a
Lamp
is
extinguished
,
and
Darkness
immediately
made
to
overspread
the
Room
.
The
Glory
and
Splendor
of
the
whole
World
would
vanish
upon
the
Extinction
of
the
Sun
:
And
one
Instants
Cessation
from
the
Emission
of
its
Beams
would
be
its
Extinction
.
A
Soul
is
a
more
Glorious
Thing
than
the
Sun
:
The
Sphear
of
its
Activity
is
far
Greater
,
and
its
Light
more
Precious
,
All
the
World
may
be
filled
with
the
splendor
of
its
Beams
;
Eternity
it self
was
prepared
for
it
!
Were
there
but
one
Soul
,
to
see
and
enjoy
all
the
Creatures
,
upon
the
suspension
of
its
Light
all
the
Creation
would
be
rendred
vain
.
Light
it self
is
but
Darkness
without
the
Understanding
.
THE
Existence
of
many
Souls
is
so
far
from
abating
the
value
of
one
,
that
it
is
by
reason
of
their
multitude
more
useful
and
Excellent
.
For
the
value
of
the
Objects
,
imputes
a
Lustre
and
Higher
value
to
the
Light
wherein
they
are
enjoyed
.
And
if
Souls
themselves
are
more
excellent
than
all
other
Creatures
,
and
arewith
,
and
above
all
other
,
to
be
enjoyed
,
that
Power
,
whereby
this
Soul
is
able
to
enjoy
them
,
is
more
to
be
esteemed
,
upon
the
account
of
those
Souls
,
than
for
all
the
other
Creatures
,
which
are
made
for
the
same
:
GOD
himself
and
his
holy
Angels
are
Objects
of
the
Understanding
.
Those
Felicities
and
Glories
,
which
the
Sun
cannot
extend
to
,
the
Soul
can
comprehend
.
All
which
,
since
their
Fruition
depends
upon
that
Act
of
the
Understanding
by
which
they
are
considered
,
reflect
a
Lustre
,
and
add
a
value
to
that
Knowledge
by
which
the
Soul
does
attain
them
.
Whereupon
it
follows
that
the
infinite
value
of
all
these
is
seated
in
the
intellect
;
and
as
the
Power
,
so
the
Act
of
Knowledg
,
on
which
their
Fruition
dependeth
,
is
of
infinite
use
and
Excellency
.
As
the
loss
is
infinite
,
when
the
Soul
is
bereaved
of
them
,
so
is
the
mage
,
which
it
suffers
by
failing
of
its
Light
,
whether
that
Defect
be
voluntary
,
or
imposed
by
some
outward
Impediment
.
AS
for
the
Use
of
Knowledge
,
it
is
apparent
enough
.
For
the
Relation
between
the
Use
and
Excellency
of
things
is
so
near
and
intimate
,
that
as
nothing
Useless
can
be
at
all
excellent
,
so
is
every
Excellence
in
every
Being
founded
in
its
usefulness
.
The
use
of
Souls
is
as
great
as
their
Excellency
:
The
use
of
Knowledge
as
endless
in
Variety
,
as
in
Extent
,
and
Value
.
KNOWLEDGE
is
that
which
does
illuminate
the
Soul
,
enkindle
Love
,
excite
our
Care
,
inspire
the
mind
with
Joy
,
inform
the
Will
,
enlarge
the
Heart
,
regulate
the
Passions
,
unite
all
the
Powers
of
the
Soul
to
their
Objects
,
see
their
Beauty
,
understand
their
Goodness
,
discern
our
Interest
in
them
,
form
our
Apprehensions
of
them
,
consider
and
enjoy
their
Excellences
.
All
Contentments
,
Raptures
,
and
Extafies
are
conceived
in
the
Soul
,
and
begotten
by
Knowledge
,
all
Laws
,
Obligations
and
Rewards
are
understood
by
Knowledg
:
All
Vertues
and
Graces
of
the
Mind
are
framed
by
Knowledge
,
all
Advantages
are
by
it
improved
,
all
Temptations
discerned
,
all
Dangers
avoided
,
all
Affairs
ordered
,
all
Endowments
acquired
;
all
the
Ornaments
of
Life
,
all
the
Beauties
of
the
inward
Man
,
all
the
Works
of
Piety
are
affected
by
Knowledge
.
In
the
Light
of
knowledge
all
Pleasures
arise
,
and
as
Fruits
and
Flowers
are
begotten
in
the
Earth
by
the
Beams
of
the
Sun
,
so
do
all
kinds
of
Joy
spring
from
the
Creatures
,
and
are
made
ours
,
by
the
help
of
that
Knowledge
,
that
shineth
on
them
;
its
last
Off
spring
are
Eternal
Thanksgivings
and
Praises
.
The
Divine
Image
and
the
Perfection
of
Bliss
are
sounded
in
Knowledge
,
GOD
himself
dwelleth
in
the
Soul
,
with
all
his
Attributes
and
Perfections
,
by
Knowledge
:
By
it
we
are
made
Temples
of
the
Holy
Ghost
,
and
Partakers
of
the
Divine
Nature
,
And
for
this
cause
it
is
that
St.
Paul
prayeth
,
That
we
might
be
filled
with
the
Knowledge
of
his
Will
,
in
all
Wisedome
and
Spiritual
Understanding
,
that
we
might
walk
worthy
of
the
Lord
unto
all
pleasing
,
being
fruitful
in
every
Good
Work
,
and
increasing
in
the
Knowledge
of
GOD
,
strengthened
with
all
Might
according
to
his
glorious
Power
,
unto
all
Patience
and
long-suffering
,
with
Joyfulness
giving
Thanks
to
the
Father
,
who
hath
made
us
meet
to
be
Partakers
of
the
Inheritance
of
the
Saints
in
Light
:
who
hath
delivered
us
from
the
Power
of
Darkness
,
and
translated
us
into
the
Kingdom
of
his
Dear
Son
.
THE
Sun
is
a
glorious
Creature
,
and
its
Beams
extend
to
the
utmost
Stars
,
by
shining
on
them
it
cloaths
them
with
light
,
and
by
its
Rayes
exciteth
all
their
influences
.
It
enlightens
the
Eyes
of
all
the
Creatures
:
It
shineth
on
forty
Kingdomes
at
the
same
time
,
on
Seas
and
Continents
in
a
general
manner
;
yet
so
particularly
regardeth
all
,
that
every
Mote
in
the
Air
,
every
Grain
of
Dust
,
every
Sand
,
every
Spire
of
Grass
is
wholly
illuminated
thereby
,
as
if
it
did
entirely
shine
upon
that
alone
.
Nor
does
it
onely
illuminate
all
these
Objects
in
an
idle
manner
,
its
Beams
are
Operative
,
enter
in
,
fill
the
Pores
of
Things
with
Spirits
,
and
impregnate
them
with
Powers
,
cause
all
their
Emanations
,
Odors
,
Vertues
and
Operations
;
Springs
,
Rivers
,
Minerals
and
Vegetables
are
all
perfected
by
the
Sun
,
all
the
Motion
,
Life
and
sense
of
Birds
,
Beasts
and
Fishes
dependeth
on
the
same
.
Yet
the
Sun
is
but
a
little
spark
,
among
all
the
Creatures
,
that
are
made
for
the
Soul
;
the
Soul
,
being
the
most
High
and
Noble
of
all
,
is
capable
of
far
higher
Perfections
,
far
more
full
of
Life
and
Vigour
in
its
uses
.
The
Sphere
of
its
Activity
is
illimited
,
its
Energy
is
endless
upon
all
its
Objects
.
It
can
exceed
the
Heavens
in
its
Operations
,
and
run
out
into
infinite
spaces
.
Such
is
the
extent
of
Knowledge
,
that
it
seemeth
to
be
the
Light
of
all
Eternity
.
All
Objects
are
equally
near
to
the
splendor
of
its
Beams
:
As
innumerable
millions
may
be
conceived
in
its
Light
,
with
a
ready
capacity
for
millions
more
;
so
can
it
penetrate
all
Abysles
,
reach
to
the
Centre
of
all
Nature
,
converse
with
all
Beings
,
visible
and
invisible
,
Corporeal
and
Spiritual
,
Temporal
and
Eternal
,
Created
and
Increated
,
Finite
and
Infinite
,
Substantial
and
Accidental
,
Actual
and
Possible
,
Imaginary
and
Real
;
All
the
Mysteries
of
Bliss
and
Misery
,
all
the
Secrets
of
Heaven
and
Hell
are
Objects
of
the
Souls
Capacity
here
,
and
shall
be
actually
seen
and
known
hereafter
.
WERE
Almighty
Power
Magnified
by
filling
Eternity
with
created
objects
,
and
were
all
the
Omnipresence
of
God
full
of
Joys
,
it
is
able
,
when
assisted
by
his
Divine
Knowledge
,
to
look
upon
all
:
and
tho
every
one
of
them
should
have
an
infinite
Depth
within
,
an
Endless
variety
of
Uses
,
a
Relation
to
all
the
rest
of
the
World
,
the
Soul
,
as
if
it
were
able
to
contract
all
its
strengths
,
from
all
the
expansions
of
Eternity
and
space
,
and
fix
them
upon
this
Moment
,
or
on
this
Centre
,
intirely
beholding
this
alone
,
in
all
its
fulness
,
can
see
its
Original
,
its
End
,
its
Operations
,
Effects
and
Properties
,
as
if
it
had
nothing
to
consider
but
this
alone
,
in
a
most
exquisite
and
perfect
manner
.
IT
is
not
to
be
denied
,
that
every
Being
in
all
Worlds
is
an
Object
of
the
Understanding
:
nor
can
that
of
the
Psalmist
be
doubted
,
In
his
Presence
there
is
fulness
of
Joy
,
and
at
his
right
hand
there
are
Pleasures
for
evermore
:
that
is
,
his
Omnipresence
is
full
of
Joys
,
and
his
Eternity
of
Riches
and
Pleasures
:
nor
is
it
to
be
denied
,
that
the
Soul
is
by
its
Creation
intended
for
the
Throne
of
GOD.
For
it
is
made
capable
of
his
Omnipresence
and
Eternity
,
and
,
as
the
Apostle
speaketh
,
may
be
filled
with
all
the
fulness
of
GOD
,
which
fulness
is
adequate
to
the
Immensity
of
his
Eternal
Power
(
of
which
you
will
see
more
in
the
Vertues
of
Love
,
Wisdom
,
Righteousness
and
Holiness
:
)
This
only
is
here
to
be
noted
,
that
Nature
never
made
any
Power
in
vain
,
but
ever
intendeth
the
Perfection
of
what
it
produceth
;
and
prepareth
objects
for
the
understanding
,
the
Perfection
of
which
Power
is
the
actual
attainment
of
that
Knowledge
of
which
it
is
capable
.
THE
principal
objects
of
our
Knowledge
are
GOD
,
and
a
Mans
self
:
The
Kingdom
of
GOD
,
his
Laws
and
Works
,
his
Ways
in
all
Ages
,
his
Counsels
and
his
Attributes
,
Mans
Interest
and
Duty
,
Transactions
of
the
World
,
the
Thoughts
and
Actions
of
Angels
and
Men
are
considerable
;
which
tho
they
may
be
stiled
less
material
Objects
of
the
understanding
,
yet
in
relation
to
GOD
and
a
Mans
felf
,
are
of
great
Importance
.
GOD
as
he
is
the
Life
and
fountain
of
all
Felicity
,
the
End
of
all
Perfection
,
and
the
Creator
of
our
Being
,
Almighty
in
Power
,
infinite
in
Wisdom
and
Goodness
,
Author
of
the
universe
,
and
Lord
of
all
the
Creatures
,
is
most
fit
to
be
Known
.
Plato
makes
him
the
very
Light
of
the
understanding
,
and
affirms
,
that
as
three
Things
are
necessary
to
Vision
,
the
Eye
rightly
prepared
,
the
object
conveniently
seated
,
and
Light
to
convey
the
Idea
to
the
Eye
;
so
there
are
three
things
required
to
compleat
and
perfect
Intelligence
,
an
understanding
Eye
,
an
Intelligible
Object
,
and
a
Light
intelligible
in
which
to
conceive
it
:
Which
last
is
GOD.
Nor
is
the
Royal
Psalmist
and
Divine
Philosopher
David
far
from
the
Notion
,
while
he
saith
,
In
thy
Light
we
shall
see
Light
.
For
GOD
is
the
Light
of
the
understanding
.
His
Nature
is
the
Light
of
all
the
Creation
.
Therefore
it
is
said
by
Christ
himself
that
the
Knowledge
of
GOD
is
Life
Eternal
.
For
his
Light
is
the
Life
of
men
,
and
without
him
we
can
do
nothing
.
Till
we
Know
his
Nature
,
we
cannot
apprehend
the
Excellency
of
his
Works
:
For
all
their
Goodness
is
derived
from
him
,
and
ends
in
him
.
His
Love
,
moved
him
to
create
the
World
,
and
the
principal
End
for
which
it
was
made
,
is
the
Glory
of
the
Creator
in
the
Felicity
of
his
Creatures
.
The
Glory
of
the
Creatures
is
seen
in
his
.
By
his
Wisdom
and
Goodness
we
are
guided
to
the
Hope
,
and
Investigation
of
their
Excellence
.
His
infinite
bounty
made
them
all
our
Treasures
,
that
for
the
Perfection
of
their
Beauty
and
Worth
we
might
celebrate
his
Praises
.
HE
that
would
not
be
a
stranger
to
the
Universe
,
an
Alien
to
Felicity
,
and
a
foreiner
to
himself
,
must
Know
GOD
to
be
an
infinite
Benefactor
,
all
Eternity
,
full
of
Treasures
,
the
World
it self
,
the
Beginning
of
Gifts
,
and
his
own
Soul
the
Possessor
of
all
,
in
Communion
with
the
Deity
.
That
the
Business
of
Religion
is
Complacency
in
GOD
,
and
that
GOD
never
laid
aside
his
Wisdom
in
any
Operation
of
his
Power
,
never
forgot
to
make
the
least
of
his
Works
agreeable
to
his
Goodness
.
Nay
rather
he
is
so
perfect
,
that
his
infinite
Goodness
,
Wisdom
,
and
Power
,
are
exerted
wholy
and
wholy
Conspicuous
in
every
Operation
.
It
is
the
Beauty
of
Truth
that
maketh
Knowledge
of
such
infinite
Value
.
For
if
all
the
Treasures
of
Wisdom
and
Knowing
be
ordained
for
a
Wise
and
Knowing
Man
,
if
all
Objects
in
the
clear
Light
of
Heaven
and
Eternity
be
laudable
and
Glorious
,
if
Divine
Wisdome
hath
so
far
obtained
,
that
the
number
and
Value
of
GODS
Gifts
is
accurate
,
and
exactly
answerable
to
the
nature
of
its
causes
;
if
every
Soul
,
that
will
live
in
his
Image
,
may
be
the
friend
of
GOD
,
and
acquire
the
Empire
of
the
World
,
and
be
Beloved
of
Angels
,
and
admired
of
Men
;
if
fruition
be
the
End
of
Knowledge
,
and
all
Things
made
that
they
may
be
enjoyed
:
Knowledge
is
the
only
Thing
that
enriches
the
Soul
,
and
the
Knowing
Man
is
the
friend
of
GOD.
The
Exercise
and
Pleasure
of
this
Divine
Amity
is
the
End
of
the
Creation
,
and
the
Perfection
of
the
Soul
.
The
Knowledge
of
a
Mans-self
is
highly
conducive
to
his
Happiness
,
not
only
as
it
gives
him
Power
to
rejoyce
in
his
Excellencies
,
but
as
it
shews
him
his
End
,
for
which
he
was
created
.
For
by
Knowing
what
Inclinations
and
Powers
are
in
his
Soul
,
he
discerns
what
is
agreeable
with
,
and
fit
for
his
Essence
;
what
objects
and
what
Operations
are
couducive
to
his
Welfare
,
what
means
he
is
to
use
for
the
Attainment
of
his
End
,
and
what
that
is
,
wherein
his
Perfection
consisteth
.
If
the
Powers
of
his
Soul
are
illimited
,
his
Desire
infinite
,
and
his
Reach
Eternal
,
if
he
be
able
to
see
and
enjoy
all
Worlds
,
and
all
that
is
above
all
Worlds
in
the
Image
of
GOD.
If
his
Ambition
carry
him
to
be
Pleasing
to
all
Angels
and
Men
,
and
to
be
Glorious
in
the
Eyes
of
all
Kingdoms
and
Ages
;
if
his
Abilities
are
indeficient
for
the
fruition
of
all
that
is
Excellent
in
eternity
it self
,
it
is
a
token
that
he
is
ordained
for
GOD
,
and
the
enjoyment
of
his
Kingdom
:
and
a
wicked
folly
to
restrain
himself
to
the
miserable
Contentment
of
a
Cell
,
or
Cottage
,
and
to
delight
in
nothing
but
some
fragments
of
the
Creation
,
that
in
Comparison
of
the
whole
are
infinitely
Defective
.
OF
all
other
things
I
would
have
this
most
deeply
engraven
in
the
mind
,
that
GOD
hath
exceeded
all
Imagination
in
the
Works
of
his
Hands
,
that
he
that
overcometh
shall
be
the
Son
of
GOD
and
inherit
all
Things
,
that
there
is
an
infinite
end
why
the
secrets
of
all
hearts
shall
at
last
be
revealed
,
that
in
Heaven
all
Thoughts
and
Things
shall
be
Known
,
that
the
Kingdome
of
Heaven
is
so
Glorious
,
that
all
the
blessed
are
Perfect
Sovereigns
,
every
one
the
Possessor
and
End
of
it
all
:
that
all
Things
proceeding
immediately
from
GOD
,
are
the
Best
that
are
possible
:
that
the
best
and
the
worst
things
as
ordered
by
him
,
are
perfectly
amiable
,
and
subservient
to
Felicity
,
that
he
himself
alone
hath
a
Proper
Right
to
all
that
is
excellent
,
and
that
GOD
is
in
every
Thing
to
be
enjoyed
,
that
he
is
enjoyed
only
when
his
essence
and
his
Works
satisfie
the
Desires
of
perfect
reason
,
and
exceed
all
Wishes
in
filling
and
delighting
the
soul
:
That
having
filled
the
soul
with
infinite
Wisdome
,
he
has
laid
infinite
Obligations
upon
us
,
and
set
infinite
Rewards
before
us
,
made
Laws
in
finitely
amiable
,
and
given
us
Duties
infinitely
Desirable
:
for
which
he
deserves
eternal
Adorations
and
Thanksgivings
.
CHAP.
VI.
Of
Love
and
Hatred
.
The
necessity
and
sweetness
of
Love
.
It
s
General
use
and
efficacy
.
The
several
kinds
of
love
.
Of
the
Power
,
Inclination
and
act
of
Love
.
Its
extent
and
capacity
.
BECAUSE
Love
is
the
most
Desirable
Employment
of
the
Soul
,
the
Power
of
Loving
is
to
be
accounted
the
most
High
and
Noble
of
the
Faculties
.
It
is
not
seated
by
it self
in
the
mind
,
but
attended
with
a
mighty
Proneness
and
Inclination
.
THERE
is
no
Creature
so
unsociable
and
furious
but
it
is
capable
of
loving
something
or
other
.
Wolves
and
Tygres
live
at
peace
among
themselves
,
Lions
have
an
Inclination
to
their
Grim
Mistresses
,
and
Deformed
Bears
a
natural
Affection
to
their
Whelps
,
expressed
in
their
Rage
,
when
they
are
bereaved
of
them
.
Things
must
either
be
absolutely
Dead
,
or
live
in
misery
,
that
are
void
of
love
.
Whatsoever
is
endued
with
Life
and
sence
delights
in
easie
and
grateful
Operations
.
Love
is
a
necessary
Affection
of
their
Souls
,
because
it
is
impossible
to
apprehend
any
thing
Delightful
,
but
it
must
be
pleasing
;
and
what
is
Pleasing
must
be
Lovely
.
For
to
be
Pleased
,
and
to
love
are
the
same
thing
.
If
there
be
any
difference
,
the
pleasure
we
take
in
any
Object
is
the
root
of
that
Desire
,
which
we
call
Love
;
and
the
affection
,
whereby
we
pursue
the
pleasure
that
is
apprehended
in
it
,
is
part
of
the
Love
that
we
bear
unto
it
;
the
end
of
which
is
the
Completion
of
that
pleasure
which
it
first
perceives
:
All
is
Love
variously
modified
,
according
to
the
Circumstances
wherein
the
Object
is
represented
.
AS
Love
is
the
only
Easie
and
Delightful
Operation
,
so
is
Hatred
of
all
other
the
most
troublesom
and
tormenting
.
Displeasure
and
Enmity
are
the
Ingredients
of
its
nature
;
and
the
fruits
of
it
(
allyed
to
their
Root
)
as
Bitter
as
Gall
,
and
Wormwood
.
Murder
,
and
Vexation
,
and
Grief
are
the
off-spring
of
the
one
,
with
Separation
,
Contention
,
and
Horror
;
Peace
and
Embraces
are
the
Fruit
of
the
other
,
with
Praises
and
Complacencies
,
Honors
,
Services
,
Benefits
and
Pleasures
.
These
are
the
little
Cupids
that
flie
about
this
coelestial
Venus
,
when
it
is
,
what
it
ought
to
be
,
the
Mother
of
Felicity
,
and
the
Daughter
of
GOD.
ALL
Creatures
that
are
sensible
of
Pain
or
pleasure
,
must
of
necessity
be
addicted
to
Love
and
Hatred
;
to
the
Love
of
what
is
pleasing
,
to
the
Hatred
of
what
is
Painful
.
And
if
any
Question
be
made
,
which
of
these
Twins
is
the
First
born
?
the
answer
is
;
that
they
may
seem
Twins
in
respect
of
Time
,
but
in
nature
Love
is
the
first
born
,
and
the
Mother
of
Hatred
.
For
where
nothing
to
be
hated
does
at
all
appear
,
pleasant
Things
are
Beloved
for
their
own
sake
:
whereas
if
there
were
no
pleasant
thing
to
be
beloved
,
nothing
could
be
hated
,
because
nothing
could
be
Hurtful
,
which
appeareth
by
this
,
because
where
there
is
no
Love
,
there
is
no
Interest
,
and
where
there
is
no
concernment
,
there
can
be
no
Affection
,
no
Fear
,
or
Hope
,
or
Joy
,
or
sorrow
.
AS
Fire
begets
Water
by
melting
Ice
,
so
does
Love
beget
contrary
passions
in
the
soul
of
a
living
creature
,
Anger
,
Malice
,
Envy
,
Grief
and
Jealousie
:
not
by
its
own
nature
,
but
by
the
accidental
Interposure
of
some
Obstacle
,
that
hinders
or
endangers
the
fruition
of
its
Object
.
Were
there
no
Love
of
Ease
and
Pleasure
,
there
could
be
no
Anger
or
Quarrel
between
Competitors
;
no
Emulation
or
Desire
,
no
Aversion
or
Endeavour
.
All
Enmity
and
Hostility
Springs
from
a
Contention
,
who
shall
enjoy
what
is
Desirable
;
or
from
some
other
Principle
of
Envy
or
Revenge
,
in
relation
to
what
is
Good
:
as
is
Obvious
to
Daily
Experience
.
LIFE
and
Love
are
so
individualy
united
,
that
to
live
without
Loving
something
is
impossible
.
Even
in
Hell
,
where
their
whole
Life
seemeth
to
be
spent
in
Detestation
and
Hatred
,
and
actual
Love
is
,
like
fire
under
those
Embers
,
covered
and
continued
,
Could
they
put
off
self
Love
,
all
Love
of
Felicity
,
and
Interest
,
their
Torments
would
be
gone
:
Punishments
and
Rewards
are
things
impossible
,
where
there
is
not
selfLove
:
For
without
Love
to
something
,
Pains
and
Joys
are
equally
Grateful
.
AS
Love
is
the
Root
of
Endeavor
,
so
is
it
the
Spring
of
all
the
Passions
:
They
all
depend
upon
Love
alone
.
We
are
Angry
at
that
which
stands
in
our
Way
,
between
our
Love
and
its
object
:
We
Desire
an
absent
Good
,
because
we
Love
it
:
We
Hope
for
it
,
when
we
conceive
its
Attainment
feasible
:
We
rejoyce
in
it
,
when
we
have
it
:
We
fear
to
lose
it
:
we
grieve
when
it
is
gone
:
we
despair
,
if
we
cannot
get
,
or
recover
it
:
We
hate
all
that
is
opposite
to
it
.
And
for
this
Cause
is
our
Love
,
when
well
regulated
,
the
greatest
Vertue
,
because
upon
the
right
Choise
of
its
Object
,
and
true
Goverment
of
it self
,
all
the
Powers
and
Affections
of
the
Soul
are
well
employed
;
and
when
we
Love
all
that
we
ought
as
we
ought
to
do
,
we
fulfil
all
Laws
,
Hope
and
Fear
,
and
Hate
,
and
Grieve
,
and
Desire
,
and
Rejoyce
,
and
do
every
thing
in
a
regular
Manner
.
THERE
is
a
Sensual
and
Brutish
Love
,
there
is
a
Humane
and
Divine
:
Brutish
Love
is
of
two
sorts
,
the
one
Springs
from
a
Harmony
of
Complexions
and
a
Sympathy
of
Bodies
,
the
other
from
the
Consideration
of
Pleasure
abstracted
.
The
First
of
these
is
occasioned
by
a
secret
and
unexpressible
Agreement
of
Tempers
,
by
which
upon
the
presence
of
each
other
,
the
Senses
are
delighted
,
we
know
not
why
;
it
being
a
mystery
in
nature
;
and
perhaps
founded
in
a
grateful
Transpiration
of
Spirits
from
one
to
the
other
.
THE
Consideration
of
Beauty
seemeth
peculiar
to
the
Love
of
Men
;
because
no
Beast
is
observed
to
make
any
Distinction
between
Lineaments
and
Features
,
nor
upon
any
account
of
shape
and
Colours
to
be
delighted
with
each
other
.
Wherein
Man
exceeds
the
Capacity
of
Beasts
,
in
being
able
to
note
and
admire
the
Workmanship
of
GOD
in
the
decent
Order
of
Symmetry
and
Proportion
.
HUMANE
Affection
and
Divine
Love
are
near
allyed
,
yet
of
several
Kinds
.
If
you
take
the
Love
of
Reason
in
its
utmost
Height
,
it
is
always
Divine
.
For
it
is
comformable
to
the
Love
of
GOD
in
its
measures
and
Degrees
,
in
its
Effects
and
Causes
.
For
the
Love
of
GOD
is
it self
the
Love
of
perfect
Reason
.
And
as
the
Reason
of
his
Love
is
Infinite
and
Eternal
,
so
is
its
Operation
.
But
in
a
lower
Acceptation
Humane
Love
differs
from
Divine
;
it
being
founded
upon
Temporal
Causes
,
Vivacity
,
Wit
,
Learning
,
Beauty
,
Behaviour
,
Moral
Honesty
,
Fidelity
,
Kindness
,
Goodness
,
Power
,
Majesty
,
Wealth
,
Nobility
,
Worth
,
Vertue
,
and
the
like
.
But
all
these
may
be
exalted
,
when
they
are
Sanctified
,
and
made
Divine
by
the
superadded
concurrence
of
Coelestial
Causes
.
For
when
a
Man
loves
another
,
because
he
is
made
in
the
Image
of
GOD
,
and
by
the
Beauty
of
his
Soul
is
something
more
than
Humane
,
this
Love
is
made
Sacred
,
and
receives
a
Grace
from
the
Influences
of
Religion
.
DIVINE
Love
strictly
so
called
,
is
founded
on
Eternal
Causes
,
agreeable
to
the
Life
of
Heaven
,
Delightful
to
GOD
,
and
Pleasing
to
the
Angels
.
IF
Divine
Love
be
taken
in
the
highest
Sense
,
there
is
none
but
in
GOD.
For
it
is
his
Peculiar
Prerogative
to
Love
without
Obligation
or
Reward
,
to
be
the
Sole
Author
of
all
Felicity
,
and
to
over-flow
with
Goodness
of
himself
freely
,
without
any
Motive
,
to
prevent
the
Beauty
and
Existence
of
his
Object
,
and
to
Love
from
all
Eternity
in
an
immutable
manner
:
And
this
is
the
nature
of
Divine
Love
.
Howbeit
even
here
,
are
infinite
Ends
and
Causes
of
his
Love
,
tho
they
are
all
in
Himself
:
For
he
Loves
,
that
he
may
Love
,
and
begets
that
Love
which
is
his
Essence
.
His
Love
is
the
foundation
of
all
his
Treasures
,
the
Cause
and
End
of
the
whole
Creation
,
and
that
alone
by
which
he
proceeds
from
himself
(
to
all
his
Creatures
,
and
by
those
)
to
himself
again
for
ever
.
All
his
Kingdome
and
Greatness
and
Pleasure
,
all
his
Wisdome
and
Goodness
,
all
his
Life
and
Perfection
is
seated
in
Love
,
which
is
his
Beauty
and
his
Holiness
,
his
Bounty
and
his
Godhead
.
He
Loves
therefore
that
he
may
be
all
Beauty
and
Goodness
,
and
Holiness
,
and
that
he
may
enjoy
himself
and
the
Eternal
Pleasure
of
his
Essence
in
Glory
and
Blessedness
for
ever
.
IT
is
GOD
alone
that
Loves
by
his
Essence
,
Angels
and
Men
may
Love
by
Inclination
,
but
their
Affection
is
Accidental
to
their
nature
,
begins
in
time
,
may
alter
and
cease
.
It
is
subject
to
Chance
,
Obligation
and
Reward
,
and
ought
to
be
guided
according
to
the
Pleasure
of
an
Higher
Agent
.
In
this
it
differs
from
the
Love
of
God
,
but
in
many
things
there
is
a
great
Agreement
and
proportion
between
them
.
For
GOD
has
made
the
love
of
Angels
and
men
so
like
his
own
,
by
extending
their
Knowledge
to
all
objects
,
that
infinite
Perfections
are
contained
in
their
love
.
It
is
as
GODLIKE
as
any
Thing
created
is
capable
of
being
;
for
Almighty
Power
and
infinite
Wisdome
are
employed
in
the
production
of
it
.
FOR
the
better
understanding
of
this
Love
,
we
will
consider
it
in
the
power
of
Loving
,
in
the
inclination
to
Love
,
in
its
act
and
Perfection
.
It
may
seem
a
surprizing
verity
;
but
the
Power
of
Loving
is
as
necessary
to
Blessedness
and
Glory
as
life
it selfe
;
an
inclination
to
love
as
necessary
as
the
Power
;
and
the
act
of
Love
as
necessary
as
the
Inclination
.
The
world
is
useless
without
Life
,
and
Life
without
Love
,
the
Body
without
the
Soul
,
the
Soul
without
the
Power
of
Loving
,
the
Power
of
Loving
,
without
the
Inclination
,
the
Inclination
without
the
Act.
IN
the
Power
of
Loving
I
shall
note
nothing
at
present
,
but
its
Extent
and
Capacity
.
In
Beasts
it
is
confined
,
but
in
Men
it
is
Endless
.
As
a
Beast
is
unable
to
examine
what
spaces
are
above
the
Heavens
,
so
is
it
unable
to
extend
its
Affections
beyond
the
memory
of
things
perceived
,
for
a
Beast
cannot
represent
to
it self
the
Idea's
of
its
Progenitors
;
nor
see
into
Ages
that
are
before
its
birth
,
nor
contemplate
Objects
that
will
be
after
it
is
Dead
.
But
man
can
see
,
and
know
,
and
love
any
object
,
in
any
Age
or
Kingdom
in
the
World
.
He
can
look
into
any
Region
,
tho
it
be
never
so
far
removed
and
be
as
familiary
conversant
with
any
Person
or
Transaction
there
,
when
represented
once
in
a
clear
Light
,
as
with
any
Object
in
his
own
country
.
He
can
look
into
Eden
consider
Adams
Dust
in
its
first
Creation
,
survey
the
Procedure
of
God
in
his
Six
Dayes
Works
,
pass
out
of
Time
into
Eternity
it self
,
run
up
to
the
Original
and
fountain
Head
of
all
existence
,
ponder
the
nature
of
GOD
,
search
in
his
Bosom
for
his
Eternal
Counsels
,
pierce
into
the
Centre
of
the
Earth
,
and
survey
the
Circumference
of
all
Immensity
.
His
Love
can
follow
his
Knowledg
in
all
its
flights
,
while
in
spirit
he
can
be
present
with
all
the
Angels
.
He
is
able
to
Love
not
only
his
Family
and
Relations
,
but
all
the
City
and
Country
where
he
liveth
,
all
the
Kingdom
,
all
the
Cities
and
Kingdoms
in
the
world
,
all
the
Generations
in
all
Kingdoms
,
all
the
Spirits
of
Just
men
made
perfect
,
all
the
Cherubims
and
Seraphins
,
and
GOD
blessed
for
ever
.
This
is
the
extent
:
The
capacity
of
Love
is
so
alsufficient
,
that
his
Affection
is
not
diminished
,
but
the
more
he
loves
one
,
the
more
he
is
able
,
and
the
more
inclined
to
love
all
that
are
united
to
him
.
As
in
ordinary
friendship
,
the
more
we
love
the
Father
,
the
more
we
love
his
Wife
and
all
his
children
.
For
the
more
we
love
any
Person
,
the
more
we
love
all
that
love
him
,
or
are
beloved
by
him
.
As
the
reasons
of
our
Love
increase
,
so
may
our
Love
it selfe
;
the
capacity
of
Love
being
so
indeficient
,
that
it
never
can
be
exceeded
,
or
surmounted
by
its
Object
.
THE
Capacity
of
Love
being
so
exceeding
vast
,
multiplies
and
heightens
in
the
Soul
of
man
,
that
is
apt
to
overflow
of
its
own
Accord
.
For
nothing
is
so
prone
to
communicate
it self
as
that
Active
Principle
of
Love
;
that
Soul
which
is
Generous
and
Divine
,
being
disposed
to
the
exercise
of
Love
,
because
therein
it
findeth
its
Proper
Element
.
The
very
Sun
is
not
more
inclined
to
communicate
its
Beams
,
then
the
Soul
to
love
.
For
the
Soul
being
made
in
the
Image
of
GOD
,
who
is
Love
by
his
Essence
,
must
needs
be
like
him
in
Power
and
Inclination
,
and
is
made
for
nothing
else
but
the
Attainment
of
its
perfection
,
so
that
it
can
never
rest
,
till
it
actually
love
after
his
similitude
.
Some
Operation
it
must
of
Necessity
have
.
For
as
all
Life
,
so
all
pleasure
is
founded
in
Action
.
IF
Love
in
its
Perfection
be
considered
,
all
that
is
lovely
is
Beloved
by
the
soul
;
all
the
Capacity
of
Love
is
filled
with
its
objects
,
and
all
the
Goodness
of
the
Creator
and
his
Creatures
,
at
once
enjoyed
.
It
is
the
Life
and
pleasure
and
enlargment
of
the
Soul
,
it
is
the
Wisdom
,
and
Goodness
,
and
Glory
of
the
Soul
.
I
confess
there
be
many
Errors
and
Diseases
in
Love
;
and
that
Love
is
alwayes
miserable
,
in
its
Effects
,
that
is
vicious
:
yet
it
so
bewitches
the
Sences
,
that
the
Soul
being
captivated
by
the
Force
of
present
Delight
is
violently
carried
in
an
irresistible
appetite
to
those
Things
which
Reason
condemnes
,
and
advises
to
shun
as
Evil.
Medea's
faction
most
prevails
in
the
World
.
—
Video
meliora
proboque
,
Deteriora
Sequor
.
LOVE
is
then
a
vice
,
when
it
is
irrational
and
illegal
,
rebellious
and
Sensual
,
Blind
,
Defective
,
Unjust
,
Absurd
.
When
Evil
things
are
beloved
,
when
Good
things
are
preferred
above
the
Better
,
and
the
Best
neglected
.
VERTUOUS
Love
is
that
which
proceedeth
from
a
well
governed
understanding
,
and
is
seated
in
a
Will
that
is
guided
by
Reason
.
It
renders
to
all
things
their
just
Due
,
and
is
the
Powerful
Parent
of
all
Kind
of
Vertues
.
This
Love
may
be
considered
either
in
its
Properties
,
or
Effects
,
the
last
of
which
relate
to
the
Soul
it self
,
to
the
Conversation
of
the
whole
man
,
to
all
its
Objects
,
when
it
is
well
understood
,
it
will
be
found
the
proper
and
immediate
Means
by
which
we
attain
our
Perfection
and
Felicity
.
CHAP.
VII
.
What
Benefit
GOD
himself
does
receive
by
his
Eternal
Love
.
That
when
our
Love
is
made
compleat
and
Perfect
,
it
will
be
like
his
,
and
the
Benefit
of
it
will
be
Eternal
.
BEFORE
we
can
fully
discern
the
Benefit
of
Love
,
or
see
the
Glory
of
it
in
all
its
high
and
admirable
Effects
,
we
must
consider
what
Love
is
and
doth
in
GOD.
For
as
we
have
said
,
The
Life
of
GOD
is
Love
;
nay
the
Apostle
saith
,
GOD
is
Love
:
By
Loving
he
begot
his
Love
.
And
if
his
Love
be
his
Godhead
,
his
Essence
is
an
infinite
and
Eternal
Act
of
Love
,
by
extending
which
through
all
infinity
,
and
by
Loving
Eternally
,
he
begot
his
infinite
and
Eternal
Essence
:
which
is
the
Love
that
filleth
all
Worlds
with
Beauty
and
Glory
.
When
you
consider
it
well
,
An
Act
of
Love
is
begotten
by
Loving
:
And
if
his
Wisdome
,
and
Goodness
,
and
Blessedness
,
and
Glory
be
seated
in
Love
,
his
Love
is
his
Wisdome
which
is
the
Son
of
GOD
,
and
his
Goodness
,
and
his
Glory
,
and
his
Blessedness
.
For
all
these
,
tho
we
conceive
them
diversly
,
are
the
same
Thing
:
and
of
the
Son
of
GOD
it
is
said
,
that
he
is
the
Wisdom
of
the
Father
,
and
the
Brightness
of
his
Fathers
Glory
.
He
is
the
Life
of
the
Father
,
by
whom
also
he
made
the
Worlds
,
and
the
Love
of
the
Father
for
whom
all
Things
were
created
,
that
are
in
Heaven
,
and
that
are
in
Earth
,
visible
and
invisible
,
whether
they
be
Thrones
,
or
Dominions
,
or
Principalities
,
or
Powers
:
all
Things
were
created
by
him
,
and
for
him
.
Had
not
GOD
from
all
Eternity
Loved
,
had
he
never
desired
,
nor
delighted
in
any
thing
;
he
had
never
exerted
his
Almighty
Power
,
never
communicated
his
Goodness
,
or
begot
his
Wisdom
,
never
enjoyed
Himself
,
never
applyed
himself
to
the
Production
of
his
Works
,
never
appeared
in
his
Glory
to
any
eie
whatsoever
.
Removing
his
Love
we
remove
all
the
Properties
and
Effects
of
his
Essence
,
and
are
utterly
unable
to
conceive
any
Idea
of
his
Godhead
.
For
his
Power
,
tho
it
be
Almighty
,
yet
if
it
be
Dead
and
idle
,
is
fruitless
and
Deformed
.
Idle
Power
is
not
the
Essence
of
the
Deity
,
but
a
meer
Privation
and
Vacuity
;
or
at
least
a
positive
Being
as
ignoble
as
it
is
unactive
.
The
Reason
of
his
Works
is
founded
in
Love
,
so
are
all
the
Obligations
,
that
are
laid
upon
his
Creatures
to
adore
him
.
All
their
Rewards
are
founded
in
Love
,
and
by
Love
prepared
:
All
his
Laws
are
the
Laws
of
Love
,
all
his
Attributes
and
Counsels
are
Love
,
in
several
formes
,
acting
upon
several
occasions
.
When
his
Love
communicates
it self
in
Joys
to
innocent
Creatures
,
it
is
Goodness
;
when
it
attains
the
most
perfect
End
by
the
most
perfect
means
,
it
is
Wisdome
;
when
it
rescues
guilty
Creatures
from
Hell
,
it
is
Mercy
;
when
it
punishes
the
Rebellious
it
is
Justice
;
when
it
inspires
Obedience
into
any
obstinate
Person
,
it
is
Grace
;
when
it
delights
in
the
Beauty
of
all
its
Works
,
it
is
Blessedness
;
when
it
appears
in
the
perfection
of
its
works
,
it
is
glory
.
For
Glory
is
the
perfection
of
Beauty
,
that
ariseth
from
,
and
is
seated
in
the
lustre
of
excellent
Actions
,
discovering
the
internal
Properties
of
an
excellent
Agent
,
which
is
by
those
his
Properties
and
Actions
made
Delightful
to
all
Judicious
Spectators
.
NOR
is
it
onely
in
GOD
,
but
in
us
also
that
the
fruits
and
Benefits
of
Love
are
ineffable
.
For
by
loving
,
as
it
ought
to
do
,
the
Soul
acquires
its
own
Perfection
,
and
is
united
to
all
its
Objects
.
By
loving
as
it
ought
to
do
,
it
is
made
Holy
,
and
Wise
,
and
Good
,
and
Amiable
.
Onely
by
Loving
does
it
embraces
the
Delights
of
which
it
is
capable
.
Love
is
the
root
and
Soul
of
those
Actions
for
which
a
Creature
is
desired
,
and
praised
by
others
.
IT
is
an
infinite
Advantage
,
that
we
are
able
to
live
in
GODS
Image
,
if
we
please
:
For
if
GOD
alone
be
infinitely
Glorious
and
Blessed
,
there
is
no
way
for
us
to
become
Glorious
and
Blessed
,
but
by
being
made
,
either
by
our selves
,
or
some
other
,
like
unto
him
.
BY
nature
he
hath
implanted
the
Similitude
of
his
power
:
which
we
are
to
improve
by
Grace
,
turning
it
into
Act
after
his
Similitude
.
To
be
able
to
Love
is
neither
Grace
nor
vertue
,
but
a
meer
Gift
of
GOD
,
a
natural
Endowment
,
which
may
be
Blasted
,
or
compleated
.
Actually
to
love
is
the
Work
of
vertue
;
for
by
that
Act
we
enjoy
our
Felicity
.
HAD
GOD
limited
and
confined
our
understanding
,
our
power
of
Loving
had
been
shut
up
in
Bounds
.
Had
he
made
it
infinite
,
but
not
prepared
objects
for
the
same
,
our
Love
had
been
deluded
,
and
had
lost
its
force
.
Had
he
made
some
Objects
,
but
not
so
many
as
it
was
capable
of
Loving
,
it
had
been
Superfluous
and
dissatisfied
;
Had
he
prepared
Objects
innumerable
and
Endless
,
but
made
them
evil
,
our
Love
had
been
irrational
,
had
he
commanded
us
to
Love
them
;
Had
he
made
more
Objects
then
we
were
able
to
love
,
we
had
been
discontented
:
But
having
made
all
Objects
infinitely
Amiable
and
Glorious
,
and
filled
his
Immensity
and
Eternity
with
himselfe
,
and
with
the
Lustre
of
his
Actions
,
Love
is
an
infinite
Vertue
,
because
nothing
is
wanting
,
but
an
Act
of
Love
to
enjoy
them
.
IF
they
are
all
Amiable
in
all
Respects
,
they
are
all
according
to
our
Hearts
desire
,
in
their
Natures
,
Places
,
Durations
,
Ends
,
Occasions
,
Causes
,
Uses
,
Service
,
Relations
,
Properties
,
Operations
,
&c.
All
things
,
as
they
immediatly
proceed
from
him
,
are
in
all
respects
most
perfectly
pleasing
.
And
if
we
have
an
Eye
to
see
and
discern
this
,
and
a
Soul
able
to
resent
the
Benefit
;
if
our
nature
be
so
vast
and
perfect
,
as
to
see
and
take
pleasure
in
all
their
Circumstances
;
it
is
the
most
unreasonable
and
bruitish
thing
in
the
world
to
withdraw
our
Affection
from
them
,
nay
it
is
worse
then
Diabolical
.
For
we
Kill
our selves
,
we
blast
our
Felicity
,
we
offend
GOD
,
we
slight
the
Beauty
of
all
his
Creatures
,
we
break
his
Laws
,
we
act
against
nature
,
we
darken
the
Light
and
Splendor
of
our
Souls
,
we
deface
his
Image
,
we
grieve
his
Love
,
we
do
the
most
vicious
and
abominable
thing
that
is
imaginable
.
But
if
we
excite
and
a
waken
our
Power
,
we
take
in
the
Glory
of
all
objects
,
we
live
unto
them
,
we
are
sensible
of
them
,
we
delight
in
them
,
we
transform
our
souls
into
Acts
of
Love
and
Knowledge
,
we
proceed
out
of
our selves
into
all
Immensities
and
Eternities
,
we
render
all
Things
their
Due
,
we
reap
the
Benefit
of
all
,
we
are
Just
,
and
Wise
,
and
Holy
,
we
are
Grateful
to
GOD
,
and
Amiable
in
being
so
:
We
are
not
divided
from
,
but
united
to
him
,
in
all
his
Appearances
,
Thoughts
,
Counsels
,
Operations
;
we
adorn
our
souls
with
the
Beauty
of
all
objects
whatsoever
,
are
transformed
into
the
Image
of
GOD
,
live
in
communion
with
him
,
nay
live
in
him
,
and
he
in
us
,
are
made
Kings
and
Priests
unto
GOD
,
and
his
sons
forever
;
There
is
an
exact
and
pleasant
Harmony
between
us
and
all
the
Creatures
:
We
are
in
a
Divine
and
spiritual
Manner
made
as
it
were
Omnipresent
with
all
Objects
(
for
the
Soul
is
present
only
by
an
Act
of
the
understanding
)
and
the
Temple
of
all
Eternity
does
it
then
becom
,
when
the
Kingdom
of
GOD
is
seated
within
it
,
as
the
world
is
in
the
Eye
;
while
it
lives
,
and
feels
,
and
sees
,
and
enjoyes
,
in
every
object
to
which
it
is
extended
,
it
s
own
&
its
objects
Perfection
.
IF
by
our
voluntary
Remisness
,
or
Mistake
,
or
Disorder
,
we
dote
upon
one
Object
,
or
suffer
some
few
things
to
engage
our
Souls
so
intirely
,
as
to
forget
and
neglect
all
the
rest
,
we
rob
all
those
we
desert
,
of
their
due
Esteem
,
and
abridge
our selves
of
that
Liberty
and
Extent
,
wherein
the
greatness
of
our
soul
consisteth
.
As
if
the
Sun
,
that
is
made
to
shine
upon
all
the
World
,
should
withdraw
its
Beams
from
the
Stars
and
the
Heavens
,
and
chuse
to
shine
upon
nothing
else
but
a
Spire
of
Grasse
,
a
grain
of
Dust
,
or
a
little
sand
.
We
lose
innumerable
Objects
,
and
confine
our selves
to
the
Love
of
one
,
by
sacrificing
all
our
Affection
to
that
,
become
guilty
of
Idolatry
in
one
respect
,
of
Atheism
in
another
.
For
we
elevate
that
Creature
which
we
love
alone
,
into
the
place
of
GOD
,
and
we
rob
the
Creator
of
that
supream
affection
which
is
due
unto
him
:
And
in
so
doing
bereave
our selves
of
the
Sovereign
Object
,
in
the
fruition
of
which
all
the
rest
are
happily
enjoyed
.
Thus
when
a
man
so
Loveth
his
Wife
,
or
Children
,
as
to
despise
all
mankind
,
he
forfeits
his
Interest
in
all
Kingdoms
,
and
the
Beauty
of
all
Ages
is
taken
from
his
Eys
,
his
Treasures
are
contracted
,
and
his
Felicity
is
maimed
,
and
made
Defective
.
When
a
Covetous
man
doteth
on
his
Bags
of
Gold
,
the
Ambitious
on
Titles
of
Honor
,
the
Drunkard
on
his
Wine
,
the
Lustful
Goat
on
his
Women
,
the
foolish
Hector
on
his
Dice
and
Duels
,
they
banish
all
other
Objects
,
and
live
as
absurdly
,
as
if
a
King
should
relinquish
his
Crown
,
and
confine
his
Thoughts
and
Care
to
a
Country
Mannor
.
I
will
not
deny
,
but
that
there
are
many
Disorders
and
Evils
in
the
World
,
many
Deformities
,
Sins
,
and
Miseries
:
but
I
say
two
things
;
first
that
in
the
Estate
of
innocency
,
wherein
all
things
proceeded
purely
from
GOD
,
there
was
no
Sin
,
nor
sickness
,
nor
Death
,
nor
Occasion
of
Complaint
or
Calamity
.
Secondly
,
that
all
the
Evils
that
are
now
in
the
world
,
men
brought
on
themselves
by
the
Fall
:
And
there
is
great
need
of
distinguishing
between
the
works
of
GOD
,
and
the
works
of
men
.
For
all
that
GOD
did
is
Lovely
and
Divine
:
nothing
is
bitter
and
distasteful
,
but
what
we
have
done
:
himself
surveyed
the
whole
Creation
,
and
pronounced
concerning
every
Thing
,
that
it
was
exceeding
Good
.
So
that
he
was
in
all
his
Works
an
Object
of
Complacency
.
To
these
we
add
two
Considerations
more
;
That
of
all
the
Evils
and
Mischeifs
which
men
have
introduced
,
there
is
not
one
left
uncorrected
in
his
Kingdome
.
Secondly
,
that
GOD
bringeth
Order
out
of
Confusion
,
Light
out
of
Darkness
,
Good
out
of
Evil
,
and
by
a
Providence
irresistable
,
and
a
Power
infinite
,
so
limiteth
and
divideth
all
,
that
even
Evils
themselves
become
the
Matter
of
his
Victory
,
the
Ground
of
his
Triumph
:
They
are
all
improved
;
and
he
makes
the
Greatest
Evils
Objects
of
Joy
and
Glory
.
NOW
if
all
Things
before
GOD
are
fit
to
be
enjoyed
,
all
Good
Things
perfect
,
all
Evil
overcome
;
if
without
any
Change
of
Place
or
Scituation
,
all
Things
are
naked
and
open
before
his
Eyes
,
and
there
be
no
Walls
to
exclude
,
or
Skreens
to
hide
,
no
Gulph
to
pass
,
nor
Distance
to
over
come
,
but
all
things
equally
neer
and
fair
;
there
is
some
Hope
,
that
the
same
Felicity
is
prepared
for
the
soul
which
is
made
in
his
Image
and
that
every
thing
,
being
fit
for
GOD
is
full
of
infinite
Depth
and
Beauty
.
For
which
Cause
St.
John
being
in
Spirit
saw
all
the
Kingdomes
of
the
World
,
become
the
Kingdomes
of
the
Lord
and
of
his
Christ
,
and
heard
every
Creature
which
is
in
Heaven
,
and
on
the
Earth
,
and
under
the
Earth
,
and
such
as
are
in
the
Sea
,
and
all
that
is
in
them
,
saying
Blessing
,
and
Honor
,
and
Glory
,
and
Power
,
be
unto
him
that
Sitteth
upon
the
Throne
,
and
to
the
Lamb
for
evermore
.
This
we
are
the
rather
induced
to
believe
,
because
the
Faithful
Servant
is
commaned
to
enter
into
the
Joy
of
his
Lord
,
and
our
Masters
Joys
are
the
Rewards
of
Believers
.
Our
Savionr
telleth
us
his
Lord
will
make
his
Wise
Servant
Ruler
over
all
his
Goods
,
in
one-place
,
and
over
all
that
he
hath
in
another
.
TO
see
beyond
all
Seas
,
and
through
all
interposing
Skreens
and
Darknesses
,
is
the
Gift
of
the
Understanding
,
and
to
be
able
to
Love
any
Object
beyond
the
Skies
,
any
Thing
that
is
Good
from
the
Centre
of
the
Earth
to
the
Highest
Heavens
,
is
the
Property
of
the
Soul
;
which
it
exerciseth
here
by
Parts
,
and
Degrees
,
but
shall
at
once
exert
at
the
Day
of
Consummation
.
The
Infinity
of
the
Father
in
the
Son
,
&
the
Godhead
of
the
Son
in
the
Holy
Ghost
will
entirely
be
enjoyed
.
IT
is
the
Glory
of
man
,
that
his
Avarice
is
insatiable
,
and
his
Ambition
infinite
,
that
his
Appetite
carries
him
to
innumerable
Pleasures
,
and
that
his
Curiosity
is
so
Endless
,
that
were
he
Monarch
of
the
World
,
it
could
not
satisfie
his
Soul
,
but
he
would
be
curiously
inquisitive
into
the
original
and
End
of
Things
,
and
be
concerned
in
the
Nature
of
those
that
are
beyond
the
Heavens
.
For
having
met
with
an
infinite
Benefactor
,
he
would
not
be
sit
for
his
Bounty
,
could
any
finite
Object
satisfie
his
Desire
:
and
for
this
Cause
is
his
Reason
so
inquisitive
,
to
see
whether
every
thing
be
Delightful
to
his
Essence
;
which
,
when
he
findeth
agreable
to
his
Wish
,
and
to
exceed
his
Imagination
,
it
is
impossible
to
declare
how
his
Avarice
and
Ambition
will
both
rejoyce
,
how
much
his
Appetite
will
be
satisfied
,
and
his
Curiosity
delighted
.
To
sit
in
the
Throne
of
GOD
and
to
enjoy
Communion
with
him
,
in
those
Things
which
neither
Eye
hath
seen
,
nor
Ear
heard
,
nor
hath
it
entered
into
the
Heart
of
Man
to
conceive
,
is
no
mean
thing
:
the
Advancement
is
infinitely
Greater
,
then
we
are
able
to
understand
.
No
young
man
can
gaze
upon
a
Beauteous
face
with
greater
Pleasure
,
no
Epicures
Sence
he
ravished
with
more
Delight
,
than
that
which
he
apprehends
in
so
Glorious
a
fruition
.
THE
very
sight
of
other
mens
Souls
,
shining
in
the
Acts
of
their
Understanding
throughout
all
Eternity
,
and
extending
themselves
in
the
Beams
of
Love
through
all
Immensity
,
and
thereby
transformed
(
every
one
of
them
)
into
a
Sphear
of
Light
comprehending
the
Heavens
,
every
Angel
and
every
Spirit
being
a
Temple
of
GODS
Omnipresence
and
Perfection
;
this
alone
will
be
a
ravishing
Spectacle
to
that
Goodness
,
which
delights
to
see
innumerable
Possessors
of
the
Same
Kingdome
:
Much
more
will
the
Perfection
of
the
Kingdome
it self
,
which
by
infinite
Wisdome
is
so
constituted
,
that
every
one
is
the
Sovereign
Object
,
the
First
born
,
and
Sole
heir
,
and
End
of
the
Kingdome
;
Every
one
the
Bride
of
GOD
,
every
one
there
a
King
,
yet
without
Confusion
,
or
Diminution
,
every
one
distinctly
,
enjoying
all
,
and
adding
to
each
others
fruition
.
TO
understand
all
this
,
and
not
to
delight
in
it
,
is
more
miserable
then
not
to
understand
it
.
To
see
it
,
without
being
able
to
enjoy
it
,
is
to
pine
away
in
a
prison
,
from
whence
we
see
the
Glory
of
a
Palace
,
and
repine
in
our
misery
at
the
Pleasures
of
those
that
are
about
it
:
To
delight
in
these
Things
,
without
being
affected
with
them
;
is
impossible
.
Nor
is
there
any
Affection
but
that
of
Love
,
whereby
we
can
enjoy
them
.
THE
Angels
see
the
Glory
of
GODS
Kingdom
and
delight
in
it
;
the
Damned
see
the
Joys
of
the
Blessed
,
and
are
tortured
by
them
;
the
Wicked
upon
Earth
neither
see
,
nor
are
affected
with
them
;
the
Saints
on
Earth
apprehend
them
in
part
,
and
believe
them
,
desire
and
endeavour
after
them
;
they
wait
with
Expectation
for
the
whole
,
and
by
certain
degrees
,
as
it
were
in
a
Glass
,
enjoy
the
Image
and
Reflection
of
them
:
As
many
as
they
comprehend
,
they
actually
delight
in
:
for
their
love
is
awakened
,
and
extended
to
the
goodness
of
all
they
understand
,
which
it
feeds
upon
by
meditation
,
and
turnes
into
Nourishment
,
for
the
Beneffit
of
their
Souls
,
which
are
made
more
Great
,
and
Strong
,
and
Vigorous
by
their
Fruitions
.
But
without
Love
,
it
is
easie
to
see
,
that
no
Goodness
can
be
at
all
enjoyed
.
GOD
does
desire
Love
from
us
,
because
his
Wisdom
very
well
knows
,
that
without
Love
the
World
would
be
in
vain
,
and
the
End
of
the
Creation
frustrated
:
his
Goodness
is
diffusive
and
infinitly
desires
to
communicate
it self
,
which
it
cannot
do
,
unless
it
be
Beloved
.
To
receive
it
,
is
the
highest
service
we
can
do
unto
it
,
nothing
being
more
agreeable
to
the
Nature
of
his
Goodness
,
then
that
it
should
be
enjoyed
.
His
Blessedness
consisteth
in
the
pleasure
he
taketh
in
the
Felicity
of
others
,
and
brancheth
it self
out
into
two
Parts
,
the
Pleasure
of
Communicating
all
to
others
,
and
the
pleasure
of
receiving
all
from
others
,
in
the
satisfaction
which
he
taketh
to
see
others
Blessed
,
in
the
Returns
of
those
joys
and
Praises
,
which
are
offered
up
to
his
Goodness
and
Glory
.
His
Glory
desires
to
be
seen
,
and
delighted
in
:
To
be
esteemed
and
beloved
:
to
be
honored
and
admired
,
is
natural
to
Glory
,
the
Brightness
of
whose
splendor
is
more
Sensibly
Pleasant
in
the
Reflection
of
its
face
,
and
in
the
Joy
that
it
makes
in
anothers
Soul
.
His
Holiness
takes
Pleasure
in
pure
and
upright
Actions
,
of
all
which
Love
is
the
fountain
.
There
is
an
Objective
fitness
and
Excellency
in
Love
,
for
which
it
is
infinitely
valued
by
him
.
It
is
one
of
the
first
and
immediate
Properties
of
Love
to
desire
to
be
beloved
,
to
make
its
object
most
Amiable
and
Beautiful
,
as
well
as
Blessed
;
to
be
united
to
it
,
to
have
its
own
Goodness
acknowledged
,
its
Essence
approved
,
its
excellency
desired
,
admired
and
delighted
in
;
to
see
all
its
Actions
,
Appearances
,
Gifts
and
Tokens
esteemed
;
and
to
feel
its
own
Efficacy
,
in
the
Grateful
Acceptance
it
finds
in
the
Raptures
it
occasions
,
in
the
flames
it
enkindles
in
anothers
Soul
.
Now
Love
is
the
fountain
of
all
Honour
,
Gratitude
,
Praise
and
Esteem
:
By
Love
the
Soul
is
transformed
into
the
Similitude
of
GOD
,
by
love
made
Bright
and
Beautiful
,
all
its
Blessedness
and
Glory
are
founded
in
its
Love
,
it
is
by
Love
it self
made
Communicative
and
Diffusive
,
and
Great
,
and
Rich
,
and
as
the
Scripture
speaketh
,
fit
for
Delights
.
All
Obedience
and
service
are
founded
in
Love
;
And
if
a
Creature
,
that
is
Beloved
,
must
freely
give
up
it self
to
anothers
Pleasure
,
before
it
can
shew
its
Love
,
or
intirely
be
enjoyed
;
Love
is
of
all
other
things
in
the
World
most
fit
to
answer
Love
,
because
the
very
heart
and
Soul
is
given
thereby
to
the
Person
that
desires
it
.
LOVE
is
the
Fountain
of
all
Benefits
and
Pleasures
.
House
,
Estate
,
and
Lands
,
Authority
,
Wealth
,
and
Power
,
Life
it self
is
consecrated
and
Devoted
by
a
Lover
to
his
Object
.
So
that
on
our
side
all
is
given
to
GOD
by
Love
,
as
well
as
by
Love
it
is
received
from
him
.
The
Heavens
and
the
Earth
and
all
the
Creatures
are
Gifts
and
Tokens
of
his
Love
,
Men
and
Angels
are
a
Present
of
his
Love
,
which
he
hath
infinitely
adorned
,
and
made
endlessly
serviceable
to
every
Soul
that
is
Beloved
.
All
these
his
Love
would
have
us
to
receive
with
a
due
Esteem
and
therefore
,
is
it
than
of
his
Love
he
will
have
us
to
exercise
our
reason
aright
,
and
Love
them
as
much
as
their
Goodness
deserveth
.
When
we
see
and
understand
their
Excellence
,
and
Esteem
them
according
to
the
transcendent
value
that
appeareth
in
them
,
we
adorn
our selves
with
their
fair
Ideas
,
we
enlarge
and
beautifie
our
Souls
with
Bright
and
clear
Apprehensions
,
and
which
is
much
more
,
with
regular
and
well
ordered
Affections
,
we
enrich
our selves
,
and
increase
our
Greatness
(
in
the
fruition
of
his
Gifts
)
we
are
lively
,
and
pleasant
,
and
vigorous
Creatures
,
full
of
Knowledge
,
and
Wisdome
,
and
Goodness
,
and
fit
to
offer
up
all
these
things
unto
him
again
,
while
we
empty
them
as
Helps
and
Advantages
in
that
Service
which
we
pay
unto
him
:
For
our
Love
to
himself
is
enkindled
by
these
Incentives
,
and
while
we
sacrifice
our selves
and
them
unto
him
,
we
delight
in
nothing
more
then
to
see
him
,
that
is
so
Great
in
Love
and
Bounty
,
the
Author
and
Possessor
of
all
his
Glories
.
CHAP.
VIII
.
Of
the
Excellency
of
Truth
,
as
it
is
the
Object
and
Cause
of
Vertue
.
The
Matter
and
form
of
Vertuous
Actions
.
That
their
form
is
infinitely
more
Excellent
then
their
Matter
,
and
the
Heathen
Morality
infinitely
defective
and
short
of
the
Christian.
I
do
not
see
that
Aristotle
made
the
End
of
Vertue
any
other
then
a
finite
and
temporal
Felicity
,
which
is
infinitely
short
of
that
felicity
which
is
here
begun
,
and
enjoyed
for
ever
.
He
did
not
make
GOD
the
Object
and
End
of
the
Soul
,
and
if
all
Acts
are
distinguished
into
their
Kinds
by
their
Objects
and
their
Ends
,
those
Vertues
must
be
infinitely
base
,
that
have
no
other
Objects
or
Ends
,
but
Creatures
;
and
those
only
Divine
and
Noble
,
that
flow
from
an
infinite
and
Eternal
Original
,
respect
an
infinite
and
Eternal
Object
,
rest
in
an
Infinite
and
Eternal
End
.
His
Difinition
of
Felicity
importeth
all
this
,
but
his
Behavior
makes
me
to
fear
he
did
not
understand
it
:
As
Seneca
luckily
hit
upon
that
saying
,
Deus
me
solum
dedit
toti
mundo
,
totum
Mundum
mibi
soli
,
GOD
gave
me
alone
to
all
the
World
,
and
all
the
World
to
me
alone
;
yet
could
not
understand
it
.
For
had
he
Known
what
it
was
he
said
,
he
would
have
made
a
better
use
of
it
,
and
been
more
copious
and
explicite
in
the
Illustration
.
An
actual
Respect
had
to
infinite
Obligations
and
Rewards
,
a
Desire
in
every
action
to
please
an
infinite
and
eternal
Lover
,
to
Glorifie
a
Divine
and
Endless
Benefactor
,
to
bring
forth
the
fruits
of
infinite
Benefits
,
and
to
be
truely
Grateful
for
all
the
Advantages
of
a
mans
Creation
,
that
is
made
to
have
Dominion
over
all
the
World
;
these
are
higher
and
better
Qualifications
of
those
Vertuous
Actions
which
Christians
perform
,
than
Heathens
understood
.
And
yet
if
nature
were
divested
of
its
Corruption
,
the
Natural
Man
,
that
is
,
no
Christian
,
might
,
by
the
Light
of
Nature
,
be
fitted
to
understand
them
.
And
the
Truth
is
,
I
wonder
much
,
(
the
World
being
so
Beautiful
and
Glorious
in
every
Eye
,
so
really
deep
and
valuable
in
Worth
,
so
peculiarly
applied
to
the
use
and
service
of
every
person
;
)
that
the
Heathens
did
miss
the
fruition
of
it
,
and
fail
to
measure
themselves
and
their
Felicity
,
by
the
Greatness
of
its
Beauty
,
and
the
Joy
which
all
the
Creatures
ought
to
produce
in
the
mind
of
Man
by
their
real
Services
.
For
the
Earth
is
really
better
than
if
all
its
Globe
were
of
beaten
Gold
,
the
Seas
are
better
than
if
all
their
Abysses
were
full
of
Diamonds
,
the
Air
is
better
,
than
if
all
the
space
between
us
and
the
Skys
were
full
of
Scepters
,
and
the
Sun
alone
a
greater
Treasure
then
all
the
wealthy
Mines
in
the
Indies
:
every
man
is
surrounded
with
all
the
Light
of
their
Advantages
,
and
so
much
served
by
them
,
as
if
no
man
but
himself
were
alive
in
the
World
.
So
that
it
is
a
natural
and
easie
Investigation
,
even
for
Heathens
themselves
,
to
discern
the
mystery
of
Bliss
,
and
to
discover
the
misery
of
Humane
Nature
to
be
founded
in
some
Disease
of
the
Will
,
or
Understanding
:
And
to
return
from
Inadvertency
and
Sloth
,
to
Truth
and
Righ
Reason
,
which
was
the
ready
Way
to
true
Felicity
.
For
they
Knew
not
the
Arcanum
or
Hidden
mystery
of
Divine
Laws
,
nor
the
Excellency
and
Perfection
of
immortal
Souls
,
which
make
every
one
a
Soveraign
and
Transcendent
Creature
;
yet
they
might
easily
observe
the
miserable
Effects
of
Eternal
Solitude
,
and
in
external
Services
,
how
useful
and
comfortable
men
were
ordained
by
Nature
to
be
to
one
another
.
EVERY
man
Loves
to
have
many
Eys
fixt
on
his
Beauty
,
and
to
have
many
Delightful
Objects
and
Transactions
for
his
own
.
Be
the
Theatre
never
so
Magnificent
,
the
Actions
and
the
Actors
,
are
more
Delightful
to
the
Spectators
than
the
Gildings
,
and
Dead
Engravings
.
Were
all
other
men
removed
out
of
the
World
to
make
room
for
one
,
the
empty
Theatre
would
remain
,
but
the
Spectacle
be
lost
,
all
the
Cities
,
and
Kingdoms
,
and
Ages
would
be
removed
,
with
all
that
was
lively
,
and
rare
,
and
Miraculous
in
all
their
Occurrences
.
Palaces
,
and
Temples
had
been
prevented
,
Houses
and
Villages
,
Fields
and
Vineyards
!
The
World
had
been
a
Wilderness
overgrown
with
Thorns
,
and
Wild
Beasts
,
and
Serpents
:
Which
now
by
the
Labor
of
many
hands
,
is
reduced
to
the
Beauty
and
Order
of
Eden
.
It
is
by
Trades
and
Occupations
that
a
man
gets
him
Corn
,
and
Wine
,
and
Oyl
,
&c.
all
which
he
would
have
been
without
had
he
never
seen
any
Company
but
himself
;
condemned
to
Idleness
and
melancholly
.
Vertues
and
Praises
had
been
things
unknown
,
Admiration
and
Honor
,
Love
and
Knowledge
the
mysteries
of
Religion
and
Piety
,
all
the
speculations
of
Wisdom
,
for
want
of
Education
had
been
lost
,
at
least
the
Sence
and
Exercise
of
these
Bright
and
Glorious
Things
,
for
wont
of
Conversation
:
Corrupted
Nature
being
prone
to
afford
no
other
fruits
but
Barbarism
and
Ignorance
in
that
Solitary
Condition
.
For
the
Powers
of
the
Soul
are
improved
by
Tradition
:
and
it
is
by
the
Information
of
others
that
our
minds
are
awakened
to
perceive
the
Dignity
of
our
own
Nature
,
the
Value
of
all
the
Creatures
,
and
our
Interest
unto
them
.
But
Religion
teaches
us
far
more
,
the
Beginning
and
the
End
of
the
World
,
how
highly
we
are
honored
,
and
beloved
of
GOD
,
the
Manner
wherein
we
are
to
converse
with
him
,
the
transcendent
Excellency
of
Souls
,
and
the
Divine
Perfections
of
the
Deity
,
What
his
Omnipresence
and
Eternity
is
,
how
we
are
to
be
enlarged
in
our
Apprehensions
and
Desires
,
and
prepared
for
infinite
and
Eternal
fruitions
;
in
what
Quality
,
and
Capacity
,
we
are
to
live
in
the
world
,
and
Exercise
Vertue
,
how
we
are
to
spend
our
Time
,
and
employ
our
Powers
on
all
Objects
,
every
one
as
Lord
of
the
Creation
and
the
friend
of
GOD
!
How
all
Angels
and
Men
are
commanded
to
Love
us
as
themselves
,
and
by
that
Love
to
serve
and
delight
us
more
,
than
by
all
other
Actions
and
Offices
whatsoever
:
That
every
Soul
is
a
more
excellent
Being
than
the
visible
World
,
more
nearly
allyed
to
God
,
and
more
precious
in
it self
than
any
Treasure
whatsoever
:
That
it
is
endued
with
Powers
,
Inclinations
and
Principles
so
fitly
subservient
and
conducive
to
Blessedness
,
that
any
one
of
these
is
more
Delightful
then
all
inanimate
Things
;
in
the
Contemplation
and
Enjoyment
of
which
we
may
justly
be
lost
in
Wonder
and
Extasie
.
All
this
by
the
Light
of
Nature
is
asserted
,
but
covered
with
so
Gross
a
vail
,
that
we
discern
it
not
,
till
it
is
newly
revealed
by
the
Ministery
of
Men.
And
upon
all
these
Accounts
are
Men
themselves
,
(
which
are
generally
mistaken
to
be
Impediments
)
Means
&
Assistances
of
our
Happy
living
.
BUT
however
familiar
,
and
near
,
and
easie
these
Great
and
evident
Truths
appear
,
it
so
happened
,
that
the
Heathen
Philosophers
were
Blind
unto
them
,
and
in
the
midst
of
their
Searches
after
Felicity
;
failed
of
the
Discovery
;
they
became
vain
in
their
Imaginations
,
placing
felicity
in
a
meer
Apathy
,
or
conceited
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
a
self-sufficiency
,
or
in
a
brave
Contempt
of
all
misfortunes
,
in
a
forced
Contentment
Dark
and
empty
,
or
in
Sensual
Pleasures
,
or
in
the
Goods
of
fortune
,
either
alone
,
or
conjoyned
with
those
of
the
Soul
and
Body
,
which
they
lamely
enumerated
,
and
knew
not
how
to
imploy
;
as
if
the
Discovery
of
the
highest
and
best
Truths
in
nature
,
had
been
reserved
for
him
that
redeemed
Nature
,
and
the
Plainest
Truths
had
been
appointed
to
honor
and
attend
that
Religion
which
brought
supernatural
Mysteries
to
Light
,
by
the
Preaching
of
the
Gospel
.
BY
this
last
the
Qualifications
of
an
humble
and
pious
Soul
,
a
Penitent
and
Grateful
Person
,
sensible
(
at
once
)
of
his
infinite
Guilt
and
Grandure
,
were
introduced
:
Another
foundation
laid
upon
the
Meritorious
Death
and
Passion
of
GOD
,
the
Son
of
GOD
,
a
Second
Love
continued
in
the
Deity
to
the
miserable
after
an
infinite
forfeiture
;
all
the
Oracles
,
and
Visions
,
and
Miracles
,
by
which
the
Nature
of
Man
is
magnified
,
and
Ages
enlightned
,
the
Ministry
of
Angels
,
and
the
Dispensations
of
Providence
,
by
which
the
Care
and
Tenderness
of
GOD
is
shewn
,
the
infinite
measures
and
Violences
of
his
Love
,
the
infinite
Variety
and
Number
of
Obligations
,
the
present
Advantages
and
Benefits
,
the
Eternal
Rewards
,
the
Relation
of
GOD
to
Man
as
a
Father
and
a
friend
,
a
Bridegroom
and
a
King
,
a
Light
and
Example
,
the
sweetuess
of
our
Union
and
Communion
with
him
,
and
the
Gift
of
the
Holy
Ghost
sent
down
from
Heaven
;
all
these
Things
,
which
the
Angels
desire
to
look
into
,
were
by
the
Christian
Religion
(
with
the
rest
before
mentioned
)
plainly
revealed
,
with
our
victory
over
Death
,
the
Resurrection
of
our
Bodies
,
and
Life
Eternal
.
IN
the
Light
of
these
Circumstances
the
Interior
form
of
Vertuous
Acts
more
evidently
appears
.
For
to
exercise
Vertue
in
the
Quality
and
Capacity
of
a
Son
of
GOD
,
is
another
sort
of
Business
,
than
to
exercise
Vertue
as
an
ordinary
Mechanick
:
and
to
do
all
things
being
clothed
with
a
Sence
of
our
Coelestial
Grandeur
,
as
we
are
Heirs
of
the
World
,
infinitely
Beloved
of
GOD
,
ordained
for
his
Throne
,
Delightful
in
the
Eyes
of
all
,
Angels
and
Men
,
Beloved
and
honored
by
all
the
Creatures
,
made
Partakers
of
the
Divine
Nature
,
intending
and
designing
to
Please
all
Spectators
in
Heaven
and
Earth
(
by
the
excellency
of
our
Actions
;
)
This
makes
every
little
Deed
as
it
were
infinite
within
;
while
the
Matter
of
the
Action
seemeth
nothing
;
it
renders
the
Form
Divine
and
Blessed
.
THE
best
Actions
of
the
prophaner
Heathen
fell
under
the
notion
of
Dead
Works
:
By
which
name
the
Apostle
calleth
all
wicked
Deeds
,
to
intimate
the
Privation
of
all
that
excellency
that
ought
to
be
in
Humane
Actions
.
Every
Deed
and
Thought
,
of
ours
ought
to
be
Inspired
with
Life
from
Heaven
.
The
Light
of
the
Understanding
,
and
the
vigor
of
the
Will
is
the
Soul
that
informes
it
.
When
it
is
void
of
Knowledge
,
and
springs
not
from
that
series
of
GODS
infinite
Love
,
that
ought
to
animate
it
,
nor
regardeth
those
Eternal
Joys
that
are
set
before
us
,
nor
at
all
considers
those
Obligations
that
are
laid
upon
us
,
it
is
bereaved
of
its
Vital
and
Essential
form
,
it
is
like
a
fair
Carcase
without
a
Soul
,
unsensible
of
those
Interests
and
Concerns
,
that
ought
chiefly
to
be
valued
and
promoted
.
And
by
this
you
may
see
clearly
,
that
the
Matter
of
a
Good
act
falles
infinitely
short
of
that
Perfection
wherewith
it
ought
to
be
inspired
,
if
this
Soul
,
or
Form
be
wanting
;
which
tho
less
visible
to
the
Eye
of
flesh
,
is
of
as
much
greater
Excellence
and
Importance
,
as
the
Soul
in
nature
is
above
Body
.
THUS
when
a
Heathen
giveth
to
the
Poor
,
the
matter
of
the
Act
is
the
very
self
same
which
a
Christian
man
does
:
So
is
an
Act
of
Courage
,
or
Patience
,
in
encountring
Death
;
the
subduing
of
the
Appetite
,
and
the
Denial
of
a
Lust
,
a
piece
of
Justice
against
Interest
and
friendship
,
an
Act
of
Prudence
,
Temperance
,
or
Fidelity
:
In
all
these
,
if
we
respect
the
Matter
of
them
,
Heathens
have
acted
(
in
a
manner
)
as
high
as
any
Christian
,
and
consequently
appear
to
vulgar
Apprenhensions
as
Heroick
and
Stupendious
.
But
consider
the
inside
,
the
Heathen
did
it
that
he
might
satisfie
his
Conscience
and
and
please
the
GODS
,
that
he
might
acquire
honor
and
immortal
fame
,
or
please
the
generous
Inclination
of
his
own
Soul
,
which
delighted
in
Honor
and
Worth
,
or
assert
his
own
Principles
,
or
five
his
friends
,
or
preserve
his
Country
.
And
doubtless
these
are
Great
and
brave
considerations
,
but
they
are
limited
and
finite
:
and
Sick
of
two
Defects
,
(
for
the
most
part
)
that
are
incurable
.
They
were
Sacrifices
of
Obedience
to
false
Gods
,
plain
Idolatry
,
and
attended
with
an
ignorant
Loftiness
and
Height
of
Mind
,
that
confided
in
them
:
and
besides
this
,
they
aspired
to
little
more
then
a
Glorious
name
in
following
Ages
.
WHEREAS
the
Christian
makes
all
Kind
of
Graces
to
meet
and
concentre
in
every
Action
,
Wisdom
,
Goodness
,
Justice
,
Courage
,
Temperance
,
Prudence
,
Humility
,
Penitence
,
Patience
,
Meekness
,
Liberality
,
Cheerfulness
,
Gratitude
,
Joy
in
the
Holy
Ghost
,
Devotion
,
Piety
,
Faith
,
Hope
,
Charity
,
all
Kind
of
Holiness
,
And
his
Action
extends
to
all
the
Objects
of
these
Graces
,
and
includes
their
Causes
.
He
remembers
the
infinite
Obligations
that
are
laid
upon
him
by
that
Deity
,
which
infinitely
Loves
him
;
the
Benefit
of
the
Creation
,
and
the
Glory
of
the
Divine
Image
,
the
Guilt
of
fall
,
and
that
blot
and
misery
that
lyes
upon
him
,
the
Wonder
of
his
Redemption
,
and
the
Love
of
Christ
,
his
Death
and
Passion
,
the
Miraculous
Pains
and
Endeavors
of
GOD
in
all
Ages
,
to
reclaim
him
,
the
Giving
of
the
Holy
Ghost
,
and
his
holy
Baptism
,
the
New
Covenant
which
he
is
in
with
GOD
,
the
Height
and
Glory
of
his
Place
and
station
,
the
Beauty
of
the
World
,
and
his
Dominion
over
all
the
Living
Creatures
,
the
Joy
and
Amity
of
all
the
Angels
,
the
Benefit
and
Welfare
of
all
his
Neighbours
the
Joy
and
Prosperity
of
future
Ages
;
the
Glory
of
GOD
,
the
Honour
of
his
Church
,
and
the
Propagation
of
Religion
,
the
Salvation
of
others
Souls
,
and
the
Eternal
State
and
condition
of
his
own
,
the
Acquisition
of
a
Coelestial
and
Eternal
Kingdom
,
and
the
Delight
he
taketh
in
an
infinite
Sphere
of
Eternal
Joys
,
the
fervent
Desire
he
has
to
be
Grateful
to
the
Almighty
;
all
these
by
the
Light
of
his
Divine
and
Coelestial
Knowledge
enter
into
the
Act
,
for
want
of
which
the
other
work
,
that
is
wrought
by
an
Ignorant
Heathen
,
is
in
a
Manner
rightly
called
a
Work
,
of
Darkness
.
I
do
not
speak
this
,
as
if
I
would
discourage
a
Heathen
from
doing
the
Best
that
he
is
able
;
or
condemn
those
reasons
upon
which
he
proceedeth
in
his
Vertuous
Deeds
;
No
,
nor
as
if
all
this
were
necessary
to
the
Acceptance
of
an
Action
.
But
to
shew
how
highly
Christianity
does
ennoble
the
Soul
of
Man
,
how
far
more
sublime
its
Principles
are
,
and
how
far
more
perfect
it
makes
his
Actions
:
When
they
are
what
they
may
be
:
And
withal
to
provoke
Christians
to
a
more
Intelligent
and
lofty
Practice
of
Christian
Vertues
,
lest
they
differ
not
in
their
Morals
from
the
better
sort
of
Heathens
.
All
these
things
are
necessary
to
the
perfection
of
an
Action
,
tho
not
to
its
Acceptance
;
And
GODS
Omnipresence
,
and
Power
,
and
Wisdom
,
and
Love
ought
to
be
considered
in
all
places
,
among
all
Persons
,
upon
all
occasions
;
And
the
Blood
of
Christ
,
and
the
infinite
Glory
of
Eternal
Bliss
.
But
that
which
above
all
I
chiefly
intend
,
is
to
shew
what
influence
the
great
Perfection
of
Felicity
hath
upon
all
our
Vertues
:
not
only
to
stir
us
up
to
do
them
,
but
by
entering
their
Constitution
,
to
inspire
them
with
their
Beauty
and
form
for
their
fuller
Lustre
,
Glory
and
Perfection
:
That
we
may
see
also
,
how
Great
and
Transcendent
that
Life
must
be
,
wherein
every
Act
is
capable
of
so
much
Majesty
and
Magnificence
,
if
I
may
so
speak
,
by
reason
of
the
variety
of
its
Ends
and
Causes
.
And
how
abominable
and
absurd
they
are
all
that
exclude
GOD
out
of
their
Thoughts
and
Considerations
;
Who
is
alone
the
Fountain
of
all
the
Beauty
in
every
Vertuous
Deed
,
and
the
proper
fulness
,
Cause
and
End
of
all
its
Perfection
!
HOW
Ambitious
we
ought
to
be
of
Knowledge
,
which
is
the
Light
wherein
we
are
to
adorn
and
compleat
our selves
,
we
may
learn
and
collect
from
all
that
is
said
.
It
is
rightly
called
the
Key
of
Knowledge
,
it
admits
us
into
the
spacious
Recesses
of
every
Vertue
,
openeth
the
Gate
by
which
we
enter
into
the
Paths
of
Righteousness
,
that
lead
to
the
Temple
and
Palace
of
Bliss
.
Where
all
the
Treasuries
of
Wisdome
are
exposed
to
the
Eye
of
the
Soul
,
tho
hidden
from
the
World
.
How
Great
and
Amiable
every
Vertue
is
,
how
Great
and
Perfect
it
may
be
made
,
is
only
discerned
by
the
Eye
of
Knowledge
;
It
is
by
this
alone
that
men
come
to
discern
how
full
of
Reason
Religion
is
,
and
with
what
Joy
and
Security
and
Sweetness
it
may
be
practised
.
CHAP.
IX
.
Wisdom
is
seated
in
the
Will
,
it
attaineth
best
of
all
possible
Ends
by
the
best
of
all
possible
Means
.
KNOWLEDGE
,
how
excellent
soever
it
may
be
conceived
,
is
without
Wisdome
like
skill
without
Practice
;
which
whether
,
it
be
in
Musick
,
or
Painting
,
or
in
any
other
Art
,
as
Government
,
Navigation
,
Preaching
,
Judicature
,
is
altogether
vain
and
fruitless
,
if
it
be
not
reduced
into
Act
and
Exercise
.
For
Wisdome
is
that
Excellent
Habit
of
Soul
by
which
we
chuse
the
most
Excellent
End
of
all
those
which
may
be
Known
,
and
actually
prosecute
it
,
by
the
best
Means
that
are
conducive
thereunto
.
TO
Know
the
best
of
all
possible
Ends
and
not
to
embrace
it
,
is
the
greatest
folly
in
the
World
.
To
chuse
and
embrace
it
,
without
Endeavouring
after
it
,
is
a
folly
contending
with
the
other
for
Eminence
.
To
chuse
any
means
less
then
the
best
in
Order
thereunto
,
is
a
new
piece
of
folly
,
even
then
when
we
pursue
what
Wisdom
requires
.
For
no
less
than
the
best
of
all
possible
Means
is
requisite
to
the
Acquisition
of
the
best
of
all
possible
Ends.
And
by
all
this
we
discern
,
that
Wisdome
is
not
a
meer
Speculation
of
Excellent
Things
,
but
a
Practical
Habit
,
by
Vertue
of
which
we
actually
atchieve
and
compleat
our
Happiness
.
For
it
is
impossible
for
the
best
of
Means
(
when
they
are
well
used
)
to
fail
;
we
may
grow
remiss
,
and
suspend
our
Endeavor
,
which
is
another
Kind
of
folly
,
and
so
be
diverted
from
the
best
of
all
possible
Means
by
some
strong
Temptation
,
or
cease
from
using
them
through
our
own
Inconstancy
,
or
yield
to
some
Light
and
easie
Allurement
,
or
be
discouraged
by
some
terrible
Danger
,
●nd
thus
may
abandon
the
Best
of
all
Ends
,
but
without
some
such
folly
it
can
ever
be
lost
.
POSSIBILITIES
are
innumera●le
,
so
that
nothing
less
than
infinite
Wisdome
can
find
out
that
which
is
●bsolutely
the
Best
.
But
when
the
best
●f
all
possible
Ends
is
by
infinite
Wisdome
sound
out
,
it
is
an
Easie
thing
for
Wisdome
to
discover
that
End
to
the
Knowledge
of
others
,
to
whom
it
is
able
to
communicate
it self
by
way
of
Gift
and
Participation
.
WHAT
the
best
of
all
possible
Ends
is
,
only
GOD
fully
comprehendeth
.
But
in
General
it
is
such
,
that
it
includeth
all
Kind
of
Goods
in
the
highest
Perfection
,
infinite
varieties
and
Degrees
of
Possibility
turned
into
Act
,
all
Sweetness
and
Beauty
Empire
,
Dominion
,
and
Power
,
all
Riches
,
Pleasures
,
and
Honors
Victories
,
and
Triumphs
,
and
Possessions
,
will
be
in
it
,
and
nothing
possible
or
Desirable
be
wanting
to
it
.
GOD
alone
is
the
Best
of
all
possible
Ends
,
who
includeth
all
things
in
himself
as
then
Cause
,
and
End
:
the
Perfection
of
his
Will
is
his
Blessedness
and
Glory
,
and
his
Essence
the
only
Means
by
which
he
can
attain
unto
it
.
By
himself
it
is
that
we
come
unto
him
in
a
manner
afterward
more
fully
to
be
explained
.
His
Essenc●
is
the
Best
of
all
possible
Means
;
by
which
he
attains
himself
,
and
by
which
he
is
enjoyed
.
Our
Conformity
to
h●●
Essence
is
our
Way
,
by
a
Wise
Application
of
our
Souls
to
that
Eternal
A●●
which
is
his
End
.
THAT
Sweetness
and
Beauty
are
Attributes
of
the
best
of
all
possible
Ends
,
is
evident
and
clear
:
As
it
is
also
that
these
must
be
infinite
in
their
Degree
and
Measure
,
because
nothing
but
what
is
infinitely
convenient
,
is
absolutely
Eligible
.
Now
what
is
infinitely
convenient
is
infinitely
Sweet
and
Beautiful
.
What
is
infinitely
Desirable
is
infinitely
Good
,
because
it
is
Agreeable
to
that
Love
wherewith
every
Existence
intends
it self
,
and
pursues
its
own
sublime
Happiness
.
IT
is
easie
to
conceive
how
GOD
should
be
the
End
of
his
Creatures
,
but
how
he
should
really
be
his
own
End
is
difficult
to
understand
:
Because
his
Creatures
are
Defective
,
and
have
something
besides
themselves
to
aspire
after
:
but
GOD
from
all
Eternity
is
infinitely
perfect
,
and
being
all
that
he
can
be
,
needeth
nothing
that
he
can
endeavor
to
attain
.
But
if
we
consider
the
nature
of
Wisdome
,
which
is
a
voluntary
Act
,
we
may
be
freed
from
the
Despair
of
understanding
the
Mystery
.
For
Wisdome
must
of
necessity
intend
it self
in
its
Operations
,
because
it
becometh
Wisdome
by
doing
the
Best
of
all
Excellent
Things
;
and
doth
them
all
that
it
may
be
Wisdome
,
or
Wise
in
doing
them
.
It
implies
Deliberation
and
Freedome
;
being
a
Vertue
seated
in
the
Will
and
Understanding
,
It
implies
a
Power
of
Knowing
,
and
Chusing
,
and
Doing
all
Things
,
it
consisteth
not
in
the
Power
of
Knowing
only
,
nor
in
Power
of
Chusing
,
nor
in
the
Power
of
Doing
.
Nothing
else
is
Wisdome
,
but
to
chuse
and
do
what
we
Know
is
absolutely
most
Excellent
.
Wisdome
then
is
founded
in
the
Act
of
Doing
,
nay
it
is
the
Act
of
Doing
all
that
is
Excellent
.
And
if
it
be
a
free
and
voluntary
Act
,
as
it
must
needs
be
,
because
nothing
is
Wisdome
,
but
that
which
guideth
it self
by
Counsel
freely
,
to
a
Known
End
,
which
it
discerneth
to
be
most
Excellent
,
it
implies
an
Ability
to
forbear
,
in
him
that
is
wise
,
by
chusing
to
do
what
he
might
forbear
.
Had
it
forborn
to
do
what
is
most
Excellent
,
it
had
turned
into
folly
,
because
it
had
by
that
means
lost
the
most
Excellent
End
:
but
by
chusing
to
do
all
that
was
best
,
it
became
an
act
of
Wisdome
;
which
being
most
Lovely
,
it
chiefly
desired
to
be
.
And
so
by
Chusing
and
Doing
the
most
Excellent
of
Things
,
begot
it self
;
and
by
it self
proceeded
to
all
its
Operations
,
which
must
needs
be
infinite
,
if
Wisdome
be
so
,
because
any
thing
less
would
(
if
rested
in
)
be
infinitely
Defective
.
THAT
Riches
and
Pleasures
may
be
infinite
,
is
evident
from
the
Nature
and
extent
of
space
,
which
is
illimited
and
Endless
,
from
the
Omnipresence
and
Eternity
of
GOD
,
in
which
there
is
infinite
Room
for
innumerable
varieties
,
especially
from
his
Wisdom
and
Goodness
which
are
Infinite
Treasures
.
It
appears
also
from
his
Almighty
Power
,
which
is
able
in
all
Parts
of
his
Omnipresence
and
Eternity
,
to
work
without
any
Bound
or
Period
,
without
cessation
at
once
to
work
in
all
Places
of
his
Dominion
,
and
throughout
all
his
Immensity
to
act
,
and
do
what
he
will
.
So
that
in
one
Instant
he
can
fill
both
Eternity
and
Time
with
enjoyments
,
Every
Part
and
Particle
of
which
shall
be
infinitely
Delightful
,
because
of
the
vigor
of
his
Eternal
Power
in
very
Operation
.
Thus
is
he
intirely
Acting
in
Heaven
,
and
Earth
,
and
Hell
,
at
the
same
time
,
and
at
all
conceivable
Distances
beyond
all
Heavens
ever
Acting
,
because
he
is
Willing
Decreeing
seeing
and
ruling
there
,
and
every
where
accomplishing
his
Counsel
and
Pleasure
.
His
Essence
and
his
Will
are
both
the
same
,
his
Essence
is
his
Act
,
and
his
Act
his
Pleasure
.
BY
exerting
his
Almighty
Power
he
begot
that
Act
,
which
is
the
Means
and
End
of
all
his
Endeavors
.
An
Act
of
Wisdome
infinite
and
Eternal
is
his
Blessedness
and
Glory
.
We
must
take
heed
of
conceiving
GOD
to
be
one
Thing
,
and
his
Act
another
,
for
all
his
Wisdom
and
Goodness
,
all
his
Blessedness
,
and
Life
,
and
Glory
are
in
the
Act
,
by
which
he
became
the
Fountain
and
the
End
of
all
Things
.
He
became
so
freely
,
and
yet
was
so
by
his
Essence
from
everlasting
,
for
Eternity
is
an
infinite
Length
of
Duration
,
altogether
present
in
all
its
parts
in
a
Stable
manner
.
To
fill
one
part
of
space
with
Treasures
,
and
leave
another
Empty
,
was
not
Wise.
Common
Reason
will
instruct
us
,
that
it
is
better
to
have
all
spaces
full
of
Delights
,
than
some
sew
or
none
.
And
by
his
infinite
Wisdome
it
is
that
he
Knows
how
to
enjoy
,
what
he
never
needed
,
and
to
improve
his
Enjoyments
by
giving
them
away
.
INFINITE
and
Eternal
Wisdom
does
not
onely
imply
the
Possibility
,
but
the
certain
Reality
and
Existence
of
Eternal
Treasures
.
Where
least
you
should
wonder
how
such
should
be
infinite
,
you
must
needs
be
informed
that
God
is
his
own
best
and
most
perfect
Treasure
.
For
if
Treasures
are
by
nature
those
precious
Things
,
which
are
Means
whereby
we
acquire
our
Ends
,
or
those
Things
which
we
most
Esteem
,
as
the
Sovereign
Objects
of
our
Joy
;
GOD
is
in
both
those
respects
his
own
Wealth
,
because
his
Essence
is
the
Means
by
which
he
atchieveth
all
his
ends
,
and
the
Sovereign
End
of
all
those
Means
which
he
by
his
Wisdom
useth
for
his
Ends.
For
of
him
,
and
by
him
and
to
him
are
all
things
:
As
the
Scripture
witnesseth
.
Matter
is
the
Dreg
of
Nature
,
and
Dead
without
Power
;
Power
is
the
Abyss
of
Nature
,
but
void
without
act
:
Act
is
the
Top
and
Perfection
of
Nature
,
it
is
the
fulness
of
Power
,
the
fountain
and
the
means
of
all
that
is
;
for
Power
by
transforming
it
self
into
Act
,
becometh
,
an
act
,
and
by
that
Act
produceth
and
perfecteth
all
its
Works
both
outward
and
in
ward
;
so
is
it
the
Means
of
all
its
Productions
:
being
so
infinitely
Simple
and
various
together
,
that
nothing
but
Power
exerting
it self
is
in
the
Nature
of
the
Act
by
which
it
is
exerted
.
All
the
Essence
of
that
Act
is
the
compleat
Exertion
of
Eternal
Power
,
and
yet
to
it
alone
we
ascribe
the
Original
and
Means
of
all
:
it
is
the
Cause
,
and
Means
and
End
of
it self
,
as
well
as
of
other
Things
,
which
for
its
own
sake
,
are
Produced
by
it
.
For
idle
Power
can
do
nothing
:
Meer
Power
is
neither
the
Cause
,
nor
the
Means
,
nor
the
End
of
any
thing
.
Power
not
Idle
,
but
exerted
,
and
throughly
employed
,
is
all
Act
:
And
this
is
the
Cause
of
all
its
Productions
,
because
of
this
Power
exerting
it self
they
spring
:
and
the
Means
of
all
,
because
by
this
Power
exerting
it self
,
they
are
;
and
the
End
of
all
,
because
it
did
all
,
that
it
might
be
not
Idle
,
but
Power
Exerting
it self
,
or
a
Glorious
Act
in
its
full
Perfection
.
IT
was
an
effect
of
infinite
Wisdom
,
wherein
GOD
by
one
Act
acquired
himself
,
and
all
his
Dominion
,
prepared
his
own
,
and
his
Creatures
blessedness
,
made
himself
and
all
his
Kingdome
Glorious
.
But
this
is
scarcely
intelligible
,
because
the
manner
of
his
Life
is
incomprehensible
:
we
cannot
tell
how
to
conceive
,
what
the
Learned
constantly
affirm
,
that
all
Eternity
is
at
one
Time
.
All
I
shall
observe
in
Order
to
the
explaining
of
this
Mystery
,
is
onely
this
,
that
tho
the
World
begins
and
Ends
with
Time
,
yet
Eternity
does
immutably
include
Time
,
and
the
Operations
of
Divine
Wisdome
are
various
,
and
exactly
fitted
to
their
several
Seasons
,
yet
all
the
parts
of
Eternity
are
filled
with
Operations
,
which
,
tho
they
are
one
in
GOD
,
like
that
of
shining
in
the
Sun
,
are
manifold
in
Effects
,
as
the
Beams
of
the
Sun
in
their
different
Works
among
all
the
Creatures
.
IT
is
a
natural
Effect
of
infinite
Wisdome
to
make
every
of
its
Treasures
suitable
to
its
own
excellence
.
And
that
the
Wisdome
of
GOD
has
done
,
by
making
every
the
smallest
Thing
in
his
Kingdome
infinitely
serviceable
in
its
Place
,
and
station
,
for
the
manifesting
of
his
Wisdom
Goodness
,
and
Glory
to
the
Eye
of
a
clear
Beholder
And
this
he
hath
done
by
making
all
his
Kingdome
oneIntire
Object
,
and
every
Thing
in
it
a
Part
of
that
Whole
,
Relating
to
all
the
innumerable
Parts
,
receiving
a
Beauty
from
all
,
&
communicating
a
Beauty
to
all
,
even
to
all
objects
throughout
all
Eternity
.
While
every
one
among
Millions
of
Spectators
,
is
endued
with
an
Endless
Understanding
to
see
all
,
and
enjoy
all
in
its
Relations
,
Beauties
,
and
Services
.
I
cannot
stand
to
enlarge
on
this
,
otherwise
I
might
illustrate
it
by
a
familiar
Example
.
No
single
Part
of
a
stately
Monument
is
so
Beatutiful
out
of
its
Place
,
as
it
is
in
its
Place
:
because
if
it
be
seen
alone
,
it
is
not
understood
;
for
the
Beauty
that
results
from
all
,
consists
in
Order
and
Symmetry
,
which
by
any
Division
is
broken
to
pieces
.
He
Knoweth
nothing
as
he
ought
to
Know
,
who
thinks
he
Knoweth
any
thing
,
without
seeing
its
Place
,
and
the
Manner
how
it
relateth
to
GOD
,
Angels
and
Men
,
and
to
all
the
Creatures
in
Earth
,
Heaven
,
and
Hell
,
Time
,
and
Eternity
.
IT
is
an
Act
of
Wisdome
to
prize
and
enjoy
,
what
is
by
Wisdome
prepared
,
and
Because
infinite
Wisdome
includeth
all
Wisdome
,
infinite
Wisdome
at
once
Knoweth
,
Chuseth
,
Doth
,
Esteemeth
,
and
Enjoyeth
,
all
that
is
Excellent
.
It
is
an
Act
of
Wisdome
to
make
ones
self
Good
and
Delightful
to
others
,
because
Honor
,
and
Peace
,
and
Amity
,
are
founded
therein
.
It
is
infinite
Wisdome
to
become
infinitely
Good
and
Delightful
to
others
,
and
for
that
cause
to
be
infinite
in
Bounty
.
For
what
is
infinitely
Good
is
infinitely
Glorious
.
And
therefore
is
it
,
that
GOD
needing
Nothing
in
himself
,
gives
all
Things
to
others
,
Gives
them
in
enjoying
them
,
enjoys
in
Giving
them
,
while
his
Goodness
delights
in
the
Felicity
of
others
,
and
in
being
the
Felicity
of
others
.
For
by
making
them
Great
and
Blessed
he
magnifieth
himself
;
and
by
replenishing
them
increaseth
his
Treasures
.
HOW
little
soever
of
this
you
are
able
to
conceive
,
you
may
understand
,
that
to
be
like
GOD
is
the
way
to
be
Happy
:
And
that
if
GOD
hath
put
it
in
your
Power
to
be
like
him
,
it
is
the
extremest
Madness
in
the
World
to
abuse
your
Power
,
and
to
neglect
his
Treasures
,
but
it
is
infinite
Wisdome
by
the
best
of
all
possible
Means
to
embrace
and
enjoy
them
,
Because
an
infinite
End
is
thereby
attained
,
even
GOD
himself
,
who
is
thereby
made
the
portion
of
the
Soul
,
and
its
Reward
forever
.
THE
best
of
all
possible
Means
whereby
we
can
acquire
his
Eternal
Treasures
,
is
to
imitate
GOD
in
our
Thoughts
and
Actions
;
to
exert
our
Powers
after
his
Similitude
,
and
to
attain
his
Image
,
which
is
after
GOD
in
Knowledg
,
Righteousness
,
and
true
Holiness
.
For
by
Knowing
all
Things
,
as
GOD
Knoweth
them
,
we
transform
our
Souls
into
an
Act
of
Knowledge
,
most
Bright
and
Glorious
:
By
Loving
all
Things
as
GOD
Loveth
them
,
we
transform
our
Wills
into
an
Act
of
Love
,
which
is
most
Sweet
and
Blessed
.
We
enrich
and
Beautifie
our selves
with
the
Image
of
his
Goodness
,
while
we
communicate
our
Souls
(
in
our
Powers
)
to
all
Objects
in
his
whole
Eternity
.
We
magnifie
our selves
by
magnifying
Him
in
all
his
Works
:
We
do
right
to
our selves
by
doing
right
to
GOD
,
and
all
other
Things
.
Which
for
as
much
as
we
must
here
on
Earth
learn
by
Degrees
,
and
can
never
perfectly
accomplish
the
Work
,
till
it
is
given
us
in
Heaven
,
it
is
Wisdome
to
walk
in
the
Paths
of
Righteousness
as
far
as
we
are
able
,
and
to
do
those
Things
here
,
tho
small
and
defective
,
which
he
will
recompence
with
a
Reward
so
perfect
hereafter
.
IF
ever
we
be
so
happy
as
to
come
to
Heaven
,
his
Wisdome
shall
be
our
Wisdom
,
his
Greatness
our
Greatness
,
his
Blessedness
our
Blessedness
,
his
Glory
our
Glory
,
All
his
Joys
and
Treasures
shall
be
ours
,
his
Life
and
Love
ours
,
and
Himself
ours
for
evermore
.
HIS
Wisdome
is
made
ours
because
it
is
the
Light
in
which
we
shall
see
Light
,
and
learn
thereby
to
inherit
all
Things
:
the
Exemplar
and
Original
of
our
Wisdome
,
the
Fountain
and
Patern
of
all
our
Joys
,
the
Author
and
Inventor
of
all
our
Delights
,
the
End
and
Sum
of
all
our
Desires
,
the
Means
of
all
our
Felicity
,
our
very
Blessedness
and
Glory
.
CHAP.
X.
Of
Righteousness
.
How
Wisdome
,
Justice
,
and
Right
Reason
are
shut
up
in
its
Nature
.
What
GOD
doth
,
and
what
we
acquire
,
by
the
Exercise
of
this
Vertue
.
RIGHTEOUSNESS
and
Wisdome
are
neer
allyed
.
For
to
be
Just
towards
all
Objects
is
to
render
them
their
spiritual
Due
,
their
Due
Esteem
.
It
is
Wisdome
,
because
thereby
we
attain
our
End
,
and
enjoy
their
Excellency
.
It
is
Right
Reason
,
because
to
value
all
Things
just
as
they
are
,
tendering
to
them
neither
more
nor
less
then
they
deserve
,
is
to
do
Right
to
our selves
and
them
,
it
is
a
Vertue
,
because
by
force
thereof
we
attain
our
Happiness
.
For
the
better
understanding
of
this
Vertue
we
must
Know
that
there
is
a
Righteousness
of
Apprehension
,
a
Rightteousness
of
Esteem
,
a
Righteousness
of
Choise
,
and
a
Righteousness
of
Action
.
Righteousness
of
Thought
is
that
Habit
by
Vertue
of
which
we
think
aright
;
forming
and
framing
within
our selves
aright
Apprehensions
of
all
Objects
whatsoever
.
This
,
tho
it
be
the
First
and
smallest
Part
of
Righteousness
,
is
of
Great
importance
;
because
no
man
can
use
that
aright
,
the
Nature
of
which
he
does
not
apprehend
.
He
that
mistakes
his
Hand
for
his
Meat
,
will
rise
hungry
from
Table
.
He
that
mistakes
a
Fiddle
for
an
Axe
,
will
neither
cut
Wood
well
,
nor
make
good
Musick
.
The
Misapprehension
of
Great
and
Transcendent
Objects
,
whether
visible
or
Spiritual
,
is
not
perhaps
so
Gross
,
but
more
pernicious
and
Destructive
.
He
that
apprehends
GOD
to
be
a
Tyrant
,
can
neither
honour
GOD
,
nor
Love
him
,
nor
enjoy
him
.
He
that
takes
Vertues
to
be
vices
,
and
apprehends
all
the
Actions
of
Religion
unpleasant
will
loath
and
avoid
them
.
He
,
that
conceits
Nothing
in
the
World
to
be
his
own
but
his
low
Cottage
and
course
diet
,
will
think
it
needless
to
praise
his
Maker
,
and
will
deny
himself
to
be
happy
in
those
narrow
and
Mean
enjoyments
.
He
that
thinks
all
the
wealth
is
shut
up
in
a
Trunk
of
Gold
,
will
little
regard
the
Magnificence
of
the
Heavens
,
the
Light
of
the
Sun
,
or
the
Beauty
of
the
Universe
.
RIGHTEOUSNESS
in
esteem
is
that
Habit
,
by
Vertue
of
which
we
value
all
things
according
as
their
Worth
and
Merit
requires
.
It
presupposes
a
right
Apprehension
of
their
Goodness
,
a
clear
Knowledge
of
all
their
excellencies
.
It
is
a
Virtue
by
which
we
give
to
every
thing
that
place
in
our
Soul
which
they
hold
in
Nature
.
It
is
wonderful
both
for
its
extent
,
and
Value
.
For
there
is
Room
enough
for
all
Objects
in
the
esteem
of
the
Soul
,
and
it
is
by
esteem
that
they
are
honored
,
perfected
and
enjoyed
.
A
wise
man
will
actually
Extend
his
Thoughts
to
all
Objects
in
Heaven
and
Earth
,
for
fear
of
losing
the
Pleasure
they
afford
him
,
which
must
necessarily
spring
from
his
esteem
of
their
excellency
.
HONOUR
and
Esteem
are
neer
a
kin
.
How
the
Creatures
are
honoured
by
esteem
,
needeth
not
to
be
unfolded
:
but
how
they
are
perfected
by
it
,
is
a
little
Misterious
.
A
thing
is
then
perfected
when
it
attains
its
End
.
Now
the
End
for
which
all
things
were
made
is
that
they
may
be
seen
and
enjoyed
.
They
are
seen
that
they
may
be
esteemed
,
and
by
an
intelligent
and
right
esteem
are
all
enjoyed
.
In
our
esteem
therefore
they
find
and
attain
their
end
,
and
by
attaining
that
are
consequently
perfected
.
The
Application
of
Actives
to
Passives
is
a
mystery
in
Nature
of
very
great
and
General
Importance
;
In
all
Pleasures
,
Cures
,
and
Productions
.
All
satisfactions
,
Joys
,
and
Praises
are
the
happy
off-spring
of
Powers
and
Objects
well
united
.
Both
the
one
and
the
other
would
lie
void
and
barren
if
they
never
met
together
:
and
when
they
meet
their
Union
must
be
regular
,
wise
and
holy
.
GOD
is
an
Object
of
Mans
Esteem
:
Which
unless
it
were
able
to
render
him
his
Due
and
Quadrat
with
his
Excellencies
,
a
man
could
never
be
Righteous
towards
GOD.
For
that
Esteem
is
void
of
Righteousness
,
that
either
exceeds
,
or
falles
short
of
its
Object
.
If
it
becometh
us
to
fulfil
all
Righteousness
,
it
becometh
GOD
,
to
endue
us
with
the
Power
of
Esteeming
all
,
that
is
Good
and
Excellent
,
according
to
the
Worth
and
Value
thereof
.
For
which
cause
he
enables
us
to
Esteem
all
that
we
can
see
in
Heaven
and
Earth
,
and
in
the
Heaven
of
Heavens
.
For
this
Esteem
is
the
Foundation
of
that
choise
which
is
the
Original
Spring
of
all
excellent
Actions
.
Even
GOD
himself
meeteth
his
Honour
in
the
esteem
of
our
Souls
.
He
is
injured
by
the
Sacrilegious
Impiety
that
robs
him
of
his
Esteem
;
being
infinitely
Quick
and
Tender
in
apprehending
,
he
is
more
jealous
of
his
Honour
,
and
more
grieved
when
he
loseth
it
then
any
other
.
His
Wisdom
and
his
Love
are
infinitly
offended
,
when
they
are
slighted
and
profaned
;
but
pleased
extreamly
when
they
are
sanctified
and
honored
:
and
that
they
are
by
a
just
Esteem
.
And
for
this
cause
he
hath
made
us
able
to
attend
him
in
all
his
Works
,
and
in
all
his
ways
,
and
to
have
Communion
with
him
in
all
his
Counsels
and
Perfections
that
as
our
Saviour
saith
,
The
Father
loveth
the
son
,
and
hath
given
all
things
into
his
hand
,
And
again
,
The
Father
loveth
the
Son
,
so
we
might
become
the
Sons
of
GOD
and
see
his
Love
and
to
delight
in
all
that
he
hath
done
for
us
.
Henceforth
I
call
you
not
Servants
,
for
the
Servant
Knoweth
not
what
his
Lord
doth
.
But
I
have
called
you
friends
,
for
all
Things
that
I
have
heard
of
my
Father
,
I
have
made
Known
unto
you
.
THE
Omnipresence
and
Eternity
of
GOD
are
so
far
from
filling
the
Soul
,
that
they
fit
it
only
to
be
filled
with
infinite
Objects
.
For
by
the
Indwelling
of
GOD
all
Objects
are
infused
,
and
contained
within
.
The
Spiritual
Room
of
the
Mind
is
Transcendent
to
Time
and
Place
,
because
all
Time
and
Place
are
contained
therein
:
There
is
a
Room
in
the
Knowledge
for
all
Intelligible
Objects
:
A
Room
in
our
Esteem
for
all
that
is
worthy
of
our
Care
and
Desire
.
I
confess
this
Room
is
strange
and
Mysterious
.
It
is
the
Greatest
Miracle
perhaps
in
Nature
.
For
it
is
an
infinite
Sphere
in
a
Point
,
an
Immensity
in
a
Centre
,
an
Eternity
in
a
Moment
.
We
feel
it
,
tho
we
cannot
understand
it
.
WHATEVER
we
close
our
Eye
against
,
we
exclude
out
of
our
Knowledge
.
Whatsoever
we
Hate
,
we
reject
,
tho
we
Know
it
.
We
give
a
Place
in
our
Heart
only
to
that
,
which
we
receive
and
embrace
with
a
Kind
Affection
.
ETERNITY
it self
is
an
Object
of
Esteem
,
and
so
it
is
the
infinity
of
Almighty
GOD
:
there
are
infinite
Causes
for
which
they
ought
to
be
Esteemed
.
Our
Esteem
of
these
cannot
be
abridged
,
for
upon
the
least
substraction
of
the
smallest
Part
,
Infinity
is
lost
,
and
so
is
Eternity
.
We
must
be
able
to
esteem
the
utmost
Extent
of
every
Perfection
of
GOD
,
or
our
Righteousness
in
relation
to
that
will
be
infinitely
Defective
.
The
Proportion
,
between
our
Esteem
and
its
Object
,
is
that
wherein
Righteousness
is
seated
,
if
our
Esteem
be
finite
,
it
is
utterly
destroyed
:
for
where
the
Object
is
infinite
,
insteed
of
Proportion
,
there
is
infinite
Disproportion
.
FROM
Righteousness
in
Esteem
we
proceed
to
Righteousness
in
Choice
.
We
weigh
and
consider
what
is
fittest
to
be
valued
,
and
what
we
find
of
greatest
Esteem
,
we
most
desire
.
To
prefer
the
Better
above
the
worse
is
a
righteous
Choise
;
but
to
prefer
the
Worse
,
is
abominable
Impiety
.
The
Election
of
GOD
may
be
more
strictly
,
or
Generally
conceived
.
His
Election
of
perticular
persons
from
the
Rebellious
Mass
of
Mankind
to
be
employed
,
as
Ministers
,
in
restoring
the
residue
,
is
a
matter
of
Grace
;
which
as
Arbitrary
and
free
,
is
occasioned
by
the
Accident
of
their
General
Rebellion
,
and
his
Mercy
thereupon
.
Howbeit
it
is
Righteous
:
for
he
does
Right
to
himself
,
and
to
all
his
Creatures
,
and
Perfections
therein
.
For
thereby
notwithstanding
the
universal
Apostasie
of
the
World
,
he
upholdeth
and
continueth
his
Righteous
Kingdome
.
But
the
Primitive
Election
(
by
which
,
when
he
had
considered
the
nature
of
all
Possible
Things
,
he
chose
the
fittest
and
the
Best
)
was
wholy
Natural
.
For
according
to
the
Merit
of
all
Objects
he
chose
them
,
which
Merit
nevertheless
was
to
be
infused
by
himself
,
in
their
first
Creation
.
Whether
a
star
were
a
Thing
fit
to
be
made
,
Whether
the
Sun
should
be
limited
,
whether
his
Image
should
be
infinite
,
whether
naked
Spirits
,
or
Bodies
should
be
created
,
or
Bodies
and
Spirits
personally
united
:
Whether
Men
should
at
first
Instant
be
placed
in
Glory
,
or
in
an
Estate
of
Trial
,
whether
when
they
fell
into
Sin
they
should
be
redeemed
or
no
,
what
Laws
were
most
fitting
under
the
Covenant
of
Works
,
what
conditions
were
most
proper
for
the
Covenant
of
Grace
;
What
Helps
and
Assistances
Men
should
have
,
what
Impediments
and
Obstacles
;
all
these
and
many
Millions
of
Objects
more
passed
his
Examination
,
in
order
to
the
Perfection
of
his
Kingdome
:
as
it
did
also
whether
he
should
Create
a
Kingdome
or
no
?
and
look
what
surpassed
in
Esteem
,
as
best
and
most
Eligible
,
that
he
chose
to
create
,
and
Perform
.
To
fail
in
a
Tittle
had
been
an
infinite
fault
,
because
had
he
in
any
one
perticular
preferred
the
Worse
above
the
better
he
had
contracted
a
Blot
upon
his
own
Wisdome
and
Goodness
,
and
made
the
whole
Creation
deformed
.
For
there
is
such
a
Love
to
Righteousness
implanted
in
our
Natures
,
that
should
GOD
be
unjust
to
a
poor
Indian
beyond
the
Seas
,
we
should
be
grieved
at
the
Blemish
,
and
any
Blemish
in
him
would
blast
our
Felicity
.
For
the
Justice
of
the
Soul
is
an
impartial
Thing
,
and
its
Severity
Greatest
,
where
its
Expectations
is
the
Highest
.
It
is
more
easie
with
GOD
to
be
infinitely
Wise
then
with
Man
to
be
any
thing
;
He
may
be
Exact
and
perfect
in
every
action
with
Greater
Ease
,
then
any
other
of
his
Creatures
can
,
because
he
is
Almighty
,
Omniscient
,
and
Omnipresent
:
all
the
Advantages
of
his
Wisdom
,
and
Knowledge
,
and
Goodness
,
and
Power
,
would
be
Aggravations
of
his
fault
should
he
Sin
against
himself
.
The
least
offence
would
be
an
infinite
Blot
in
him
because
committed
against
all
Wisdome
,
Goodness
,
and
Power
,
and
a
misery
to
us
,
because
it
would
tend
to
the
Ruine
of
his
Creatures
:
The
Accurate
Perfection
which
he
acquires
in
all
his
Ways
,
(
having
to
do
with
so
many
millions
of
Objects
)
becomes
our
infinite
Joy
,
our
Amazement
and
Wonder
,
a
Transcendent
Cause
of
Complacency
and
Adoration
,
it
fills
Eternity
with
Delights
and
Praises
.
The
possibility
of
doing
otherwise
,
in
him
that
is
Subject
to
no
Laws
awakens
our
Concernment
:
But
the
prevention
of
our
fear
,
by
the
establishment
of
our
Security
,
supplies
our
contentment
,
he
is
an
Absolute
and
free
Agent
,
and
therefore
we
may
fear
a
miscarriage
in
his
Choise
:
but
as
from
all
Eternity
he
hath
determined
himself
,
and
is
by
his
Essence
an
Eternal
Act
of
Wisdom
and
Righteousness
,
he
secures
our
Felicity
and
makes
it
more
Great
,
because
he
is
not
imposed
on
by
another
,
but
freely
of
himself
,
delights
in
the
most
Excellent
things
.
THIS
relateth
to
the
Righteousness
of
action
,
whereby
GOD
did
execute
all
his
Decrees
,
and
does
Eternally
.
For
Nothing
is
past
,
but
all
things
in
him
are
immediately
neer
and
present
for
ever
.
If
you
desire
further
Information
,
concerning
the
Nature
of
Righteous
Actions
,
Those
Actions
are
properly
called
Righteous
,
that
are
adequately
fitted
to
their
ends
and
Causes
.
And
in
this
respect
there
is
in
every
being
under
several
Circumstances
a
several
Righteousness
.
THE
Effect
of
Righteousness
with
men
is
Peace
and
Assurance
for
ever
:
because
Righteous
men
are
Agreable
to
GOD
and
all
his
Creatures
:
rightly
answer
all
their
Natures
,
and
assist
in
the
Harmony
of
the
whole
Creation
.
It
is
Fruition
and
Blessedness
,
because
all
the
perfection
and
Goodness
of
GOD
is
,
with
his
Kingdome
,
received
into
the
Soul
,
by
the
Righteous
esteem
of
all
Objects
.
It
is
the
Beauty
and
Glory
of
the
Inward
Man
,
because
a
voluntary
Agent
,
that
does
incline
himself
to
such
excellent
Actions
,
is
highly
Amiable
and
and
Delightful
to
be
seen
;
Not
only
because
his
soul
is
transformed
into
an
Intelligible
World
,
transcendent
to
all
that
is
created
,
by
the
Ideas
of
GOD
,
and
his
Works
erected
in
the
mind
,
but
his
Affections
are
framed
in
a
living
and
incomparable
Order
,
according
as
every
Cause
and
Object
requires
.
There
is
something
in
the
Soul
of
a
Righteous
man
,
that
fitly
answers
all
Obligations
and
Rewards
,
It
is
transformed
into
the
Image
of
GOD
in
such
a
sort
,
that
in
the
Righteous
Act
,
which
it
becomes
,
GOD
for
ever
dwelleth
and
appeareth
.
THE
Effect
of
Righteousness
in
GOD
is
so
Great
,
that
whereas
all
Impossibles
are
stark
naught
,
all
things
which
it
is
possible
for
GOD
to
do
,
are
fair
and
excellent
,
all
the
Best
are
made
actual
,
by
the
execution
of
his
Righteous
Decree
.
By
this
the
Son
of
GOD
is
in
the
bosom
of
the
Father
,
and
the
Spirit
of
GOD
proceedeth
throughout
all
Eternities
to
his
own
perfection
.
For
the
Righteousness
of
GOD
is
not
like
the
Righteousness
of
Men
,
that
may
be
permitted
to
sleep
,
and
intermit
their
Operations
,
an
Accidental
Habit
,
distinct
from
their
Essence
,
which
may
sometimes
exist
,
when
it
doth
not
work
but
it
is
Quick
and
Powerful
,
and
ever
in
action
and
is
indeed
the
Act
it self
which
is
his
eternal
Essence
and
his
Son
begotten
of
it self
for
ever
.
For
Wisdom
is
more
moving
then
any
motion
,
she
passeth
and
goeth
through
all
things
by
reason
of
her
Pureness
,
It
is
the
Breath
of
the
Power
of
GOD
,
and
a
pure
Influence
flowing
from
the
Glory
of
the
Almighty
,
the
Brightness
of
the
Everlasting
Light
,
the
unspotted
Mirror
of
the
Power
of
GOD
,
and
the
Image
of
his
Goodness
.
Being
One
it
can
do
all
things
,
and
remaining
in
it self
,
maketh
all
things
new
,
and
in
all
Ages
entering
into
holy
souls
,
she
maketh
them
Friends
of
GOD
,
and
Prophets
.
GODS
Righteousness
is
the
end
and
effect
of
it self
.
His
Essence
is
an
infinite
and
Eternal
Act
of
Righteousness
and
Wisdome
,
which
filleth
his
Kingdom
with
the
Majesty
of
its
Glory
,
and
by
coming
into
Being
in
a
voluntary
Manner
giveth
to
all
Things
their
Essence
,
and
Perfection
.
Because
it
cometh
into
Being
in
a
voluntary
manner
it
is
mysterious
and
incomprehensible
.
THE
Glory
of
this
Act
is
derived
from
himself
,
and
springeth
purely
from
the
Perfection
of
its
pleasure
.
Of
its
Pleasure
it
is
what
it
is
,
and
as
the
Son
of
GOD
is
LIGHT
of
LIGHT
,
so
he
is
Wisdome
of
Wisdome
,
Righteousness
of
Righteousness
,
Life
of
Life
,
and
Goodness
of
Godness
.
For
it
is
infinite
Wisdome
that
found
out
the
Perfection
of
this
Act
,
and
Eternal
Righteousness
that
first
atcheived
it
.
The
Righteousness
atcheived
could
not
spring
from
any
but
Eternal
Righteousness
in
it self
atcheiving
it
,
which
is
unbegotten
in
the
Person
of
the
Father
,
Begotten
in
the
Person
of
the
Son
,
and
Proceeding
in
the
Person
of
the
Holy
Ghost
to
all
its
Creatures
and
Operations
,
in
its
Actions
,
existing
and
abiding
Perfect
for
ever
.
IN
GOD
,
to
Act
and
to
Be
,
are
the
same
Thing
.
Upon
the
suspension
of
his
act
,
his
Essence
would
be
gone
;
whereas
our
Essence
may
without
its
Act
,
or
Operation
,
remain
.
And
if
his
Act
existeth
,
by
Acting
,
his
Righteousness
is
,
and
existeth
of
it self
,
and
by
it self
compleateth
its
Essence
forever
.
It
is
not
the
Power
of
being
Righteous
,
but
the
Exertion
of
that
Power
,
which
is
the
Parent
of
Eternal
Righteousness
.
GOD
,
having
such
an
infinite
Delight
in
the
Righteous
Act
,
which
himself
,
is
,
designed
to
make
us
such
Righteous
Acts
as
himself
is
.
And
when
we
perfectly
do
what
we
ought
,
we
shall
in
Operation
and
Extent
be
like
unto
him
,
being
perfect
,
as
our
Father
which
is
in
Heaven
is
perfect
,
for
we
shall
see
as
we
are
seen
,
and
Know
as
we
are
Known
.
In
the
mean
time
GOD
hath
taken
care
to
endue
us
with
Power
,
to
make
our
perticular
Actions
compleatly
Righteous
.
Every
little
Act
we
perform
is
a
fruit
&
Off-spring
of
the
whole
Creation
,
infinite
Love
is
delighted
by
it
,
infinite
Glory
and
Blessedness
acquired
.
A
Creature
of
infinite
Value
is
preserved
,
the
Crown
is
put
upon
all
GODS
Works
,
and
all
the
Spectators
,
Angels
and
Men
,
are
Eternally
pleased
.
For
being
done
it
is
admitted
into
Eternity
,
and
shall
remain
in
its
Place
,
and
be
visible
forever
.
For
the
Lord
will
Come
,
who
both
will
bring
to
Light
the
hidden
Things
of
Darkness
,
and
will
make
manifest
the
Counsels
of
the
Hearts
:
And
then
shall
every
man
have
Praise
of
GOD.
All
that
was
done
shall
be
remembred
forever
,
and
be
praised
and
admired
by
the
Holy
Angels
,
Esteemed
by
all
Saints
,
and
Crowned
with
Acceptance
by
GOD
Almighty
.
Which
will
turn
to
the
Joy
of
the
Righteous
,
because
of
the
innate
Goodness
of
their
Souls
,
which
moveth
them
to
delight
in
nothing
more
then
in
becoming
(
in
all
their
Righteous
Actions
)
Objects
of
Complacency
to
GOD
and
his
Creatures
.
CHAP.
XI
.
Of
Goodness
Natural
,
Moral
and
Divine
;
its
Nature
described
,
The
Benefits
and
Works
of
Goodness
.
GOODNESS
is
a
vertue
of
the
first
Estate
,
a
Divine
Perfection
in
GOD
by
which
he
is
,
and
enjoys
his
Blessedness
.
In
Men
it
is
an
Habit
or
an
Act
of
the
Soul
,
by
force
of
which
they
Love
,
and
delight
in
all
that
is
Blessed
.
T
is
that
by
which
all
Creatures
Communicate
themselves
to
others
Benefit
,
all
Living
Creatures
affect
others
,
and
delight
in
doing
Good
unto
them
.
In
GOD
it
is
that
infinite
and
Eternal
Act
from
which
all
other
Goodnesses
spring
,
and
on
which
they
depend
.
The
Nature
of
Goodness
is
founded
in
a
Convenience
,
between
that
which
is
Good
,
and
that
to
which
it
is
profitable
.
If
we
consult
its
several
Kinds
,
there
is
a
Natural
Goodness
,
a
Moral
,
and
a
Divine
.
NATURAL
Goodness
is
the
Aptitude
of
Corporeal
Beings
,
to
produce
such
profitable
and
healing
Effects
as
the
enjoyer
desires
.
The
Nutritive
Power
in
Aliment
,
the
Medicinal
Vertue
in
Herbs
,
the
Pleasing
Quality
in
Perfumes
,
the
Grateful
Lustre
in
Precious
Stones
,
the
Comfortable
.
Heat
in
fire
,
the
Beautiful
splendor
in
the
Sun
,
the
Refreshing
Moisture
in
the
Sea
,
the
Reviving
Nature
of
the
Air
,
the
solid
Convenience
and
fertility
of
the
Ground
,
all
these
are
Physically
Good
.
But
this
is
Goodness
in
the
meanest
Degree
,
being
no
more
then
the
natural
fitness
of
Dead
Agents
that
are
made
to
act
by
a
Fatal
Necessity
,
without
sence
or
Desire
;
tho
their
Action
be
answerable
to
the
several
Exigencies
of
other
Creatures
.
MORAL
Goodness
includeth
all
the
Perfections
of
the
former
,
and
something
more
.
For
Life
and
Liberty
enter
its
Existence
;
and
it
is
Wisely
exercised
in
Love
and
Vertue
.
A
clear
Understanding
and
a
free
will
are
the
principles
of
those
Actions
that
are
Morally
Good
:
they
must
flow
from
Ingenuity
and
Desire
;
tho
the
Person
doing
them
be
subject
to
anothers
Empire
,
and
made
to
give
Account
of
his
Actions
.
The
Nature
of
its
Excellence
is
very
deep
and
retired
,
because
it
consists
more
in
the
Principal
and
Manner
of
its
Operation
,
than
the
Thing
that
is
Done
;
and
is
measured
more
by
the
Intention
,
then
the
Benefit
.
A
mad
man
,
or
a
fool
,
may
by
accident
save
a
mans
Life
,
or
preserve
an
Empire
,
yet
be
far
from
that
Goodness
which
is
seated
in
the
Will
and
Understanding
Which
plainly
shews
,
that
the
Goodness
chiefly
regarded
is
in
the
Soul
of
him
that
does
any
thing
convenient
,
not
in
the
Benefit
received
,
but
in
the
Mind
of
the
Benefactor
.
And
the
Truth
is
that
the
External
Benefit
,
tho
it
saves
the
Lives
,
and
Souls
,
and
Estates
,
and
Liberties
,
and
Riches
,
and
Pleasures
,
and
Honors
,
of
all
mankind
,
acts
but
Physically
by
a
Dead
or
passive
Application
,
the
root
of
its
influence
and
value
is
seated
in
another
place
,
in
the
Soul
of
him
whose
Goodness
was
so
Great
as
to
sacrifice
his
Honor
,
and
Felicity
for
the
Preservation
and
Welfare
of
those
whom
he
intended
to
save
.
It
is
seated
in
the
Counsel
and
Design
of
the
Actor
.
It
is
a
hard
matter
to
define
it
,
but
it
is
something
like
a
willing
Conformity
to
the
Interests
and
Affections
of
his
fellow
Creatures
,
attended
with
a
voluntary
Convenience
in
a
person
Obliged
and
subject
to
Laws
,
to
all
those
Obligations
that
are
laid
upon
him
,
&
to
all
the
Rewards
that
are
set
before
him
,
but
especially
to
the
Desires
and
Commands
of
his
Superior
,
to
whom
he
Naturally
owes
himself
and
desires
to
be
pleasing
.
To
Act
upon
Great
and
Mighty
Principles
,
in
a
vigorous
free
and
Genorous
Manner
,
for
the
sake
of
those
that
obliged
him
,
and
for
the
sake
of
those
to
whom
his
Kindness
is
shewn
,
increases
the
Measure
of
Moral
Goodness
:
but
its
Perfection
is
seated
in
a
Loyal
Respect
,
and
Perfect
Gratitude
to
GOD
Almighty
.
Who
,
by
being
infinitely
Good
to
us
,
has
infused
and
created
such
a
Goodness
in
the
Soul
,
that
its
principal
Joy
and
Delight
is
to
please
him
.
For
tho
all
Creatures
consult
themselves
&
their
own
Preservation
,
yet
the
force
of
Gratitude
upon
an
Ingenuous
Soul
is
very
powerful
.
Moral
Goodness
is
an
Alacrity
and
Readiness
of
the
Will
,
to
sacrifice
it self
,
upon
consideration
of
the
Benefits
a
Man
hath
received
,
to
anothers
Benefit
,
Enjoyment
,
Comfort
,
Satisfaction
.
DIVINE
Goodness
is
an
Active
and
Eternal
Principle
,
stirring
up
it self
without
Obligation
or
reward
,
to
do
the
best
and
most
excellent
Things
in
an
Eternal
manner
.
It
is
proper
only
to
GOD
;
Its
Excellency
is
Supreme
,
its
Beauty
infinite
,
its
Measure
endless
,
its
Nature
ineffable
,
its
Perfection
unconceiveable
.
It
hath
no
Cause
,
but
it
is
the
Cause
of
all
other
Things
whatsoever
.
It
is
a
Living
and
Eternal
Act
of
free
and
undeserved
Love
,
an
indeficient
Ocean
of
Bounty
,
which
can
never
be
fathomed
,
or
(
by
finite
Degrees
be
)
wholy
received
.
It
is
Invisible
in
its
Essence
,
but
Apparent
in
its
effects
,
Incomprehensible
,
but
manifest
enough
,
to
be
believed
and
adored
.
It
is
an
infinite
and
Eternal
Essence
,
which
is
Good
to
it self
,
by
being
Good
to
all
,
infinitely
Good
to
it self
,
by
being
without
Bound
or
Measure
Good
to
all
its
Objects
.
It
is
an
infinite
and
Eternal
Act
,
which
continually
ponders
,
and
intirely
intends
the
Welfare
of
others
,
and
establishes
its
own
(
in
a
voluntary
manner
)
by
that
intention
:
An
Act
whose
Essence
is
seated
in
the
Preparation
of
all
Delights
and
the
Communication
of
all
its
Glories
.
It
s
Felicity
is
Eternal
and
Infinite
,
yet
seated
intirely
in
the
Felicity
of
others
.
It
doth
infinite
Good
,
to
all
its
Recipients
Meerly
for
the
sake
of
the
Excellency
of
the
Act
of
Doing
Good
.
It
delighteth
in
the
Excellency
of
that
Act
,
and
useth
all
its
power
in
doing
Good
,
that
the
Act
in
which
it
delighteth
might
be
infinitely
perfect
.
And
the
perfect
Act
in
which
it
finally
resteth
is
the
Goodness
which
all
adore
and
desire
.
It
s
Sovereign
Joy
and
Pleasure
,
is
to
be
delightful
to
others
.
All
its
Creatures
are
Delightful
to
it self
,
only
as
they
imitate
,
and
receive
its
Goodness
.
Should
we
run
into
its
Properties
,
they
are
innumerable
and
Endless
;
but
as
infinite
in
Beauty
,
as
variety
and
greatness
.
It
is
the
utmost
Height
of
all
Goodness
as
well
as
the
Original
,
and
end
of
all
.
It
exceedeth
Moral
Goodness
,
as
much
as
that
exceedeth
Natural
,
and
infinitely
more
.
In
Physical
Goodness
there
is
a
Mechanical
fitness
,
and
Dead
convenience
:
but
all
it
can
pretend
to
,
is
the
Benefit
and
Pleasure
of
Moral
Agents
.
For
the
Sun
,
and
Moon
,
and
Stars
,
and
Trees
,
and
Seas
,
and
Minerals
are
made
for
Men.
Whereas
Moral
Goodness
is
made
to
enjoy
all
Physical
Goodness
,
that
in
a
higher
sphere
it
might
be
pleasing
to
GOD
and
is
immediately
subservient
to
his
Divine
&
Essential
Goodness
.
THIS
Divine
Goodness
is
the
first
Perfection
of
the
efficient
Cause
of
the
Worlds
Creation
,
which
of
necessity
derives
an
immediate
Excellency
into
all
the
Creatures
,
because
it
is
the
most
Communicative
and
active
Principle
that
is
.
But
the
Necessity
is
attended
with
a
Liberty
no
less
then
infinite
.
For
it
freely
pleaseth
it self
in
all
its
operations
,
and
its
Pleasure
is
to
delight
it self
in
the
Acquisition
of
Felicity
for
others
.
It
s
freedom
is
a
necessary
Circumstance
of
its
operation
.
For
the
Glory
of
its
inclination
and
Kindness
could
not
be
,
much
less
be
seen
,
did
it
act
by
Necessity
of
Nature
,
Imposition
,
Chance
or
Accident
.
When
the
Act
is
in
Being
it
worketh
Physically
,
and
it
is
no
Wonder
that
such
an
Act
should
produce
such
Effects
,
and
be
so
Beneficial
.
For
when
it
is
done
it
cannot
be
otherwise
,
but
that
such
and
such
Effects
must
follow
its
Existence
;
They
are
as
Natural
as
if
they
were
Essential
to
it
:
All
the
,
Wonder
is
,
what
should
determine
the
Liberty
of
the
Agent
at
first
to
do
such
Great
and
Mighty
Things
for
others
sake
,
and
all
that
can
be
said
,
is
his
own
Goodness
and
the
Excellency
of
the
Action
.
For
it
is
not
with
GOD
as
it
is
with
Men
:
few
men
will
be
at
the
expence
of
Doing
,
what
all
admire
:
all
that
receive
the
Benefit
,
applaud
and
delight
in
the
Action
;
and
so
much
the
more
by
how
much
the
more
Hazzardous
,
and
great
,
and
Painful
it
was
;
but
scarcely
one
will
endure
the
Difficulty
of
an
Heroick
Deed
for
the
sake
of
others
.
GOD
on
the
contrary
takes
infinite
Delight
in
the
Action
which
all
admire
,
and
because
it
is
infinitly
great
and
Heroick
,
and
perfectly
Divine
,
finds
his
Liberty
and
Ease
in
that
Act
,
and
is
so
taken
with
the
Beauty
of
the
Work
,
that
his
infinite
Pleasure
exceeds
all
the
necessity
and
fate
in
Nature
.
THAT
Pleasure
,
which
he
taketh
in
promoting
the
Happiness
of
all
Existences
created
and
increated
,
is
his
Goodness
.
It
is
the
infinite
use
of
Perfect
Liberty
freely
Delighted
in
:
as
Pleasant
to
himself
as
to
all
Intelligent
Spectators
and
all
Enjoyers
.
It
is
easie
to
discern
that
this
goodness
is
the
Foundation
and
Essence
of
his
Happiness
and
glory
.
BY
it
he
becomes
Delightful
to
himself
,
by
it
he
becomes
Delightful
to
others
.
By
it
he
communicates
all
his
Powers
and
Perfections
with
pleasure
,
and
receives
the
Services
of
all
the
Creatures
with
high
Satisfaction
.
By
it
he
is
concerned
in
the
Joy
of
others
,
and
enjoys
their
Blessedness
.
By
it
he
is
capable
of
all
their
Affections
,
and
of
the
Services
which
his
Laws
require
.
By
it
all
Angels
and
Cherubims
are
moved
to
admire
and
adore
his
Glory
.
By
it
all
Creatures
visible
and
invisible
are
made
his
Treasures
.
By
it
he
is
multiplied
and
magnified
in
every
Soul
,
as
the
same
Object
is
in
several
Mirrors
,
being
intirely
represented
in
every
living
Temple
of
his
Eternal
essence
.
By
it
he
becometh
his
own
end
,
and
the
Glorious
Author
,
and
the
King
of
Heaven
.
By
it
he
liveth
a
Divine
and
a
Blessed
Life
,
and
by
it
he
is
what
he
is
for
ever
By
it
all
the
Graces
,
Exaltations
,
and
Vertues
of
all
his
Creatures
are
made
his
Joys
and
their
Persons
and
Praisers
are
Delightful
to
him
.
Of
all
his
Laws
and
Decrees
,
and
Counsels
his
Goodness
is
the
fountain
.
It
is
the
Original
and
final
Cause
of
all
our
Thanksgivings
.
Our
ease
,
and
repose
,
and
Satisfaction
,
our
Bliss
and
enjoyment
are
founded
in
it
,
and
caused
by
it
.
For
its
own
Pleasure
all
our
Delights
are
made
exquisite
in
their
place
,
and
the
most
of
them
Eternal
.
For
its
own
Glory
it
maketh
all
its
Creatures
Glorious
,
and
prizeth
its
own
Glory
,
because
it
is
the
Sovereign
Delight
of
all
its
Creatures
.
It
is
every
way
compleat
and
perfect
,
as
infinitely
Convenient
,
as
it
is
Great
in
Bounty
,
as
Good
to
it self
as
to
all
others
.
There
is
no
End
of
all
its
Perfection
,
and
for
that
Cause
it
is
Incomprehensible
.
TO
be
made
Partaker
of
the
Divine
Nature
,
without
having
the
Goodness
of
Almighty
GOD
is
impossible
.
Nor
can
we
enjoy
his
Goodness
,
or
bear
the
similitude
of
his
Glory
,
unless
we
are
good
in
like
Manner
.
We
enjoy
the
Goodness
of
GOD
,
and
may
be
said
to
have
it
,
either
when
we
have
its
Similitude
in
our selves
,
or
the
Pleasure
of
it
in
others
.
Since
the
Goodness
of
GOD
is
the
great
Object
of
our
Joy
,
its
Enlargment
is
our
Interest
;
and
the
more
there
are
to
whom
he
is
Good
,
and
the
more
he
communicates
his
Felicity
to
every
one
the
Greater
Pleasures
he
prepares
for
us
,
and
the
more
is
our
goodness
therein
delighted
.
To
see
innumerable
Millions
in
Communion
with
him
,
and
all
of
them
made
Glorious
and
Blessed
,
and
every
one
seated
in
his
throne
,
is
the
greatest
Elevation
of
our
Souls
,
and
the
highest
Satisfaction
in
the
World
.
When
our
Goodness
meeteth
his
in
all
Places
,
and
congratulates
the
Felicity
of
every
person
,
we
may
then
use
the
Words
of
our
Saviour
,
because
we
are
endued
with
the
same
Mind
and
Affection
:
And
as
he
accepts
all
the
Good
that
is
done
to
his
Members
as
done
to
himself
,
saying
Inasmuch
as
ye
have
done
it
to
the
least
of
these
my
Brethren
,
ye
have
done
it
to
me
.
Our
Souls
will
reply
,
Inasmuch
as
thou
hast
done
all
this
to
the
least
of
these
my
Brethren
,
thou
hast
done
it
to
me
,
for
loving
our
Neighbours
as
our selves
,
all
Angels
and
Men
will
be
our
fellow
Members
,
our
Brethren
,
our
other
selves
!
As
we
delight
in
all
Acts
of
Goodness
for
their
own
sakes
,
that
are
done
to
us
,
so
shall
we
delight
in
all
the
Bounties
of
GOD
for
theirs
,
who
are
the
partakers
of
them
,
and
in
GOD
for
this
very
reason
,
Because
he
is
good
to
all
.
We
shall
be
as
Happy
in
others
,
as
in
our selves
;
and
Esteem
the
Goodness
of
GOD
our
Felicity
,
because
it
hath
prevented
our
Goodness
,
and
done
all
for
them
,
which
were
it
undone
,
we
should
desire
to
do
our selves
.
because
our
Goodness
is
a
principle
that
carries
us
to
delight
in
their
perfect
Felicity
.
Which
that
we
may
do
the
more
Sweetly
,
and
with
more
full
Satisfaction
and
perfect
Reason
,
his
Goodness
to
all
others
is
but
the
Perfection
of
Goodness
to
us
,
for
they
are
all
made
Blesed
for
our
fuller
and
greater
Felicity
.
HAD
GOD
withheld
,
or
withdrawn
his
Goodness
from
all
others
,
it
had
not
been
Greater
to
us
,
but
less
.
The
Stars
are
no
hindrance
to
our
Enjoyment
of
the
Skie
,
but
the
Light
and
Beauty
of
the
place
which
we
contemplate
.
Were
they
all
annihilated
,
the
Heavens
would
be
obscure
.
They
do
us
many
Services
,
of
which
we
should
be
bereaved
,
by
their
Absence
and
Destruction
.
GOD
by
giving
Beams
and
influences
to
them
!
made
our
Treasures
more
rich
and
fair
,
which
are
increased
and
multiplied
by
their
Beauty
and
Number
.
Did
the
Sun
shine
upon
us
,
and
upon
Nothing
else
,
it
would
be
less
beneficial
to
us
,
than
now
it
is
.
Its
Beams
that
are
scattered
,
seem
to
be
lost
;
yet
were
they
contracted
upon
one
,
his
Body
would
be
consumed
,
and
all
the
rest
of
the
World
be
dark
about
him
;
those
Rays
which
fly
from
the
Sun
to
the
utmost
parts
of
the
World
,
illuminate
all
Objects
,
and
from
them
more
conveniently
return
to
the
Eye
with
their
Beauty
and
Glory
,
which
by
those
Rayes
that
are
dispersed
become
visible
and
Profitable
.
They
fall
not
all
upon
every
single
man
,
but
work
for
him
in
other
places
,
begetting
Herbs
,
and
Fruits
,
and
Flowers
,
and
Minerals
,
and
Springs
,
and
Trees
,
and
Jewels
,
with
all
that
is
rich
and
delectable
in
the
World
for
his
fruition
.
It
serves
Beasts
,
and
Fowles
,
and
Fishes
,
for
my
sake
,
and
for
my
sake
does
it
serve
even
Men
and
Angels
:
That
they
,
being
more
Divine
and
Glorious
Creatures
,
might
adorn
Heaven
and
Earth
with
their
Persons
,
which
without
them
would
be
void
and
Empty
.
For
we
all
desire
to
be
seen
,
and
Known
,
and
Beloved
,
and
for
that
Cause
,
without
Living
Agents
,
should
be
very
Desolate
and
discontented
.
THUS
you
see
,
if
GOD
had
given
all
Eternity
and
Immensity
to
a
man
,
if
he
had
made
no
other
Creatures
but
him
alone
,
his
Bounty
had
been
defective
:
Whereas
by
the
Creation
of
these
he
hath
filled
Eternity
and
Immensity
with
Treasures
.
All
which
he
hath
made
ours
by
commanding
them
to
Love
us
as
themselves
;
fit
to
be
enjoyed
,
and
beloved
by
us
,
by
filling
them
with
his
Goodness
,
and
making
them
in
his
Image
.
For
every
one
of
them
is
to
Love
all
his
Creatures
as
he
does
,
and
to
delight
in
the
Beauty
and
Felicity
of
all
,
and
to
be
the
joy
and
Delight
of
all
,
as
as
he
is
:
And
the
Greater
,
and
the
Richer
,
and
the
fairer
they
are
,
the
more
Great
and
Happy
are
we
,
because
they
are
made
our
Lovers
and
Friends
,
our
Brides
and
Brethren
,
our
Sons
and
Daughters
,
our
Fathers
,
and
our
Servants
,
which
the
more
Honourable
and
Excellent
they
are
,
the
more
Delightful
:
the
more
Glorious
and
Blessed
these
are
,
their
Love
is
the
more
precious
and
Acceptable
.
True
Goodness
removes
all
Envy
and
Contention
out
of
the
World
,
and
introduces
nothing
but
Peace
,
and
Bounty
,
and
Joy
,
unspeakeable
and
full
of
Glory
.
WE
Love
nothing
more
then
to
be
Delightful
to
others
,
and
to
have
our
Glory
seen
is
a
natural
Desire
,
which
our
Saviour
has
countenanced
by
his
own
Petition
.
It
is
our
Interests
;
that
the
Eys
should
be
innumerable
,
that
see
and
admire
the
Glory
which
we
had
with
the
Father
in
some
Sense
before
the
World
was
;
that
they
should
see
(
I
mean
)
how
much
we
are
Beloved
of
GOD
from
all
Eternity
;
that
there
should
be
Millions
of
Blessed
Persons
to
whom
we
may
communicate
our selves
,
concerns
our
Glory
,
as
it
doth
also
that
,
that
they
should
be
Great
and
Perfect
,
that
are
made
to
Admire
and
Delight
in
us
.
If
we
enter
Into
his
Eternal
Glory
,
as
the
Scripture
saith
,
and
our
Bliss
be
individually
one
with
his
,
or
so
perfectly
like
his
,
as
is
promised
,
it
is
no
fault
to
desire
Glory
,
for
it
is
Goodness
it self
that
desires
Glory
and
Esteemeth
all
those
its
Best
and
Sovereign
Treasures
,
that
are
capable
of
Loving
and
Delighting
in
it
.
THERE
is
in
the
Goodness
of
GOD
,
and
Men
,
and
Angels
,
a
Living
Power
,
that
is
exquisitely
tender
in
Sence
and
and
feeling
,
which
as
it
feels
and
apprehends
it self
,
doth
also
feel
its
Object
,
and
apprehend
both
its
own
,
and
its
Objects
Excellences
.
By
Vertue
of
which
Living
Power
,
it
is
able
to
delight
in
its
own
Goodness
,
and
its
Objects
Glory
.
The
Apple
of
its
Eye
is
not
more
tenderly
regarded
,
than
the
Person
which
it
Loveth
.
It
is
afflicted
in
all
our
Afflictions
,
and
crowned
and
delighted
in
all
our
Prosperities
.
It
tendeth
by
its
nature
to
the
Benefit
of
others
,
and
cannot
endure
the
least
Damage
or
Detriment
to
any
.
It
infinitely
hates
the
least
Defect
in
it self
,
or
in
its
Creatures
.
Nothing
can
be
Evil
to
it
,
but
what
is
Evil
to
another
.
Its
Interests
,
and
its
Objects
are
so
united
,
that
it
intirely
lives
,
and
sees
,
and
feels
,
and
enjoys
,
in
others
.
All
its
inclination
is
to
be
doing
Good
,
and
it
has
no
other
Element
than
the
Felicity
of
its
Creatures
.
In
friendship
it
appeareth
,
and
from
Love
it
proceedeth
,
it
endeth
in
felicity
.
It
hath
many
Great
and
Glorious
Designes
,
all
contending
with
each
other
for
Supremacy
.
It
cloths
it self
with
Glory
,
and
adornes
its
Essence
with
all
Kind
of
Beauties
.
It
endures
all
Afflictions
and
Hazzards
,
It
undertakes
all
Labors
,
It
builds
a
Palace
,
and
provides
a
Kingdome
for
its
Beloved
.
And
yet
when
all
is
done
nothing
can
exceed
the
Delight
which
it
taketh
in
the
Person
of
its
Beloved
.
All
the
Honour
,
and
Esteem
,
and
Glory
it
desires
,
it
findeth
there
,
the
Use
and
Value
of
all
its
Treasures
consists
in
the
Benefit
they
do
to
its
.
Beloved
.
Infinite
Goodness
can
be
seated
no
where
but
in
Love
alone
,
for
that
onely
is
capable
of
infinite
Benevolence
and
Complacency
.
THE
Liberal
Soul
deviseth
Liberal
Things
,
and
by
Liberal
Things
shall
he
stand
.
The
more
Good
it
doth
,
the
more
Good
it
is
,
and
the
more
Good
,
the
more
Great
and
Honourable
,
the
more
perfect
and
Happy
.
There
can
be
no
Excess
in
Goodness
;
because
the
more
Delightful
it
is
to
its
Object
,
and
the
more
Divine
and
Glorious
its
Object
is
,
the
more
abundant
Pleasure
it
taketh
in
communicating
all
Felicities
to
its
Object
,
&
the
more
Great
and
manifold
its
Treasures
are
,
the
more
Sweet
and
Precious
the
Things
are
which
it
giveth
away
,
and
the
more
it
s
Beloved
delighteth
in
them
;
by
so
much
the
more
Admirable
and
Divine
it
is
,
its
Goodness
and
its
Blessedness
are
both
the
Greater
.
There
is
no
Inconvenience
which
it
can
possibly
meet
,
but
a
stop
or
Impediment
.
It
cannot
be
hurt
by
it self
,
because
its
Essence
is
always
overflowing
,
and
the
only
Evil
it
can
fear
from
others
is
the
unkindness
of
its
Object
,
or
the
Wrong
that
it
may
receive
from
free
Agents
.
For
Angels
and
Men
being
made
free
,
that
they
may
Love
,
and
Honour
,
and
Praise
in
a
voluntary
manner
,
and
be
,
and
become
Good
of
their
own
Accord
,
(
because
they
cannot
be
made
Morally
or
Divinely
Good
,
without
the
Liberty
of
their
Concurrence
,
and
their
own
Consent
.
)
there
is
some
fear
,
that
they
may
abuse
their
Power
,
because
for
the
more
Illustrious
use
of
it
,
they
are
left
in
the
Hand
of
their
own
Counsel
.
Howbeit
he
has
endeavoured
as
much
as
as
is
possible
,
without
prejudicing
their
Excellence
,
to
secure
their
Duty
;
he
hath
infused
into
them
the
greatest
Inclinations
to
goodness
imaginable
,
and
the
Greatest
principles
of
Honour
,
he
hath
shewn
them
the
Glory
and
felicity
of
Goodness
by
his
one
Example
,
he
hath
commanded
them
by
the
Severest
Laws
that
are
possible
,
to
be
Good
,
he
hath
founded
their
Peace
and
Pleasure
in
Goodness
,
he
hath
made
the
suspension
of
Goodness
uncouth
and
unnatural
,
all
evil
Actions
Dark
and
disagreeable
,
he
has
laid
infinite
Obligations
upon
them
to
exercise
Goodness
,
and
set
Eternal
Rewards
before
them
.
He
hath
made
the
Object
unto
which
they
must
shew
it
extremly
amiable
,
he
hath
given
them
all
Advantages
,
Helps
and
Assistances
.
He
hath
prepared
the
Severest
Penalties
and
Torments
to
punish
the
Omission
of
it
.
And
for
a
Complement
of
all
,
will
extremely
be
grieved
,
if
they
fail
to
shew
it
.
This
in
the
Estate
of
Innocency
.
Since
the
fall
indeed
we
must
be
kind
and
Good
to
injurious
Persons
:
but
this
is
founded
in
his
own
Goodness
toward
us
Sinners
,
and
tho
it
be
a
difficult
.
Work
in
the
first
Appearance
,
Carries
us
to
higher
and
more
Perfect
Glory
.
THAT
such
a
Goodness
as
this
should
be
,
cannot
be
incredible
to
them
that
are
acquainted
with
the
Nature
of
the
Universe
:
tho
it
seemeth
hard
at
least
,
if
not
impossible
to
them
that
converse
with
peevish
men
.
Being
corrupt
in
their
Understandings
,
they
are
narrow
and
base
and
servile
in
their
Affections
.
They
start
at
a
shadow
,
and
boggle
at
a
feather
.
Sin
hath
transformed
them
into
slaves
and
Cowards
.
They
misapprehend
the
Nature
of
their
Duty
like
Fools
;
that
were
made
to
be
great
and
Mighty
as
Kings
.
They
think
they
shall
be
undone
,
if
they
become
too
Great
and
Good
:
they
fear
they
shall
grow
weak
and
Contemptible
by
Goodness
:
whereas
nothing
makes
them
so
Amiable
and
Glorious
as
Excess
of
Goodness
.
TO
shew
that
there
is
such
a
Goodness
as
that
,
which
infinitely
delights
in
powring
out
its
Glory
upon
all
Creatures
,
the
Sun
was
made
:
Which
continues
Night
and
Day
powring
out
its
Streams
of
Light
and
Heat
upon
all
Ages
,
yet
is
as
Glorious
this
day
as
it
was
the
first
Moment
of
its
Creation
.
To
shew
this
the
Stars
were
made
,
that
shine
in
their
Watches
and
Glitter
in
their
Motions
only
to
serve
us
.
The
Moon
was
made
to
shew
this
Goodness
,
which
runs
her
race
for
ever
to
serve
us
.
The
Earth
was
made
to
support
us
,
Springs
and
Rivers
expend
their
Streams
to
revive
us
.
Fruits
,
and
Flowers
,
and
Herbs
,
and
Trees
delight
us
.
All
corruptible
Things
wast
and
consume
away
,
that
they
may
sacrifice
their
Essence
to
our
Benefit
.
For
if
they
were
made
Stiffe
and
unalterable
they
could
not
feed
us
,
nor
communicate
their
Essence
and
Perfection
to
us
.
The
Emanations
and
Effusions
of
Minerals
are
unknown
,
but
that
of
Spicies
and
Odours
is
well
understood
.
And
if
these
by
Disbursing
their
proper
sweetness
,
become
more
sweet
and
enlarge
themselves
,
if
they
are
made
Bright
and
fair
for
our
sake
,
if
they
enjoy
any
Light
and
Pleasure
in
their
Service
,
as
the
Sun
and
Stars
do
,
as
Herbs
and
Flowers
do
,
as
Beasts
,
and
Birds
,
and
Fishes
do
;
the
Goodness
of
the
Creator
is
abundantly
more
clear
and
apparent
herein
,
for
in
all
those
Creatures
that
perfect
themselves
by
the
Service
which
they
do
,
the
Service
it self
is
a
sufficient
Recompence
:
while
those
upon
which
we
feed
,
being
more
Corruptible
,
are
exalted
in
their
Beings
,
by
being
turned
into
ours
.
And
the
Trade
of
Bees
,
in
the
Hony
they
make
for
us
,
and
the
Warmth
of
sheep
,
in
the
fleeces
they
bear
for
us
,
the
Comfort
of
Birds
in
the
feathers
they
wear
,
and
the
Nests
they
build
for
us
,
and
the
pleasures
of
Beasts
in
the
off-spring
they
beget
and
bring
up
for
us
,
these
things
shew
that
GOD
is
Good
to
all
,
and
that
his
mercy
is
over
all
his
Works
.
And
if
any
perish
in
our
Service
,
the
Bloody
Characters
of
his
Love
and
Goodness
are
the
more
Stupendious
.
All
Nature
is
sacrificed
to
our
Welfare
,
and
all
that
we
have
By
pure
Nature
to
do
(
till
Sin
marres
all
)
is
to
admire
and
enjoy
that
Goodness
,
to
the
Delight
of
which
we
sacrifice
our selves
in
our
own
Complacency
.
CHAP.
XII
.
Of
Holiness
:
Its
Nature
,
Violence
,
and
Pleasure
.
It
s
Beauty
consisteth
in
the
infinite
Love
of
Righteousness
and
Perfection
.
THE
infinite
Love
of
his
own
Goodness
is
the
Holiness
of
GOD.
There
are
infinite
Pleasures
and
perfections
in
its
Nature
,
that
Merit
an
infinite
Esteem
and
Desire
.
His
Goodness
is
all
Beauty
,
and
his
Holiness
all
Fire
and
flame
in
pursuing
it
.
His
Holiness
is
all
Beauty
,
and
his
Goodness
all
Fire
and
flame
to
enkindle
it
.
The
infinite
Excess
of
his
Eternal
Goodness
is
its
own
Holiness
,
and
the
Beauty
of
Holiness
is
Excess
of
Goodness
.
For
if
Righteousness
and
Holiness
be
well
distinguished
,
Righteousness
is
that
Vertue
by
which
GOD
doth
apprehend
affect
and
Esteem
all
Excellent
Things
according
to
their
value
,
and
chuse
and
do
always
the
Best
and
most
Excellent
:
Holiness
is
the
Love
which
he
beareth
to
his
own
Righteousness
:
Which
being
infinite
,
makes
him
infinitely
enflamed
with
the
Love
of
the
most
perfect
Actions
;
and
carries
him
with
an
infinite
Ardor
to
the
performance
of
them
.
For
tho
it
be
a
Righteous
Thing
to
esteem
the
Righteousness
of
GOD
in
an
infinite
manner
,
yet
there
is
as
much
difference
between
Righteousness
and
the
Love
of
Righteousness
,
as
between
an
Object
and
the
Affection
embracing
it
.
Tho
here
also
the
Affection
&
the
Object
are
the
same
Thing
:
For
this
Holy
Esteem
and
Love
of
Righteousness
is
Righteousness
it self
:
for
it
does
but
render
Righteousness
its
due
,
tho
the
Affection
be
infinite
which
it
bears
unto
it
.
HOLINESS
(
if
it
be
strictly
defined
)
is
that
Vertue
in
GOD
,
by
which
he
Loveth
the
most
Perfect
Things
,
and
infinitely
delighteth
in
them
.
For
by
Vertue
of
this
Affection
he
shunneth
and
hateth
all
that
is
profane
,
pursuing
and
delighting
in
all
that
is
Holy
.
For
the
Object
of
Holiness
may
be
Holy
,
as
well
as
the
Affection
,
Whereupon
it
followeth
,
that
Holiness
is
of
two
kinds
,
either
the
Holiness
of
the
Affection
,
or
the
Holiness
of
the
Object
They
bear
a
Relation
to
each
other
,
yet
are
absolute
Perfections
in
themselves
.
For
the
Hatred
of
all
Defects
,
Imperfections
,
Blemishes
and
Errors
is
a
Glorious
thing
in
itself
,
yet
relates
to
the
Perfection
of
those
Objects
from
which
it
would
remove
those
odious
Imperfections
.
The
Perfection
of
all
Objects
when
they
are
free
from
all
Blemishes
is
a
Glorious
Thing
in
it self
too
,
yet
is
Acceptable
to
that
Affection
,
that
desires
to
see
a
Compleatness
and
Perfection
in
every
Object
.
And
all
is
resolved
into
the
same
Goodness
of
which
we
have
been
speaking
FOR
infinite
Goodness
must
needs
desire
with
an
infinite
violence
,
that
all
Goodness
should
be
compleat
and
Perfect
:
and
that
Desire
,
which
makes
to
the
Perfection
of
all
Goodness
,
must
infinitely
avoid
every
slur
and
Miscarriage
as
unclean
:
and
infinitely
aim
at
every
Grace
and
Beauty
,
that
tends
to
make
the
Object
infinitely
perfect
,
which
it
would
enjoy
.
It
cannot
desire
less
then
infinite
Perfection
,
nor
less
then
hate
all
Imperfection
,
in
an
infinite
Manner
.
All
Objects
are
made
,
and
Sanctified
by
the
Holiness
of
GOD.
It
is
the
measure
and
strength
and
Perfection
of
Goodness
.
THE
Holiness
of
GOD
is
sometimes
,
called
in
his
Oracle
,
The
Beauty
of
Holiness
.
As
if
all
the
Beauty
of
GOD
were
in
this
.
It
extends
to
all
Objects
in
Heaven
and
Earth
,
from
the
Highest
to
the
Lowest
,
from
the
Greatest
to
the
Meanest
,
from
the
most
Pure
to
the
most
profane
,
with
a
Goodness
and
Wisdome
so
infinitely
perfect
disposing
all
,
that
some
way
or
other
every
Thing
might
answer
its
infinite
Affection
.
It
infinitely
hates
all
that
is
Bad
,
and
as
infinitely
desires
to
Correct
the
same
.
The
Influence
of
that
Affection
,
by
which
GOD
abhorreth
the
least
Spot
in
his
Kingdome
,
reaches
to
the
Perfection
of
every
Object
,
and
the
is
real
&
proper
fountain
of
all
the
Perfection
of
Life
&
Glory
.
And
for
this
Cause
in
all
Probability
,
do
the
Angels
so
continually
cry
,
Holy
,
Holy
,
Holy
,
Lord
GOD
of
Hosts
;
because
the
Brightness
of
his
Infinite
Glory
and
Perfection
appeareth
in
his
Holiness
,
the
violence
of
his
Eternal
Love
,
and
the
Excess
of
Goodness
.
It
may
be
,
also
because
all
the
Heights
of
Created
Perfection
owe
themselves
to
this
Holiness
,
all
the
Raptures
and
Extasies
of
Heaven
depending
on
the
Zeal
wherewith
GOD
is
carried
to
perfect
Blessedness
.
All
which
are
occasioned
by
those
pure
and
Quintessential
Joys
,
those
most
sublime
and
Perfect
Beauties
,
which
they
see
and
feel
every
where
effected
by
the
irresistible
Strength
of
that
Eternal
Ardor
.
SINS
of
Omission
have
an
unknown
Guilt
and
Demerit
in
them
.
They
unsensibly
bereave
us
of
infinite
Beauty
.
To
let
alone
that
Perfection
which
might
have
been
infinite
,
to
pass
by
,
or
neglect
it
,
to
exert
Almighty
Power
in
a
remiss
and
lazy
manner
,
is
infinitely
Base
and
Dishonourable
,
and
therefore
unclean
because
so
Odious
and
Distastful
.
Lukewarmness
is
Profane
,
as
well
as
Malice
.
And
it
hath
pleased
GOD
to
brand
it
with
a
worse
and
more
fatal
Censure
.
No
folly
or
iniquity
can
dwell
with
him
;
Omission
is
both
.
To
be
hated
is
to
be
rejected
;
but
to
be
beloved
Lukewarmly
is
to
be
embraced
with
polluted
and
filthy
Armes
.
And
for
this
Cause
,
the
fire
of
his
Jealousie
burns
most
devouringly
about
the
Altar
.
He
will
be
sanctified
in
all
them
that
draw
nigh
unto
him
,
and
but
to
touch
his
Ark
irregularly
,
is
to
be
consumed
.
Nor
is
this
any
other
then
a
concomitant
of
his
Holiness
,
and
an
evident
Testimony
of
his
Love
to
perfection
,
For
it
First
shews
,
that
on
his
own
Part
,
he
maketh
our
Powers
Perfect
,
that
we
may
be
able
to
see
and
adore
him
worthily
;
and
next
that
he
delights
in
no
Adoration
but
the
most
Worthy
.
It
moreover
shews
that
he
infinitely
delights
in
the
Perfection
of
his
own
Actions
,
for
otherwise
he
would
not
be
so
severe
against
the
Imperfection
of
ours
.
NOR
is
the
reason
of
his
Love
to
the
utmost
Perfection
less
then
infinite
:
You
Know
that
all
impure
Things
upon
Earth
are
dull
and
Obscure
;
as
Vile
in
Esteem
,
as
Base
and
faint
in
their
Operations
.
Neither
will
a
Lump
of
Dirt
shine
like
the
Sun
,
nor
a
Mudwall
be
Resplendent
like
polisht
Marble
.
All
Glorious
Things
have
a
Height
of
Intensness
in
them
;
and
owe
most
of
their
Beauty
to
the
Motion
of
their
Strength
and
Activity
.
But
GOD
is
a
more
High
and
Necessary
Thing
than
these
.
Perfection
is
his
Essence
,
and
he
could
not
be
himself
upon
any
Abatement
.
It
is
a
great
Wonder
I
But
the
smallest
Thing
in
the
world
may
spare
somewhat
of
it self
rather
than
that
which
is
infinite
.
Upon
the
least
substraction
,
that
which
is
infinite
is
made
finite
,
and
the
Loss
is
infinite
.
We
cannot
be
at
all
Beloved
by
Almighty
GOD
unless
we
are
infinitely
Beloved
.
For
to
Love
and
neglect
us
at
the
same
time
is
impossible
,
and
to
be
able
to
do
infinite
Things
for
us
,
and
yet
to
do
but
some
of
them
,
is
to
Love
and
neglect
us
at
the
same
time
.
T
is
Love
in
what
it
does
,
&
neglect
in
what
it
leaveth
undone
.
The
Reason
why
it
is
our
duty
to
Love
him
infinitely
,
is
because
he
infinitely
Loved
us
.
Did
he
not
exert
all
his
Power
himself
,
he
would
never
command
us
to
exert
ours
.
The
Love
of
all
Perfection
is
his
Essence
and
must
be
infinite
for
its
own
Perfection
.
The
least
flaw
in
a
Diamond
abates
its
Price
:
one
Tooth
awry
,
or
wanting
in
a
Clock
,
doth
make
it
useless
.
Dead
flies
corrupt
the
Apothecaries
Oyntment
,
so
doth
a
little
folly
him
that
is
in
Reputation
for
Wisdome
and
Honour
.
The
Greater
his
Reputation
and
Wisdome
is
,
the
more
Grievious
a
Disparagement
is
any
Srain
.
Nor
is
GOD
above
these
Rules
,
for
his
Essence
it self
is
the
Ruled
of
ours
:
and
the
Higher
his
Divinity
is
the
more
Exquisite
is
its
Care
of
its
own
Perfection
.
There
is
no
Danger
of
being
Severe
in
our
Expectations
,
for
GOD
does
infinitely
hate
any
Defect
in
himself
,
more
then
we
,
tho
we
infinitely
hate
it
;
and
enjoys
himself
only
as
he
is
an
Object
Worthy
of
his
own
infinite
Love
and
Honour
.
FROM
GODS
Love
of
Righteous
Action
it
proceedeth
,
that
he
made
ours
so
compleatly
capable
of
becoming
Righteous
,
and
that
he
adventured
a
Power
into
our
Hands
of
offending
.
It
is
a
strange
thing
,
that
the
Excess
of
the
Hatred
of
all
Sin
should
make
Sin
possible
,
and
that
the
most
perfect
Righteousness
should
be
the
Accidental
Cause
of
Unrighteousness
.
But
yet
it
is
so
,
an
infinite
Love
to
the
Best
of
all
possible
Things
made
the
worst
of
all
things
that
could
be
possible
,
excepting
those
that
are
impossible
,
which
yet
we
need
not
except
.
TO
read
these
Riddles
aright
,
you
must
vnderstand
,
that
even
Impossibles
themselves
are
conceiveable
Things
,
and
may
be
compared
with
Possible
,
and
Actual
.
That
the
Highest
and
Best
of
all
that
are
Possible
,
are
the
most
Easie
with
GOD
,
and
most
near
to
his
Nature
;
that
inforior
Possibles
are
more
remote
,
and
only
thought
on
in
the
second
place
;
that
Things
Impossible
are
the
worst
of
Evils
,
and
Things
Actual
the
Best
of
GOODS
.
For
nothing
is
impossible
but
that
GOD
should
lye
,
or
Dishonour
,
or
displease
,
or
deny
himself
,
or
abuse
his
Power
,
or
suspend
his
Goodness
,
or
injure
his
Creatures
,
or
do
some
such
thing
,
which
is
contrary
to
his
Nature
,
yet
very
conceiveable
,
because
he
is
a
free
Agent
;
and
has
a
kind
of
Power
,
were
it
not
prevented
by
his
Eternal
Act
,
whereby
he
is
able
to
do
these
Impossible
things
.
Nothing
is
Eternally
Actual
,
but
the
Goodness
,
and
Wisdome
,
and
Holiness
of
GOD
,
or
some
such
Thing
;
as
his
Righteousness
,
and
Blessedness
,
and
Perfection
.
All
which
spring
from
his
Will
,
and
are
Eternally
his
pleasure
,
as
well
as
his
Essence
.
In
the
idle
Power
of
being
,
and
doing
all
Excellent
Things
,
there
is
much
Hazzard
and
danger
;
but
he
freely
and
voluntarily
became
all
these
from
all
Eternity
.
He
wrought
all
Righteousness
and
Wisdom
,
and
Goodness
from
everlasting
,
and
by
so
doing
became
the
fountain
of
all
that
is
Glorious
from
all
Eternity
.
The
Worst
of
all
Possible
Evils
are
the
Sins
of
Men
:
Which
have
an
infinite
Demerit
and
Vileness
in
them
,
yet
are
truely
possible
.
And
the
reason
of
their
Possibility
is
thus
accounted
.
Impossible
,
which
are
worst
of
all
,
are
Sins
in
GOD.
TO
make
Creatures
infinitely
free
and
leave
them
to
their
Liberty
is
one
of
the
Best
of
all
Possible
Things
;
and
so
necessary
that
no
Kingdome
of
Righteousness
could
be
without
it
.
For
in
every
Kingdome
there
are
subjects
capable
of
Laws
,
and
Rewards
,
and
Punishments
.
And
these
must
be
free
Agents
.
There
is
no
Kingdome
of
Stones
nor
of
Trees
,
nor
of
Stars
;
only
a
Kingdome
of
Men
and
Angels
.
Who
were
they
divested
of
their
Liberty
would
be
reduced
to
the
Estate
of
Stones
and
Trees
;
neither
capable
of
Righteous
Actions
,
nor
able
to
Honor
,
or
to
Love
,
or
praise
;
without
which
Operations
all
inferior
Creatures
and
meer
Natural
Agents
would
be
totally
Useless
.
So
that
all
the
Glory
of
the
World
depends
on
the
Liberty
of
Men
and
Angels
:
and
therefore
GOD
gave
it
to
them
,
because
he
delighted
in
the
Perfection
of
his
Creatures
:
tho
he
very
well
knew
there
would
be
the
Hazzard
of
their
abusing
it
,
(
and
of
Sin
in
that
abuse
)
when
they
had
received
it
.
The
abuse
of
it
he
infinitely
hated
yet
could
not
prevent
it
,
without
being
Guilty
of
a
Greater
Evil.
He
infinitely
hated
it
,
because
those
Actions
of
Love
and
Honor
which
should
spring
from
the
right
use
of
it
,
were
the
onely
fair
off-spring
,
for
the
sake
of
which
the
whole
World
was
made
,
and
without
the
right
right
use
of
their
Liberty
all
Creatures
,
Angels
and
Souls
would
be
in
vain
:
he
could
not
Prevent
it
without
being
himself
Guilty
of
what
in
them
he
abhorred
.
FOR
himself
to
be
Guilty
,
was
the
worst
of
Evils
,
and
absolutely
impossible
.
T
was
better
let
them
make
their
Power
vain
themselves
,
then
do
so
himself
.
For
the
Author
of
that
vanity
,
be
it
who
it
will
,
is
the
Author
of
the
Sin
.
If
they
would
make
it
vain
,
He
could
not
help
it
,
for
him
to
divest
them
of
the
use
of
Liberty
after
he
had
given
it
,
was
as
inconsistent
with
himself
,
as
it
was
with
their
Beauty
to
abuse
it
:
the
Act
of
giving
it
by
taking
it
away
being
made
vain
.
He
infinitely
hated
that
the
Liberty
should
be
frustrated
,
which
he
gave
unto
men
,
for
their
more
perfect
Glory
:
he
laid
all
Obligations
upon
them
to
use
it
well
,
and
deterred
them
(
as
much
as
was
possible
)
from
abusing
it
,
but
would
not
transfer
their
fault
upon
himself
,
because
he
fore
saw
they
were
about
to
do
it
;
which
he
certainly
had
done
,
had
he
made
their
Power
vain
himself
,
after
he
had
given
it
.
Either
to
refuse
to
give
the
Power
,
or
Having
given
it
,
to
interpose
and
determine
it
without
their
Consent
,
was
alike
detrimental
to
the
whole
Creation
.
For
indeed
it
is
impossible
,
that
he
by
determining
their
Wills
,
should
make
them
the
Authors
of
Righteous
Actions
,
which
of
all
things
in
the
World
he
most
desired
.
There
is
as
much
Difference
between
a
Willing
Act
of
the
Soul
it self
,
and
an
Action
forced
on
the
Will
,
determined
by
another
,
as
there
is
between
a
man
that
is
dragged
to
the
Altar
,
whether
he
will
or
no
,
and
the
man
that
comes
with
all
his
Heart
with
musick
and
Dancing
to
offer
sacrifice
.
There
is
Joy
,
and
Honour
,
and
Love
in
the
one
,
fear
and
constraint
,
and
shame
in
the
other
.
That
GOD
should
not
be
able
to
deserve
our
Love
,
unless
he
himself
made
us
to
Love
him
by
violence
,
is
the
Greatest
Dishonour
to
him
in
the
World
:
Nor
is
it
any
Glory
or
Reputation
for
us
,
who
are
such
sorry
Stewards
,
that
we
cannot
be
entrusted
with
a
little
Liberty
,
but
we
must
needs
abuse
it
.
GOD
adventured
the
possibility
of
sinning
into
our
hands
,
which
he
infinitely
hated
,
that
he
might
have
the
Possibility
of
Righteous
Actions
,
which
he
infinitely
Loved
.
Being
a
voluntary
and
free
Agent
,
he
did
without
any
Constraint
Love
and
desire
all
that
was
most
high
and
Supreamly
Excellent
of
all
Objects
that
are
possible
to
be
thought
on
,
his
own
Essence
which
is
a
Righteous
Act
is
the
Best
:
and
the
Righteous
Acts
of
Saints
and
Angels
are
the
Highest
and
Best
next
that
which
Creatures
could
perform
:
The
very
utmost
Excellence
of
the
most
noble
Created
Beings
,
consisted
in
Actions
of
piety
freely
wrought
:
which
GOD
so
Loved
,
that
for
their
sake
alone
,
he
made
Angels
and
Souls
,
and
all
Worlds
.
These
Righteous
Actions
he
so
Loved
,
that
for
their
sake
he
prepared
infinite
Rewards
and
Punishments
.
All
the
Business
of
his
Laws
and
Obligations
are
these
Righteous
Actions
.
That
we
might
do
these
in
a
Righteous
Manner
he
placed
us
in
a
mean
Estate
of
Liberty
and
Tryal
,
not
like
that
of
Liberty
in
Heaven
where
the
Object
will
determine
our
Wills
by
its
Amiableness
,
but
in
the
Liberty
of
Eden
,
where
we
had
absolute
Power
to
do
as
we
pleased
,
and
might
determine
our
Wills
our selves
infinitely
,
desiring
and
Delighting
in
the
Righteous
use
of
it
,
hating
and
avoiding
by
infinite
Cautions
and
Provisions
all
the
unjust
Actions
that
could
spring
from
it
.
If
we
Love
Righteous
Actions
as
he
does
,
and
are
holy
as
he
is
holy
,
in
all
manner
of
Wisdome
and
Righteousness
;
then
shall
we
delight
in
all
Righteous
Actions
as
he
doth
,
shall
Love
Vertue
and
Wisdome
as
he
doth
,
and
prefer
the
Works
of
Piety
and
Holiness
above
all
the
Miracles
,
Crowns
and
Scepters
in
the
World
,
every
Righteous
and
Holy
Deed
will
be
as
pleasing
to
us
,
as
it
is
to
him
:
all
Angels
and
Men
will
be
as
so
many
Trees
of
Righteousness
bearing
the
fruit
of
Good
Works
,
on
which
we
shall
feast
in
Communion
with
GOD
;
Or
if
our
Righteous
Souls
be
vexed
,
as
Lots
Soul
in
Sodom
was
,
in
seeing
and
hearing
the
unlawful
Deeds
of
the
wicked
,
they
shall
be
recreated
and
revived
with
the
sight
of
GODS
most
Righteous
Judgments
,
and
with
the
Beauty
of
his
holy
Ways
,
by
which
he
rectifies
the
Malignity
of
the
Wicked
,
overcomes
the
evil
of
their
Deeds
,
and
turnes
all
the
vices
of
men
into
his
own
Glory
,
and
ours
,
in
the
Kingdome
of
Heaven
.
The
Delights
of
Wisdome
,
and
Righteousness
,
and
Holiness
are
suitable
to
their
Nature
as
those
of
Goodness
are
to
the
nature
of
Goodness
:
Which
no
man
can
enjoy
,
but
he
that
is
qualified
for
them
,
by
the
Principles
of
Goodness
and
Holiness
implanted
in
his
Nature
.
For
as
he
that
has
no
Eys
,
wanteth
all
the
Pleasures
of
sight
,
so
he
that
has
no
Knowledge
wanteth
all
the
pleasures
of
Knowledge
,
he
that
is
void
of
Holiness
,
is
void
of
the
Sence
which
Holiness
inspires
,
and
he
that
is
without
Goodness
must
needs
be
without
the
Pleasures
of
Goodness
,
for
he
cannot
delight
in
the
Goodness
of
GOD
towards
other
Creatures
.
To
be
Good
,
to
be
Holy
,
to
be
Righteous
is
freely
to
delight
in
Excellent
Actions
which
unless
we
do
of
our
own
Accord
no
External
Power
whatsoever
can
make
us
,
Good
,
or
Holy
,
or
Righteous
:
because
no
force
of
External
Power
can
make
us
free
;
whatever
it
is
that
invades
our
Liberty
,
destroys
it
.
GOD
therefore
may
be
infinitely
Holy
,
and
infinitely
desire
our
Righteous
Actions
,
tho
he
doth
not
intermeddle
with
our
Liberty
,
but
leaves
us
to
our selves
;
having
no
Reserve
but
his
Justice
to
punish
our
ofences
.
CHAP.
XIII
.
Of
Justice
in
General
,
and
Particulars
.
The
Great
Good
it
doth
its
Empires
and
Kingdoms
,
a
Token
of
the
more
retired
Good
it
doth
in
the
Soul
.
It
s
several
Kinds
.
That
GODS
Punitive
Justice
Springs
from
his
Goodness
.
THO
following
the
common
Course
of
Moralists
,
in
our
Distribution
of
Vertues
,
we
have
seated
Justice
among
the
Cardinal
Moral
;
yet
upon
second
Thoughts
we
find
reason
to
reduce
it
to
the
number
of
Divine
Vertues
,
because
upon
a
more
neer
and
particular
Inspection
,
we
find
it
to
be
one
of
the
Perfections
of
GOD
,
and
under
that
notion
shall
discover
its
Excellence
far
more
compleatly
,
then
if
we
did
contemplate
its
Nature
,
as
it
is
limited
and
bounded
among
the
Actions
of
Men.
THE
Universal
Justice
of
Angels
and
Men
regards
all
Moral
Actions
and
Vertues
whatever
:
It
is
that
Vertue
by
which
we
yield
Obedience
to
all
righteous
and
Holy
Laws
,
upon
the
Account
of
the
Obligations
that
lye
upon
us
,
for
the
Publick
Welfare
of
the
whole
World
.
Because
we
Love
to
do
that
which
is
Right
,
and
desire
the
fruition
of
Eternal
Rewards
.
There
is
much
Wisdome
and
Goodness
,
as
well
as
Courage
and
Prudence
necessary
to
the
Exercise
of
this
Vertue
,
and
as
much
need
of
Temperance
in
it
,
as
any
.
For
he
that
will
be
thus
just
must
of
necessity
be
Heroical
,
in
despising
all
Pleasure
and
Allurements
that
may
soften
his
Spirit
,
all
fears
and
dangers
that
may
discourage
and
divert
him
,
all
inferior
Obligations
and
Concernes
that
may
intangle
and
ensnare
him
,
he
must
trample
under
foot
all
his
Relations
and
friends
and
particular
Affections
so
far
as
they
incline
him
to
partiality
and
sloth
;
he
must
be
endued
with
Great
Wisdome
to
discern
his
End
,
great
Constancy
to
pursue
it
,
great
Prudence
to
see
into
Temptations
and
Impediments
,
and
to
lay
hold
on
all
Advantages
and
Means
that
may
be
improved
,
he
must
have
a
Great
Activity
and
Vigor
in
using
them
,
a
Lively
sence
of
his
Obligations
,
a
transcendent
Love
to
GOD
and
felicity
,
a
mighty
Patience
and
Long-suffering
,
because
his
Enemies
are
many
,
his
Condition
low
,
his
Mark
afar
off
,
his
Business
manifold
,
his
Life
tho
short
in
it self
,
yet
long
to
him
,
his
undertaking
Weighty
,
and
his
nature
corrupted
.
THEY
otherwise
define
Justice
to
be
that
Vertue
by
which
we
render
unto
all
their
Due
.
Which
is
of
large
Extent
if
the
Apostles
Commentary
comes
in
for
Explication
,
For
this
Cause
pay
you
Tribute
also
,
for
they
are
GODS
Ministers
attending
continually
on
this
very
thing
:
Render
therefore
to
all
their
Dues
,
Tribute
to
whom
Tribute
is
Due
,
Custom
to
whom
Custom
,
Fear
to
whom
Fear
,
Honour
to
whom
Honour
:
One
no
man
any
thing
,
but
to
Love
one
another
for
the
he
that
Loveth
another
hath
fulfilled
Law
.
Kings
,
and
Magistrates
,
and
Ministers
,
and
Parents
,
and
Children
,
must
have
all
their
Due
,
and
so
must
GOD
,
Blessed
for
ever
:
Adoration
,
to
whom
Adoration
is
due
,
and
Obedience
,
to
whom
Obedience
.
In
strict
Justice
we
must
render
Hatred
to
whom
Hatred
is
Due
,
and
Love
to
whom
Love
.
Hope
is
due
to
certain
Grounds
of
Encouragemeut
,
and
Sorrow
to
certain
sorrowful
Objects
.
But
all
our
Passions
must
still
be
guided
by
the
Rule
of
the
Law
,
and
all
our
Actions
as
Honour
and
Equity
require
.
PARTICULAR
Justice
is
conversant
in
the
Distribution
of
Rewards
and
Punishments
,
or
else
it
observes
the
Rules
of
Equity
and
Reason
in
Buying
and
Selling.
It
is
called
particular
,
because
the
Excercise
of
it
is
not
allotted
to
all
,
the
Power
of
rendring
Rewards
and
Punishments
being
committed
to
a
few
,
namely
to
the
Magistrates
:
and
among
Private
persons
many
not
at
all
accustomed
to
Buying
and
Selling.
This
Vertue
,
being
to
be
exercised
by
some
particular
men
,
is
particular
Justice
.
However
it
has
occasioned
a
Distinction
in
the
Thing
,
whereby
Justice
is
divided
into
Distributive
and
Commutative
:
the
one
being
used
in
Courts
of
Judicature
,
the
other
in
the
Market
.
IT
was
a
notable
Observation
of
Plato
,
that
by
reason
of
our
Dim
Eyes
we
are
not
able
to
see
immediately
what
Vertue
does
in
Secret
in
the
Soul
.
And
therefore
he
sayes
,
that
as
an
Old
man
that
is
blear-ey'd
if
he
hath
something
given
him
to
read
in
little
Characters
,
finds
it
necessary
first
to
see
the
same
in
Capital
Letters
;
so
to
observe
first
what
Vertue
doth
in
a
Commonwealth
,
is
expedient
to
him
,
that
would
understand
what
it
doth
in
his
own
Soul
.
The
Throne
is
upholden
by
Justice
,
the
Majesty
of
Kings
,
and
the
Glory
of
Kingdomes
is
preserved
by
Justice
.
When
Vertue
is
rewarded
,
and
Vice
supprest
,
the
City
flourisheth
,
as
the
Laws
are
the
Rampart
of
Mens
Estates
,
Justice
is
the
Rampart
of
the
Law
,
the
Guardian
Angels
of
every
family
,
State
and
Kingdome
.
Kings
and
Counsellors
,
and
Priests
,
and
Soldiers
,
and
Tradesmen
,
have
all
their
several
Office
,
and
proper
Duty
in
a
Kingdome
:
and
that
Nation
is
blessed
(
with
order
and
Beauty
)
where
every
one
contains
himself
in
his
proper
Duty
.
But
where
Tradesmen
invade
the
Priests
office
and
defile
the
Altar
,
the
Soldiers
turn
Counsellors
,
and
every
Consellor
deposes
the
King
,
nothing
but
Confusion
can
follow
in
such
a
State
.
The
Senses
and
Members
of
the
Body
are
like
Tradesmen
they
traffick
with
sensible
Objects
,
the
Irascible
passions
of
the
Soul
are
Soldiers
,
and
very
apt
to
rebel
and
Mutiny
;
the
Conscience
is
the
Priest
in
the
Temple
of
the
Mind
;
Right
Reason
is
the
King
,
and
the
Concupiscible
Affections
or
smoother
Passions
,
especially
Avarice
and
Ambition
may
pass
for
Counsellors
.
They
may
do
well
to
put
a
man
in
mind
of
his
Interest
,
but
when
they
depose
Right
Reason
,
and
usurp
the
Throne
,
Ruine
must
follow
in
the
Soul
,
the
Passions
will
turn
Consellors
,
the
Trades-men
invade
the
Temple
,
and
all
Rights
(
Sacred
and
Profane
)
be
blended
together
.
To
sell
offices
of
Trust
and
Places
of
Judicature
,
is
for
a
King
to
do
that
himself
which
Rebels
attempt
in
violence
;
to
put
unworthy
men
in
places
of
Trust
promiscuously
,
that
will
sell
Justice
by
Retail
,
as
they
bought
it
by
Whole
Sale
.
Justice
is
a
a
Severe
Vertue
,
and
will
keep
up
all
the
Faculties
of
the
Soul
upon
hard
Duty
.
For
otherwise
it
would
not
pay
to
Felicity
its
Due
:
But
where
its
Care
is
remiss
in
taking
an
Account
,
and
solid
Goods
are
barterd
away
to
counterfeit
false
Commodities
,
the
Soul
will
grow
loose
and
poor
in
a
moment
:
All
its
Powers
subordinate
and
Superior
will
forget
their
Duty
,
and
the
Healthy
Estate
of
the
Mind
fall
into
Anarchy
and
Confusion
.
All
its
Hopes
and
Felicities
will
be
lost
,
for
want
of
that
Justice
which
Distributes
to
every
Power
its
proper
office
.
THERE
are
two
passages
that
I
mightily
desire
to
be
imprinted
in
the
Memory
of
all
the
World
:
and
they
are
both
of
our
Saviour
.
The
one
is
,
He
that
is
faithful
in
a
little
,
shall
be
Ruler
over
much
:
The
other
is
this
,
Who
then
is
that
faithful
and
Wise
Servant
,
whom
his
Lord
hath
made
Ruler
over
his
Houshold
,
to
give
them
meat
in
due
season
:
Blessed
is
that
Servant
,
whom
his
Lord
when
he
cometh
shall
find
so
doing
.
He
that
is
faithful
in
a
little
,
is
faithful
also
in
much
.
To
be
Just
in
a
little
Silver
and
Gold
,
and
accurate
in
deciding
Causes
between
a
Man
and
his
Neighbour
,
are
Actions
that
in
their
own
Nature
seem
to
have
little
tendency
to
Bliss
and
Glory
.
But
when
we
consider
that
we
are
Servants
for
a
time
,
entrusted
by
a
Lord
,
that
will
come
and
examine
what
we
have
done
,
we
are
not
to
measure
our
Hopes
by
those
little
Acts
,
as
they
determine
in
a
Moment
,
but
in
relation
to
the
Recompences
which
our
Lord
will
give
when
he
cometh
.
For
our
Saviour
hath
added
,
Blessed
is
that
Servant
&c.
Verily
I
say
unto
you
that
he
shall
make
him
Ruler
over
all
his
Goods
.
But
and
if
that
evil
Servant
shall
say
in
his
Heart
my
Lord
delayeth
his
Coming
;
and
shall
begin
to
smite
his
fellow
Servants
,
and
to
eat
and
drink
with
the
Drunken
,
the
Lord
of
that
Servant
shall
come
in
a
day
when
he
looketh
not
for
him
,
and
in
an
hour
that
he
is
not
ware
of
,
and
shall
cut
him
asunder
,
and
appoint
him
his
portion
with
Hypocrites
,
there
shall
be
Weeping
and
gnashing
of
Teeth
.
IF
GOD
should
be
loose
and
careless
in
his
Kingdome
,
as
it
is
infinitely
Greater
then
all
other
Dominions
,
so
would
it
quickly
be
more
full
of
confusions
:
Especially
Since
the
King
would
then
himself
be
so
loose
and
Careless
.
For
Licence
and
profaness
are
of
a
spreading
Nature
,
and
such
as
the
King
is
,
such
is
the
people
.
The
vices
of
Kings
do
always
punish
themselves
in
the
Imitation
of
their
subjects
,
especially
where
the
Distinction
between
Profane
and
Holy
is
lost
,
and
there
is
no
Hope
and
Fear
of
Punishments
or
Rewards
.
If
GOD
should
declare
it
by
any
Act
of
his
,
to
be
a
Thing
indifferent
whether
men
did
well
or
ill
;
it
would
mightily
abate
the
Rectitude
of
his
nature
,
and
Eclipse
his
Majesty
.
His
Sovereignty
would
be
slighted
,
and
his
Will
despised
,
which
ought
infinitely
to
be
dreaded
.
While
Justice
is
infinite
and
there
is
an
infinite
difference
put
between
Good
and
Evil
,
his
Creatures
we
see
are
apt
to
abuse
their
Liberty
,
and
Rebel
,
and
become
Apostates
;
tho
they
have
an
infinite
pleasure
to
aspire
after
,
and
an
infinite
destruction
,
or
Wrath
to
fear
.
What
would
they
do
,
if
the
Divine
Will
were
feeble
and
remiss
,
and
exacted
no
reverence
to
its
Law
and
Pleasure
?
It
is
the
Height
and
Glory
of
GOD
,
that
he
sets
an
infinite
Rate
upon
Excellent
Deeds
,
and
infinitely
detests
and
abhors
the
Wicked
.
Their
last
ends
are
not
more
distant
then
their
first
Beginnings
;
in
his
Esteem
,
and
Displeasure
.
Because
he
is
infinitely
Offended
and
displeased
at
Evil
Deeds
,
he
guards
and
fortifies
his
Law
,
deterres
men
from
displeasing
him
by
the
fear
of
infinite
Punishments
;
Encourages
men
to
please
him
by
proposing
infinite
Rewards
,
and
the
Truth
is
the
infinite
Approbation
and
Esteem
which
he
hath
for
Wise
and
Holy
Deeds
,
produceth
a
Delight
and
Complacency
in
them
,
which
is
the
principal
Part
of
the
Reward
.
Nothing
is
more
honourable
then
to
be
Praised
and
honoured
by
the
King
of
Kings
;
The
infinite
Hatred
of
Evil
Deeds
is
the
very
Torment
it self
,
that
afflicts
the
Wicked
.
T
is
but
to
see
how
much
we
are
hated
of
GOD
,
and
how
base
the
Action
is
,
no
other
fire
is
needful
to
Hell
:
The
Devils
chiefest
Hell
is
in
the
Conscience
.
They
are
obdurate
and
feared
that
cannot
discern
and
feel
.
—
The
Wound
which
they
inflict
on
themselves
,
who
grieve
and
offend
their
Creator
.
It
is
easie
to
see
,
the
Necessity
of
that
Justice
which
springs
from
Holiness
,
and
that
GOD
could
not
be
infinitely
Holy
,
were
he
not
infinitely
Just
in
like
manner
.
THAT
his
Punitive
Justice
springs
from
his
Goodness
,
is
next
to
be
observed
.
He
punishes
them
that
are
hurtfull
to
others
.
He
is
most
severe
in
pleading
the
Cause
of
the
Fatherless
and
the
Widow
.
Himself
is
persecuted
when
his
Saints
are
molested
:
and
he
faults
for
which
the
untoward
servant
was
punished
,
are
particularly
those
of
beating
his
fellow
Seruants
.
A
good
man
by
how
much
the
more
tender
and
compassionate
he
is
,
by
so
much
the
more
is
he
provoked
at
any
gross
Affront
or
abuse
of
the
Innocent
.
Every
soul
is
the
Bride
of
GOD
:
and
his
own
infinite
Goodness
,
which
deserves
infinite
Love
,
is
infinitely
Beloved
by
him
.
He
infinitely
tenders
it
and
avoids
its
least
Displeasure
:
but
its
Displeasure
is
infinite
at
every
Sin
,
and
consequently
his
Anger
,
when
such
a
Sovereign
Beauty
as
his
infinite
Goodness
,
is
offended
by
it
.
THE
foundation
of
his
Righteous
Kingdome
,
and
of
the
Room
prepared
for
his
Eternal
Justice
to
act
in
,
is
infinitely
deeper
,
and
must
in
other
Discourses
more
full
and
copious
(
on
that
Theme
)
be
shewn
.
And
to
those
we
refer
you
.
All
we
shall
observe
here
is
,
that
this
Punitive
Justice
being
GODS
infinite
Zeal
whereby
he
vindicates
his
abused
Goodness
:
His
Goodness
must
of
necessity
proceed
it
,
and
be
abused
,
before
he
can
be
Angry
,
and
before
his
Anger
can
be
accounted
Justice
.
His
Dominion
is
infinite
,
but
cannot
be
Arbitrary
(
in
a
loose
Construction
)
because
it
is
infinitely
Divine
and
Glorious
.
CHAP.
XIV
.
Of
Mercy
,
The
indelible
Stain
and
Guilt
of
Sin
.
Of
the
Kingdom
which
GOD
recovered
by
Mercy
,
The
transcendent
Nature
of
that
Duty
,
with
its
Effects
and
Benefits
.
SUCH
is
the
infinite
Justice
of
God
,
and
the
Severity
of
his
Displeasure
at
Sin
,
his
Holiness
so
Pure
,
and
his
Nature
so
irreconcilable
,
his
Hatred
so
real
and
infinite
against
it
,
that
when
a
Sin
is
committed
,
his
Soul
is
alienated
from
the
Author
of
the
Crime
,
and
his
infinite
Displeasure
will
ever
see
the
Obliquity
,
and
ever
loath
the
Deformity
therein
.
THE
Person
of
a
man
is
concerned
in
(
and
always
represented
in
the
Glass
of
)
his
Action
.
Union
between
him
and
his
Deeds
is
Marvellous
.
T
is
so
close
,
that
his
Soul
it self
is
hated
or
Beloved
in
his
Actions
.
As
long
as
it
appeareth
in
that
deed
which
is
Odious
and
Deformed
,
he
can
never
be
Beloved
.
HOW
slight
soever
our
Thoughts
of
Sin
are
,
the
least
Sin
is
of
infinite
Demerit
,
because
it
breaketh
the
Union
between
God
and
the
Soul
,
bereaveth
him
of
his
Desire
,
blasteth
his
Image
,
corrupteth
the
Nature
of
the
Soul
,
is
committed
against
infinite
Goodness
and
Majesty
,
being
as
the
Scripture
speaketh
Exceeding
sinful
,
because
it
is
committed
against
infinite
Obligations
and
Rewards
,
displeasing
to
all
the
Glorious
Angels
,
abominable
to
all
the
Wise
and
Holy
,
utterly
against
all
the
Rules
of
Reason
,
and
infinitely
Opposite
to
the
Holiness
God
,
who
is
of
purer
Eys
then
to
behold
the
least
Iniquity
.
So
that
unless
there
be
some
way
found
out
to
deliver
the
Soul
from
the
Guilt
of
Sin
,
to
blot
out
the
Act
and
to
purifie
it
from
the
Stain
,
there
can
be
no
Reconciliation
between
GOD
and
a
Sinner
.
That
an
offence
so
infinite
should
be
Eternally
punished
,
is
the
most
reasonable
thing
in
the
World
.
NOTHING
but
infinite
power
and
Wisdome
is
able
to
wash
away
Leprosie
of
guilt
,
and
to
restore
the
Soul
to
its
former
Beauty
and
Perfection
.
Without
which
all
Pardon
is
vain
,
and
the
Soul
dishonourable
,
and
sick
unto
Death
,
as
long
as
the
shame
and
Confusion
of
its
Guilt
does
lie
upon
it
.
Which
cannot
be
removed
by
feeble
Tears
,
nor
by
Acts
of
Indignation
against
our selves
,
nor
by
any
Penitence
or
Sorrow
of
ours
.
For
if
these
could
prevail
,
the
Divels
might
repent
,
and
be
cleared
of
their
Trespasses
;
long
agoe
.
THAT
no
Law
of
Works
can
justifie
Sinners
is
evident
enough
from
that
of
the
Apostle
,
For
if
there
had
been
a
Law
given
which
could
have
given
Life
,
verily
Righteousness
should
have
been
by
the
Law
.
be
made
a
Curse
and
Sin
for
us
,
that
we
might
be
delivered
from
the
Curse
of
the
Law
,
and
be
made
the
Righteousness
of
GOD
in
him
.
THE
reason
why
the
Devils
cannot
he
saved
,
is
because
the
Son
of
GOD
took
not
upon
him
the
Nature
of
Angels
,
but
the
seed
of
Abraham
.
And
there
is
no
other
name
given
under
Heaven
among
men
whereby
we
may
be
saved
,
but
only
the
name
of
Jesus
,
who
offered
up
himself
a
sacrifice
for
us
,
that
he
might
purifie
to
himself
a
peculiar
people
Zealous
of
Good
Work
.
He
pacified
the
Wrath
of
God
by
his
Death
,
and
satisfied
his
Justice
in
our
nature
,
and
washed
us
in
his
Blood
,
and
made
us
Kings
and
Priests
unto
GOD.
To
him
be
Glory
and
Dominion
forever
.
Amen
,
IT
was
the
Design
of
Christ
,
and
it
became
the
Mercy
of
GOD
in
our
redemption
,
to
take
away
all
the
filth
and
Deformity
of
Guilt
,
in
which
the
Perfection
of
his
Love
and
Power
appeareth
.
Even
as
Christ
also
Loved
his
Church
,
and
gave
himself
for
it
,
;
that
he
might
Sanctifie
and
cleanse
it
with
the
washing
of
Water
,
by
the
Word
,
That
he
might
present
it
to
himself
a
Glorious
Church
,
not
having
Spot
,
or
Wrinkle
,
or
any
such
thing
,
but
that
it
might
be
holy
and
without
Blemish
.
For
the
Church
of
GOD
being
his
Bride
,
and
we
Members
of
his
Body
,
and
of
his
Flesh
,
and
of
his
Bones
;
it
was
meet
that
we
should
be
restored
to
the
Perfection
of
Beauty
,
and
if
not
recover
the
same
,
enjoy
a
Better
Righteousness
than
we
had
before
.
THE
Light
of
Nature
could
discover
nothing
of
all
this
,
and
therefore
it
was
taught
by
Revelations
,
and
Miracles
,
and
Oracles
from
Heaven
.
AS
all
things
before
his
fall
were
subservient
to
mans
Glory
and
blessedness
,
so
all
things
after
his
fall
became
opposite
to
him
;
all
creatures
up
braided
him
with
his
Guilt
,
every
thing
aggravated
his
Sin
and
increased
his
Damnation
.
The
glory
and
Blessedness
which
he
lost
was
his
Torment
,
the
Honour
which
he
had
before
,
was
turned
into
shame
;
the
Love
of
GOD
which
he
had
offended
,
increased
his
Guilt
,
Eternity
was
a
Horror
to
him
,
his
Conscience
a
Tormentor
,
and
his
Life
a
Burden
;
Nothing
but
shame
and
Despair
could
follow
his
Sin
,
the
Light
of
nature
it selfe
condemned
him
,
and
all
that
he
could
see
was
,
that
he
was
deformed
,
and
hated
of
God
.
For
that
of
the
Psalmist
is
an
Eternal
verity
,
Thou
art
not
a
GOD
that
hath
pleasure
in
Wickedness
,
THE
Express
Declaration
of
GOD
assured
Adam
,
that
his
Recovery
was
impossible
,
In
the
Day
that
thou
eatest
thereof
thou
shalt
die
the
Death
.
For
not
being
able
to
dive
into
the
Secret
Reservation
,
which
depended
absolutely
upon
Gods
holy
Will
and
pleasure
,
as
an
Act
of
Sovereignty
above
the
Tenor
of
the
Law
,
all
that
he
could
see
was
,
that
he
must
die
the
Death
,
because
the
Veracity
of
GOD
(
as
well
as
his
nature
)
obliged
him
to
fulfil
the
Denunciation
of
the
Sentence
:
at
least
as
Adam
conceived
.
IN
the
midst
of
this
Black
and
Horrid
Condition
,
the
Mercy
of
GOD
appeared
like
a
Morning
Star
,
and
the
Redeeming
Love
of
GOD
was
that
alone
which
was
able
by
its
Discovery
to
dispell
the
Mystes
of
Darkness
that
were
round
about
him
.
AS
all
things
were
before
turned
into
Evil
,
by
the
force
of
Sin
,
and
conspired
to
sink
him
lower
into
the
Bottomless
Pit
;
so
all
the
Evils
of
his
present
condition
were
,
by
this
infinite
Mercy
,
turned
to
his
Advantage
,
and
his
Condition
in
many
Respects
far
better
than
before
.
IT
is
fit
to
see
how
Sin
enfeebled
his
Soul
,
and
made
him
unable
to
serve
GOD
;
that
we
might
the
better
understand
the
Manner
of
his
Recovery
,
and
how
his
Spiritual
Life
and
Power
is
restored
,
in
the
new
strength
which
he
received
in
his
Saviour
.
THE
Atcount
of
it
is
this
:
By
his
self
Love
he
was
prone
to
desire
all
that
was
Profitable
and
Delightful
to
him
:
While
therefore
GOD
infinitely
Loved
him
,
being
apparently
the
fountain
of
all
his
Happiness
,
he
could
not
chuse
,
(
as
long
as
he
considered
it
)
but
Love
GOD
and
Delight
in
him
,
it
was
natural
and
Easie
to
celebrate
his
Praises
.
But
when
he
was
hated
of
GOD
,
tho
he
could
not
chuse
but
acknowledge
that
hatred
Just
;
yet
his
Self
Love
made
him
to
look
upon
GOD
in
a
Malevolent
manner
,
as
his
Greatest
Enemy
and
his
Eternal
Tormentor
.
All
that
was
in
GOD
was
a
Terror
to
him
.
His
power
,
his
Eternity
,
his
Justice
,
his
Holiness
,
his
Goodness
,
his
Wisdome
,
his
Unalterable
Blessedness
,
all
was
a
grief
and
Terror
to
his
Soul
,
as
long
as
the
Hatred
of
GOD
continued
,
against
him
it
made
him
desperate
to
think
it
would
continue
forever
,
and
reduced
him
to
the
miserable
slavery
of
hating
GOD
even
to
all
Eternity
.
BUT
when
the
Love
of
GOD
towards
Man
appeared
,
the
Joy
wherewith
he
was
surprized
,
was
,
in
all
Likelyhood
,
so
far
beyond
his
Expectation
,
and
his
Redemption
so
far
above
the
Powers
of
Nature
,
that
his
very
Guilt
and
Despair
enflamed
him
with
Love
.
GOD
appeared
now
so
Welcome
to
him
,
and
so
Lovely
above
all
that
was
before
,
that
it
was
impossible
for
him
to
look
upon
GOD
,
and
not
to
Love
him
with
Greater
Emazement
and
Ardor
then
ever
.
Self
Love
,
that
Before
compelled
him
to
hate
GOD
,
carried
him
now
most
violently
to
the
Love
of
GOD
;
and
the
Truth
is
,
the
Love
of
GOD
in
the
Eye
of
the
Understanding
,
is
the
influence
of
the
Holy
Ghost
proceeding
from
the
Father
by
the
Son
into
the
Soul
of
the
Spectator
.
For
GOD
is
Love
,
and
we
therefore
Love
him
,
because
he
first
Loved
us
.
A
faln
man
is
Still
a
reasonable
Creature
,
and
having
more
reason
to
Love
GOD
then
he
had
before
,
is
by
the
pure
Nature
of
his
Essence
infinitely
more
prone
to
Love
GOD
and
delight
in
him
,
and
praise
him
for
ever
,
because
he
is
so
mercifully
and
so
Strangely
restored
.
Thus
are
we
in
Christ
restored
to
the
Exercise
of
that
Power
which
we
lost
by
Sin
:
But
without
him
we
can
do
Nothing
.
WHEN
all
the
Kingdom
of
GOD
was
at
an
End
by
the
fall
of
man
,
and
all
the
Labor
of
the
Creation
lost
,
by
the
Perversness
of
him
for
whom
the
whole
World
was
made
;
GOD
by
his
Mercy
recovered
it
,
and
raised
it
out
of
the
Rubbish
of
its
Ruines
,
more
Glorious
than
before
.
Which
is
the
chief
reason
for
the
sake
for
which
we
introduce
the
Mercy
of
GOD
,
as
our
best
pattern
.
For
when
a
man
has
injured
us
,
by
Nature
there
is
an
End
of
all
the
Lovely
Exercises
of
Peace
and
Amity
.
If
natural
Justice
should
be
strictly
observed
;
but
then
the
Season
of
Grace
arrives
,
and
the
Excellencie
of
Mercy
shews
it self
in
the
Lustre
of
its
Wisdome
,
and
so
our
Empire
is
continued
,
our
loss
retrived
:
For
by
shewing
Mercy
we
often
recover
the
Love
of
an
Enemy
,
and
restore
a
Criminal
to
the
Joy
of
our
freindship
.
We
lengthenout
our
Goodness
,
and
Heighten
its
measure
;
we
make
it
victorious
,
and
cloath
it
with
a
Glory
above
the
course
of
Nature
.
And
all
this
we
are
enabled
to
do
by
Coming
of
Jesus
Christ
,
who
hath
restored
us
to
the
Hope
of
Salvation
,
and
taught
us
a
Way
to
increase
our
own
Goodness
by
other
mens
Evils
,
to
turn
the
vices
of
others
into
our
own
Vertues
,
and
to
Live
a
Miraculous
Life
of
Worth
and
Excellency
in
the
midst
of
Enemies
,
Dealing
with
men
better
than
they
deserve
,
adornig
our selves
with
Trophies
by
the
Advantages
of
their
vileness
,
making
our selves
more
Honourable
by
the
Ignominy
they
cast
upon
us
,
more
Lovely
and
Desirable
by
the
Hatred
which
they
bear
towards
us
.
THE
foundations
upon
which
we
Exercise
this
Vertue
,
are
wholy
Supernatural
.
To
be
kind
to
the
innocent
is
but
Justice
and
Goodness
,
but
to
be
Kind
to
the
Malevolent
is
Grace
and
Mercy
.
And
this
we
must
do
,
because
our
Father
which
is
in
Heaven
Causeth
his
Sun
to
rise
on
the
Just
and
the
unjust
and
his
Rain
to
descend
on
the
Righteous
and
the
Wicked
.
Because
Mercy
is
the
Head
Spring
of
all
our
Felicities
,
therefore
should
we
shew
Mercy
,
as
we
have
obtained
Mercy
.
As
the
Blood
was
sprinkled
upon
the
Tabernacle
and
all
its
Utensils
;
so
is
the
Blood
of
Christ
upon
the
Heathens
,
and
the
Earth
,
and
all
our
Enjoyments
.
They
are
Daily
Monitors
of
Mercy
to
us
,
because
they
are
purchased
by
the
Blood
of
Christ
.
For
of
him
it
is
,
that
the
Heavens
declare
the
Glory
of
GOD
,
and
the
firmament
sheweth
his
Handy
work
to
us
sinners
at
this
day
.
The
Salvation
of
Sinners
being
the
only
End
for
the
sake
of
which
we
can
be
permitted
now
to
enjoy
them
.
THE
Incarnation
of
our
Lord
Jesus
Christ
is
an
incredible
mystery
to
them
,
that
do
not
consider
the
Love
of
GOD
towards
Men
,
in
the
Creation
of
the
World
.
But
they
that
measure
it
by
his
Laws
and
works
,
and
see
it
in
the
value
of
their
own
Souls
,
would
think
it
very
Strange
,
if
that
Love
which
appeareth
so
infinite
in
all
other
things
,
should
be
defective
only
in
its
Ways
of
Providence
.
They
easily
believe
,
it
may
express
it self
in
the
Incarnation
.
Especially
Since
all
Ages
are
Beautified
with
the
Effects
and
Demonstrations
of
this
verity
,
that
GOD
so
Loved
the
World
,
that
he
gave
his
only
begotten
Son
,
that
whosoever
believeth
in
him
should
not
perish
but
have
Everlasting
Life
.
For
Love
is
apt
to
transform
it self
into
all
shapes
,
that
the
necessity
of
its
Object
requires
;
and
as
prone
to
suffer
as
rejoyce
with
it
,
as
apt
to
suffer
for
it
,
as
with
it
.
Many
fathers
have
died
for
their
Children
,
many
for
their
Country
,
but
the
Love
of
GOD
exceedeth
them
all
.
To
be
beloved
in
our
Guilt
is
exceeding
Wonderful
:
but
this
also
is
in
the
Nature
of
Love
,
it
may
be
provoked
with
the
Guilt
,
or
moved
with
Compassion
at
the
misery
of
a
Sinner
.
WHERE
the
Love
is
extreamly
violent
,
and
the
weak
Estate
of
the
Object
fit
for
Compassion
,
it
is
more
inclined
to
Pity
than
Revenge
:
Tho
where
the
Object
is
strong
,
and
endued
with
all
advantages
,
it
is
more
offended
at
the
Outrage
of
its
Rebellion
.
WHETHER
we
consider
the
Nature
of
Man
,
or
his
Estate
before
the
Fall
,
we
have
some
reason
to
believe
that
he
was
more
Beloved
then
the
Holy
Angels
for
there
was
more
exquisite
Care
and
Art
manifested
in
the
Creation
of
his
Person
,
and
his
Condition
was
fitted
for
a
more
curious
Tenderness
and
Compassion
,
if
he
offended
.
IF
you
look
into
the
Nature
of
Angels
and
Men
you
will
find
this
mighty
Difference
between
them
,
Angels
are
more
Simple
Spirits
,
Men
are
Images
of
GOD
carefully
put
into
a
Beautiful
Case
.
Their
Souls
would
seem
equal
to
the
Angels
were
they
not
to
live
in
Humane
Bodies
,
and
those
Bodies
are
Superadded
,
certainly
for
unspeakable
and
most
Glorious
Ends
;
the
visible
World
was
made
for
the
sake
of
these
Bodies
,
and
without
such
persons
as
men
are
,
it
would
be
utterly
useless
.
The
Hypostatical
Union
of
two
Natures
so
unspeakable
different
as
the
Soul
and
Body
are
,
is
of
all
things
in
the
World
most
mysterious
and
Miraculous
.
Man
seems
to
be
the
Head
of
all
Things
visible
,
and
invisible
,
and
the
Golden
clasp
whereby
Things
Material
and
Spiritual
are
United
.
He
alone
is
able
to
beget
the
Divine
Image
,
and
to
multiply
himself
into
Millions
.
His
Body
may
be
the
Temple
of
GOD
,
and
when
it
pleased
GOD
to
become
a
Creature
,
he
assumed
the
Nature
of
Man
.
Angels
are
made
Ministring
Spirits
for
the
sake
of
Man
,
and
by
him
alone
GOD
and
his
works
are
United
.
IF
you
respect
his
Condition
he
was
made
a
little
lower
than
the
Angels
,
that
he
might
be
crowned
with
Glory
and
Honour
;
Lower
for
a
Time
,
that
he
might
be
Higher
for
ever
.
The
Angels
were
placed
in
such
an
Estate
,
that
if
they
fell
,
it
would
be
with
more
shame
;
yet
if
they
stood
,
it
would
be
with
less
Glory
:
For
having
the
Advantages
of
Greater
Light
and
strength
,
to
Sin
against
them
was
more
Odious
,
and
to
stand
in
them
less
Wonderful
.
While
man
,
being
more
remote
from
GOD
,
was
more
Obnoxious
to
Dangers
,
and
more
Weak
to
resist
them
;
His
Want
of
Clear
Light
if
he
fell
,
would
lessen
his
offence
;
And
the
Difficulties
wherewith
he
was
surrounded
,
if
he
stood
,
would
increase
his
Vertue
,
which
by
consequence
would
make
his
Obedience
more
pleasing
,
and
much
augment
his
Eternal
Glory
.
All
which
put
together
,
when
Angels
and
Men
both
fell
,
fitted
Man
rather
to
be
chosen
and
redeemed
;
he
being
the
Greater
Object
of
Compassion
and
Mercy
.
THE
Degrees
and
measures
of
that
Mercy
which
was
shewn
to
Man
in
his
Redemption
,
are
very
considerable
.
When
he
was
Weak
and
unable
to
help
himself
,
when
he
was
Guilty
,
when
he
was
an
Enemy
,
when
he
was
Leprous
and
deformed
,
when
he
was
Miserable
and
Dead
,
before
he
desired
,
or
Thought
of
such
a
Thing
,
God
freely
gave
his
Son
to
die
for
his
Salvation
,
and
condescended
to
propose
a
reconciliation
.
Which
should
teach
us
,
tho
higher
then
the
Cherubims
,
and
more
pure
then
the
Light
,
tho
our
Enemies
are
never
so
base
,
and
injurious
,
and
ingrateful
,
nay
Obstinate
and
Rebellious
,
to
seek
a
reconciliation
by
the
most
Laborious
and
Expensive
Endeavors
,
to
manifest
all
our
Care
and
kindness
toward
them
,
pursuing
their
Amendment
and
Recovery
.
For
the
same
Mind
ought
to
be
in
us
that
was
in
Christ
Jesus
:
who
being
in
the
form
of
GOD
thought
it
no
Robbery
to
be
Equal
with
GOD
,
yet
took
upon
him
the
Form
of
a
Servant
,
and
being
found
in
fashion
as
a
man
,
humbled
himself
to
the
Death
,
of
the
Cross
:
Wherefore
GOD
also
hath
highly
exalted
him
,
and
given
him
a
Name
above
every
Name
that
at
the
Name
of
Jesus
every
Knee
might
bow
.
The
very
reason
why
we
so
infinitely
adore
him
,
being
the
incomparable
Height
and
Perfection
of
his
Mercy
,
expressed
in
his
Humiliation
and
Abasement
for
us
.
If
we
would
enter
into
his
Glory
,
we
must
walk
in
the
Way
which
he
hath
trod
before
us
,
for
that
only
will
lead
us
into
it
.
THO
GOD
hath
in
his
infinite
Mercy
redeemed
us
from
the
unavoidable
Necessity
of
being
Damned
,
yet
hath
he
with
infinite
Prudence
ordered
the
Way
and
Manner
of
our
Redemption
:
in
such
sort
that
we
are
not
immediately
translated
into
Heaven
,
but
restored
to
a
new
Estate
of
Trial
,
and
endued
with
Power
to
do
new
Duties
,
as
pleasing
to
him
,
as
those
which
he
required
from
us
in
Eden
.
For
he
Loved
a
Righteous
Kingdome
from
the
Beginning
,
wherein
his
Laws
were
to
be
obeyed
,
Rewards
and
Punishments
expected
,
and
administred
in
a
Righteous
manner
.
THE
Great
and
necessary
Duties
in
this
second
Kingdome
are
Faith
and
Repentance
introduced
by
his
Wisdom
,
and
occasioned
by
Sin
,
necessary
for
our
Justification
,
and
Sanctification
,
and
Superadded
to
the
former
.
THIS
Kingdome
of
Evangelical
Righteousness
,
being
founded
on
the
Blood
of
Christ
,
is
by
Death
and
Sin
,
and
by
the
Supernatural
Secrets
of
Love
and
Mercy
,
made
infinitely
more
Deep
and
mysterious
than
the
former
.
CHAP.
XV.
Of
Faith
.
The
Faculty
of
Believing
implanted
in
the
Soul
.
Of
what
Nature
its
Objects
are
.
The
Necessity
of
Faith
;
Its
End
,
Its
Use
and
Excellency
.
It
is
the
Mother
and
Fountain
of
all
the
Vertues
.
FAITH
and
Repentance
are
the
Principal
Vertues
,
which
we
ought
to
exercise
in
the
Kingdome
of
Evangelical
Righteousness
:
because
by
them
alone
a
Sinner
is
restored
to
the
Capacity
and
Power
of
living
in
the
Similitude
of
GOD
,
in
the
Practice
of
his
Divine
and
Eternal
Vertues
.
For
without
Faith
it
is
impossible
to
please
GOD
,
because
we
can
never
believe
that
he
is
the
Rewarder
of
all
those
that
diligently
seek
him
,
without
that
Credit
which
is
necessary
to
be
given
to
the
Discovery
of
his
Love
to
them
that
are
defiled
by
the
Guilt
of
Sin
.
For
as
long
as
we
think
GOD
to
be
an
infinite
and
Eternal
Enemy
to
all
Offenders
,
we
cannot
use
any
Endeavor
to
please
him
,
because
we
Know
there
is
no
Hope
of
Reconciliation
,
and
the
vanity
of
the
Attempt
appears
like
a
Ghost
that
always
haunts
us
,
and
stands
in
our
Way
to
oppose
and
discourage
us
,
in
the
Archievment
we
would
undertake
.
For
to
Fight
with
Impossibility
is
so
Foolish
a
thing
that
Nature
it self
keeps
us
back
from
doing
it
.
Till
therefore
we
believe
our
Reconciliation
possible
,
we
have
no
Strength
at
all
to
endeavour
our
Salvation
.
Our
Despair
oppresseth
and
frustrates
our
Desires
,
with
the
inevitable
Necessity
of
our
Eternal
shame
,
and
Guilt
,
and
misery
.
TO
believe
that
GOD
will
be
so
Gracious
,
as
to
pardon
our
horrible
Apostacy
and
Rebellion
,
is
a
Work
so
Great
,
that
GOD
accepteth
it
instead
of
all
other
Works
of
Innocence
and
Piety
:
to
believe
that
he
hath
given
his
Eternal
Son
to
dy
for
us
,
and
that
he
so
Loved
us
as
to
come
down
from
Heaven
to
suffer
the
wrath
of
GOD
in
our
stead
,
is
so
much
against
the
Dictates
of
Nature
and
reason
,
that
GOD
imputeth
this
Faith
alone
for
Righteousness
,
not
as
if
there
were
no
Good
Works
necessary
beside
,
but
by
this
alone
we
are
justified
in
his
Sight
,
and
out
Justification
cannot
be
ascribed
to
any
other
Work
of
ours
whatsoever
.
Howbeit
that
which
maketh
Faith
it self
so
Great
a
Vertue
,
is
that
we
thereby
receive
a
Power
and
an
Inclination
with
all
,
to
do
those
Works
of
Love
and
Piety
,
the
Performance
and
the
Reward
of
which
was
the
very
End
of
our
Saviours
Coming
.
THAT
there
is
implanted
in
Man
a
Faculty
of
believing
,
is
as
certain
as
that
his
Eys
are
endued
with
the
Faculty
of
seeing
,
or
his
Soul
with
Knowledge
,
or
any
other
Faculty
.
And
that
this
Power
implanted
is
of
some
Use
in
Nature
,
is
as
sure
,
as
any
Thing
in
the
World
.
For
nature
never
gave
to
any
thing
a
Power
in
vain
,
this
therefore
being
one
of
the
Powers
of
the
Soul
,
must
have
a
certain
End
ordained
for
it
:
And
its
use
is
the
Excercise
of
Faith
,
in
order
to
that
End
.
OBJECTS
of
Faith
are
those
Things
which
cannot
be
discovered
but
by
the
Testimony
of
others
.
For
some
things
are
known
by
Sence
,
some
by
Reason
,
and
some
by
Testimony
,
Things
that
are
Known
by
Sence
,
are
present
,
some
time
or
other
,
to
the
Senses
themselves
.
Those
Things
which
Reason
discovers
,
are
Known
,
as
Effects
are
by
Causes
,
or
as
Causes
by
Effects
;
a
Good
and
rational
Demonstration
being
made
by
the
Concatenation
of
Causes
and
Effects
depending
upon
each
other
,
whereby
Things
remote
from
Sence
are
evident
to
Reason
,
because
the
one
is
necessarily
implied
by
the
existence
of
the
other
.
But
some
Things
there
are
,
which
have
no
such
necessary
Dependance
at
all
:
such
are
the
fortuitous
Occurences
that
have
been
in
the
World
,
with
all
those
Actions
of
free
Agents
that
flow
meerly
from
their
Will
and
pleasure
.
For
of
these
,
there
can
be
no
certain
Knowledge
when
they
are
past
,
but
by
History
and
Tradition
.
That
the
World
was
made
so
many
years
ago
,
that
Man
was
created
in
an
estate
of
Innocency
that
he
fell
into
Sin
,
that
GOD
appeared
,
and
promised
the
seed
of
the
Woman
to
break
the
Serpents
Head
;
that
there
was
a
Flood
,
that
Sodom
and
Gomorrah
was
burnt
by
fire
,
that
all
the
World
spake
one
Language
till
the
Confusion
at
Babel
,
that
there
were
such
men
as
Julius
Caesar
,
or
Alexander
the
Great
,
or
such
as
Abraham
,
and
Moses
,
and
David
,
that
the
children
of
Israel
were
in
Egypt
,
and
were
delivered
from
thence
by
Miracles
;
that
they
received
the
Law
in
the
Wilderness
,
and
were
afterwards
setled
in
the
Land
of
Canaan
,
that
they
had
such
and
such
Prophets
,
and
Priests
,
and
Kings
:
that
Jesus
Christ
was
born
of
the
Virgin
Mary
,
that
he
was
GOD
and
Man
,
that
he
died
and
rose
again
,
that
he
ascended
into
Heaven
,
and
sent
the
Holy
Ghost
down
upon
his
Apostles
.
Nay
that
there
is
such
a
City
as
Jerusalem
;
all
these
things
can
no
other
Way
be
understood
but
only
by
Faith
,
for
no
Light
of
Nature
nor
principle
of
Reason
can
declare
such
verities
as
these
,
among
which
we
may
reckon
these
,
that
all
the
Nations
in
the
World
,
except
that
of
the
Jews
,
were
Pagans
and
Idolatrous
,
till
the
Gospel
began
to
come
forth
from
Jury
;
that
by
the
Miracles
,
and
Perswasions
,
and
Faith
,
and
Patience
,
and
Persecutions
,
and
Deaths
of
the
Martyrs
,
they
were
converted
,
and
forsook
their
Dumb
Idols
,
and
erected
Temples
to
the
GOD
of
Heaven
;
that
his
Eternal
Son
was
crucified
in
Judea
;
that
such
Emperors
made
such
Laws
,
that
such
Councils
were
held
in
such
Ages
,
that
such
and
such
Fathers
sprung
up
in
the
Church
;
that
there
is
such
a
Place
as
Rome
,
and
Constantinople
:
these
and
many
Millions
of
the
like
Objects
,
to
them
that
live
in
this
Age
,
and
never
stirred
any
further
then
the
English
Coast
,
are
revealed
only
by
the
Light
of
History
,
and
received
upon
Trust
from
the
Testimony
of
others
.
Nevertheless
there
is
as
great
a
Certainty
of
these
Things
,
as
if
they
had
been
made
out
,
by
Mathematical
Demonstration
,
or
had
been
seen
with
our
Eys
.
FOR
tho
there
are
some
false
and
some
Doubtful
Testimonies
,
yet
there
are
also
some
that
are
True
and
Certain
.
And
least
all
Faith
should
be
utterly
blind
,
and
vain
,
and
uncertain
,
there
are
External
Circumstances
and
inward
Properties
,
by
which
those
Testimonies
which
are
true
and
infallible
are
distinguished
from
others
.
ALL
those
Things
that
are
absolutely
necessary
to
the
Welfare
of
Mankind
,
the
Knowledge
of
which
is
of
general
Importance
,
that
are
unanimously
attested
by
all
that
mention
them
,
and
universally
believed
throughout
all
the
World
,
being
as
firm
and
certain
,
as
the
Earth
,
or
the
Sun
,
or
the
Skye
it self
.
We
are
not
more
Sure
that
we
have
Eys
in
our
Heads
,
then
that
there
are
Stars
in
the
Heavens
;
tho
the
Distance
of
those
Stars
are
many
Millions
of
Leagues
from
our
Bodily
Organs
.
THE
Objects
and
Transactions
which
in
former
Ages
occur
to
our
Eys
,
(
I
mean
the
Spiritual
Eys
of
the
intelligible
Soul
,
that
are
seated
within
)
are
by
Faith
received
,
and
brought
to
the
understanding
.
When
they
are
transmitted
to
our
Knowledge
,
their
Nature
is
apprehended
immediately
by
the
Soul
,
and
their
existence
examined
by
Reason
.
There
being
certain
clear
and
infallible
Rules
,
by
which
their
Truth
or
falshood
may
be
discerned
.
And
for
this
Cause
is
it
that
we
are
commanded
,
to
Try
all
Things
,
and
bold
fast
that
which
is
Good
;
ready
always
to
give
a
reason
of
the
Hope
that
is
in
us
.
For
Reason
is
a
transcendent
faculty
,
which
extendeth
to
all
Objects
,
and
penetrates
into
all
misteries
,
so
far
as
to
enquire
what
probability
may
be
in
them
;
what
Agreement
or
repugnance
there
is
in
the
Nature
of
the
Things
revealed
;
what
Harmony
or
Contradiction
there
is
in
the
Things
themselves
,
what
Correspondence
in
all
the
Circumstances
,
what
consistence
between
those
Things
which
we
certainly
Know
,
and
those
which
we
are
perswaded
to
believe
,
what
Authority
the
Relation
is
of
,
what
is
the
Design
and
integrity
of
the
Relators
,
what
is
the
Use
and
End
of
the
things
revealed
,
whether
they
are
important
or
frivolous
,
absolutely
necessary
,
meerly
convenient
,
or
wholy
Superfluous
,
things
to
be
abhorred
,
or
things
to
be
desired
,
Absurd
or
Amiable
,
what
Preparations
went
before
,
what
Causes
preceded
their
Existence
,
what
Effects
followed
,
what
Concomitants
they
had
,
what
Monuments
of
them
are
now
left
in
the
world
,
How
the
Wise
and
Learned
judge
of
them
,
what
Consent
and
Unity
there
is
in
all
the
Relations
,
and
Histories
,
and
Traditions
,
of
the
Things
reported
.
WHERE
there
is
no
Repugnance
between
the
Objects
offered
to
our
Faith
and
the
Things
we
already
know
,
no
Inconsistance
in
the
Things
themselvs
,
no
difference
,
no
Contention
between
the
Relators
,
no
fraud
in
promoting
,
nor
folly
(
discernable
)
in
the
first
Embracing
of
the
Things
that
are
published
,
no
Want
of
Care
in
Sifting
and
examining
their
Reality
,
nor
any
want
(
in
the
Hearers
)
of
Industry
,
Skill
and
Power
to
detect
the
Imposture
,
there
is
a
fair
Way
laid
open
to
the
Credible
of
such
Objects
attested
and
revealed
with
such
Circumstances
.
But
if
the
Things
attested
were
openly
transacted
in
the
face
of
the
World
and
had
Millions
of
Spectators
at
the
first
,
if
they
were
so
publick
as
to
be
taken
notice
of
in
all
Kind
of
Histories
of
those
times
and
places
,
if
they
were
founded
on
great
and
weighty
causes
,
if
they
were
pursued
by
a
constant
Series
,
and
succession
of
affairs
,
for
many
Ages
,
if
they
produced
great
and
publick
alterations
in
the
World
,
if
they
overcame
all
suspicious
oppositions
,
obstacles
,
and
impediments
,
if
they
changed
the
state
of
Kingdoms
and
Empires
,
if
old
Records
,
and
Monuments
and
Magnificent
Buildings
are
left
behind
,
which
those
Occurrences
occasioned
;
our
Reason
it self
assists
our
Belief
,
and
our
Faith
is
founded
upon
Grounds
,
that
cannot
be
removed
:
Much
more
if
the
Things
be
agreeable
to
the
Nature
of
GOD
,
and
tend
to
the
Perfection
of
Created
Nature
,
if
many
Prophesies
and
long
Expectations
have
preceded
their
Accomplishment
,
if
the
misteries
revealed
are
attested
by
Miracles
,
and
painted
out
many
Ages
before
,
by
Types
and
Ceremonies
,
that
can
bear
no
other
Explication
in
Nature
,
nor
have
any
Rational
use
besides
;
if
all
the
Beauty
of
former
Ages
is
founded
in
and
compounded
by
their
Harmony
,
if
they
fitly
answer
the
Exigencies
of
Humane
Nature
,
and
unfold
the
True
Originals
of
all
the
Disorder
and
Corruption
in
the
world
,
if
the
Greatest
and
Best
Part
of
Learning
it self
consists
in
the
Knowledge
of
such
affairs
;
if
the
Doctrines
on
which
they
attend
,
be
the
most
pure
,
and
Holy
,
and
Divine
,
and
Heavenly
;
if
the
most
of
them
are
rooted
in
Nature
it self
,
when
they
are
examined
and
considered
,
but
were
not
discerned
nor
Known
before
;
if
they
supply
the
Defects
of
our
Understanding
and
lead
us
directly
to
felicity
,
if
they
take
off
our
Guilt
,
and
are
proper
Remedies
to
heal
the
Distempers
and
Maladies
of
our
Corruption
;
if
they
direct
and
quiet
the
passions
of
Men
and
purifie
their
Hearts
,
and
make
men
Blessings
to
one
another
;
if
they
exterminate
their
vices
,
and
Naturally
tend
to
the
Perfection
of
their
Manners
,
if
they
lead
them
to
Communion
with
GOD
,
and
raise
up
their
Souls
to
the
fruition
of
Eternity
,
enlarge
their
Minds
with
a
Delightful
Contemplation
of
his
Omnipresence
,
enrich●●
them
with
infinite
varieties
of
Glorious
Objects
fit
to
be
enjoyed
,
if
they
perfect
all
the
Powers
of
the
Soul
,
and
Crown
it
with
the
End
for
which
it
was
was
prepared
:
Where
all
these
Things
meet
together
,
they
make
a
Foundation
like
that
of
the
Great
Mountains
which
can
never
be
moved
.
But
if
there
be
any
flaw
,
or
Defect
,
in
these
Things
,
if
any
of
them
be
wanting
,
our
Faith
will
be
so
far
forth
lame
and
uncertain
,
as
our
Reason
shall
discern
its
Cause
to
be
failing
.
NOW
of
all
the
Thingsthat
the
World
doth
afford
,
the
Christian
Religion
is
that
alone
wherein
all
these
Causes
of
Faith
perfectly
concur
.
Insomuch
that
no
Object
of
Faith
in
all
the
World
is
for
Certainty
Comparable
to
that
of
Religion
.
Never
had
any
Truth
so
many
Witnesses
,
never
any
Faith
so
many
Evidences
,
they
that
first
taught
and
published
it
,
despised
all
the
Grandeurs
and
Pleasures
in
the
World
,
designed
nothing
but
their
Eternal
Felicity
,
and
the
Benefit
of
men
,
trampled
all
Honours
and
Riches
under
feet
,
attested
the
Truths
they
taught
and
revealed
,
by
Miracles
wrought
,
not
in
obscure
Corners
,
but
in
the
Eye
of
the
Sun
,
many
Nations
far
distant
from
each
other
were
in
a
Moment
reduced
,
and
changed
at
a
time
.
Millions
of
Martyrs
were
so
certain
of
the
Truth
of
these
Things
,
that
they
laught
at
Persecutions
,
and
Flames
,
and
Torments
.
The
Jews
that
are
the
great
enemies
of
Christianity
,
confess
those
Histories
,
and
Prophesies
,
and
Miracles
,
and
Types
,
and
Figures
upon
which
it
is
founded
.
They
reverence
the
Book
wherein
they
are
recorded
above
all
the
Writings
in
the
World
,
confess
that
they
had
it
before
our
Saviour
was
born
,
and
glory
that
it
was
theirs
,
before
it
was
ours
.
Their
whole
Faith
and
Religion
is
made
up
of
Such
Materials
,
which
being
granted
,
it
is
impossible
the
Christian
Religion
should
be
false
,
Turks
acknowledge
the
Historical
Part.
The
Artifices
of
Corruptors
have
been
all
detected
,
and
must
of
necessity
so
be
as
long
as
there
are
inquisitive
Men
in
the
World
:
All
Schismaticks
and
Hereticks
have
cavilled
and
disputed
about
the
true
Interpretation
of
certain
.
Texts
,
but
never
so
much
as
Doubted
,
much
less
shaken
the
foundation
.
Nay
when
you
look
into
Matters
well
,
the
very
Certainty
of
the
one
was
the
occasion
of
the
other
.
The
great
Moment
of
what
they
took
for
granted
made
the
strife
the
more
Eager
.
THIS
Advantage
our
Faith
has
above
all
,
it
is
suspected
only
by
Lazy
and
Profane
,
half
witted
men
that
are
as
Empty
as
self
conceited
,
as
rash
as
Wanton
,
and
as
much
Enemies
to
Felicity
and
Vertue
,
as
to
Truth
and
Godliness
.
But
the
more
you
search
into
it
,
the
more
Light
and
Beauty
you
shall
discern
in
the
Christian
Religion
,
the
Evidences
of
it
will
appear
still
more
deep
and
abundant
,
as
endless
in
Number
,
force
,
and
Value
,
as
they
are
unexpected
.
AMONG
other
Objects
of
Felicity
to
be
enjoyed
,
the
Ways
of
GOD
in
all
Ages
are
not
the
least
considerable
and
Illustrious
.
Eternity
is
as
much
Beautified
with
them
,
as
his
Omnipresence
is
with
the
Works
of
the
Creation
.
For
Time
is
in
Eternity
,
as
the
World
is
in
Immensity
:
Reason
expects
that
the
one
should
be
Beautiful
,
as
well
as
the
other
.
For
Since
all
Time
may
be
Objected
to
the
Eye
of
Knowledge
altogether
,
and
Faith
is
prepared
in
the
Soul
on
purpose
,
that
all
the
Things
in
Time
may
be
admitted
into
the
Eye
of
the
Soul
,
it
is
very
Displeasing
to
Humane
Reason
,
that
Time
should
be
horrid
,
and
Dark
,
and
empty
,
or
that
he
that
has
expressed
so
much
Love
in
the
Creation
of
the
World
,
should
be
Unmindful
of
our
Concerns
in
the
Dispensations
of
his
Providence
.
Especially
Since
the
World
,
how
Glorious
soever
it
is
,
is
but
the
Theatre
of
more
Glorious
Actions
,
and
the
Capacity
of
Time
as
Great
and
Large
as
that
of
the
Universe
,
Ages
are
as
long
and
as
Wide
as
Kingdoms
.
Now
if
GOD
have
altogether
neglected
the
Government
of
the
World
,
all
Time
will
be
Dark
and
vain
,
and
innumerable
Bright
and
Delighful
Objects
,
which
were
possible
to
be
desired
,
denied
to
the
Soul
,
and
the
better
half
of
GODS
Love
be
removed
.
But
if
GODS
.
Will
and
Pleasure
be
Uniform
in
his
Operations
,
and
Time
it self
Beautified
by
this
Wisdome
,
Goodness
,
and
Power
,
as
well
as
the
World
,
our
Faith
will
have
a
peculiar
Excellency
because
,
it
is
that
by
which
all
the
Beauties
in
Time
and
Providence
are
enjoyed
:
Especially
if
it
be
able
to
see
and
feel
them
in
clear
Light
,
and
in
as
lively
a
manner
as
the
Reason
of
the
Soul
can
do
,
when
most
fully
informed
.
It
is
evident
that
without
this
Faith
,
the
Greater
half
of
our
Felicity
can
never
be
enjoyed
.
TO
Know
that
we
are
Men
,
encompassed
with
the
Skies
,
and
that
the
Sun
and
Moon
,
and
Stars
are
about
us
,
with
all
the
Elements
and
Terrestrial
Creatures
,
is
matter
of
Sence
and
Reason
;
as
it
is
also
,
that
we
have
the
Dominion
and
use
of
them
;
and
that
such
Excellencies
and
Degrees
of
Goodness
are
Connatural
to
them
:
But
their
utmost
Perfection
is
discovered
only
by
the
Truth
of
Religion
;
that
alone
discloses
their
first
Cause
,
and
their
last
End
,
without
which
all
their
Intermediate
uses
are
Extremely
Defective
:
It
is
for
more
Pleasant
to
see
the
Infinite
and
Eternal
GODHEAD
from
the
incomprehensible
Height
of
his
Glory
,
shooping
down
to
the
abyss
of
Nothing
,
and
actually
making
all
these
Transcenent
Things
out
of
Nothing
for
our
sakes
,
then
to
see
our selves
at
present
surrounded
with
them
.
This
is
the
first
Act
of
all
the
Ornaments
of
Time
and
Nature
.
Which
tho
it
be
founded
on
clear
Reason
,
yet
is
it
an
Object
of
our
Highest
Faith
,
as
it
is
revealed
by
the
Word
of
GOD
:
and
therefore
it
is
said
,
Through
faith
we
understand
that
the
Worlds
were
made
.
For
Faith
and
Reason
are
not
so
divided
,
but
that
(
the
formally
Distinct
)
they
may
enter
into
each
others
Nature
,
and
Materially
be
the
same
.
The
very
same
Object
(
I
mean
)
that
is
Known
to
Reason
,
may
by
Faith
be
believed
:
Reason
not
destroying
but
confirming
Faith
,
while
it
is
Known
upon
one
account
,
and
believed
on
another
.
For
there
is
a
Mutual
Convenience
between
these
two
,
Faith
is
by
Reason
confirmed
,
and
Reason
is
by
Faith
Perfected
.
TO
see
GOD
stooping
down
to
Create
the
World
,
and
Nothing
follow
,
is
not
so
Beautiful
,
as
to
see
him
afterward
in
the
Act
of
making
Man
,
and
Giving
him
Dominion
over
all
the
Creatures
.
It
is
more
pleasant
to
see
Man
made
in
GODS
Image
,
then
to
see
the
World
made
for
the
use
of
Man
.
For
the
End
of
the
Creation
is
that
,
upon
which
all
the
Perfection
of
its
Glory
does
depend
,
and
the
more
Noble
Man
is
,
for
whose
use
the
World
was
made
,
the
more
sublime
and
Glorious
its
End
is
.
To
see
him
placed
in
the
Estate
of
Innocency
,
Light
,
and
Glory
,
wherein
he
was
secure
from
Death
,
and
Sin
,
and
Sickness
,
and
Infelicity
,
if
himself
pleased
,
is
very
Delightful
;
so
it
is
to
see
,
that
Nature
never
intended
any
of
those
Abortive
Errors
,
that
now
so
confound
us
:
But
to
see
the
End
why
man
was
placed
in
such
an
Estate
,
to
be
his
Trial
,
and
the
End
of
that
his
freindship
with
GOD
,
whose
Exercise
consisteth
in
voluntary
Acts
of
Gratitude
and
Amity
;
and
the
End
of
those
the
Beauty
of
his
Life
,
and
his
fuller
Exaltation
to
Bliss
and
Glory
;
this
is
far
more
Pleasant
then
the
other
.
To
see
him
fall
is
infinitely
Displeasing
,
but
the
fault
is
intirely
charged
on
himself
:
And
had
GOD
Eternally
destroyed
him
,
tho
we
perhaps
had
never
lived
to
see
it
,
yet
we
confess
it
would
have
been
just
in
it self
,
and
the
Justice
Adorable
.
But
to
see
GOD
exalting
his
mercy
in
pardoning
the
offence
,
and
for
all
our
sakes
redeeming
Man
by
the
Death
of
his
Son
is
sweet
still
:
as
it
is
also
to
see
his
infinite
Justice
and
Holiness
in
the
Manner
of
our
Redemption
.
To
see
him
lay
the
foundation
of
our
Hope
on
a
certain
Promise
,
seconded
with
his
Long-suffering
,
yet
defer
the
Accomplishment
of
it
for
our
greater
Benefit
,
wisely
forbearing
to
send
his
Son
till
the
fulness
of
Time
,
is
very
transporting
,
but
the
Reason
of
it
is
very
Difficult
to
understand
.
His
foresight
of
our
Obstinate
Blindness
and
Incredulity
was
the
Cause
of
His
Dealy
.
That
he
might
gain
Time
,
before
our
Saviour
came
,
to
speak
of
him
,
to
paint
him
forth
,
to
make
him
the
expectation
of
the
World
,
and
the
Hope
of
all
Nations
;
To
see
him
for
that
End
reveal
himself
to
Abraham
,
Isaac
,
and
Jacob
,
and
bringing
down
their
Posterity
into
the
Land
of
Egypt
,
that
he
might
make
that
Nation
,
out
of
which
our
Saviour
was
to
spring
,
Famous
by
Miracles
,
and
by
his
Conduct
and
Government
of
them
,
more
Glorious
then
all
Nations
,
to
appear
himself
among
them
,
and
give
his
Oracles
unto
them
,
and
to
make
them
conspicuous
to
the
Eye
of
all
the
World
,
by
mighty
Signes
,
and
Wonders
,
and
Judgments
,
punishing
them
for
their
offences
,
yet
Graciously
continuing
a
Seed
among
them
,
that
christ
might
be
raised
up
according
to
the
Prophesies
,
that
went
before
concerning
him
.
To
see
all
the
Mysteries
of
the
Gospel
painted
out
in
so
Lively
a
Manner
,
in
all
the
Types
and
Figures
of
the
Ceremonial
Law
,
and
that
Service
with
so
much
splendor
and
Glory
continued
,
before
he
came
by
the
Space
of
two
thousand
years
,
wherein
all
the
mysteries
of
his
Kingdome
are
exhibited
;
to
see
the
Volumen
of
the
Book
in
which
it
was
written
of
him
,
so
highly
magnified
and
exalted
,
by
them
that
crucified
him
after
it
was
written
,
and
that
now
continue
so
much
to
oppose
him
as
the
Jews
do
;
To
see
the
Prophets
at
various
Times
,
and
in
Divers
manners
,
so
clearly
to
describe
all
the
particulars
of
his
Life
and
Doctrine
,
his
Eternity
,
his
Godhead
,
the
Hypostatical
Union
,
his
Incarnation
in
the
Virgins
Womb
,
his
Poverty
,
his
Meekness
,
his
Miraculous
Life
,
his
Death
and
Passion
,
his
Resurrection
and
Ascention
into
Heaven
,
the
Sudden
and
Miraculous
Conversion
of
the
Gentiles
,
compared
to
a
Nation
's
being
born
at
once
,
the
very
Town
where
he
should
be
born
,
and
the
City
from
whence
the
Law
should
go
forth
into
all
the
World
,
and
the
Temple
in
which
the
Gospel
should
begin
to
be
preached
.
To
see
the
Accomplishment
of
all
these
Things
attended
with
so
many
Glorious
and
Transcendent
Wonders
,
and
the
utter
subversion
of
that
Nation
,
for
their
Incredulity
when
they
had
slain
him
;
To
see
Kings
and
Queens
become
the
Nursing
Fathers
and
Mothers
of
the
Church
,
and
so
many
Glorious
Empires
receive
his
Law
that
was
hanged
on
a
Tree
;
To
see
Temples
erected
over
all
the
World
to
a
Crucified
GOD
,
and
Nations
upon
Earth
adoring
his
Glory
in
the
Highest
Heavens
;
Especially
to
see
the
manner
of
his
satisfaction
,
by
way
of
Sacrifice
in
our
stead
,
the
laying
of
our
Sins
upon
his
Head
,
&
the
sprinkling
of
his
Blood
upon
all
Nations
so
lively
represented
,
the
Necessity
of
such
a
Saviour
exhibited
by
the
Rigor
and
Severity
of
the
Law
,
his
Person
and
his
Office
being
pointed
out
in
so
particular
a
Manner
;
all
this
as
it
is
sweet
&
Heavenly
,
so
does
it
enrich
the
Contemplation
of
the
Soul
,
&
make
it
meet
to
walk
in
Communion
with
GOD
in
all
Ages
,
adoring
his
Wisdome
,
and
Goodness
,
and
Power
,
admiring
&
delighting
in
the
fulness
of
his
Love
,
And
all
these
most
Great
&
Transporting
Things
we
receive
into
our
souls
by
Faith
alone
.
BUT
that
which
above
all
other
Things
is
most
satisfactory
is
to
see
Jesus
Christ
the
end
of
the
Law
,
and
the
centre
of
time
,
the
main
Business
of
all
the
Dispensations
of
GODS
Providence
,
and
the
only
Hinge
upon
which
all
mysteries
both
of
the
Law
and
Gospel
Principally
turn
.
HAD
he
come
in
the
Beginning
of
the
World
,
there
had
been
no
Room
nor
Place
for
all
these
Prophesies
,
and
Figures
,
and
Expectations
,
and
Miracles
,
Precedeing
his
Birth
,
we
had
had
nothing
but
a
bare
and
naked
Tradition
,
that
he
had
been
in
the
world
,
which
by
the
carelesness
of
men
had
passed
away
like
a
Dream
,
and
died
unprofitably
;
As
we
may
plainly
see
by
their
Backwardness
to
believe
these
Things
,
notwithstanding
their
strength
and
Beauty
,
and
the
reiterated
Appearances
of
GOD
to
excite
and
awaken
Man-kind
,
notwithstanding
his
care
to
erect
a
Ministery
among
us
,
for
this
very
end
,
that
Jesus
Christ
might
be
Known
.
HAD
he
not
been
GOD
and
MAN
in
one
Person
,
had
no
satisfaction
been
necessary
for
our
sins
,
had
he
not
made
satisfaction
for
us
;
there
had
been
no
Necessity
of
believing
on
his
name
.
The
light
of
nature
had
been
sufficient
to
guid
us
to
sorrow
and
Obedience
;
all
this
trouble
and
care
might
have
been
spared
,
all
this
Oeconomy
might
have
been
changed
into
a
Government
of
less
expence
,
and
the
most
of
these
proceedings
had
been
impertinent
and
superfluous
.
For
they
all
receive
their
Attainment
and
Perfection
in
Jesus
Christ
,
who
is
the
fulness
,
and
substance
,
and
Glory
of
them
.
NOR
is
it
,
the
excellency
of
Faith
alone
,
that
it
looks
back
upon
Ages
past
:
it
takes
in
the
Influences
of
all
these
,
that
it
may
bring
forth
fruit
,
in
our
Lives
for
the
time
to
come
.
For
what
is
it
but
the
Faith
of
these
things
,
attended
with
the
Glory
which
is
intimated
by
them
,
that
made
so
many
Divine
and
Heavenly
persons
,
so
many
Wise
and
Holy
Heroes
,
so
many
Saints
and
Martyrs
!
What
can
enflame
us
with
the
love
of
GOD
,
inspire
us
with
Courage
,
or
fill
us
with
Joy
,
but
the
Sence
of
them
!
A
true
and
lively
Faith
is
among
Sinners
the
only
Root
of
Grace
and
Virtue
,
the
only
Foundation
of
Hope
,
the
only
Fountain
of
excellent
Actions
.
And
there
fore
it
is
observed
by
the
Apostle
Paul
,
by
Faith
Abel
offered
a
more
Excellent
sacrifice
than
Cain
,
by
Faith
Enoch
walked
with
GOD
,
by
Faith
Noah
prepared
an
Ark
,
in
which
being
warned
of
GOD
,
he
saved
himself
from
the
general
Deluge
;
by
Faith
Abraham
did
such
Things
,
as
made
his
Seed
to
multiply
above
the
Stars
of
Heaven
;
by
Faith
Moses
despised
the
Honours
and
Treasures
of
Egypt
,
and
endured
,
as
seeing
him
that
was
invisible
;
What
should
I
say
more
(
saith
the
Apostle
)
For
the
time
would
fail
me
to
tell
of
Gideon
,
and
of
Barak
,
and
of
Sampson
,
and
of
Jeptha
,
of
David
also
,
and
of
Samuel
,
and
of
the
Prophets
:
who
through
Faith
subdued
Kingdoms
,
wrought
Righteousness
,
obtained
Promises
,
Stopped
the
mouths
of
Lions
,
Quenched
the
violence
of
fire
,
escaped
the
Edge
of
the
Sword
,
out
of
Weakness
were
made
strong
,
waxed
valiant
in
fight
,
turned
to
flight
the
Armies
of
the
Aliens
.
Women
received
their
Dead
raised
to
Life
again
;
and
others
were
tortured
,
not
accepting
Deliverance
,
that
they
might
obtain
a
better
Resurrection
.
and
others
had
tryal
of
cruel
Mocking
and
Scourges
,
yea
moreover
of
Bonds
and
Imprisonments
.
They
were
stoned
,
they
were
sawn
asunder
were
tempted
,
were
slain
with
the
sword
,
they
wandred
about
in
Sheep-skins
and
Goat-skins
,
being
destitute
,
afflicted
,
tormented
;
of
whom
the
World
was
not
worthy
,
they
wandered
in
Deserts
and
Mountains
,
and
in
Dens
and
Caves
of
the
earth
.
All
these
things
were
done
through
Faith
,
while
yet
there
were
but
a
few
Things
seen
to
encourage
them
.
But
the
whole
Accomplishment
of
mysteries
and
myracles
is
far
more
fair
,
and
vigorous
,
and
enflaming
;
the
Beauty
of
the
whole
Body
of
GODS
Dispensations
fitly
united
in
all
its
Parts
,
being
an
eternal
,
Monument
of
his
Wisdom
and
Power
,
declaring
the
Glory
of
his
Love
,
and
Kingdom
in
a
more
Eminent
manner
,
and
making
us
more
then
conquerors
in
and
thorrow
Jesus
Christ
,
who
loved
us
,
and
gave
himself
for
us
.
CHAP.
XVI
.
Of
Hope
.
It
s
foundation
,
its
Distinction
from
Faith
,
its
Extents
and
Dimensions
,
its
Life
and
Vigor
,
its
Several
Kinds
,
its
Sweetness
and
Excellency
.
JANUS
with
his
two
Faces
,
looking
backward
and
forward
,
seems
to
be
a
fit
Emblem
of
the
Soul
,
which
is
able
to
look
on
all
Objects
in
the
Eternity
past
,
and
in
all
Objects
before
,
in
Eternity
to
come
.
Faith
and
Hope
are
the
two
Faces
of
this
Soul
.
By
its
Faith
it
beholdeth
Things
that
are
past
,
and
by
its
Hope
regardeth
Things
that
are
to
come
.
Or
if
you
please
to
take
Faith
in
a
more
large
and
Comprehensive
Sence
,
Faith
hath
both
these
Faces
,
being
that
Vertue
by
which
we
give
Credit
to
all
Testimonies
which
we
believe
to
be
true
concerning
Things
past
present
and
to
come
:
Hope
is
a
Vertue
mixt
of
Belief
and
Desire
,
by
which
we
conceive
the
Possibility
of
attaining
the
Ends
we
would
enjoy
,
and
are
stirred
up
to
endeavour
after
them
.
Faith
respects
the
Credibility
of
Things
believed
to
be
True
;
Hope
,
the
Possibility
and
Goodness
of
their
Enjoyment
.
The
Simple
Reality
of
Things
believed
is
the
Object
of
the
one
,
the
facility
of
their
attainment
,
and
our
Interest
united
are
the
Object
of
the
other
.
HOPE
presupposes
a
Belief
of
the
Certainty
of
what
we
desire
.
It
is
an
Affection
of
the
Soul
of
very
general
Importance
.
Which
forasmuch
as
it
is
founded
on
Faith
,
and
derives
its
strength
from
the
Sure
Belief
of
what
we
hope
to
attain
,
and
there
can
be
no
fruition
of
that
which
is
not
really
existent
,
to
lay
the
foundation
of
our
Hope
more
firmly
,
we
will
again
consider
the
Objects
of
Faith
in
the
best
Light
wherein
their
apparent
certainty
may
be
discerned
.
THE
Objects
of
Divine
Faith
revealed
in
the
holy
Scripture
may
fitly
be
ranked
into
three
Orders
.
For
the
Matter
of
the
Bible
being
partly
Historical
,
and
partly
Prophetical
,
and
partly
Doctrinal
,
the
Objects
of
Divine
Faith
fall
under
these
three
Heads
,
of
Doctrine
,
History
,
and
Prophesie
.
THE
Doctrine
of
the
Scripture
is
of
two
sorts
:
for
some
Doctrines
are
Natural
,
some
are
Supernatural
.
The
Natural
are
again
divided
into
two
.
For
some
of
them
are
Laws
that
teach
us
our
Duty
,
some
of
them
Propositions
only
,
or
bare
and
Simple
Affirmations
,
which
we
call
Articles
guiding
our
Apprehensions
in
the
Truth
of
those
Things
which
are
meet
to
be
Known
.
Speculation
is
intended
in
the
one
,
and
Practice
in
the
other
.
NATURAL
Doctrines
are
Objects
of
Divine
Faith
,
only
as
they
are
revealed
by
the
Word
of
GOD.
For
the
Authority
of
the
Witness
is
that
which
maketh
our
Faith
Divine
.
They
are
called
Natural
,
because
how
ever
Blind
any
man
is
,
in
his
present
condition
;
upon
a
diligent
Search
,
those
Things
may
be
clearly
discerned
by
the
Light
of
Nature
.
Those
Doctrines
which
are
Objects
of
Divine
Faith
,
and
yet
may
be
found
out
by
the
Investigation
of
Reason
,
are
such
as
these
.
That
there
is
a
GOD
,
that
the
World
was
made
,
that
man
was
created
in
GODS
Image
,
that
he
hath
Dominion
over
the
works
of
his
Hands
,
that
he
is
or
ought
to
be
tenderly
Beloved
of
all
mankind
,
that
he
is
to
be
good
,
and
full
of
Love
to
others
:
that
he
is
to
render
all
Objects
their
Due
Esteem
,
and
to
be
Grateful
for
the
Benefits
he
hath
received
of
his
great
Creator
:
that
the
first
Estate
of
the
Worlds
Creation
was
pure
and
perfect
,
that
Sin
came
in
by
the
Accidental
abuse
of
the
Creatures
Liberty
,
that
Nature
is
Corrupted
,
that
Death
was
introduced
as
the
Punishment
of
Sin
,
that
the
Soul
is
Immortal
,
that
GOD
is
infinitely
Just
,
and
Wise
,
and
Holy
;
that
he
will
distribute
Rewards
,
and
Punishments
according
to
Right
;
that
there
is
such
a
Thing
as
Eternity
and
Immensity
;
that
the
Body
is
frail
and
subject
to
Diseases
;
that
we
receive
all
Things
from
GOD
,
and
depend
in
the
fruition
of
all
upon
his
Power
and
Providence
;
that
it
is
Wife
to
please
him
,
and
foolish
to
displease
him
;
that
Punishment
is
due
to
Sin
,
and
that
GOD
hateth
it
;
that
Reward
is
due
to
Vertue
,
and
GOD
delighteth
in
it
;
that
there
is
a
Conscience
in
the
Soul
,
by
which
it
feels
and
discovers
the
Difference
between
Guilt
and
Innocence
.
That
man
is
a
Sinner
,
that
he
is
prone
to
Evil
,
and
Obnoxious
to
GODS
Wrath
,
that
nevertheless
he
is
spared
by
the
Long-suffering
of
GOD
,
and
that
GOD
Loveth
him
,
and
desireth
his
Salvation
.
That
there
is
a
felicity
and
a
Supream
Felicity
appointed
for
man
:
that
he
is
a
free
Agent
,
and
may
lose
it
,
if
he
pleases
:
that
misery
is
the
Consequent
of
the
Loss
of
Felicity
:
that
GOD
delighteth
in
all
those
that
Love
and
practice
Vertue
:
that
he
hateth
all
those
that
drown
their
Excellencies
in
any
Vice
:
that
Sorrow
and
Repentance
are
necessary
for
all
those
that
have
offended
GOD
:
that
there
is
Hope
to
escape
the
Punishment
of
Sin
,
if
we
endeavour
to
live
as
piously
as
we
ought
.
All
these
things
are
evident
in
themselves
by
the
Light
of
Nature
,
because
they
may
either
be
clearly
deduced
from
the
principles
of
Reason
,
or
certainly
discerned
by
plain
Experience
:
And
are
therefore
taught
by
the
Word
of
GOD
,
either
because
they
had
need
to
be
revived
and
raised
up
to
light
from
under
the
Rubbish
of
our
Fall
,
or
because
GOD
would
sanctifie
Nature
by
his
express
Consent
,
or
make
its
Dictates
more
remarkable
and
Valid
by
his
Approbation
,
and
confirm
all
by
the
Seal
of
his
Authority
:
or
because
a
fair
Way
is
laid
open
by
these
to
more
retired
and
Coelestial
Mysteries
.
FOR
when
we
know
these
Things
we
are
prone
to
enquire
what
GOD
hath
done
,
what
Way
there
is
to
recover
our
ancient
Happiness
,
what
Remedies
are
prepared
for
the
corruption
of
Nature
,
how
the
Guilt
of
Sin
may
be
removed
,
how
we
may
be
aided
and
assisted
in
the
works
of
Virtue
,
by
what
Means
our
Reconciliation
with
GOD
is
wrought
,
and
in
what
manner
we
ought
to
demean
our selves
that
we
may
be
accepted
of
him
?
for
the
knowledge
of
our
former
health
is
necessary
for
the
clear
apprehension
of
our
present
Sickness
,
and
the
sense
of
our
Infirmitie
fits
us
for
the
Physician
.
When
we
know
all
that
Nature
can
teach
,
and
see
something
needful
,
that
Nature
cannot
,
unfold
;
when
we
are
condemned
by
our
Conscience
yet
feel
our selves
beloved
,
find
that
we
have
forfeited
all
,
yet
see
the
Glory
of
the
creation
continued
(
for
our
use
and
service
,
)
stand
in
need
of
an
Atonement
,
yet
Know
not
where
to
get
it
;
our
Exigency
meeting
with
the
grace
of
GOD
,
the
sence
of
our
Misery
and
Hope
united
,
our
own
Guilt
and
GODS
Mercy
(
of
both
which
we
have
the
feeling
and
experience
,
)
adopts
us
for
the
Reception
of
the
Holy
Gospel
,
wherein
those
thing
are
revealed
that
come
in
most
fitly
to
answer
our
Expectations
.
Satisfaction
for
Sin
by
the
Death
of
Christ
,
and
the
Incarnation
of
his
GODHEAD
above
the
course
of
Nature
,
for
that
End
;
His
active
and
passive
Obedience
in
our
Stead
,
our
Justification
thereby
,
the
application
of
his
Merits
to
our
souls
by
faith
,
the
Glory
which
we
owe
him
for
so
great
an
undertaking
,
the
coming
down
of
the
Holy
Ghost
to
Sanctifie
our
Nature
,
and
the
dignity
of
Both
these
Persons
by
reason
of
their
Unity
in
the
eternal
Essence
;
for
the
manifestation
of
which
the
Mysterie
of
the
Trinitie
is
largly
revealed
,
these
supernatural
Points
come
in
so
suitably
and
are
so
agreeable
to
Nature
,
so
perfectly
fit
in
their
places
,
so
marvellously
conducive
to
the
perfection
of
the
Residue
,
that
the
very
Harmony
and
sweetneess
of
altogether
is
enough
to
perswade
us
of
their
Credibility
;
and
then
the
Matter
of
fact
comes
in
with
the
Testimony
and
Authority
of
GODS
Word
,
assuring
us
that
these
Things
are
so
,
by
History
and
Prophesie
.
The
Miracles
at
our
Saviours
Birth
alone
one
would
think
enough
to
clear
the
business
:
much
more
if
we
take
in
all
the
Miracles
of
his
life
;
wherein
his
Glory
appeared
,
as
of
the
only
begotten
of
the
Father
;
more
fully
yet
,
if
we
take
in
the
Miracles
of
his
Death
;
and
abundantly
more
,
if
the
Glory
of
his
Resurrection
and
Ascension
be
added
.
But
especially
the
Coming
down
of
the
Holy
Ghost
,
and
the
Power
the
Apostles
received
from
heaven
,
all
the
Prophesies
that
went
before
,
and
all
the
successes
that
followed
after
,
all
the
Faith
and
Learning
of
the
Fathers
,
all
the
Canons
and
Decrees
of
Councils
,
all
the
Transactions
of
the
World
drawn
down
to
our
own
Age
in
a
continued
series
,
illustrate
and
confirm
all
that
is
revealed
.
BUT
you
will
say
,
How
shall
we
know
such
Histories
to
be
true
,
and
that
such
Prophesies
and
Prophets
were
in
their
several
Ages
;
Since
we
never
saw
the
same
with
our
eyes
,
and
there
are
many
sleights
and
Fables
in
the
World
:
How
dost
thou
know
there
are
any
Antipodies
?
Thou
didst
never
see
them
!
Or
that
there
is
any
Sea
,
which
thou
didst
never
behold
!
Or
that
the
next
River
has
a
Fountain
Head
?
Is
not
the
Universal
Tradition
of
all
the
world
(
wherein
the
Church
of
Rome
,
nay
the
Catholick
Church
,
is
but
a
little
Part
)
a
clear
Light
for
a
matter
of
Antiquitie
,
attended
with
a
Stream
of
Effects
and
clear
Monuments
concurring
together
,
without
any
Dissonancy
in
the
Things
themselves
,
or
Contention
of
Parties
?
How
dost
thou
know
that
there
was
such
a
man
as
King
James
,
or
William
the
Conqueror
.
Is
he
not
a
mad
man
that
will
doubt
,
or
Dispute
it
?
All
that
thou
hast
to
confirm
thee
in
the
certainty
of
these
,
and
infinitely
more
,
conspires
together
,
to
confirm
thee
in
the
certainty
of
the
other
,
The
History
of
the
Bible
is
confest
by
Turks
,
and
Jews
,
and
Infidels
,
and
which
is
far
more
,
by
the
Testimony
of
the
Church
,
which
deserves
to
be
believed
above
them
all
.
And
if
the
History
be
true
,
there
were
such
Persons
as
Adam
,
Enoch
,
Noah
,
Abraham
,
Joseph
,
Moses
,
Samuel
,
David
,
Solomon
,
Elias
,
Elisha
,
Josiah
,
Isaiah
,
Jeremiah
,
Ezekiel
,
Daniel
,
and
the
rest
of
the
Prophets
;
such
persons
as
Jesus
Christ
,
and
his
Apostles
in
such
Ages
;
such
Prophesies
,
and
such
Accomplishments
at
vast
Distances
;
such
Acts
,
and
such
Miracles
,
and
such
Doctrines
upon
such
occasions
:
And
if
all
this
Matter
of
fact
be
true
,
t
is
impossible
but
these
Doctrines
must
be
Divine
,
which
the
Devil
and
wicked
men
so
much
Oppose
and
Blaspheme
in
the
World
.
And
if
these
Doctrines
are
true
,
then
all
the
Promises
of
GOD
are
true
,
and
there
is
a
large
foundation
of
Eternal
Hope
prepared
for
the
Soul
:
because
if
all
these
Preparations
be
not
Eternally
disgraced
by
the
feebleness
of
their
End
the
Glory
and
Felicity
which
is
designed
by
them
,
is
infinite
and
Eternal
.
THAT
all
these
Things
are
intended
for
thy
Benefit
,
thou
mayst
clearly
see
,
by
thy
very
Power
to
see
them
,
and
by
the
Natural
Influence
which
they
have
upon
thy
Estate
and
condition
.
For
tho
it
may
happen
by
some
succeeding
Accident
,
that
thy
Power
to
see
and
enjoy
all
may
be
bereaved
of
its
Objects
,
when
thine
Interest
is
Eclipsed
and
forfeited
by
thy
Rebellion
,
and
the
Influence
of
all
may
at
last
through
thine
own
Default
be
ineffectual
and
Malevolent
to
Thee
;
yet
thou
art
assured
by
the
Nature
of
GOD
,
and
of
thy
own
Soul
,
that
it
could
not
be
intended
Evil
from
the
Beginning
;
nay
the
very
Order
and
disposition
of
the
Things
themselves
importeth
the
Design
to
be
Felicity
and
Glory
.
For
all
these
Things
were
written
for
our
Admonition
,
upon
whom
the
Ends
of
the
world
are
come
:
And
the
Apostle
expresly
saith
,
that
whatsoever
Things
were
written
aforetime
,
This
Hope
maketh
not
ashamed
,
because
the
Love
of
GOD
is
shed
abroad
in
our
Hearts
.
We
Delight
in
Beauty
,
and
by
that
very
Inclination
that
we
have
unto
it
,
are
apt
to
Delight
in
any
Thing
that
is
Amiable
.
We
delight
to
see
the
Order
and
Perfection
of
GODS
Ways
,
and
GOD
himself
taketh
Pleasure
in
manifesting
his
Wisdome
and
Goodness
,
for
the
Behoof
of
our
Souls
,
because
he
is
Great
in
Bounty
,
and
infinite
in
Love
by
his
very
Essence
:
Nay
further
we
are
every
one
Capable
of
all
the
Benefit
that
accrueth
thereby
,
and
by
Nature
fitted
to
celebrate
his
Praises
for
all
the
Advantages
that
by
any
of
his
Dispensations
are
imparted
to
us
,
and
have
Liberty
to
improve
them
all
for
the
Acquisition
of
that
Glorious
End
to
which
we
are
ordained
.
The
Nature
of
GOD
,
which
is
hereby
manifested
to
be
Love
to
his
Creatures
,
is
that
which
enableth
thee
by
this
very
means
to
honour
and
adore
him
,
and
by
so
doing
to
enter
into
his
Kingdome
,
where
he
,
that
did
all
these
Things
for
a
farther
End
,
will
appear
in
Glory
,
and
shew
thee
a
Perfection
of
Life
and
Bliss
,
that
is
worthy
of
all
this
Care
and
Providence
,
being
as
great
as
thy
Heart
can
Wish
or
desire
.
HOPE
is
for
its
Extent
and
Dimensions
vast
and
wonderful
.
All
the
Honour
,
Advancement
,
Exaltation
,
Glory
,
Treasure
,
and
Delight
,
that
is
concievable
in
Time
or
Eternity
,
may
be
hoped
,
for
:
all
that
the
Length
,
and
Breadth
,
and
Depth
,
and
Height
,
of
the
Love
of
GOD
,
which
passeth
Knowledge
,
is
able
to
perform
;
All
that
Ambition
or
Avarice
can
desire
,
all
that
Appetite
and
Self-Love
can
pursue
,
all
that
Fancy
can
imagine
Possibles
and
Delightful
;
Nay
more
then
we
are
able
to
ask
or
think
;
we
are
able
to
desire
,
and
aspire
after
(
if
it
be
promised
to
us
)
the
very
throne
of
GOD
,
and
all
the
Joys
of
his
Eternal
Kingdom
.
And
the
more
Sublime
its
Objects
are
,
the
more
Eagerly
&
violently
does
our
Hope
pursue
them
,
because
there
is
more
Goodness
in
them
to
ravish
our
Desire
.
TO
fall
from
the
Height
of
ones
Hopes
,
where
the
Kingdome
and
Glory
was
infinite
,
to
which
we
aspire
,
is
to
fall
from
the
Height
of
Heaven
into
the
Depth
of
Hell
,
it
produceth
a
misery
and
Anxiety
in
the
Soul
,
an
Indignation
and
Sorrow
,
answerable
to
all
the
Greatness
of
our
Objects
,
and
the
expectancies
of
our
Hopes
:
Especially
where
the
Hope
is
Lively
and
Tender
,
and
Strong
,
and
Sensible
of
all
it
conceiveth
.
FOR
it
is
the
property
of
a
true
and
lively
Hope
to
Elevate
the
Soul
,
to
the
Height
of
its
Object
:
tho
dull
and
drowzy
Hopes
make
no
Impression
or
Alteration
in
the
Mind
.
The
Soul
extends
it self
with
a
kind
of
Pleasure
in
its
Wishes
and
in
touching
.
The
Possibility
of
such
Goodnesses
,
as
it
proposes
to
its
self
in
its
own
Imagination
.
Love
and
Beauty
even
in
Romances
are
Delightful
:
the
very
Dreams
and
Ideas
of
the
Perfections
of
Bliss
,
have
a
Pleasure
as
well
as
their
Reallity
.
The
Desires
of
it
are
something
more
Rich
and
Sacred
then
the
fancy
or
Imagination
:
but
to
Hope
for
such
a
Thing
with
a
clear
and
joyful
expectation
,
is
to
grasp
at
its
fruition
,
with
a
faint
Kind
of
Promise
,
that
it
shall
at
last
be
ours
.
Had
our
Hopes
in
Spiritual
Things
,
as
much
Sence
as
they
have
in
Temporal
,
those
Beams
of
Assurance
that
enlighten
our
Hope
and
fill
it
with
Glory
,
would
infuse
a
solid
Strength
into
our
Desire
and
our
pleasures
would
be
so
Great
that
we
should
not
exchange
them
for
all
the
Empires
in
the
World
.
Especially
if
it
ascended
so
high
as
to
be
founded
on
infinite
and
Eternal
Causes
,
and
the
only
fears
that
did
chequer
our
Hope
,
sprung
from
Nothing
but
the
Danger
of
being
Wanting
to
our selves
.
For
who
would
think
,
That
when
our
Lives
and
Liberties
are
at
stake
,
we
should
be
false
to
our selves
,
that
infinite
Love
and
Power
should
be
tendered
to
us
,
infinite
Beauty
and
Goodness
be
before
us
,
infinite
Honour
and
Pleasure
be
offered
us
,
Eternal
Delights
,
inestimable
Riches
,
Ever
flourishing
Joys
,
an
infinite
Empire
be
without
fraud
attainable
,
and
we
be
so
Treacherous
and
false
to
our selves
,
as
to
fleight
it
all
!
It
is
an
Absurdity
so
incredible
,
that
we
should
lose
all
these
,
Enjoyments
by
our
own
Default
,
and
bare
Remissness
that
we
shall
hate
our selves
Eternally
if
we
lose
so
fair
an
Advantage
.
Yet
this
is
our
Case
,
we
daily
do
that
which
in
point
of
Reason
is
impossible
to
be
done
,
and
for
doing
which
we
judge
our selves
Guilty
of
Eternal
Tortures
.
All
the
Misery
that
is
lodged
in
infinite
Despair
has
comfort
and
refreshment
answerable
to
it
in
infinite
Hope
.
'T
is
the
present
food
and
Support
of
our
Lives
,
't
is
the
Anchor
of
our
Souls
in
the
midst
of
all
the
Storms
and
Tempests
in
the
World
,
't
is
the
foretaste
of
Bliss
and
Coelestial
Glory
,
a
Glympse
and
Appearence
of
the
Beatifick
Vision
,
without
which
to
Live
is
to
Dye
,
and
to
Dye
is
to
perish
for
evermore
.
THE
Great
Reason
for
which
a
right
Hope
is
accounted
so
Great
a
Vertue
,
is
because
its
Objects
do
really
surpass
all
Imagination
.
The
fulness
of
the
GODHEAD
in
the
Soul
of
Man
,
the
Perfection
of
the
Divine
Image
,
a
Transformation
for
Glory
,
to
Glory
,
even
as
by
the
Spirit
of
the
Lord
,
Communion
with
the
Father
,
Son
and
Holy
Ghost
,
infinite
Love
and
Bounty
,
the
Estate
of
a
Bride
in
Communion
with
GOD
the
Possession
of
his
Throne
,
with
another
Kind
of
sweetness
then
the
Bridegroom
,
himself
enjoys
,
the
Resurrection
of
the
Body
,
and
Life
Eternal
,
in
a
Kingdome
where
all
Occasions
of
Tears
and
Fears
shall
ever
be
removed
,
Where
all
Regions
,
and
Ages
,
and
Spaces
,
and
Times
,
and
Eterternities
,
shall
be
before
our
Eys
,
and
all
Objects
in
all
Worlds
at
once
Visible
,
and
infinitely
Rich
,
and
Beautiful
,
and
Ours
!
Our
very
Appetites
also
being
ravished
with
Sensible
Pleasures
in
all
our
Members
,
not
inconsistent
with
,
but
springing
from
these
high
and
Supeperior
Delights
,
not
distracting
or
confounding
our
Spiritual
Joys
,
but
purely
Superadded
,
and
increasing
the
same
;
while
our
Bodies
are
made
like
to
his
most
Glorious
Body
,
by
that
Almighty
Power
whereby
he
is
able
to
subdue
All
Things
to
himself
,
all
these
infuse
their
Value
;
and
the
Hope
that
is
exercised
about
these
Things
is
a
Vertue
so
great
,
that
all
inferior
Hopes
,
which
this
doth
Sanctifie
,
are
made
Vertues
by
it
,
but
without
this
all
other
Hopes
are
Debasements
and
Abuses
of
the
Soul
,
meer
Distractions
and
delusions
,
and
therefore
Vices
.
I
Know
very
well
that
Presumption
and
Despair
are
generally
accounted
the
Extreams
of
Hope
,
and
the
only
vices
that
are
Opposite
thereunto
.
But
I
Know
as
well
,
that
there
may
be
many
Kinds
and
Degrees
of
Hope
,
of
which
so
me
may
be
vicious
,
and
some
Vertuous
:
and
that
some
sorts
of
Hope
themselves
are
Vices
.
When
ever
we
make
an
inferior
Desire
the
Sovereign
Object
of
our
Hope
,
our
Hope
is
abominable
Idolatrous
and
Atheistical
.
We
forget
GOD
,
and
magnifie
an
inferior
Object
above
all
that
is
Divine
.
To
Sacrifice
all
our
Hopes
to
Things
unworthy
of
them
,
or
to
be
Remiss
and
sluggish
in
Hoping
for
Things
of
infinite
Importance
,
is
apparently
Vicious
:
But
to
be
just
to
all
our
Encouragements
,
and
to
lift
up
our
Eys
to
the
Eternal
GOD
,
with
an
humble
Expectation
;
to
wait
upon
him
,
and
to
hope
for
all
that
from
his
Bounty
,
which
his
Goodness
has
promised
,
to
desire
the
most
high
and
perfect
Proofs
of
his
Love
,
is
the
Property
of
a
most
Great
and
Noble
Soul
,
by
which
it
is
carried
above
all
the
World
,
and
fitted
for
the
Life
of
the
most
high
and
perfect
Vertue
.
CHAP.
XVII
.
Of
Repentance
.
It
s
Original
,
its
Nature
,
it
is
a
Purgative
Vertue
.
It
s
necessity
,
its
Excellencies
.
The
measure
of
that
sorrow
which
is
due
to
Sin
is
intollerable
to
Sense
,
confessed
by
Reason
,
and
dispensed
with
by
mercy
.
REPENTANCE
is
a
Sowre
and
austere
Kind
of
Vertue
,
that
was
not
created
nor
intended
by
GOD
,
but
introduced
by
Sin
,
made
fair
by
Mercy
,
in
remitting
the
offence
,
and
pardoning
the
Sin
.
It
is
a
Strange
Kind
of
off-spring
,
which
flows
from
Parents
so
infinitely
different
,
and
has
a
mixture
in
its
Nature
,
answerable
to
either
an
Evil
which
it
derives
from
Sin
,
and
a
Goodness
which
flows
from
Mercy
.
It
s
Evil
is
that
of
Sorrow
,
Indignation
and
Shame
,
Its
Goodness
is
the
usefulness
,
and
necessity
of
the
thing
,
considering
the
Condition
we
are
now
in
.
It
is
highly
ingrateful
to
Sence
,
but
transcendently
convenient
and
amiable
to
Reason
;
for
it
is
impossible
for
him
that
has
once
been
defiled
with
sin
,
ever
to
be
cleansed
,
or
to
live
after
in
a
Vertuous
manner
,
unless
he
be
so
ingenious
as
to
lament
his
Crime
,
as
to
loath
,
acknowledge
,
and
detest
his
Error
.
THE
Union
of
the
Soul
and
Body
is
mysterious
,
but
that
Sin
and
Mercy
should
be
united
,
as
Causes
so
infinitely
different
,
for
the
production
of
a
Child
so
Black
and
so
Beautiful
,
is
the
Greattest
Wonder
which
the
Soul
can
contemplate
on
this
side
Heaven
;
and
will
continue
to
be
remembred
for
ever
,
and
appear
more
Wonderful
than
before
when
the
perfect
Disparity
and
Opposition
between
them
is
clearly
seen
,
in
the
Light
of
Glory
.
THE
Efficient
Cause
of
Repentance
is
either
Remote
,
or
Immediate
:
It
s
immediate
Efficient
Cause
is
the
Gracious
Inclination
,
or
the
Will
of
the
Penitent
,
its
remote
Efficient
is
GOD
,
the
Father
of
Lights
from
which
every
Good
and
Perfect
Gift
descended
.
It
s
Material
Cause
is
Sorrow
.
It
s
Formal
Cause
,
which
makes
it
a
Vertue
,
is
the
Reason
and
Manner
of
that
Sorrow
,
the
Equity
and
Piety
wherewith
it
is
attended
,
containing
many
ingredients
in
its
Nature
too
long
a
particular
to
be
described
here
.
It
s
Final
Cause
is
either
immediate
,
or
ultimate
,
the
first
is
Amendment
,
the
last
Salvation
.
BEING
thus
bounded
by
its
Causes
,
its
Definition
is
Easie
,
Repentance
is
a
Grace
,
or
Christian
Vertue
,
wherein
a
man
confesses
,
hates
and
forsakes
his
Sin
,
with
Grief
that
he
hath
been
Guilty
of
it
,
and
purposes
of
Amendment
of
Life
in
Order
to
His
Peace
and
Reconciliation
with
GOD
,
that
he
may
answer
the
Obligations
that
lye
upon
him
,
discharge
his
Duty
,
lay
hold
on
the
Advantages
of
GODS
Mercy
,
escape
everlasting
Damnation
,
and
be
made
a
Partaker
of
Eternal
Glory
.
AMONG
the
Vertues
some
are
Purgative
,
and
some
are
Perfective
.
The
Purgative
Vertues
are
all
Preparatory
to
Bliss
,
and
are
occasioned
only
by
the
Disorder
of
the
Soul
:
the
perfective
are
Essential
to
our
formal
Happiness
,
and
Eternally
necessary
by
the
Law
of
Nature
.
Repentance
is
not
in
its
own
Nature
,
(
If
Simply
and
absolutely
considered
)
necessary
to
Bliss
:
But
,
in
Relation
to
Sinners
,
it
is
as
necessary
as
Physick
to
the
Recovery
of
Health
,
or
as
the
Change
it self
is
,
by
which
we
pass
from
the
Distemper
we
are
Sick
of
,
to
the
right
and
Sound
Estate
which
we
had
lost
by
the
Disease
.
As
the
malady
is
accidental
,
so
is
the
Cure
.
For
the
Nature
of
Man
may
be
well
,
and
perfect
,
without
either
this
,
or
the
other
.
He
that
is
originally
pure
,
has
no
need
of
a
Purgative
Vertue
;
but
he
that
is
faln
defiled
musts
needs
rise
,
and
wash
away
the
filth
,
before
he
can
be
clean
.
FOR
this
Cause
,
even
among
the
Heathens
themselves
,
the
more
Knowing
and
Learned
have
a
Conscience
of
Sin
;
their
Priests
and
Philosophers
,
devised
several
Rites
and
Manners
of
Purgation
,
which
they
taught
,
and
imposed
on
their
Disciples
with
much
Circumstance
and
Ceremony
,
in
order
to
their
Reception
.
Nor
was
there
any
Temple
,
or
Religion
in
the
World
,
that
pretended
not
something
to
Diviner
Mysteries
:
Which
were
graced
&
beautified
with
Preparatory
Washings
,
Humiliations
,
Fashions
,
Attirs
,
Watchings
,
Retirements
,
Shavings
,
Sprinklings
,
Anoyntings
,
Consecrations
,
Sacrifices
,
or
some
other
Disciplines
like
unto
these
,
to
be
endured
and
past
thorow
,
before
their
Votaries
could
be
admitted
to
their
mysteries
.
All
which
Rites
as
they
made
a
great
shew
,
because
they
were
sensible
,
so
were
they
apt
to
put
a
magnificent
face
on
their
Religion
to
dispose
the
Persons
exercised
by
them
to
a
more
complying
Obedience
,
and
to
beget
a
Reverence
mixt
with
Awful
Admiration
in
their
ignorant
Spectators
.
All
which
nevertheless
were
but
Emblematical
Ordinances
,
signifying
something
invisible
that
was
necessary
to
be
done
,
of
which
the
Priests
themselves
knew
not
the
meaning
.
They
had
the
name
of
Paenitentia
in
their
Common
Conversation
,
but
applied
it
to
profane
and
Trivial
occasions
:
But
Repentance
in
Religion
,
which
is
the
Soul
and
substance
of
those
mystical
Observations
,
a
broken
and
Contrite
Heart
,
an
internal
Sorrow
for
their
sin
,
was
a
thing
unknown
;
so
that
all
their
Appearances
,
how
magnificent
soever
,
were
but
Empty
shells
.
REPENTANCE
alone
though
never
so
simple
and
short
in
its
name
,
being
of
such
value
,
that
GOD
accepts
one
contrite
Groan
above
all
the
Ceremonies
,
even
of
his
own
Law
.
And
therefore
he
saith
,
Thou
desirest
not
sacrifice
else
would
I
give
it
;
thou
delightest
not
in
Burnt
offering
.
The
Sacrifices
of
GOD
are
a
Broken
Spirit
:
A
broken
and
a
contrite
Heart
,
O
God
,
thou
wilt
not
despise
.
FOR
tho
Repentance
be
not
in
it selfe
a
desirable
Vertue
,
nor
so
much
as
a
Vertue
,
till
there
be
a
sphere
and
Occasion
for
it
,
wherein
to
be
exercised
,
tho
Repentance
in
it selfe
be
far
worse
then
obedience
,
yet
upon
the
Account
of
our
Saviours
Merits
,
and
GODS
Love
to
Sinners
,
it
is
preferred
above
the
Greatest
Innocency
and
Purity
whatsoever
.
For
there
is
more
Joy
in
Heaven
over
one
sinner
that
repenteth
,
then
over
Ninety
and
nine
Just
persons
that
need
no
Repentance
.
BUT
before
a
sinner
can
atchieve
all
this
,
or
GOD
enjoy
the
fruit
of
his
Salvation
,
he
must
needs
repent
,
for
Repentance
is
the
true
and
substantial
Preparation
of
the
Soul
,
the
only
Purgative
Vertue
,
by
which
it
is
fitted
for
these
Divine
Attainments
.
It
is
,
we
confess
in
outward
Appearance
a
slight
invisible
Act
,
but
as
Great
within
,
as
Wide
and
Comprehensive
as
the
Heavens
.
It
receiveth
the
Vertue
of
the
Divine
Essence
of
the
whole
Creation
,
of
infinite
Mercy
,
of
the
Blood
of
Christ
,
of
his
Humiliation
,
Merit
,
Exaltation
,
Intercession
,
and
glory
,
of
all
the
Work
of
Redemption
into
it self
;
and
having
fed
it self
,
digested
them
,
it
receiveth
strength
by
the
Influence
of
these
to
dispence
all
their
Vertue
again
,
in
the
Production
of
those
Fruits
,
for
the
sake
of
which
GOD
hath
filled
all
the
World
with
miracles
,
the
Verdure
,
and
Maturity
,
and
Perfection
of
which
shall
with
their
beauty
and
sweetness
continue
in
life
and
Florish
for
ever
.
IF
we
respect
Man
alone
,
and
the
things
that
are
done
in
himself
by
Repentance
,
it
seemeth
a
Vertue
of
infinite
value
:
It
divests
him
of
all
his
Rebellion
,
Pride
,
and
vain
Glory
,
strips
him
of
all
his
Lust
and
Impiety
,
purges
him
of
all
his
corruption
,
Anger
,
and
Malice
,
pares
off
all
his
Superfluities
,
and
excesses
,
cleanseth
his
Soul
of
all
its
filthiness
and
pollution
,
removeth
all
that
is
so
infinitly
Odious
to
GOD
,
and
makes
him
amiable
and
Beautiful
to
the
holy
Angels
.
It
sits
and
prepares
him
for
all
the
exercises
of
Grace
and
Piety
,
introduces
Humility
and
Obedience
into
his
Soul
,
makes
him
capable
of
a
Divine
Knowledge
,
and
makes
way
for
the
Beauty
of
his
Love
and
Gratitude
,
inspires
Fortitude
,
and
Prudence
,
and
Temperance
,
and
Justice
into
his
soul
;
renues
his
Nature
,
and
makes
●im
a
meek
and
patient
Person
restores
him
to
that
Wisdom
and
Goodness
he
had
lost
,
cloaths
him
with
rightteousness
and
true
Holiness
,
and
seats
him
again
in
the
Favour
of
GOD.
By
Repentance
he
recovers
the
Divine
Image
,
and
by
Consequence
it
extends
to
all
that
Blessedness
and
Glory
which
is
for
ever
to
be
enjoyed
.
REPENTANCE
is
the
Beginning
of
that
Life
,
wherein
all
the
sweat
Labour
of
the
Martyrs
,
all
the
Persecutions
and
Endeavours
of
the
Apostles
,
all
the
Revelations
of
the
Prophets
,
all
the
examples
of
the
Patriarchs
,
all
the
Miracles
of
old
Time
,
all
the
Mysteries
of
the
Law
,
all
the
Means
of
Grace
,
all
the
Verities
of
the
Gospel
begin
to
take
full
force
and
Effect
,
in
obtaining
that
for
which
they
were
intended
.
Which
sufficiently
intimates
the
value
of
the
Grace
,
and
how
highly
well
pleasing
it
must
be
to
GOD
:
It
is
the
Conception
of
Felicity
,
and
the
New
Birth
of
the
Inward
Man
the
Dereliction
of
the
Old
,
and
the
Assumption
of
a
New
,
and
more
coelestial
Nature
.
It
is
the
Gate
of
the
Heavenly
Kingdome
which
they
that
refuse
to
enter
at
,
can
never
enjoy
.
It
is
one
of
the
Keys
of
Death
and
Hell
,
by
which
the
Gate
of
the
Prison
is
unlockt
,
nay
the
very
knocking
off
the
Chains
,
and
Manacles
of
Satan
;
the
very
Act
wherein
we
regain
our
Liberty
,
and
become
the
Sons
of
GOD
,
and
Citizens
of
Heaven
;
It
was
fitly
Typisied
in
the
old
Law
,
by
the
Laver
that
was
set
at
the
Door
of
the
Tabernacle
for
the
Priests
to
wash
in
,
before
they
entred
into
the
Sanctuary
,
to
walk
in
the
Light
of
the
Golden
Candlesticks
,
to
offer
their
Devotions
at
the
the
Incense
Altar
,
and
to
partake
of
the
shew
bread
on
the
Golden
Table
.
In
the
Outward
Court
they
enjoyed
the
society
of
the
visible
Church
,
the
sight
of
the
Bloody
Altar
,
(
which
answers
out
Saviors
Cross
erected
in
the
World
)
and
the
Benefit
of
their
Outward
Profession
,
which
consisted
in
their
Admission
to
the
Visible
Ordinances
,
and
exterior
Rites
of
Religion
:
But
that
Court
was
open
over
head
,
obnoxions
to
showers
,
in
Token
that
a
bare
Profession
is
not
Enough
to
shelter
us
from
the
Dangers
and
Incommodities
that
may
be
rained
down
in
Judgments
upon
us
from
the
wrath
of
GOD
:
whence
the
face
of
Heaven
is
overcast
with
Clouds
,
and
Covered
with
black
and
Heavy
Displeasure
,
till
we
wash
and
be
clean
,
and
enter
by
penitence
into
the
Invisible
Church
,
of
which
the
Second
Court
is
a
Figure
,
wherein
we
are
illuminated
by
the
Holy
Ghost
,
and
offer
up
the
sweet
Perfumes
of
our
Thanksgivings
and
Praises
;
being
admitted
to
feed
upon
the
Heavenly
Feast
represented
by
the
Shew-bread
.
Table
;
we
are
never
received
into
the
Society
of
the
Saints
and
Angels
,
bainted
out
in
the
Cheruhims
and
Palm
Trees
round
about
on
the
inside
of
its
Walls
,
nor
Covered
over
head
with
a
vail
to
protect
us
:
A
vail
of
Blew
to
represent
the
inferior
Heaven
,
wherein
Cherubims
were
interwoven
to
represent
the
Angels
looking
down
upon
us
,
a
vail
of
Goats-hair
concealed
and
unseen
above
that
of
Blew
,
to
signifie
the
fruits
of
our
Saviour
Life
,
and
another
of
Rams-skins
died
Red
,
to
signifie
the
Blood
of
Christ
,
by
which
we
are
secured
from
all
the
Displeasure
which
otherwise
for
Sin
,
was
due
to
us
.
The
Goats
hair
fitly
resembles
the
Active
Obedience
,
or
the
Righteousness
of
Christ
;
for
as
much
as
Hair
may
be
clipped
off
,
and
a
Covering
made
of
it
,
while
the
Beast
is
alive
:
For
so
might
Christ
have
been
perfectly
Righteous
,
tho
his
Life
had
never
been
Taken
away
:
But
red
is
the
Color
of
blood
,
the
Skin
importeth
Death
for
as
much
as
it
cannot
be
fleyed
off
,
without
the
destruction
of
the
Creature
.
These
vails
therefore
as
they
were
above
the
other
,
were
of
higher
and
more
mysterious
importance
:
And
spread
over
the
inclosed
,
and
invisible
Court
,
into
which
none
but
Priests
and
Levites
entered
,
that
washed
at
the
Laver
,
to
intimate
the
security
only
of
those
,
that
are
washed
in
the
Laver
of
Regeneration
,
and
make
Kings
and
Priests
unto
God
,
being
purged
from
their
old
sins
,
and
sanctified
and
illuminated
,
in
a
secret
Spiritual
manner
.
For
as
they
only
that
tarried
in
their
Houses
,
were
under
the
protection
of
the
Paschal
Lamb
,
whose
Blood
was
sprinkled
on
the
Lintils
of
their
Gates
and
Doors
,
when
the
destroying
Angel
past
through
the
Land
of
Egypt
to
kill
the
First-born
of
Man
and
Beast
:
So
onely
they
that
keep
within
the
Pale
of
the
Invisible
Church
,
are
under
the
Shaddow
of
the
Almighty
,
because
they
only
dwell
in
the
secret
place
of
the
most
High
,
and
they
alone
are
under
the
Coverture
of
that
Powerful
Blood
,
which
speaketh
better
things
than
the
Blood
of
Abel
,
but
pleads
for
the
preservation
of
them
onely
,
that
repent
and
believe
,
and
is
therefore
effectually
spread
over
the
Invisible
Church
alone
.
Which
in
another
Type
is
exhibited
by
the
mixture
of
the
Blood
and
Oyl
,
which
was
sprinkled
upon
the
Priests
and
Lepers
that
were
cleansed
:
Sanctification
and
Justification
moving
alwayes
together
hand
in
hand
,
the
Unction
of
the
Holy
One
,
or
the
Oyl
of
Love
and
Gladness
annointing
all
those
that
are
washed
,
and
only
those
are
washed
in
clean
and
pure
water
,
they
alone
being
effectually
sprinkled
with
the
Blood
of
Christ
who
of
GOD
is
made
unto
us
Wisdome
,
and
Righteousness
,
and
Sanctification
,
and
Redemption
.
FOR
if
God
should
take
Pleasure
in
us
before
we
were
pure
,
his
Complacency
would
be
false
,
and
his
Delight
unrighteous
.
Till
we
are
Delightful
to
him
we
can
never
be
Honorable
nor
Glorious
before
him
:
Nor
ever
be
pleasing
to
that
Goodness
,
which
is
indelible
(
tho
latent
)
in
our
own
Souls
,
till
we
feel
our selves
clean
and
Beautiful
.
IF
any
thing
in
the
World
can
commend
the
value
of
Repentance
,
or
discover
the
infinite
use
and
necessity
of
it
,
this
will
certainly
be
a
consideration
Effectual
:
That
tho
GOD
love
us
with
an
infinite
and
eternal
Love
,
tho
he
magnifies
his
Mercy
infinitely
over
all
our
Deservings
,
tho
Jesus
Christ
loved
us
so
,
as
to
sacrifice
himself
in
our
places
,
tho
he
made
infinite
satisfaction
to
the
Justice
of
God
for
our
Sins
,
tho
the
Holy
Ghost
came
down
from
Heaven
for
our
sakes
,
may
tho
we
ourselves
were
taken
up
into
Heaven
,
all
this
would
he
of
little
avail
,
and
we
should
quickly
be
tumbled
down
again
,
if
only
Sin
were
Delightful
to
us
,
and
our
Wills
so
obstinate
,
that
there
was
no
place
for
Repentance
in
our
Hearts
,
no
sorrow
,
nor
Contrition
for
the
Offences
we
had
committed
.
It
is
not
the
Love
of
GOD
to
us
,
so
much
as
our
love
to
him
,
that
maketh
Heaven
.
It
may
surprize
you
perhaps
,
but
shall
certainly
instruct
you
,
for
the
Love
of
GOD
may
be
infinite
,
yet
if
it
be
unseen
,
breed
no
delight
in
the
Soul
:
if
it
be
sleighted
and
despised
,
it
shall
increase
our
Cuilt
,
Shame
,
and
Deformity
,
and
make
us
the
more
Odious
,
which
it
must
needs
do
,
when
we
are
impenitent
.
For
so
long
,
it
is
manifest
that
we
are
neither
Sensible
of
his
Love
,
nor
Just
unto
it
.
The
taste
of
its
sweetness
,
and
the
Pleasure
we
take
in
his
infinite
Love
,
is
the
Life
of
Blessedness
,
and
the
Soul
of
Heaven
.
It
is
the
Concurrence
of
our
Love
and
His
,
when
they
meet
together
,
that
maketh
Heaven
.
HERE
upon
Earth
we
ought
actually
to
grieve
,
and
repent
for
our
Sins
:
—
But
should
GOD
require
a
measure
in
our
Grief
answerable
to
its
Causes
,
our
Repentance
it self
would
be
an
Hell
unto
us
:
For
the
Grief
would
be
Endless
and
insupportable
.
Right
Reason
requires
that
we
should
be
infinitely
afflicted
for
the
infinite
folly
and
madness
of
Sin
.
But
the
Mercy
of
GOD
dispenseth
with
our
Grief
so
far
,
that
it
takes
off
the
Pain
,
which
its
infinit●
Measure
would
inflict
upon
our
sense
,
and
accepts
of
an
Acknowledgement
made
by
our
Reason
that
it
ought
to
be
infinite
,
if
strict
Justice
were
exacted
at
our
Hands
.
Our
intention
is
(
in
the
Course
of
Reason
,
)
to
be
infinitely
and
Eternally
grieved
for
the
Baseness
of
the
Act
,
and
the
Vileness
we
have
contracted
,
and
so
we
should
be
,
d●d
its
Effects
continue
and
abide
forever
;
for
then
we
should
be
hated
of
GOD
and
become
his
Enemies
World
without
End
.
But
the
Removal
of
that
Hatred
,
and
the
infinite
Mercy
whereby
we
are
forgiven
,
hath
a
kindly
Operation
on
the
Soul
of
every
Penitent
,
and
the
Joy
it
infuseth
restrains
and
limits
the
Excess
of
our
Sorrow
,
it
leaves
the
Intension
of
Grief
,
and
its
inclination
in
the
Mind
,
yet
stops
the
persecution
,
and
relieves
our
Reason
,
by
diverting
the
stream
of
its
Operations
and
Exercises
;
it
engageth
its
actual
Resentments
upon
other
Objects
,
which
turn
it
all
into
Love
and
Adoration
,
Praise
and
Thanksgiving
,
Joy
and
Complacency
.
For
the
Love
of
God
continued
after
our
fall
,
and
the
Felicity
to
which
we
are
called
out
of
the
Depth
of
our
misery
all
the
Advantages
we
receive
upon
our
Redemption
,
the
Improvements
of
our
miserable
Estate
the
Degrees
and
Ornaments
that
are
added
to
the
Beauty
and
perfection
of
Gods
Kingdome
upon
so
sad
an
occasion
as
Sin
is
,
all
these
things
take
up
our
Thoughts
in
such
a
manner
that
while
we
are
actually
and
fully
Just
to
these
,
and
Loving
GOD
,
for
his
Eternal
Love
,
infinitely
more
than
we
Love
our selves
,
we
live
in
him
,
and
are
all
in
raptures
of
Blesseduess
.
yet
is
there
a
Vertual
Sorrow
which
Reason
conceives
as
most
due
to
Sin
,
which
being
expressed
only
in
the
Humility
of
our
Souls
,
and
seen
as
it
were
underneath
the
fruition
of
our
Joys
,
in
the
lowly
Conceit
we
retain
of
our selves
(
in
the
confession
of
our
vileness
and
the
deep
Sence
of
our
own
unworthiness
;
)
is
far
Greater
,
now
we
are
restored
to
the
favour
and
Love
of
GOD
,
far
sweeter
to
be
seen
,
and
deeper
to
be
understood
;
than
the
Grief
for
Sin
would
have
been
,
had
we
been
not
redeemed
,
but
Damned
forever
.
CHAP.
XVIII
.
Of
Charity
towards
GOD.
It
Sanctifieth
Repentance
,
makes
it
a
Vertue
,
and
turns
it
to
a
Part
of
our
true
Felicity
.
Our
Love
to
all
other
Objects
is
to
begin
and
End
in
GOD.
Our
Love
of
GOD
hath
an
Excellency
in
it
that
makes
it
worthy
to
be
desired
by
his
Eternal
Majesty
.
He
is
the
only
Supreme
and
Perfect
friend
.
By
Loving
we
enjoy
him
.
REPENTANCE
without
Love
is
so
far
from
seating
us
in
the
Felicity
of
Heaven
,
that
it
is
one
of
the
Ingredients
of
the
Torments
in
Hell
,
a
natural
Effect
of
Sin
,
and
a
great
Part
of
the
Misery
of
Devils
.
Love
is
a
genuine
Affection
of
the
Soul
,
and
so
powerfully
Sweet
,
when
it
is
Satisfied
and
pleased
,
that
it
communicates
the
Relish
of
its
own
Delightfulness
to
every
Thing
near
it
,
and
Transformes
the
most
Virulent
Affections
into
Smooth
,
Healing
,
Perfective
Pleasures
.
Insomuch
that
in
Heaven
our
Sorrow
for
Sin
shall
perhaps
be
infinite
,
yet
the
malignity
of
it
so
perfectly
correctd
,
that
tho
we
continue
Eternally
Just
,
in
rendring
our
Sins
that
grief
which
is
their
due
,
it
shall
not
discompose
our
peace
,
norcorrode
our
Delighs
,
but
increase
our
Repose
in
the
Beauty
of
our
souls
,
and
make
our
Joys
more
full
of
Extasie
,
by
those
Melting
,
Lively
,
Bleeding
,
Resentments
,
which
our
Love
will
occasion
in
the
very
Grief
;
where
with
it
perfects
our
Felicity
.
For
as
the
falling
out
of
Lovers
is
the
Renewing
of
Love
,
so
is
the
Mercy
and
Kindness
of
the
one
,
even
of
him
that
was
injured
;
and
the
calm
and
secure
Indignation
wherewith
the
other
hates
himself
for
being
guilty
of
so
vile
a
miscarriage
,
the
very
Grace
and
Beauty
of
the
Reconciliation
;
it
is
a
great
means
of
their
mutual
Endearment
and
Tenderness
ever
after
:
the
Compassion
of
him
that
is
Innocent
,
and
the
humble
grief
of
the
Guilty
making
the
Joy
of
their
future
Correspondence
more
Deep
and
Serious
,
more
Vigorous
and
Enflaming
,
more
lasting
.
LOVE
is
that
which
Sanctifies
Repentance
,
and
makes
it
pleasant
both
to
him
that
is
Beloved
,
and
to
him
that
is
adored
;
Acceptable
and
Delightful
to
him
that
repenteth
,
as
well
as
to
him
that
had
been
injured
.
For
the
Sinners
Restauration
makes
it
as
Natural
to
grieve
for
his
Fault
as
to
rejoyce
in
his
Felicity
,
his
fad
and
humble
Resentments
are
his
own
Satisfaction
,
because
he
sees
himself
Just
and
Rational
in
them
he
delighs
in
his
Sorrow
,
because
it
is
Honourable
,
and
finds
a
new
Kind
of
pleasure
in
his
Abasement
,
because
it
is
relieved
by
the
Wonder
of
his
Happy
condition
;
and
what
he
hath
lost
in
himself
is
regained
in
the
pefection
and
Goodness
of
his
Object
.
THAT
GOD
is
the
sovereign
Object
of
Love
I
scarcely
need
to
mention
;
all
I
shall
observe
upon
this
occasion
,
is
;
that
we
are
more
to
Love
him
for
his
Mercy
and
Compassion
towards
us
as
Sinners
,
then
for
his
Goodness
and
Bounty
expressed
at
the
first
,
as
we
were
Innocent
Creatures
.
The
Bleeding
Spectacle
of
his
Incarnate
Deity
,
and
the
Perseverance
of
his
Miraculous
and
Transcendent
Love
after
all
our
Offences
,
is
another
Kind
of
Motive
to
heighten
our
Charity
of
,
and
gives
it
another
form
,
as
much
more
Mysterious
,
so
much
more
perfect
and
Delightful
then
ever
.
Our
Sorrow
for
Sin
infuses
a
New
Sense
into
Nature
,
a
New
Beauty
into
Love
,
and
gives
as
much
unto
it
,
as
it
receiveth
from
it
.
But
this
being
better
known
by
Experience
,
then
by
description
I
shall
refer
you
to
the
Life
of
Heaven
and
Grace
,
for
more
ample
satisfaction
.
LOVE
,
as
we
have
shewed
,
may
be
extended
to
all
Objects
in
Heaven
and
Earth
;
all
that
is
Goodly
and
Amiable
being
capable
of
that
Affection
.
Hereupon
the
Word
Love
is
generally
used
for
that
Liking
and
Esteem
we
have
for
any
thing
,
whether
Dead
or
alive
.
We
can
Love
Life
,
and
desire
to
see
Good
Days
;
we
can
Love
the
Sun
,
and
Wine
,
and
Oyl
,
and
Gold
;
Love
our
Dogs
and
Horses
,
fine
Clothes
and
Jewels
,
Pleasures
,
Honours
,
Recreations
,
Houses
,
Riches
,
and
as
well
as
Love
Men
and
Women
,
Souls
and
Angels
.
And
evermore
our
Love
expresseth
it self
in
Tenderness
and
Care
for
the
Preservation
of
what
we
Love
,
in
Esteem
of
its
Worth
,
and
Delight
in
its
Beauty
,
in
endeavours
also
to
promote
its
Welfare
as
far
as
it
is
capable
.
But
there
is
another
sort
of
Love
towards
Living
Objects
,
Divine
and
reasonable
,
which
we
call
Charity
.
This
is
that
Vertue
of
which
the
Apostle
saith
,
(
after
he
had
spoken
of
all
the
Miracles
,
Helps
,
Governments
,
Prophesies
,
Tongues
,
and
other
Gifts
of
the
Holy
Ghost
,
that
were
then
in
the
Church
)
And
Yet
shew
I
unto
you
a
more
Excellent
Way
.
1
Cor.
12.
ult.
Tho
I
speak
with
the
Tongues
of
Men
and
of
Angels
,
and
have
not
Charity
,
I
am
become
as
sounding
Brass
,
or
a
tinkling
Cymbal
.
And
tho
I
have
the
Gift
of
Prophesie
,
and
understand
all
mysteries
,
and
all
Knowledge
,
and
tho
I
have
all
Faith
,
so
that
I
could
remove
Mountains
,
and
have
no
Charity
,
I
am
nothing
,
and
tho
I
bestow
all
my
Goods
to
feed
the
poor
,
and
tho
I
give
my
Body
to
be
burned
,
and
have
not
Charity
it
profiteth
me
nothing
.
It
is
that
concerning
which
our
Saviour
Speaketh
,
The
first
of
all
the
commandements
is
,
Hear
O
Israel
,
the
Lord
our
GOD
is
one
Lord
,
and
thou
shalt
Love
the
Lord
thy
GOD
with
all
thy
heart
,
and
with
all
thy
Soul
,
and
with
all
thy
Mind
,
and
with
all
thy
Strength
:
This
is
the
first
Commandement
:
And
the
Second
is
like
,
namely
this
,
Thou
shalt
Love
thy
Neighbour
as
thy self
:
There
is
none
other
Commandement
greater
then
those
.
Nay
perhaps
it
is
that
of
which
he
saith
to
his
Apostles
,
when
they
had
admired
at
his
Miracles
.
He
that
believeth
on
me
,
the
works
that
I
do
shall
he
do
also
,
and
greater
Works
then
these
shall
he
do
,
because
I
go
to
the
Father
.
For
Faith
worketh
by
Love
,
Love
is
the
Life
of
Faith
,
and
without
the
Works
of
the
one
the
other
is
Dead
:
The
Works
of
Love
are
the
End
of
all
Miracles
,
and
more
Blessed
then
they
.
Nay
Love
is
the
End
of
Faith
as
well
as
it
is
of
the
Law
:
for
the
Apostle
saith
,
The
End
of
the
Commandment
it
Charity
,
out
of
a
pure
Heart
,
and
of
a
good
conscience
,
and
of
Faith
unfeigned
.
It
is
the
End
of
the
very
Creation
of
the
World
,
of
all
Gods
Labors
and
Endeavours
,
of
all
his
Ways
in
all
Ages
,
all
the
faculties
and
powers
of
the
Soul
,
the
very
End
of
the
Redemption
of
Mankind
,
the
End
of
the
Jewish
Oeconomy
under
the
Law
,
the
End
of
all
the
Dispensations
of
Grace
and
Mercy
under
the
Gospel
;
the
End
of
our
Saviours
coming
down
into
the
World
,
the
End
of
all
his
Miracles
,
Tears
,
and
Blood
,
the
End
of
the
Holy
Ghosts
appearing
upon
Earth
,
the
End
of
all
the
Means
of
Grace
,
and
in
some
sort
the
very
last
End
of
all
Rewards
and
Punishments
whatsoever
.
The
everlasting
Continuance
of
this
Love
is
the
End
of
Eternity
it self
in
a
manner
,
and
if
our
Love
be
not
the
End
of
GODS
Love
,
his
is
of
ours
.
And
if
the
Truth
be
deeply
inquired
into
,
the
Intermixture
is
so
sweet
,
that
his
is
the
End
of
ours
,
ours
of
his
.
For
he
Loveth
us
with
the
Love
of
Benevolence
,
that
we
may
Love
him
;
and
he
desires
to
be
beloved
of
us
,
that
he
may
Love
us
,
with
another
Kind
of
Love
,
distinct
from
the
former
,
even
that
of
Complacency
.
Which
Love
of
Complacency
is
the
Crown
of
ours
,
and
so
Delightful
to
us
,
that
it
is
the
very
End
of
our
Desire
,
and
begetteth
in
us
a
new
Love
of
Complacency
fitly
answering
his
unto
us
.
NOW
if
Love
be
the
End
of
all
the
laws
,
Works
,
and
Ways
of
GOD
,
of
all
our
Saviours
Labours
and
sufferings
,
of
our
souls
and
Bodies
,
of
the
whole
Creation
,
of
all
the
Endeavours
and
Desires
of
the
Deity
,
in
all
the
Dispensations
of
his
Grace
and
Providence
,
there
must
be
something
in
its
Nature
Equivalent
to
all
these
Transcendent
Undertakings
,
to
justifie
the
Wisdom
that
selected
Love
for
its
Sovereign
Object
,
for
it
is
the
office
of
Wisdome
to
suit
the
means
and
their
End
together
,
so
that
the
Excellency
of
the
one
may
be
worthy
of
all
the
Cost
and
Difficulty
of
the
other
.
For
it
is
a
foolish
thing
to
pursue
a
base
and
feeble
End
by
Glorious
and
Wonderful
Methods
,
because
its
Vileness
will
Disgrace
the
Design
,
and
with
it
their
Beauty
,
their
very
Grandure
will
be
absurd
,
where
their
Issue
is
but
contemptible
.
The
Apostle
therefore
telleth
us
that
Love
is
the
fulfilling
of
the
Law
,
and
that
it
is
the
Bond
of
Perfectness
.
And
pursuing
its
properties
a
little
more
Ample
,
he
saith
,
Charity
suffereth
long
,
and
is
kind
,
Charity
envyeth
not
,
Charity
Vaunteth
not
it self
,
is
not
puffed
up
,
doth
not
behave
it self
unseemly
,
seeketh
not
her
own
,
is
not
easily
provoked
,
thinketh
no
evil
,
rejoyceth
not
in
iniquity
,
but
rejoyceth
in
the
Truth
,
beareth
all
Things
,
believeth
all
things
,
hopeth
all
things
,
endureth
all
things
.
Charity
never
faileth
,
&c.
IT
is
one
noble
Effect
of
Charity
,
that
it
suffereth
afflictions
cheerfully
and
patiently
for
the
sake
of
its
Beloved
:
Another
is
its
Kindness
to
its
Object
;
its
sweet
and
Courteous
inclination
to
do
all
manner
of
Good
:
Another
,
for
which
it
is
highly
valuable
,
is
,
that
it
envieth
not
the
Felicity
or
Glory
of
its
Beloved
but
taketh
Pleasure
to
see
it
far
higher
and
greater
then
its
own
:
is
not
apt
to
vaunt
and
brag
of
its
Perfections
,
but
hath
an
humble
Esteem
of
all
its
Atchievments
:
doth
not
behave
it self
in
distasteful
manner
,
but
studies
and
designes
the
Honour
Benefit
and
satisfaction
of
its
Object
.
But
that
which
of
all
other
is
its
greatest
Perfection
,
is
,
that
it
seeketh
not
its
own
:
it
is
not
Mercenary
or
self
ended
,
but
truly
Generous
and
Heroick
in
its
Performances
.
It
Sacrificeth
it self
,
and
all
its
interests
,
to
the
Advantage
of
its
Object
;
it
preferreth
the
person
it
Loveth
above
it self
,
desires
its
Exhaltation
,
and
delights
in
its
Glory
more
then
its
own
,
It
is
not
easily
provoked
,
because
it
puts
the
best
sence
upon
all
that
is
done
by
its
Object
:
Thinketh
no
evil
,
is
not
suspicious
,
or
malevolent
,
or
censorious
,
but
frameth
honourable
and
fair
Ideas
of
all
that
is
thought
or
done
by
its
Beloved
:
Hateth
all
Impurity
that
may
displease
its
Object
,
all
black
and
crooked
Apprehensions
,
that
may
wrang
and
disguise
it
;
beareth
all
with
Hope
and
Equanimity
,
because
it
believeth
its
Object
to
be
Good
,
and
Wise
,
till
it
must
of
necessity
change
its
Opinion
,
and
entertain
a
Judgement
tending
to
its
condemnation
.
It
is
no
longer
Charity
then
,
but
dislike
and
aversion
,
when
it
ceaseth
to
think
well
of
its
Object
:
for
it
is
another
Principle
or
distinct
in
Nature
from
Love
,
as
its
Actions
are
from
the
Actions
of
Love
;
the
diversity
of
the
Effects
evidently
proving
a
Difference
in
their
Causes
.
THE
Quality
,
by
which
Charity
rejoyceth
in
the
Truth
,
is
an
incomparable
excellence
and
commendation
of
its
Nature
.
Because
the
Truth
is
GODS
infinite
Goodness
,
and
Love
,
and
Providence
,
which
are
exercised
in
preparing
Delights
and
Treasures
for
his
Beloved
.
The
truth
is
the
Felicity
and
Glory
of
the
Soul
.
And
if
it
be
true
that
all
Eternity
is
full
of
Joys
,
and
all
the
World
enriched
with
Delights
,
that
a
man
is
infinitely
beloved
of
GOD
,
and
made
in
his
Image
on
purpose
,
that
he
might
enjoy
all
the
Best
of
all
possible
Treasures
in
his
similitude
,
he
may
well
rejoyce
in
the
Truth
:
because
no
Truth
can
be
greater
or
more
delightful
,
than
that
himself
is
exalted
to
the
Throne
of
GOD
,
and
ordained
to
live
in
Communion
with
him
.
BUT
that
Quality
,
by
which
the
Soul
believeth
,
and
hopeth
all
things
,
that
concern
the
Honour
and
Fidelity
of
its
Beloved
,
is
yet
more
acceptable
and
delightful
than
the
former
.
For
a
good
opinion
of
the
Nature
and
Intention
of
the
Person
with
whom
we
are
united
,
is
the
Basis
and
Foundation
of
all
our
Respect
,
the
Cement
of
our
Peace
,
and
the
Life
and
Soul
of
all
that
Honour
that
is
paid
unto
him
.
The
very
Grace
and
Beauty
of
all
our
Conversation
dependeth
upon
it
,
and
if
it
be
true
,
that
we
are
more
to
love
GOD
for
the
intrinsick
Perfections
of
his
Essence
,
then
for
all
his
Gifts
,
the
chief
Business
of
our
Knowledge
is
to
Frame
glorious
Apprehensions
of
his
Nature
,
and
to
Believe
him
in
all
things
so
Kind
and
Wise
,
that
he
is
True
and
Faithful
in
all
his
Declarations
,
and
most
fit
to
be
Honoured
in
all
the
Dispensations
of
his
Providence
,
because
he
is
ever
mindful
of
his
Protestations
and
Promises
.
For
then
we
can
believe
,
that
all
things
shall
work
together
for
our
Good
,
can
safely
trust
our selves
,
and
all
that
is
ours
in
his
hands
;
resign
our selves
up
to
his
Disposal
with
Joy
,
and
say
Thy
Will
be
done
,
for
it
is
Holy
,
Good
,
and
acceptable
?
Thy
Will
alone
is
of
all
other
Wilis
most
Perfect
and
Desirable
.
There
are
on
Earth
indeed
more
nice
Emergencies
,
many
Obscurities
and
Riddles
,
in
the
midst
of
all
which
to
think
so
well
of
GOD
as
he
deserveth
,
is
the
most
acceptable
thing
in
the
World
;
for
it
argues
a
great
confidence
of
his
Worth
,
and
a
Love
that
is
founded
on
Substantial
Causes
never
to
be
removed
.
It
feedeth
the
Soul
with
a
lively
hope
,
and
fair
Expectation
of
great
Things
from
him
:
by
which
alone
we
do
right
to
His
GODHEAD
,
in
acknowledging
the
Perfection
of
his
Love
and
Goodness
,
and
by
which
alone
we
are
made
able
to
adore
him
and
to
live
in
Union
and
Communion
with
him
.
THERE
is
great
Talk
of
Friendship
,
it
is
accounted
the
only
Pleasure
,
in
the
World
;
Its
Offices
are
highly
magnified
of
all
:
Kindness
of
Behaviour
,
a
through
and
clear
communication
of
Souls
,
a
secure
Reliance
upon
each
others
Fidelity
,
a
perfect
Discovery
of
all
our
Thoughts
,
Intentions
,
and
Resentments
,
an
ardent
willingness
to
impart
Lives
and
Estate
for
the
Benefit
of
our
Friend
,
the
Reposing
of
all
our
Secrets
in
each
others
Bosomes
,
to
do
all
services
,
and
suffer
all
afflictions
,
for
each
others
sakes
,
to
prefer
the
Concerns
of
our
Friend
upon
all
Occasions
above
our
own
,
these
are
the
Magnalia
Amicitiae
,
&
Arcana
mutuae
Benevolentiae
,
the
Great
and
mighty
Effects
for
which
Friendship
is
admired
:
But
all
these
,
without
a
good
Opinion
of
our
Friend
,
are
nothing
worth
,
they
are
but
Externals
of
Friendship
,
the
greatest
Secret
in
its
Nature
is
,
the
mutual
agreement
of
Souls
and
Spirits
,
the
Delight
which
either
taketh
in
the
other
,
the
honour
and
esteem
they
give
and
receive
,
the
Approbation
and
Love
of
each
others
Dispositions
,
the
Sence
and
Admiration
of
each
others
Vertues
,
the
continual
Desire
of
being
alwayes
together
,
peculiar
Extasie
,
which
the
Beauty
of
either
occasioneth
in
the
other
,
when
of
all
other
Treasures
in
the
World
their
Persons
are
the
greatest
to
one
another
.
Either
is
the
proper
Element
and
Refrigerium
of
the
others
Soul
.
Their
Bosomes
are
the
mutual
Receptacles
and
Temples
of
each
others
accomplishments
,
whereinto
they
are
received
in
all
their
Desert
,
and
have
Justice
done
to
every
degree
and
Perfection
in
their
Nature
;
their
Hearts
are
the
Thrones
where
they
are
exalted
,
and
magnified
,
and
live
at
Ease
,
are
honoured
and
worshipped
,
extolled
,
and
reign
as
absolute
in
each
others
Souls
.
There
are
some
slight
aims
and
Adumbrations
of
this
Friendship
on
Earth
;
but
the
best
and
highest
Degree
of
it
here
beneath
is
but
a
rude
and
imperfect
shadow
,
only
GOD
is
the
Sovereign
friend
,
all
Adoration
paid
to
any
one
beside
is
meer
Idolatry
.
Our
Hearts
can
be
absolutely
Sacrificed
to
none
,
but
him
;
because
he
alone
is
immutable
in
Goodness
.
We
cannot
infinitely
honour
and
delight
in
any
but
Him
,
it
is
he
alone
that
can
infinitely
honour
,
and
delight
in
us
.
All
our
Lives
,
Estates
,
and
Services
are
Due
to
him
,
his
Will
alone
is
to
be
wholly
ours
,
because
no
other
Will
is
infallibly
Right
,
Wise
,
Holy
,
but
his
alone
.
THE
Union
of
our
Wills
is
a
Perfection
of
Love
:
but
that
at
which
he
aimeth
by
all
his
Labours
,
and
Gifts
,
and
Benefits
,
is
our
Right
and
Good
Opinion
of
his
Excellencies
and
Perfections
.
That
we
should
see
and
discern
his
interior
Properties
,
admire
his
Graces
,
adore
his
Perfections
,
adore
and
magnifie
his
Beauty
and
Glory
,
this
is
the
End
for
which
he
communicates
himself
in
all
his
Works
and
Ways
unto
us
;
it
is
the
End
of
the
Whole
Creation
,
and
of
all
the
Excellent
Things
in
the
universe
:
for
by
this
he
establisheth
his
Empire
in
our
souls
and
makes
us
Pleasing
to
himself
in
all
our
Operations
.
And
for
this
Cause
it
is
,
that
the
Apostle
plainly
tells
us
that
tho
we
give
our
Body
to
be
burned
,
and
all
our
Goods
to
feed
the
poor
,
without
Charity
it
profiteth
nothing
.
To
render
to
GOD
the
Honour
that
is
due
to
his
Name
,
to
receive
and
admire
all
his
Bounties
,
to
rejoyce
in
all
his
Operations
,
to
adore
him
in
all
his
Ways
,
to
take
pleasure
in
all
his
Works
,
to
fill
Heaven
and
Earth
with
our
Joys
and
Praises
,
is
a
Work
which
cannot
but
be
agreeable
by
its
Nature
,
to
his
Eternal
Essence
.
And
if
this
be
the
Work
of
Love
,
it
is
that
which
is
most
Excellent
,
because
he
is
therein
both
pleased
and
enjoyed
.
GOD
and
all
his
Creatures
are
united
together
by
Love
alone
,
and
in
the
Eternal
Exercise
of
pure
and
perfect
Love
all
Blessedness
and
Glory
consisteth
.
IF
you
require
what
it
is
to
love
GOD
,
you
will
find
it
worthy
of
his
Highest
desire
,
because
thereby
all
our
souls
,
nay
all
his
Creatures
,
and
his
whole
Kingdome
are
perfected
,
for
to
Love
GOD
as
we
ought
to
do
,
is
to
Honour
him
as
our
Father
,
Benefactor
,
Bridegroom
,
and
King
,
to
contemplate
him
as
our
Cause
with
Complacency
,
and
to
rest
in
him
as
our
End
,
to
delight
in
him
as
our
Creator
,
Preserver
,
Lawgiver
,
and
Redeemer
,
to
dedicate
our selves
,
wholly
to
that
Service
,
whatever
it
be
,
wherein
he
is
chiefly
pleased
and
delighted
.
It
is
to
love
him
in
himself
,
in
all
his
Works
,
in
all
his
Ways
,
in
all
his
Laws
,
in
all
his
Attributes
,
in
all
his
Thoughts
and
Counsels
,
in
all
his
Perfections
;
It
implies
the
Knowledge
of
all
Objects
,
the
Use
of
all
Means
,
the
Attainment
of
all
Ends
;
all
Wisdome
and
Goodness
,
all
Obedience
and
Gratitude
,
all
Righteousness
and
Holiness
,
all
Joy
and
Praise
,
all
Honour
and
Esteem
,
all
Blessedness
and
Glory
.
For
it
is
to
Love
him
with
all
our
Heart
,
and
with
all
our
Soul
,
with
all
our
Strength
,
and
with
all
our
Might
,
with
all
our
Understanding
,
with
all
our
Will
,
with
all
our
Affection
,
with
all
the
Powers
of
our
soul
,
with
all
our
Inclinations
and
Faculties
in
all
his
Creatures
,
in
all
his
Appearances
,
in
Heaven
and
Earth
,
in
Angels
and
Men
,
in
all
Kingdoms
and
Ages
.
It
is
to
see
and
desire
,
to
Esteem
and
delight
in
his
Omnipresence
and
Eternity
,
and
in
every
Thing
by
which
he
manifesteth
himself
in
either
of
these
,
so
that
all
Enlargement
,
and
Greatness
,
and
Light
,
and
Perfection
,
and
Beauty
,
and
Pleasure
,
are
founded
in
it
,
and
to
Love
him
to
Perfection
implies
all
Learning
and
Attainment
,
because
we
must
necessarily
be
acquainted
with
all
Things
in
all
Worlds
,
before
we
can
thorowly
and
compleatly
do
it
.
Which
here
upon
Earth
to
do
by
Inclination
and
Endeavour
to
the
utmost
of
our
Power
,
is
all
that
is
required
of
us
;
And
if
we
do
it
to
our
utmost
,
it
shall
be
rewarded
in
the
Beatifick
Vision
,
with
a
full
and
Blessed
Pefection
with
an
actual
Love
exactly
resembling
his
,
and
fully
answerable
to
it
in
the
Highest
Heavens
.
THERE
are
two
common
Motives
of
Love
among
Men
,
the
one
the
Goodness
and
Excellency
of
the
Person
,
the
other
his
particular
Kindness
and
Love
to
us
:
And
both
these
are
in
the
Highest
Degree
in
GOD.
He
is
of
infinite
Goodness
and
and
Excellency
in
himself
,
for
there
is
nothing
Good
in
the
world
,
but
what
hath
received
all
its
Goodness
from
Him
.
His
Goodness
is
the
Ocean
,
and
all
the
Goodnesses
of
Creatures
little
Streams
flowing
from
that
Ocean
.
Now
you
would
think
him
a
Madman
that
should
say
the
Sea
were
not
greater
then
a
trifling
Brook
:
and
certainly
it
no
less
folly
to
suppose
that
the
Goodness
of
GOD
doth
not
as
much
(
nay
infinitely
more
)
exceed
that
of
all
the
Creatures
.
The
Sun
is
a
lively
Mirror
of
that
Eternal
Act
of
Love
which
is
the
Glory
of
his
Essence
,
but
it
is
infinitely
less
prone
to
communicate
its
Beams
,
and
doth
less
Good
to
it self
,
and
infinitely
less
to
all
other
Creatures
.
It
shines
for
their
sakes
nevertheless
,
and
clothes
it self
with
Glory
,
by
the
splendor
of
its
Beams
and
is
an
Emblem
of
GOD
,
who
exerteth
his
Power
with
infinite
Pleasure
,
and
by
communicating
his
Essence
in
an
infinite
Manner
,
propagates
his
Felicity
,
and
Glory
,
to
the
utmost
Height
and
Perfection
.
By
proceeding
from
himself
to
all
Objects
throughout
all
Worlds
,
he
begets
,
and
dwelleth
in
himself
,
he
inhabits
Eternity
in
a
Blessed
and
more
vigorous
Manner
,
by
establishing
the
Felicity
of
all
his
Creatures
,
and
become
theirs
infinite
and
Eternal
Glory
.
Wherein
his
particular
Kindness
and
Love
to
us
appeareth
because
he
hath
fitted
us
with
Qualities
and
Powers
adapted
for
so
great
an
End
,
and
as
particularly
appropriated
all
to
us
,
as
the
Sun
to
the
Eye
of
every
Spectator
.
For
our
Bodies
and
our
Souls
are
made
to
enjoy
the
Benefit
of
all
,
and
his
Desire
is
that
we
should
attain
the
End
for
which
we
are
created
.
On
his
side
all
is
prepared
;
on
ours
nothing
is
wanting
but
Love
to
embrace
and
take
pleasure
in
his
Goodness
,
which
shineth
in
all
these
Things
,
and
created
them
on
purpose
,
that
being
manifested
by
them
,
we
might
delight
in
it
for
ever
.
HE
that
loveth
not
GOD
with
all
his
Heart
,
liveth
a
Life
most
contrary
to
Nature
.
For
to
Love
is
as
natural
for
the
Soul
,
as
to
shine
for
the
Sun
:
and
the
more
Lovely
any
thing
is
,
the
more
prone
we
are
to
Delight
in
it
:
if
any
thing
be
infinitly
Amiable
,
weare
prone
to
Love
it
in
an
infinite
measure
,
we
prefer
the
Better
above
the
worse
,
&
cannot
rest
but
in
the
best
of
all
,
Reason
,
is
the
Essence
of
the
Soul
,
and
tends
always
to
the
utmost
Perfection
.
The
more
Divine
and
Glorious
any
Thing
is
,
the
more
high
and
Noble
is
the
Love
that
we
bear
it
:
No
Beauty
less
then
the
most
Perfect
,
no
Pleasure
,
no
Wisdome
,
no
Empire
,
no
Learning
,
no
Greatness
,
Wealth
,
or
Honour
,
less
then
the
most
sublime
can
be
our
full
Satisfaction
:
no
little
degree
of
Love
,
nothing
less
then
the
most
Supreme
and
violent
can
content
us
:
So
that
GOD
being
most
truely
perfect
in
all
these
,
is
the
Adequate
Object
of
all
our
Desires
,
and
the
only
Person
sit
to
be
esteemed
in
an
infinite
manner
.
It
is
as
natural
for
Man
to
Love
him
,
as
to
desire
and
delight
in
any
being
,
which
supplies
the
ordinary
and
daily
necessities
of
his
Life
.
TO
Love
him
as
we
ought
implies
two
things
,
that
are
agreable
to
the
Nature
of
Love
,
yet
very
rarely
to
be
found
among
the
Sons
of
Men
,
a
desire
to
please
him
,
and
a
Desire
to
enjoy
him
.
The
Desire
of
Pleasing
is
a
constant
fruit
and
effect
of
Love
.
For
he
that
Loves
,
is
very
desirous
to
approve
himself
,
and
to
do
whatsoever
he
thinks
will
be
grateful
to
his
Beloved
.
According
to
the
Decree
of
Love
,
the
desire
is
more
or
less
.
Where
we
Love
Earnestly
,
we
are
extreamly
Earnest
and
Careful
to
please
:
Where
Love
is
remiss
,
there
is
little
need
or
Regard
of
any
thing
:
But
infinite
Love
!
It
is
impossible
to
declare
what
favour
and
Zeal
it
will
produce
.
If
we
Love
GOD
,
we
shall
keep
his
Commandements
with
a
Tenderness
and
Desire
so
extreme
,
that
no
Joy
will
be
so
great
as
the
Observation
of
his
Laws
;
It
will
be
with
us
,
as
it
was
with
our
Lord
Jesus
Christ
;
it
will
be
our
Meat
and
Drink
to
do
the
Will
of
our
Father
which
is
in
Heaven
.
The
measure
of
our
Love
will
not
infuse
some
slight
and
faint
Endeavours
of
Pleasing
,
but
put
us
on
the
most
painful
and
costly
Duties
,
make
us
willing
to
forsake
our
own
Ease
,
Goods
,
Friends
,
yea
Life
it self
,
when
we
cannot
keep
them
without
offending
our
Creator
.
THE
desire
of
Enjoying
is
constantly
seen
in
our
Love
to
one
another
.
If
any
man
hath
a
friend
whom
he
intirely
loveth
,
he
desires
his
Conversation
,
Wishes
to
be
always
in
his
Company
,
and
thinketh
the
Time
long
till
he
and
his
friend
be
together
.
And
thus
will
it
be
in
our
Love
to
GOD
,
if
as
great
and
Hearty
as
it
ought
to
be
.
In
this
Life
our
Enjoyment
of
GOD
is
more
imperfect
,
more
compleat
and
perfect
in
the
Life
to
come
.
Here
upon
Earth
we
desire
to
converse
with
him
in
his
Ordinances
,
in
Prayer
,
Meditation
,
hearing
his
Word
,
in
receiving
the
Sacrament
,
which
are
intended
all
for
this
purpose
,
to
bring
us
into
a
neerer
Intimacy
,
and
familiarity
with
GOD
by
speaking
so
to
him
,
&
hearing
him
speak
,
and
shew
himself
to
us
.
If
we
love
him
indeed
,
we
shall
highly
Value
these
Ways
of
Conversing
with
him
:
it
is
all
here
upon
Earth
whereby
we
can
enjoy
him
.
It
will
make
us
with
David
esteem
one
Day
in
his
Courts
better
than
a
thousand
.
We
shall
delight
in
all
the
Means
of
approaching
to
him
as
often
as
possible
,
and
use
them
diligently
,
to
the
End
of
uniting
us
more
and
more
unto
him
,
who
is
the
Object
of
our
Desire
and
the
Life
of
our
Souls
.
And
for
as
much
as
there
is
another
Enjoyment
of
GOD
which
is
more
compleat
and
perfect
,
we
shall
groan
earnestly
,
desired
to
be
dissolved
and
be
with
Christ
,
where
we
may
see
no
more
in
a
Glass
,
but
Face
to
Face
,
and
Know
as
we
are
Known
.
For
Love
is
strong
as
Death
,
many
Waters
cannot
quench
Love
,
neither
can
the
floods
drown
it
.
Affliction
,
Persecution
,
Sickness
,
any
thing
that
will
bring
us
to
Heaven
,
will
be
acceptable
and
Delightful
.
IF
you
would
know
more
fully
,
why
GOD
desires
to
be
Beloved
,
you
may
consider
,
that
Love
is
not
onely
the
Motive
,
and
Incentive
to
Vertue
,
the
Cause
of
Obedience
,
but
the
form
and
Essence
of
every
Grace
,
and
the
fufilling
of
the
Law
,
We
shall
chuse
him
for
our
GOD
,
and
have
no
other
GODS
but
him
,
no
Delights
,
no
Sovereign
Enjoyment
but
him
alone
.
We
shall
honour
him
with
all
our
Souls
,
and
adore
him
with
every
Power
of
our
Will
and
Understanding
:
We
shall
not
regard
Images
and
shadows
,
but
worship
him
immediately
in
Spirit
and
in
Truth
.
We
shall
not
take
his
Name
in
vain
,
nor
contentedly
stand
by
when
others
abuse
it
:
But
shall
praise
his
Name
,
and
desire
to
see
it
glorified
throughout
the
World
.
For
Love
desires
the
Honour
,
and
delights
in
the
Glory
and
Advancement
of
its
Beloved
.
We
shall
reverence
his
Sanctuary
,
and
keep
his
Sabbaths
,
desiring
Rest
from
other
Avocations
,
that
we
may
contemplate
his
Glory
in
all
his
Works
.
For
his
sake
we
shall
observe
the
Laws
of
the
second
Table
,
and
Love
our
Neighbour
as
our self
.
For
to
Love
him
is
no
Impediment
,
but
a
Strong
Engagement
,
and
incentive
to
the
Love
of
all
his
Creatures
.
We
shall
honour
our
Parents
for
his
sake
,
and
preserve
the
Life
of
our
Neighbour
:
We
shall
not
rob
him
of
his
happiness
in
his
Wife
,
nor
wrong
him
in
her
Chastity
and
Fidelity
towards
him
.
We
shall
not
steal
from
him
,
nor
diminish
his
Possessions
.
We
shall
not
defame
him
,
nor
hurt
him
by
Lies
;
but
vindicate
and
preserve
his
Reputation
:
it
will
be
our
joy
and
Satisfaction
to
see
his
honour
clear
and
unblemished
.
We
shall
not
injure
him
so
much
as
in
a
thought
,
nor
covet
ought
that
is
his
,
either
for
necessity
or
pleasure
:
but
study
to
add
to
his
Contentments
.
WERE
all
the
World
as
full
of
this
Love
as
it
ought
to
be
,
Paradice
would
still
continue
,
and
all
Mankind
would
be
the
Joy
and
Glory
of
the
whole
Creation
.
The
Love
of
GOD
towards
all
would
dwell
and
abide
in
every
Soul
,
and
the
Felicity
of
all
would
be
the
particular
Joy
of
every
person
.
All
the
Earth
would
be
full
of
Repose
,
and
Peace
,
and
Prosperity
,
nothing
but
Honour
,
and
Kindness
,
and
Contentment
would
replenish
the
World
.
Which
leads
me
now
to
that
other
Branch
of
Love
,
which
is
Charity
to
our
Neighbour
.
CHAP.
XIX
.
Charity
to
our
Neighbour
most
natural
an
Easie
in
the
Estate
of
Innocency
:
Adams
Love
to
Eve
and
his
children
a
great
Examplar
of
our
Love
to
all
the
World
.
The
Sweetness
of
Loving
.
The
Benefits
of
being
Beloved
.
To
Love
all
the
World
,
and
be
beloved
by
all
the
World
is
perfect
security
and
Felicity
.
Were
the
Law
fulfilled
all
the
World
would
be
turned
in
Heaven
.
CHARITY
to
our
Neighbour
is
Love
expressed
towards
GOD
in
the
Best
of
his
Creatures
.
We
are
to
Love
GOD
in
all
the
Works
of
his
Hands
,
but
in
those
especially
,
that
are
most
near
unto
him
,
chiefly
those
in
which
he
manifesteth
himself
most
clearly
,
and
these
are
they
that
are
most
like
him
,
most
exalted
by
him
,
most
loved
of
him
,
and
most
delightful
to
him
.
ANGELS
and
Men
,
are
so
distinct
from
the
residue
of
the
Creation
,
that
all
the
Works
of
GOD
,
as
if
they
were
Things
of
another
Kind
,
are
put
in
Subjection
under
their
feet
.
They
were
made
in
his
Image
,
and
are
often
called
the
Sons
of
GOD.
They
are
the
Sovereign
Objects
of
his
Eternal
Love
,
every
one
of
them
,
considered
a
part
,
is
so
Glorious
;
as
if
he
were
the
Sole
individual
friend
of
GOD
,
and
King
of
the
Universe
,
so
that
they
are
to
be
treated
in
another
Manner
,
as
High
and
Sacred
Persons
,
elevated
a-above
the
Race
of
ordinary
Creatures
,
as
a
Progeny
of
Kings
that
are
all
of
them
friends
to
the
King
of
Kings
,
Ambassadours
representing
his
Person
,
in
whom
he
is
injured
,
or
Obliged
.
I
confess
there
are
many
Disguises
,
that
overcast
the
Face
of
Nature
with
a
vail
,
and
cloud
these
Sovereign
Creatures
:
the
Excellency
,
the
Absence
,
and
Distance
,
and
unknown
Nature
of
Angels
;
the
Perversness
of
Nature
,
the
Ignorance
,
and
Unkindness
,
and
Disorders
of
Men
Darken
,
and
Eclipse
this
Glorious
Duty
,
and
make
it
uncouth
and
difficult
to
us
:
But
all
these
Disorders
came
in
by
Sin
,
and
it
is
expedient
to
remove
the
Confusions
that
blind
us
,
in
our
miserable
Estate
,
and
to
look
upon
this
Vertue
of
Charity
,
in
the
Naked
Beauty
which
appeareth
to
us
in
the
Light
of
Eden
.
IN
the
Purity
of
Nature
,
Men
are
Amiable
Creatures
and
prone
to
Love
.
To
great
Advantages
;
of
which
Sin
and
misery
hath
bereaved
us
,
and
to
which
we
are
restored
but
in
Part
,
even
then
when
we
are
Sanctified
.
Where
the
Beauty
of
the
Object
is
intire
,
and
perfect
,
and
the
Goodness
of
the
Spectator
clear
and
undefiled
,
to
Love
is
as
Natural
and
Easie
as
for
fire
to
enflame
,
when
applied
to
convenient
matter
.
For
the
Beauty
of
the
Object
is
Oyl
and
Fuel
to
the
affection
of
the
Spectator
.
It
is
not
more
Easie
to
delight
in
what
is
pleasant
,
than
it
is
to
desire
what
is
Good
and
Amiable
.
To
be
commanded
to
take
pleasure
in
it
is
Liberty
,
not
Constraint
.
To
be
forbidden
would
be
hard
.
A
Prohibition
would
be
the
Severest
Law
,
and
the
most
cruel
Bondage
.
There
was
no
Possitive
Law
in
Eden
,
that
required
a
Man
to
Love
his
Neighbour
,
it
was
a
Law
of
Nature
.
The
Nature
of
the
Object
required
it
,
and
our
Nature
prompted
it self
thereunto
.
The
Service
that
Law
required
was
perfect
freedome
.
Adam
was
commanded
to
Love
Eve
,
by
a
silent
Law
,
Surprized
by
her
Beauty
and
captivated
by
the
Chains
of
Nature
.
He
was
amazed
at
so
fair
a
Creature
,
her
Presence
was
so
Delightful
that
there
was
no
need
of
a
Law
;
an
injunction
had
imported
some
Sluggishness
in
the
zeal
of
his
Affection
.
His
Appetite
and
Reason
were
united
together
,
and
both
invited
him
to
lose
himself
in
her
Embraces
:
She
was
as
acceptable
a
Present
of
the
Love
of
GOD
,
as
Wisdome
and
Goodness
could
invent
for
him
.
He
was
too
apt
to
admire
her
,
had
not
her
Soul
been
as
worthy
;
as
her
Symmetry
was
transcendent
.
He
admired
the
Bounty
of
the
Donor
in
so
Great
a
Gift
,
and
Great
Part
of
his
Life
was
to
be
spent
in
the
Contemplation
of
his
Treasure
.
He
had
a
Noble
Creature
made
in
the
Image
of
GOD
for
him
alone
!
Her
soul
was
far
more
excellent
in
Beauty
then
her
Face
,
a
Diviner
and
more
Glorious
Object
than
the
whole
world
.
Her
Intelligence
and
Vivacity
,
Her
Lofty
and
clear
Apprehensions
,
Her
Honour
and
Majesty
,
Her
Freedome
of
Action
,
her
Kindness
of
Behaviour
,
her
Angelical
Affections
,
Her
fitness
for
Conversation
,
Her
sweet
and
Tender
Principles
,
a
million
of
Graces
and
Endowments
conspiring
to
enrich
Her
Person
and
Perfection
,
made
all
the
World
to
serve
Adam
with
one
Degree
of
Pleasure
more
in
serving
and
pleasing
her
.
The
Universe
seemed
to
be
Nothing
but
the
Theatre
of
their
mutual
Love
,
as
if
all
the
World
were
made
for
nothing
else
,
but
to
minister
to
her
for
his
sake
,
and
to
make
him
happy
in
the
Enjoyment
of
Her
.
While
the
fruition
was
sanctified
by
a
Just
acknowledgement
and
Thanksgiving
to
the
Author
.
WE
produce
Eve
only
for
a
President
;
this
first
sweetness
is
but
a
Pattern
and
Copy
of
what
follows
,
fair
Prologue
to
a
more
magnificent
scene
,
and
used
by
us
as
a
meer
Introduction
.
Adam
was
able
to
Love
Millions
more
,
and
as
She
was
taken
out
of
his
side
,
so
were
they
to
spring
from
his
Bowels
:
All
to
be
as
Great
,
and
fair
,
and
Glorious
as
she
,
as
full
of
Soul
,
and
as
full
of
Love
.
As
the
Woman
was
the
Glory
of
man
,
so
were
their
Off-springs
the
Glory
of
both
:
I
mean
they
had
been
so
,
by
the
Law
of
Nature
,
had
not
the
due
course
of
it
been
disturbed
.
Which
Accident
is
wholy
to
be
fathered
on
Adams
fondness
to
please
his
Wife
,
and
to
be
mothered
upon
her
Lightness
and
Credulity
.
But
we
being
here
to
disclose
the
Felicity
which
is
hid
in
the
fulfilling
of
GODS
Laws
and
to
justifie
his
Love
in
commancing
this
Charity
to
our
Neighbors
,
must
not
regard
the
Malevolence
of
Men
,
but
look
upon
the
pure
Intention
of
the
Law
;
and
the
success
that
would
have
followed
,
had
it
been
,
as
it
might
have
been
,
perfectly
observed
.
ALL
Adams
Children
had
been
himself
divided
,
and
multiplied
into
millions
,
and
every
one
a
Greater
Treasure
to
him
than
the
whole
world
.
The
Stars
had
not
been
by
a
thousand
Degrees
so
great
an
Ornament
to
the
skies
,
as
they
to
the
Earth
,
an
ofspring
of
Incarnate
Angels
,
an
assembly
of
corporeal
Seraphims
,
a
Race
of
Celestial
Kings
,
every
one
loving
and
Honouring
Adam
,
as
the
Fountain
of
their
Being
,
and
the
Author
of
their
Well
being
,
of
the
one
in
begetting
them
,
of
the
other
by
standing
and
abiding
in
his
Integrity
.
They
had
all
been
so
many
Pledges
of
his
Wives
Affection
;
Monuments
of
love
,
New
and
Powerful
Endearments
,
Enlargements
of
their
Parents
,
Being
Mirrors
and
Memorials
of
both
their
perfections
;
For
all
had
been
made
for
every
one
;
and
every
one
had
been
the
Joy
,
nay
and
the
Beauty
of
all
.
All
had
been
every
ones
Objects
,
and
every
one
the
Spectator
of
all
,
every
one
would
have
delighted
in
the
Beauty
of
all
,
and
all
had
conspired
and
strived
together
in
the
love
of
every
one
,
their
concurrence
infulfilling
the
Law
would
have
banished
all
sin
and
Oppression
,
Discontentment
and
sorrow
,
Wrong
and
Injury
,
Theft
and
Murder
,
and
Adultery
,
and
Lying
out
of
the
World
,
there
had
been
no
noise
of
War
or
Contention
,
or
anger
,
or
Envy
,
or
Malice
,
or
Revenge
,
this
accursed
the
Black
Guard
had
never
appeared
;
but
all
would
have
been
Delightful
to
one
another
:
Affections
,
Honours
,
Benefits
,
and
Services
,
Pleasures
,
Praises
,
and
Prosperities
,
these
alone
had
filled
the
World
,
with
Beauty
,
Security
,
Peace
,
and
Glory
,
Wisdome
,
Goodness
,
Love
,
and
Felicity
,
Joy
,
and
Gratitude
had
been
,
all
that
had
been
Known
,
had
Love
been
intirely
and
inviolably
observed
.
BUT
where
GODS
Laws
are
broken
there
is
confusion
and
every
Evil
Work
.
Which
nevertheless
does
more
highly
commend
the
excellency
of
his
Nature
,
and
reflect
a
Praise
upon
that
Authority
,
which
must
first
be
despised
,
before
any
Misery
can
come
into
the
World
.
If
the
Duty
which
the
Law
requires
be
all
sweetness
,
and
Felicity
,
and
Glory
,
Compleatly
good
,
and
on
every
side
Advantageous
and
Profitable
;
we
that
fail
in
the
Discharge
of
our
Duty
may
be
condemned
,
but
GOD
is
to
be
admired
,
and
still
to
be
confessed
most
Glorious
and
Holy
,
because
he
delights
in
the
welfare
of
his
Creatures
,
and
makes
Religion
so
desireable
a
Mystery
,
and
enjoynes
such
admirable
Things
,
as
would
make
all
transcendently
Blessed
,
and
Good
,
and
Perfect
were
they
perfectly
observed
.
He
designes
that
all
should
be
amiable
,
whom
we
are
commanded
to
Love
,
and
that
we
should
be
not
only
prone
to
Love
,
but
actually
full
of
it
,
and
the
reason
why
he
consistutes
Love
,
as
the
Sovereign
Law
;
is
,
because
,
as
our
Saviour
saith
,
There
is
none
other
greater
Commandement
,
none
more
Blessed
,
or
Divine
,
or
Glorious
,
none
more
conducive
to
our
Bliss
,
his
pleasure
,
the
perfection
of
his
Kingdome
.
Removing
the
Law
of
Love
,
it
is
impossible
to
put
another
Law
in
its
Place
,
which
can
answer
the
Designs
of
his
Wisdome
and
Goodness
,
of
comply
with
the
Exigencies
of
our
Estate
and
condition
.
It
is
as
easie
to
change
the
Nature
of
GOD
;
and
devise
another
deity
as
Good
and
convenient
,
as
to
invent
a
better
Law
then
this
,
which
is
plainly
of
all
other
the
most
Divine
and
Holy
.
If
we
ascend
up
into
Heaven
,
and
take
a
perfect
account
of
all
the
Opperations
and
Effects
of
Love
as
they
appear
in
Glory
;
we
may
first
give
our selves
the
Liberty
of
Wishing
,
and
consult
,
what
of
all
Things
possible
is
most
fit
to
be
desired
.
Had
we
a
Power
to
chuse
,
what
Kind
of
Creatures
would
our selves
be
made
?
could
we
desire
to
be
any
thing
more
great
and
Perfect
then
the
Image
of
GOD
?
In
the
full
extent
and
utmost
height
of
its
Nature
it
is
the
Resemblance
of
all
his
Blessedness
and
Glory
.
To
have
Beings
without
Power
,
or
power
without
Operations
,
will
never
make
us
like
GOD
,
because
by
an
infinite
and
Eternal
Act
of
Power
he
is
what
he
is
.
Actions
are
so
necessary
that
all
Felicity
and
Pleasure
is
continually
founded
in
some
act
or
other
,
and
no
Essence
is
of
any
value
,
but
as
it
employs
it self
in
a
delightful
manner
.
What
Law
then
would
we
have
to
regulate
our
actions
by
?
Since
Actions
are
of
different
Kinds
,
some
good
,
some
Evil
,
some
convenient
,
some
Hurtful
,
some
Honourable
and
some
Delightful
,
some
Base
and
Odious
,
some
are
Miserable
,
and
some
are
Glorious
,
we
would
chuse
such
a
Law
to
guide
our
Actions
by
,
as
might
make
them
honourable
and
delightful
,
and
good
and
Glorious
.
All
these
are
with
Wisdome
and
Blessedness
shut
up
in
Love
.
And
by
Love
it
is
that
we
make
our selves
infinitly
Beautiful
,
and
Amiable
,
and
Wise
,
and
Blessed
,
while
we
extend
that
Delightful
and
Blessed
Affection
to
all
objects
that
are
Good
and
Excellent
,
so
that
on
this
side
we
have
all
we
can
desire
,
Essences
,
Laws
and
Actions
that
most
tend
to
our
full
and
compleat
perfection
.
If
on
the
other
side
,
we
look
after
objects
for
this
Affection
,
and
desire
to
have
some
Creatures
most
Excellent
,
and
fit
for
their
Goodness
to
be
Beloved
,
what
Creatures
can
we
wish
above
all
other
,
that
can
be
made
to
satisfie
and
please
us
?
Can
any
thing
be
more
high
and
perfect
then
the
similitude
of
GOD
?
GOD
is
LOVE
,
and
his
Love
the
Life
and
Perfection
of
Goodness
.
There
is
no
Living
Goodness
so
sweet
and
amiable
as
that
alone
,
none
so
Wise
,
none
so
Divine
,
none
so
Blessed
.
What
Laws
can
we
desire
those
Creatures
to
be
guided
by
,
but
the
Laws
of
Love
?
By
Love
they
are
made
Amiable
and
delightful
to
us
;
by
Love
they
are
made
Great
and
Blessed
in
themselves
.
All
Honour
and
Praise
,
Benevolence
and
Good-will
,
Kindness
and
Bounty
,
Tenderness
and
Compassion
,
all
Sweetness
,
and
Courtesie
,
and
Care
,
and
Affabilitie
,
all
Service
and
Complacency
are
shut
up
in
Love
:
It
is
the
Fountain
of
all
Benefits
and
Pleasures
whatsoever
.
All
Admiration
,
Esteem
and
Gratitude
,
all
Industry
,
Respect
,
and
Courage
are
shut
up
in
Love
,
and
by
Love
alone
doth
any
object
of
ours
Sacrifice
it self
to
our
Desire
and
Satisfaction
.
So
that
on
that
side
our
Wishes
are
Compleated
too
:
while
the
most
High
,
and
Blessed
,
and
Glorious
Creatures
love
us
as
themselves
.
For
thereby
they
are
as
much
our
Felicity
as
their
own
,
and
as
much
take
pleasure
and
Delight
therein
.
As
for
GOD
his
Way
is
perfect
;
like
curious
needle
work
on
either
side
,
compleat
and
exquisite
.
ALL
that
we
can
fear
,
or
except
against
,
is
his
Omission
,
in
forbearing
to
compell
his
Creatures
to
love
,
whether
they
will
or
no.
But
in
that
Liberty
which
he
gave
them
,
his
Love
is
manifested
most
of
all
.
In
giving
us
a
Liberty
it
is
most
apparent
:
for
without
Liberty
there
can
be
no
Delight
,
no
Honour
,
no
Ingenuity
,
or
Goodness
at
all
:
No
action
can
be
Delightful
that
is
not
our
Pleasure
in
the
Doing
.
All
Delight
is
free
and
voluntary
by
its
Essence
.
Force
and
Aversion
are
inconsistent
with
its
nature
.
Willingness
in
its
operation
is
the
Beauty
of
the
Soul
,
and
its
Honour
founded
in
the
freedom
of
its
Desire
.
Whatsoever
it
does
not
desire
and
delight
in
,
tho
the
matter
of
the
performance
be
never
so
excellent
,
the
Manner
is
spoiled
,
and
totally
Blasted
.
Now
can
we
compel
another
to
desire
or
delight
in
any
Thing
?
The
Soul
in
it self
hath
an
Inclnation
to
,
or
an
a
version
from
every
object
.
The
Ingennity
and
Worth
of
the
Soul
is
expressed
in
the
Kindness
of
its
own
Intention
,
in
the
freedom
of
its
Desire
to
do
what
is
Excellent
,
in
the
delight
it
taketh
to
love
,
its
Goodness
is
founded
.
Now
tho
GOD
infinitely
hated
Sin
,
yet
he
gave
us
an
irrevocable
Power
to
do
what
we
pleased
,
and
adventured
the
Hazzard
of
that
which
he
infinitely
hated
,
that
being
free
to
do
what
we
would
,
we
might
be
Honourable
and
delightful
in
doing
(
freely
,
and
of
our
own
Accord
)
what
is
Great
and
Excellent
.
For
without
this
Liberty
there
can
be
no
Love
,
since
Love
is
an
active
and
free
affection
;
that
must
spring
from
the
Desire
and
pleasure
of
the
Soul
.
It
is
the
Pleasure
of
a
Lover
to
promote
the
Felicity
of
his
object
.
Whatsoever
Services
he
is
compelled
to
do
,
he
is
either
meerly
passive
in
them
or
Cross
unto
them
,
they
are
all
void
of
the
Principal
Grace
and
Beauty
that
should
adorn
them
,
and
make
them
pleasant
and
satisfactory
:
men
may
be
Dead
,
and
moved
like
stones
;
but
in
such
causes
there
is
no
Love
,
neither
do
they
act
of
themselves
,
when
they
are
over-ruled
,
and
forced
by
another
.
For
this
cause
hath
it
pleased
God
,
in
order
to
our
Perfection
,
to
make
the
most
Sublime
and
Sovereign
Creatures
all
Free
,
wherein
he
hath
expressed
the
greatest
Love
in
the
World
.
As
we
may
see
by
all
the
Displeasures
and
Pains
it
hath
cost
him
,
through
our
Abuse
of
so
illimited
and
great
a
perfection
.
But
where
his
Love
is
most
Highly
and
Transcendently
expressed
,
there
are
we
most
prone
to
suspect
it
,
Nature
is
so
Cross
and
disorderly
.
There
can
be
no
Wisdom
without
a
voluntary
Act
,
for
in
all
Wisdome
there
is
Counsel
and
design
.
Where
no
consultation
nor
Election
precedes
,
the
best
operation
in
all
the
World
is
Blind
and
Casual
.
Fortune
and
chance
must
have
no
hand
in
that
which
wisdom
Effecteth
:
no
more
then
Force
and
necessity
must
have
in
that
Goodness
,
where
all
the
kindness
ought
to
be
in
the
Intention
of
the
Benefactor
.
There
is
something
in
it
which
I
cannot
explain
.
It
is
easily
conceived
,
but
will
never
(
I
think
)
in
Words
,
be
expressed
.
The
Will
has
a
mighty
hand
in
all
the
Divinity
of
perfect
Goodness
.
It
is
the
Mind
of
the
Doer
that
is
the
principal
object
of
all
our
Desire
and
Expectation
.
HAVING
for
these
Causes
made
his
Creatures
free
,
he
has
forfeited
their
Choise
,
and
secured
their
Determination
,
as
far
as
was
possible
.
He
hath
done
all
that
can
be
devised
to
make
them
Love
us
,
and
left
nothing
undone
but
only
that
which
was
,
absolutely
necessary
that
they
might
Love
.
They
could
not
Love
us
,
if
they
were
not
left
to
themselves
to
do
it
freely
.
And
their
Ability
being
provided
for
,
nay
an
Inclination
given
to
make
them
willing
he
has
strictly
commanded
&
enjoyned
them
to
Love
,
by
Nature
allured
them
,
&
ordered
us
so
,
that
we
might
be
fit
to
be
Beloved
,
he
hath
made
it
sweet
and
rational
to
Love
,
given
them
his
own
Example
,
and
solemnly
protested
that
he
will
accept
of
no
Love
to
himself
,
but
what
is
accompanied
with
Love
to
his
friends
and
servants
,
engaged
them
to
Love
,
or
be
Eternally
miserable
.
And
if
for
all
this
they
will
not
Love
,
the
fault
is
none
of
his
.
All
that
he
has
done
to
let
secure
then
Love
to
himself
,
he
has
done
to
secure
then
Love
to
us
:
and
is
as
much
or
more
concerned
in
their
Love
to
us
,
then
in
that
which
himself
requireth
and
Expecteth
.
Nay
he
hath
made
it
impossible
for
them
(
truly
)
to
Love
themselves
without
doing
of
it
:
And
if
they
will
neither
Love
GOD
nor
themselves
,
we
may
well
be
despised
for
Company
.
He
infinitely
desires
their
Love
,
and
would
take
infinite
Pleasure
in
the
Operation
.
There
is
no
Way
to
make
themselves
Honourable
and
Delightful
to
GOD
,
but
only
by
Loving
us
,
as
his
soul
requireth
.
And
by
all
these
Inducements
and
Causes
,
are
we
our selves
stirred
up
to
Love
,
freely
to
exert
the
Power
of
Love
to
others
in
like
manner
.
THAT
which
yet
further
commendeth
this
Vertue
of
Love
unto
us
,
is
,
that
it
is
the
only
Soul
of
all
Pleasure
and
Felicity
in
all
Estates
.
It
is
like
the
Light
of
the
Sun
,
in
all
the
Kingdomes
,
and
Houses
,
and
Eyes
,
and
Ages
,
in
Heaven
,
in
Earth
,
in
the
Sea
,
in
Shops
and
Temples
;
in
Schooles
and
Markets
,
in
Labours
and
Recreations
,
in
Theatres
and
Fable
.
It
is
the
Great
Daemon
of
the
World
,
and
the
Sole
Cause
of
all
Operations
.
It
is
evidently
impossible
for
any
Fancy
,
or
Play
,
or
Romance
,
or
Fable
to
be
composed
well
,
and
made
Delightful
,
without
a
Mixture
of
Love
in
the
Composure
.
In
all
Theatres
,
and
Feasts
,
and
Weddings
,
and
Triumphs
,
and
Coronations
,
Love
is
the
Soul
and
Perfection
of
all
,
in
all
Persons
,
in
all
Occupations
,
in
all
Diversions
,
in
all
Labours
,
in
all
Vertues
,
in
all
Vices
,
in
all
Occasions
,
in
all
Families
,
in
all
Cities
and
Empires
,
in
all
our
Devotions
,
and
Religious
Actions
,
Love
is
all
in
all
.
All
the
Sweetness
of
Society
is
seated
in
Love
,
the
Life
of
Musick
and
Dancing
is
Love
;
the
Happiness
of
Houses
,
the
Enjoyment
of
Friends
,
the
Amity
of
Relations
,
the
Providence
of
Kings
,
the
Allegiance
of
Subjects
,
the
Glory
of
Empires
,
the
Security
,
Peace
and
Welfare
of
the
World
is
seated
in
Love
.
Without
Love
all
is
Discord
and
Confusion
.
All
Blessings
come
upon
us
by
Love
,
and
by
Love
alone
all
Delights
and
Blessings
are
enjoyed
.
All
happiness
is
established
by
Love
,
and
by
Love
alone
is
all
Glory
attained
.
GOD
Knoweth
that
Love
uniteth
Souls
,
maketh
men
of
one
Heart
in
a
House
,
filles
them
with
Liberallity
and
Kindness
to
each
other
,
makes
them
Delightfull
in
presence
,
faithful
in
Absence
,
Tender
of
the
Honour
and
Welfare
of
their
Beloved
,
Apt
to
obey
,
ready
to
please
,
Constant
in
Trials
,
Patient
in
sufferings
,
Couragious
is
Assaults
,
Prudent
in
Difficulties
Victorious
and
Triumphant
.
All
that
I
shall
need
to
observe
further
,
is
,
that
it
compleated
the
Joys
of
Heaven
.
Well
therefore
may
Wisdome
desire
Love
,
well
may
the
Goodness
of
GOD
delight
in
Love
.
It
is
the
form
and
the
Glory
of
his
Eternal
Kingdome
.
And
therefore
it
is
that
the
Apostle
saith
,
Charity
never
faileth
:
but
whether
there
be
Prophesies
,
they
shall
fail
;
whether
there
be
Tongues
,
They
shall
cease
;
whether
there
be
Knowledge
it
shall
vanish
away
;
For
we
know
in
part
,
and
we
Prophesie
in
part
,
but
when
that
which
is
perfect
is
come
,
then
that
which
is
in
part
shall
be
done
away
.
For
now
we
see
through
a
Glass
,
darkly
,
but
then
Face
to
Face
;
now
I
Know
in
part
,
but
when
shall
I
know
,
as
also
I
am
Known
.
And
now
abideth
Faith
,
Hope
and
Charity
,
these
three
,
but
the
Greatest
of
these
is
Charity
.
CHAP.
XX.
Of
Prudence
.
It
s
Foundation
is
Charity
,
its
End
Tranquillity
and
Prosperity
on
Earth
,
its
Office
to
reconcile
Duty
and
Convenience
,
and
to
make
Vertue
subservient
to
Temporal
Welfare
.
Of
Prudence
in
Religion
,
Friendship
,
and
Empire
.
The
End
of
Prudence
is
perfect
Charity
.
CHARITY
is
that
which
entereth
into
every
Vertue
,
as
a
main
Ingredient
of
its
Nature
and
Perfection
.
Love
is
the
fountain
and
the
End
of
all
,
without
which
there
can
be
no
Beauty
nor
Goodness
in
any
of
the
Vertues
.
Love
to
one self
,
Love
to
GOD
,
Love
to
man
;
Love
to
Felicity
,
a
clear
and
intelligent
Love
is
the
Life
and
Soul
of
every
Vertue
,
without
which
Humility
is
but
Baseness
,
Fortitude
but
Feirceness
,
Patience
but
Stupidity
,
Hope
but
Presumption
,
Modesty
but
Simpering
,
Devotion
but
Hypocrisie
,
Liberality
is
Profuseness
,
Knowledge
vanity
,
Meekness
but
a
sheepish
Tameness
,
and
Prudence
it self
but
fraud
and
Cunning.
For
as
all
other
Vertues
,
so
is
prudence
,
founded
on
Charity
.
He
that
is
not
Good
can
never
be
Prudent
:
for
he
can
never
benefit
himself
,
or
others
.
For
the
Designes
of
Prudence
are
to
secure
one self
in
the
Exercise
of
every
Vertue
,
and
so
to
order
the
Discharge
of
ones
Duty
,
as
neither
to
hurt
a
mans
self
in
his
Life
,
Estate
,
Honour
,
Health
,
or
Contentment
,
nor
yet
to
fail
in
the
Attainment
of
that
Worth
and
Beauty
,
which
will
make
our
Lives
Delightful
to
others
,
and
as
Glorious
to
our selves
,
as
Beneficial
and
Delightful
.
PRUDENCE
hath
an
eye
to
every
Circumstance
,
and
Emergence
of
our
Lives
.
It
s
Designe
is
to
make
a
mans
self
as
Great
and
glorious
as
is
possible
,
and
in
pleasing
all
the
World
,
to
order
and
improve
all
Advantages
without
incurring
the
least
inconvenience
:
To
reconcile
our
Devotion
,
Obedience
and
Religion
,
to
our
Interest
and
Prosperity
in
the
World
:
To
shun
all
extreams
,
to
surmount
all
Difficulties
,
to
overrule
all
Disadvantages
,
to
discern
all
Opportunities
,
and
lay
hold
on
all
Occasions
of
doing
Good
to
our selves
.
It
s
Office
is
to
consult
,
and
contrive
,
and
effect
our
own
Welfare
in
every
Occurrence
that
can
besal
us
in
the
World
,
and
so
to
mingle
all
Vertues
in
the
Execution
of
our
Duties
,
that
they
may
relieve
,
and
aid
,
and
perfect
each
other
,
in
such
a
manner
as
at
once
to
be
pleasing
to
GOD
,
profitable
to
his
Creatures
,
and
to
our selves
.
To
take
heed
that
we
do
nothing
out
of
Season
,
nor
be
guilty
of
any
Defect
,
or
Excess
,
or
Miscarriage
.
All
the
Vertues
are
United
by
Prudence
like
several
Pieces
in
a
Compleat
armour
,
and
disposed
all
like
Souldiers
in
an
Army
,
that
have
their
several
Postes
and
Charges
,
or
like
the
several
Orders
and
Degrees
in
a
Kingdom
,
where
there
are
Variety
of
Trusts
,
&
services
to
be
done
,
and
every
Man
has
his
Office
assigned
by
the
King
,
and
knows
his
own
work
,
and
is
fitted
for
the
same
.
FOR
as
no
one
man
is
sufficient
for
all
;
the
same
person
cannot
be
chief
Priest
in
the
Temple
,
and
General
in
the
Army
,
and
Admiral
at
Sea
,
&c.
So
neither
can
every
Vertue
serve
for
all
purposes
but
there
must
be
several
Vertues
for
several
Ends.
AS
the
King
ordereth
and
directeth
all
his
Officers
and
subjects
in
their
several
Places
;
if
they
do
their
duty
in
their
own
sphere
,
the
Great
End
is
attained
by
all
,
which
no
one
of
them
alone
,
was
able
to
Effect
:
so
here
,
one
Vertues
supplies
the
Defects
of
another
,
and
tho
every
one
of
them
moves
in
his
own
Precincts
,
and
does
not
at
all
intermeddle
with
anothers
charge
,
yet
the
Work
is
done
as
effectually
as
if
any
one
Vertue
did
all
alone
.
WHILE
all
the
Vertues
conspire
to
supply
what
is
wanting
in
each
other
,
Prudence
is
the
general
Overseer
,
and
Governour
of
all
,
which
,
while
every
single
Vertue
is
ignorant
of
what
the
other
are
doing
,
fits
and
proportions
the
subservient
Ends
,
to
which
every
one
of
these
Directeth
its
Care
,
and
Labour
,
and
Skill
,
to
the
Great
and
last
End
of
all
,
the
intire
Perfection
and
Glory
of
the
Kingdome
.
So
that
here
upon
Earth
Prudence
seemeth
to
be
the
King
of
Vertues
,
because
we
have
such
a
Multiplicity
of
Concernes
and
Affairs
to
look
after
,
that
it
is
impossible
for
any
one
Vertue
,
but
Prudence
alone
to
attend
them
all
.
THIS
discovereth
the
Excellency
of
Vertue
,
THIS
is
the
Offence
:
and
the
Truth
is
no
Vertue
is
of
any
Value
as
cut
off
from
the
rest
.
We
may
as
well
expect
all
Beauty
in
a
Nose
divided
from
the
Face
,
or
an
eye
pluckt
out
of
the
head
,
all
Perfection
in
an
Ear
,
or
a
tongue
cut
off
,
all
serviceableness
in
a
Hand
,
or
Foot
dismembred
from
the
Body
;
as
a
full
and
perfect
Security
from
any
one
Vertue
whatsoever
.
If
one
were
sufficient
,
the
rest
would
be
Superfluous
.
Mans
Empire
and
Dominion
would
be
a
very
narrow
Thing
,
(
at
least
a
very
Empty
and
Shallow
thing
)
if
any
one
Vertue
were
enough
for
his
Felicity
.
As
his
Exigencies
and
Concerns
are
Innumerable
,
so
are
his
Cares
and
Endowments
,
his
Honors
and
Pleasures
,
his
Offices
and
Employments
,
his
Vertues
and
Graces
.
His
Offices
and
his
Vertues
must
be
at
least
so
many
,
as
will
serve
to
regulate
all
his
Concerns
.
And
if
any
be
so
comprehensive
as
to
cure
many
Exigencies
at
the
same
time
,
his
Vertues
are
the
Greater
in
force
and
Extent
,
but
the
fewer
in
Number
.
Their
perfect
sufficiency
is
to
be
measured
by
the
ends
for
which
they
are
prepared
:
and
their
Beauty
Consists
,
(
like
that
of
an
Army
with
Banners
)
in
the
Proportion
and
Symmetry
of
the
entire
Body
,
the
mutual
Supplies
and
Succors
they
afford
to
one
another
,
the
Unity
of
such
a
Great
Variety
of
things
in
order
to
the
Attainment
of
the
same
great
and
ultimate
end
the
full
and
compleat
Number
of
Offices
and
inferior
Ends
,
and
the
Extream
Providence
wherewith
they
are
reducible
to
one
supream
End
,
which
is
most
High
and
Excellent
.
It
is
enough
for
the
Ear
if
it
can
hear
well
,
tho
it
is
no
more
able
to
See
,
or
Taste
,
than
a
Stone
.
it
is
enough
for
the
eye
to
see
well
,
tho
it
is
no
more
sensible
of
Noise
,
then
a
Rock
or
a
Tree
The
Office
of
the
Tongue
is
to
Tast
well
,
of
the
Nostril
to
smell
well
,
&c.
and
there
is
no
Defect
in
any
of
these
,
because
they
are
every
one
sufficient
for
its
own
immediate
end
,
and
also
tempered
and
united
together
,
that
the
rest
are
Supplies
to
make
up
the
Defect
of
every
single
Sence
and
Organ
,
and
altogether
perfectly
subservient
to
the
whole
Man
,
for
whose
sake
they
were
prepared
,
that
he
might
enjoy
the
benefit
of
them
all
.
The
eye
sees
for
the
Ear
,
and
the
Tongue
,
and
all
the
rest
of
the
Members
of
the
Body
:
the
foot
supports
and
carries
the
eye
,
the
hand
defends
and
feeds
the
Eye
,
the
Ear
instructs
and
Counsels
the
Eye
,
the
Nostrils
smell
for
the
eye
,
and
the
Tongue
tasts
and
talks
for
the
Eye
,
which
the
eye
cannot
do
for
it self
,
because
it
was
made
to
need
the
assistance
of
the
rest
,
the
eye
directs
all
these
in
Liew
of
their
Services
,
and
is
of
far
greater
Value
,
then
if
a
man
had
no
other
Member
,
but
an
eye
alone
.
For
the
Eye
is
the
Light
of
all
the
members
,
and
Great
in
its
Relation
to
the
whole
man
:
It
sees
for
the
Ear
,
and
the
Hand
,
and
for
all
,
and
is
to
all
these
after
some
manner
Beneficial
,
but
without
these
would
be
to
no
purpose
.
There
is
an
infinite
Excellency
in
every
Vertue
,
but
it
is
to
be
sought
in
its
Relation
to
all
the
Rest.
It
is
Good
for
nothing
in
its
Place
but
for
that
Particular
End
to
which
it
is
assigned
,
in
attaining
that
end
it
is
subservient
to
all
other
Vertues
;
and
while
it
serves
all
,
is
aided
by
all
.
The
other
Virtues
remedie
the
inconveniences
to
which
this
doth
expose
us
,
and
being
all
joyned
together
earry
us
safely
and
securely
to
our
Last
end
:
Because
the
Influence
of
every
one
passeth
thorow
all
,
every
single
Vertue
is
Pleasing
to
God
,
and
a
means
in
its
place
of
our
whole
Felicity
.
The
Beauty
of
all
the
Vertues
is
to
be
sought
in
Prudence
,
for
there
they
meet
in
an
intire
Body
:
their
Correspondence
and
convenience
,
their
Symmetry
and
proportion
,
their
Unity
and
Variety
,
their
ful
and
perfect
Harmony
,
makes
up
the
features
of
the
Soul
,
and
compleats
its
Graces
,
just
as
the
Diversity
of
Members
perfects
the
Body
.
Knowledge
gives
Light
to
Love
,
but
Love
gives
Warmth
and
Feeling
to
Knowledge
.
Love
may
perhaps
,
like
a
Separate
Soul
,
dwell
in
Heaven
,
alone
;
and
yet
even
then
it
must
include
all
Knowledge
,
and
Righteousness
,
and
Wisdome
,
and
Holiness
:
for
if
Love
know
not
how
to
guide
it self
,
it
will
never
attain
its
End
,
nor
be
a
perfect
Vertue
.
But
here
upon
Earth
t
is
like
the
Soul
in
the
Body
,
it
must
Eat
,
and
Drink
,
and
see
,
and
hear
,
as
a
thousand
Works
to
do
,
and
therefore
standeth
in
need
of
many
Vertues
.
Love
without
Goodness
is
perhaps
a
Thing
impossible
,
because
it
always
designs
well
.
But
Love
without
Wisdome
is
a
Common
Thing
:
for
such
is
all
that
mistakes
its
End
.
Love
without
Discretion
is
a
mischievious
Thing
,
Love
without
Prudence
an
Helpless
Thing
,
Love
without
Courage
a
feeble
and
Cowardly
Thing
;
Love
without
Modesty
an
impudent
and
Troublesome
Thing
;
Love
without
the
Fear
of
GOD
is
Lust
and
Wantonness
;
and
if
the
most
Great
and
Glorious
of
all
the
Vertues
stands
in
need
of
all
its
Companions
.
The
less
and
inferior
must
needs
be
lame
and
maimed
without
the
residue
,
especially
without
the
Superior
.
UPON
this
account
it
is
,
that
so
much
Care
and
Study
goes
to
the
making
up
of
a
Vertuous
man
.
All
kind
of
Vertues
must
concur
to
Compleat
his
Perfection
.
The
Want
of
any
one
Denominates
a
Vice
,
and
makes
him
Vicious
.
Nay
the
Want
of
any
one
destroys
the
form
and
Essence
of
the
rest
.
Vertue
is
not
Vertue
but
in
order
to
felicity
.
If
it
hath
lost
its
force
,
it
hath
lost
its
Nature
.
As
a
little
Poyson
turnes
the
best
Meat
from
Nourishment
into
Poyson
so
doth
one
Vice
cherished
and
allowed
corrupt
and
viciate
all
the
Vertues
in
the
whole
World
.
Hence
it
is
that
the
Phylosophers
say
,
all
the
Vertues
are
linked
together
in
the
golden
Chain
of
Prudence
.
And
that
a
Thing
is
made
Good
by
all
its
Causes
,
Evil
by
the
least
Defect
.
For
as
one
Tooth
wanting
in
a
Clock
,
makes
all
the
other
wheels
and
Materials
Useless
;
tho
the
frame
be
never
so
Elaberate
and
Curious
;
so
doth
the
abscence
of
the
smallest
Vertue
make
void
and
frustrate
all
the
residue
.
A
man
of
a
Kind
and
Bountiful
Disposition
,
that
is
loose
and
intemperate
,
may
ruine
his
Estate
,
and
dye
like
a
Prodigal
and
vain-glorions
fool
.
A
stout
Couragious
person
that
is
proud
and
debauched
will
be
little
better
then
a
Souldierly
Russian
,
and
Live
if
not
like
a
Thief
for
Want
of
Honesty
,
yet
like
a
Swaggering
Hector
for
Want
of
Discreetion
.
A
Man
endued
with
all
Kind
of
Learnning
may
be
Morose
and
Covetous
,
and
by
one
Vice
lose
all
the
Benefit
of
his
Education
.
A
Religious
Votary
that
is
Splenetick
and
Revengeful
,
brings
a
Disgrace
upon
his
whole
Profession
.
But
he
that
is
Wise
,
and
Learned
,
and
Holy
,
and
Just
,
and
Temperate
,
and
Couragious
,
and
Kind
,
and
Liberal
,
and
Meek
,
and
Humble
,
and
Affable
,
and
Cheerful
,
and
Prudent
,
and
Industrious
,
shall
be
serviceable
,
and
Honourable
,
and
delightful
to
others
,
profitable
to
himself
,
and
alwayes
Triumphant
:
Especially
if
he
be
so
discreet
and
Prudent
,
as
to
make
all
these
Vertues
move
like
the
Stars
in
their
Courses
,
and
knows
how
to
apply
and
manage
their
Excellencies
in
their
due
and
proper
places
upon
all
occasions
:
for
they
are
so
many
different
in
nature
that
some
of
their
Influences
,
will
hit
every
business
,
and
all
of
them
together
pass
a
Grace
and
Lustre
upon
each
other
,
so
Divine
and
Heavenly
that
they
will
make
their
owner
Venerable
in
the
Eys
of
the
World
,
and
correct
the
Malignity
of
the
most
injurious
and
Censorious
.
Which
moved
our
Saviour
to
exhort
us
to
be
Wise
as
Serpents
,
Innocent
as
Doves
,
to
joyn
many
Vertues
together
:
And
occasioned
that
of
the
Apostle
,
He
that
will
love
Life
and
see
good
Days
,
let
him
refrain
his
Tongue
from
Evil
,
and
his
Lips
that
they
speak
no
Guile
:
let
him
eschew
Evil
,
and
do
Good
,
let
him
seek
Peace
and
ensue
it
,
for
the
Eyes
of
the
Lord
are
over
the
Righteous
:
And
who
is
he
that
will
harm
you
,
if
ye
be
followers
of
that
which
is
Good
?
The
only
sure
Way
to
live
happily
here
upon
Earth
,
is
to
joyn
all
kind
of
Vertues
together
,
and
to
let
them
work
in
season
according
to
their
several
Natures
.
WHAT
the
efficacy
of
Prudence
is
may
be
seen
in
friendship
,
in
the
Regiment
of
States
and
Kingdoms
,
in
the
Rule
and
government
of
Private
Famelies
.
He
that
is
fitted
for
all
these
is
an
Excellent
Person
.
IT
is
the
office
of
Prudence
in
all
Estates
,
to
find
out
the
Temper
of
those
with
whom
we
are
to
deal
;
and
so
to
suit
the
Exercises
of
all
Vertues
with
their
several
Humours
,
as
may
make
their
Operation
consistent
with
our
own
Repose
,
and
their
Benefit
,
without
infringing
our
Duty
.
IN
Friendship
it
often
falleth
out
by
reason
of
the
spiritual
Sickness
of
those
to
whom
we
relate
,
that
we
must
either
make
shipwrack
of
Fidelity
and
a
good
Conscience
,
or
run
the
Hazzard
of
losing
our
Friend
by
displeasing
,
that
we
may
be
Profitable
to
him
.
There
is
no
Duty
so
necessary
,
as
that
of
free
and
faithful
Reproof
:
no
Duty
so
nice
as
this
.
A
Good
man
Knows
it
is
incumbent
upon
him
,
and
yet
is
very
Averse
from
the
Discharge
of
it
.
It
is
as
Troublesome
to
himself
as
to
the
Person
that
needs
it
.
T
is
difficult
to
be
done
well
,
and
so
unpleasant
to
both
.
Here
Prudence
comes
in
,
and
deviseth
expedients
for
all
Inconveniences
,
and
with
a
strange
facility
scatters
all
Doubts
and
Fears
.
Three
Things
it
discovers
to
be
necessary
in
the
foundation
of
the
Business
,
Three
in
the
Superstructure
,
and
Three
in
the
Conclusion
.
He
that
reproves
well
,
must
shew
a
great
respect
and
Tenderness
to
the
Person
,
a
necessity
of
the
Discharge
of
that
Duty
,
his
Aversness
to
it
,
and
how
Nothing
but
his
Perfect
Love
could
make
him
undertake
it
.
The
foundation
of
the
Success
is
laid
by
these
Provisions
:
In
the
Superstructure
,
he
must
consider
whether
it
be
best
to
be
done
merrily
or
severely
;
by
a
Brief
Hint
or
a
strong
Enlargement
,
according
to
the
Temper
and
Degree
of
the
Person
.
He
must
chuse
out
the
Best
Opportunities
,
and
consult
the
Honour
of
him
he
reproveth
.
And
if
he
be
displeased
and
grow
angry
at
the
Liberty
,
he
must
in
the
Close
of
all
bear
it
patiently
,
surmount
it
with
Courtesie
,
and
pursue
him
with
Kindness
.
He
that
rules
his
own
Passion
is
Master
of
another
mans
:
He
must
needs
win
him
and
Melt
him
:
For
no
man
thus
dealt
with
,
is
so
very
a
Beast
,
as
to
be
angry
long
.
Or
the
mischief
is
,
when
he
that
reproveth
miscarrieth
in
some
of
these
Rules
,
especially
the
last
:
for
there
are
few
so
prudent
as
not
to
be
exasperated
with
the
Affront
that
is
put
upon
their
kindness
and
Fidelity
,
when
they
are
injured
for
their
Good
Will
:
few
so
discreet
as
to
consider
which
way
their
patience
and
Meakness
are
to
be
made
the
Instruments
of
Amity
and
Happiness
.
IN
the
Management
of
Empires
,
and
Kingdomes
Prudence
hath
a
vast
and
Mighty
Province
to
reign
in
.
A
Good
King
when
he
designs
the
extirpation
of
Vice
,
and
the
Establishment
of
Righteousness
and
pure
Religion
,
meets
with
many
Rubs
and
Obstacles
in
his
Way
,
all
which
are
sweetly
and
easily
by
Prudence
removed
.
His
Great
encouragement
is
the
Beauty
of
Religion
,
and
the
Assistance
of
GOD.
For
he
Knows
very
well
that
Equity
and
Piety
are
such
Glorious
Things
,
that
tho
few
practice
them
as
they
ought
to
do
,
yet
all
admire
them
.
GODLINESS
,
and
Honesty
,
need
nothing
but
to
be
maintained
and
assented
by
the
Prince
,
when
they
are
once
countenanced
by
authority
all
the
Enemies
of
Religion
are
confounded
,
and
dare
not
lift
up
their
face
against
it
.
Wise
an
Holy
men
may
easily
be
exalted
,
and
are
more
capable
of
Exaltation
then
others
.
As
they
are
more
faithful
when
they
are
in
power
,
they
will
be
more
Grateful
to
the
Prince
,
and
more
Obliging
to
the
people
;
and
in
all
Respects
more
able
to
serve
them
both
.
The
Good
will
secure
the
Throne
and
exalt
the
Kingdome
.
Prudence
in
such
a
work
Knows
where
to
begin
and
where
to
end
,
by
what
steps
and
Degrees
to
proceed
,
what
Instruments
to
use
,
how
to
Oblige
,
and
how
to
Awe
;
whom
to
Oblige
,
and
Awe
;
where
to
remit
the
Rigor
of
the
Law
and
where
to
be
severe
.
The
Truth
is
Prudence
consists
most
in
attempting
the
Business
,
for
it
will
go
on
,
and
is
ever
waited
with
success
when
undertaken
.
A
King
that
is
so
Wise
as
to
design
and
endeavor
,
the
Refurmation
of
his
Nation
,
must
needs
be
Prudent
.
GOD
has
assured
him
,
The
Throne
is
established
by
Righteousness
.
When
it
Goeth
well
with
the
Righteous
the
City
rejoyceth
,
and
when
the
wicked
perish
there
is
shouting
.
By
the
blessing
of
the
upright
the
City
is
exalted
,
but
it
is
overthrown
by
the
Mouth
of
the
Wicked
.
IN
Families
the
force
of
Prudence
is
prodigious
.
Some
men
by
the
assistance
of
this
Vertue
live
more
happily
upon
a
mean
state
,
then
others
upon
Thousands
,
they
have
more
respect
among
their
Servants
,
more
honour
among
their
Neighbors
,
more
plenty
at
home
,
more
Authority
abroad
,
more
peace
&
comfort
every
where
,
then
Men
forty
times
above
themselves
in
State
&
Grandure
.
Its
first
care
is
to
be
Wary
in
the
Choise
of
Servants
:
For
they
that
are
good
act
well
by
Nature
,
and
have
little
need
of
Force
and
compulsion
.
Its
next
Business
is
to
oblige
them
,
which
is
done
by
a
religious
example
which
instilles
a
Reverence
,
a
strict
prohibi●●tion
of
all
Debauchery
,
a
sweet
and
affable
Behaviour
,
a
plentiful
Provision
for
their
comfortable
Subsistence
,
a
prudent
connivance
at
smaller
faults
,
a
Distribution
of
Rewards
as
well
as
punishments
for
the
Encouragement
of
their
Vertues
,
a
meek
and
Gentle
reproof
of
their
Faults
,
a
kind
acknowledgment
of
their
Good
deserts
;
which
is
a
cheap
and
easie
kind
of
payment
,
yet
more
Obliging
then
any
Dry
gift
of
Gold
or
Silver
.
A
prudent
man
will
so
demean
himself
in
his
Family
,
as
to
make
himself
cordially
beloved
of
all
:
so
ordere●
his
affairs
,
that
the
Services
of
those
about
him
shall
be
like
Preferments
.
By
which
Means
it
will
first
come
to
pass
,
that
he
shall
have
his
choise
of
servants
,
because
it
will
be
esteemed
a
Blessing
to
be
with
him
:
and
in
the
next
place
their
service
will
be
mingled
with
respect
and
Love
.
They
will
befaithful
as
well
for
his
sake
,
as
their
own
.
In
the
Midst
of
all
this
,
his
Prudence
will
guid
him
to
take
a
strict
account
,
and
to
make
all
his
Servants
see
,
it
is
impossible
to
cheat
him
.
Thus
in
all
Affaires
Prudence
happily
demeans
it self
;
and
of
this
Gift
especially
is
that
of
solomon
to
be
understood
,
A
gift
is
as
a
precious
stone
in
the
hand
of
him
that
hath
it
,
whithersoever
it
turneth
,
it
prosporeth
.
FOR
the
Foundation
of
all
kind
of
Prudence
you
must
remember
,
that
he
that
winneth
Souls
is
Wise.
Mens
Hearts
are
the
stars
by
whose
Influences
the
affairs
of
the
World
are
regulated
:
they
are
as
our
Savour
calleth
them
Good
or
Evil
Treasures
;
out
of
which
proceeds
Murders
,
Adulteries
,
Thefts
,
Slanders
,
&c.
Or
Praises
,
Honours
,
Preferments
,
Riches
,
Pleasures
,
all
kind
of
Gifts
,
and
Benefits
:
And
the
prudent
mans
main
Business
is
to
make
himself
intirely
beloved
by
all
the
World
.
which
can
never
be
without
great
Fidelity
,
Courage
,
Goodness
,
Prudence
and
Dexterity
.
Flattery
and
Base
compliances
makes
a
man
Odious
.
THE
Last
End
of
prudence
is
Eternal
Happiness
and
Glory
,
to
which
it
moveth
by
crooked
Meanders
and
windings
out
as
occasion
requireth
.
It
is
a
strange
Vertue
,
for
its
Conversant
amongst
Terrene
and
inferior
Objects
,
and
yet
a
far
more
Difficult
Vertue
then
Wisdom
it self
.
Wisdome
is
a
more
High
and
Heavenly
Vertue
,
but
its
Rules
are
always
fixed
,
and
its
objects
Stable
,
where
as
Prudence
hath
no
set
and
Stated
Rules
,
but
in
all
occasions
,
is
to
mould
and
shape
it selfe
,
it
knows
not
which
way
,
till
it
comes
to
Action
.
Its
Paths
are
in
the
Deep
and
mighty
Waters
,
among
Storms
and
tempests
.
CHAP.
XXI
.
Encouragements
to
Courage
.
It
s
Nature
cause
,
and
End
.
Its
Greatness
and
Renown
.
Its
Ornaments
and
Companions
.
Its
objects
,
Circumstances
,
Effects
and
Disadvantages
;
how
Difficulties
increase
its
vertue
.
It
s
Verand
Triumphs
.
How
subservient
it
is
to
Blessedness
and
Glory
.
LOVE
and
Prudence
are
the
parents
of
Courage
.
A
Feeble
Hen
,
a
Timerous
Mother
,
will
Sacrifice
their
Lives
for
their
young
ones
.
And
he
that
forgetteth
all
his
own
Interests
,
divests
himself
(
together
with
them
)
of
his
Fears
,
and
despising
Death
first
,
easily
slighteth
all
other
Things
.
Even
a
Coward
by
Nature
,
is
made
more
Bold
and
confident
by
Skill
at
his
weapon
.
And
he
that
is
always
assured
of
the
Victory
,
can
never
be
afraid
of
the
Encounter
,
or
the
Enemy
.
He
that
is
Dexter●ous
at
the
use
of
all
Vertues
,
and
knows
how
to
apply
them
so
,
as
ever
to
come
off
more
honourably
,
will
laugh
at
the
Trial
of
his
own
Innocence
and
make
a
Game
of
Difficulties
and
Terrors
.
VALOUR
is
a
right
and
strong
Resolution
of
the
Soul
whereby
it
dare
encounter
with
any
Difficulty
and
Trouble
,
for
Vertues
sake
.
It
is
the
Armour
of
the
Soul
against
all
Impressions
of
Fear
,
its
Effect
is
an
Equal
and
uniform
stayedness
of
Mind
,
against
all
Dangerous
and
Terrible
Accidents
.
It
containeth
Magnanimitie
,
Patience
,
Constancy
,
Invincible
Resolution
,
Boldness
and
Industry
in
its
Nature
.
It
s
cause
is
the
Love
of
Vertue
,
and
the
sence
of
Honour
,
Indignation
against
any
thing
that
is
Base
and
vile
,
a
High
Ambition
and
desire
of
Glory
.
It
s
End
is
the
preservation
of
a
Mans
person
and
Honesty
,
the
Conquest
of
all
Opposition
in
the
Way
to
Bliss
,
the
Destruction
or
Subjection
of
Enemies
,
Triumph
and
Conquest
,
the
Establishment
of
Peace
,
the
Attainment
of
Liberty
and
Glory
.
Its
Attendants
are
Prudence
,
Justice
and
Temperance
,
the
principal
Ornament
and
Grace
of
valour
is
Worth
and
Goodness
.
its
Aids
and
Encouragements
are
insinite
,
it
groweth
Great
and
High
,
by
making
use
of
all
the
Causes
of
Hope
and
Confidence
.
Conflicts
and
Dangers
are
the
Element
in
which
it
lives
,
It
owns
its
whole
being
to
them
;
for
without
Causes
of
Fear
,
there
could
be
no
courage
in
all
Nature
.
The
Knowledge
of
GOD
is
the
root
of
Divine
Valour
,
and
Fidelity
to
his
Laws
its
Commendation
.
The
Assurance
of
his
Love
,
and
all
those
Things
that
serve
to
beget
and
confirm
it
,
are
subservient
to
it
.
It
draws
in
strength
and
Encouragements
form
all
Obligations
and
Rewards
,
from
all
Great
and
Holy
examples
,
from
the
Knowledge
of
its
own
Sublimity
,
from
the
Greatness
of
Felicity
,
from
the
Omnipotence
,
and
Omnipresence
,
and
Providence
of
the
Deity
,
from
his
Truth
and
Goodness
,
and
from
all
those
Things
wherein
he
has
manifested
his
Love
above
the
Heavens
.
OF
all
the
Vertues
in
greatest
Estimation
,
this
is
most
renowned
.
For
its
Prerogative
is
so
great
,
that
it
is
simply
called
VERTUE
.
Vertue
being
the
Word
to
express
and
signifie
Valour
among
the
Latines
;
because
the
Force
and
Efficacy
that
is
in
it
,
is
most
visible
and
Apparent
,
and
by
that
all
other
Vertues
are
secured
,
vindicated
,
Exercised
,
and
made
Useful
.
It
is
stiled
Manhood
among
the
English
,
with
a
peculiar
Emphasis
.
As
is
the
Essence
of
a
man
was
founded
in
Courage
,
because
his
Vigor
is
emasculated
,
and
his
Dignity
lost
,
that
is
Effeminate
and
Timerous
;
for
he
is
scarce
a
Man
that
is
a
Coward
.
WHAT
a
Glorious
and
incomparable
Vertue
this
is
,
appeareth
from
the
Baseness
and
Ineptitude
of
its
Contrary
.
A
Coward
and
an
Honest
Man
can
never
be
the
same
;
a
Coward
and
a
constant
Lover
can
never
be
the
same
;
a
Coward
and
a
Brave
Man
can
never
be
the
same
:
Cowardice
,
and
Wisdome
are
as
incompatible
forever
,
as
Love
and
Wisdom
were
thought
to●
be
of
Old
.
A
Coward
is
always
despicable
and
Wretched
;
because
he
dares
not
expose
himself
to
any
Hazzards
,
nor
adventure
upon
any
Great
Attempt
for
fear
of
some
little
Pain
and
Damage
,
that
is
between
him
and
an
Excellent
Atchievment
.
He
is
baffled
from
the
Acquisition
of
the
most
Great
and
Beautiful
Things
,
and
non
plust
with
every
Impediment
.
He
is
conquered
before
he
begins
to
fight
.
The
very
sight
of
Danger
makes
him
a
Slave
;
He
is
undone
,
when
he
sees
his
Enemy
a
far
off
,
and
wounded
,
before
the
Point
of
the
Sword
can
touch
his
shadow
.
He
is
all
wayes
a
Terror
and
Burden
to
himself
,
a
Dangerous
Knave
,
and
an
useless
Creature
.
STRANGE
is
the
Vigour
in
a●
Brave
Mans
Soul
.
The
Strength
of
his
Spirit
and
his
irresistible
Power
,
the
Greatness
of
his
Heart
,
and
the
Height
of
his
Condition
,
his
mighty
Confiedence
and
Contempt
of
Dangers
,
his
true
Security
and
Repose
in
himself
,
his
Liberty
to
dare
and
do
what
he
pleaseth
,
his
Alacrity
in
the
midst
of
Fears
,
his
invincible
Temper
,
are
advantages
which
make
him
Master
of
Fortune
.
His
Courage
fits
him
for
all
Attempts
,
renders
him
serviceable
to
GOD
and
MAN
,
and
makes
him
the
Bulwark
and
Defence
of
his
King
and
Country
.
LET
those
Debauched
and
unreasonable
men
,
that
deny
the
Existence
of
Vertue
,
contemplate
the
Reality
of
its
Excellency
here
,
and
be
confounded
with
shame
at
their
Prodigious
Blindness
.
Their
Impiety
designs
the
Abolishment
of
Religion
,
and
the
utter
Extirpation
of
all
Faith
and
Piety
,
while
they
pretend
the
Distinction
between
Vertue
and
Vice
to
be
meerly
feigned
,
for
the
Awing
of
the
World
;
and
that
their
Names
have
no
foundation
in
Nature
but
the
Craft
of
Politicians
and
the
Tradition
of
their
Nurses
.
Are
there
no
Base
fellows
,
nor
Brave
Men
in
the
World
?
Is
there
no
difference
between
a
Lion
and
a
Hare
?
a
faint
hearted
Coward
,
and
a
Glorious
Heroe
!
It
s
there
Nothing
Brave
nor
vile
in
the
world
?
What
is
become
of
these
Rodomontadoes
wits
.
Where
is
the
boasted
Glory
of
their
Personal
Valour
;
if
there
be
no
Defference
,
but
Courage
and
Cowardize
be
the
same
thing
!
HOW
empty
these
Self
,
but
shallow
conceited
Ranters
are
,
is
evident
by
their
short
and
narrow
measures
.
They
place
all
Gallantry
and
Worth
in
Valour
:
all
the
Vertue
of
a
man
they
think
seated
in
this
:
They
forget
that
Policy
,
and
Learning
,
and
Prudence
,
and
Gratitude
,
and
Fidelity
,
and
Temperance
,
and
Industry
,
and
compassion
and
Bounty
,
and
Affability
,
and
Courtesie
,
and
Modesty
,
and
Justice
,
and
Honesty
are
Vertues
,
and
that
in
every
one
of
these
there
is
something
fitting
a
Man
for
the
Benefit
of
the
World
.
Nay
they
have
lost
the
Notion
of
Vertue
,
and
know
not
what
it
is
.
Those
things
by
which
a
man
is
made
serviceable
to
himself
and
the
World
,
they
think
not
to
be
Vertues
,
but
imagine●
Chimeraes
which
they
cannot
see
,
&
then
deny
they
have
any
Existence
.
A
Man
is
capable
of
far
more
Glorious
Qualities
then
one
of
them
:
And
his
Courage
it self
may
be
raised
to
far
higher
Ends
and
purposes
then
Buffoons
and
Thrasonical
Heroes
can
dream
of
.
IT
is
to
be
noted
here
,
that
any
one
of
those
Things
that
are
called
Vertue
,
being
alone
,
is
not
a
Vertue
.
It
is
so
far
from
aiding
and
setting
us
forward
in
the
Way
to
Happiness
,
that
oftentimes
it
proveth
a
Great
and
intollerable
Mischief
,
and
is
never
safe
,
but
when
it
is
corrected
and
guided
by
the
rest
of
its
Companions
.
To
stir
no
further
then
Courage
alone
:
What
is
Courage
in
a
Thief
,
or
a
Tyrant
,
or
a
Traytor
,
but
like
Zeal
and
Learning
in
a
pernicious
Heretick
.
YOU
may
note
further
,
that
Goodness
is
a
principal
Ingredient
in
the
excellency
of
this
Vertue
,
tho
it
be
distinct
in
its
Nature
from
the
Being
of
Courage
.
A
brave
man
will
expose
his
Life
in
an
Honest
cause
,
for
the
Benefit
and
preservation
of
others
,
tho
not
for
the
Dammage
or
Destruction
of
any
.
He
will
slight
his
own
safety
,
and
despise
his
Repose
to
make
himself
a
Saviour
,
and
a
Benefactor
.
A
true
Courage
holdeth
Vertuous
Actions
at
such
a
Price
,
that
Death
,
Imprisonment
,
Famine
,
Dishonour
,
Poverty
,
Shame
,
Indignation
,
all
Allurements
and
Temptations
are
nothing
,
compared
to
the
Performance
of
Heroick
Deeds
.
He
exceedeth
all
constraint
,
and
walketh
in
the
Glorious
Liberty
of
the
Sons
of
GOD.
THE
last
note
which
I
shall
offer
to
your
Observation
on
this
Occasion
,
is
this
,
(
for
the
Illustration
of
the
Reason
and
excellency
,
of
GODS
Dispensations
:
)
The
Great
End
for
which
GOD
was
pleased
not
to
seat
us
immediately
in
the
Throne
,
but
to
place
us
first
in
an
estate
of
Trial
,
was
the
Multiplication
of
our
Vertues
.
For
had
we
been
seated
in
the
Glory
of
Heaven
at
the
first
,
there
had
no
such
Vertues
as
Patience
,
and
Courage
,
and
Fidelity
been
seen
,
no
Faith
,
or
Hope
,
or
Meekness
,
no
Temparance
,
or
Prudence
,
or
self
Denial
,
in
the
World
.
Which
Vertues
are
the
very
clothes
and
Habits
of
the
Soul
in
Glory
.
The
Graces
and
Beauties
of
the
Soul
are
founded
in
the
exercise
of
them
.
Actions
pass
not
away
,
but
are
fixed
,
by
the
permanent
Continuance
of
all
Eternity
,
and
tho
done
never
so
long
ago
,
shall
appear
before
the
Eye
of
the
Soul
for
ever
in
their
places
,
be
the
Glory
of
their
Author
,
the
Lineaments
and
Colours
of
his
Beauty
,
seen
by
GOD
and
his
holy
Angels
,
and
Delightful
to
all
that
love
and
delight
in
worthy
things
.
Our
Life
upon
Earth
,
being
so
diversified
like
a
Sphere
of
Beauty
,
so
variously
adorned
with
all
sorts
of
Excellent
Actions
,
shall
wholly
and
at
once
be
seen
as
an
intire
Object
,
rarely
and
curiously
wrought
;
a
Lively
Mirror
of
the
Nature
of
the
Soul
,
and
all
the
Elements
of
which
it
is
compounded
,
all
the
Parts
that
conspire
in
its
Symetry
,
all
the
Qualities
,
Operations
,
and
Perfections
that
contribute
to
its
Glory
,
shall
afford
wonder
and
pleasure
to
all
Spectators
.
While
every
Soul
shall
be
concerned
more
in
its
Actions
then
in
its
Essence
;
indeed
its
Essence
,
(
how
ever
considerable
)
is
of
little
or
no
Value
in
Comparison
of
its
Operations
.
Every
Vertue
being
the
Natural
Off-spring
and
production
of
the
Soul
,
in
which
its
Vigor
principally
appeareth
,
an
effect
discovering
the
Nature
of
the
cause
,
and
the
sole
occasion
of
its
shame
or
Glory
.
For
if
the
Essence
of
the
Soul
be
all
Power
and
its
power
exerted
in
its
operation
,
the
Soul
must
needs
enter
into
its
Actions
,
and
consequently
be
affected
with
all
that
befalls
its
Operation
.
All
Acts
are
Immortal
in
their
places
,
being
enbalmed
as
it
were
by
Eternity
,
till
the
Soul
revive
and
be
united
to
them
.
Then
shall
it
appear
in
its
own
Age
,
and
in
eternity
too
,
in
its
last
life
enjoying
the
Benefit
of
its
first
.
And
in
that
sence
is
that
voice
from
Heaven
to
be
understood
,
which
commanded
the
Divine
to
write
Blessed
are
they
that
die
in
the
Lord
,
from
henceforth
,
yea
saith
the
Spirit
,
that
they
may
rest
from
their
Labours
,
and
their
Works
do
follow
them
.
all
Glorious
within
.
We
must
be
Glorious
and
Illustrious
our selves
,
and
appear
in
Actions
that
will
Beautifie
the
Throne
to
which
we
are
exalted
.
THAT
these
Actions
may
be
Great
and
Amiable
,
manifold
and
Excellent
,
is
the
desire
of
every
soul
,
the
natural
Wish
and
Expectation
both
of
Reason
it self
and
of
self
Love
.
HOW
Glorious
the
Counsel
and
Design
of
GOD
is
for
the
Archieving
of
this
Great
End
,
for
the
making
of
all
Vertues
more
compleat
and
Excellent
,
and
for
the
Heightening
of
their
Beauty
and
Perfection
we
will
exemplifie
here
in
the
Perfection
of
Courage
.
For
the
Hieght
,
and
depth
,
and
Splendor
of
every
Vertue
is
of
great
Concernment
to
the
Perfection
of
the
Soul
,
since
the
Glory
of
its
Life
is
seated
in
the
Accomplishment
of
its
essence
,
in
the
Fruit
it
yeildeth
in
its
Operations
.
Take
it
in
Verse
made
long
ago
upon
this
occasion
.
For
Man
to
Act
as
if
his
Soul
did
see
The
very
Brightness
of
Eternity
;
For
Man
to
Act
as
if
his
Love
did
burn
Above
the
Spheres
,
even
while
its
in
its
Urne
;
For
Man
to
Act
even
in
the
Wilderness
,
As
if
he
did
those
Sovereign
Joys
possess
,
Which
do
at
once
confirm
,
stir
up
,
enflame
,
And
perfect
Angels
;
having
not
the
same
!
It
doth
increase
the
Value
of
his
Deeds
,
In
this
a
Man
a
Seraphim
exceeds
:
To
Act
on
Obligations
yet
unknown
.
To
Act
upon
Rewards
as
yet
unshewn
,
To
keep
Commands
whose
Beauty
's
yet
unseen
,
To
cherish
and
retain
a
Zeal
between
Sleeping
and
Waking
;
shews
a
constant
care
;
And
that
a
deeper
Love
,
a
Love
so
Rare
,
That
no
Eye
Service
may
with
it
compare
.
The
Angels
,
who
are
faithful
while
they
view
His
Glory
,
know
not
what
themselves
would
do
,
Were
they
in
our
Estate
!
A
Dimmer
Light
Perhaps
would
make
them
erre
as
well
as
We
;
And
in
the
Coldness
of
a
darker
Night
,
Forgetful
and
Lukewarm
Themselves
might
be
.
Our
very
Rust
shall
cover
us
with
Gold
,
Our
Dust
shall
sprinkle
while
their
Eyes
behold
The
Glory
Springing
from
a
feeble
State
,
Where
meer
Belief
doth
,
if
not
conquer
Fate
,
Surmount
,
and
pass
what
it
doth
Antedate
.
THE
Beatifick
Vision
is
so
sweet
and
Strong
a
Light
,
that
it
is
impossible
for
any
thing
that
Loves
it self
,
(
and
sees
the
Face
of
GOD
)
to
turn
away
to
any
vanity
from
so
Divine
and
Strong
a
Blessedness
.
To
Love
GOD
in
the
clear
and
perfect
Light
is
a
cheap
and
Easie
Thing
:
The
Love
that
is
shewed
in
a
more
weak
Estate
to
an
absent
Object
,
is
more
remiss
perhaps
,
and
Black
in
appearance
;
but
far
Deeper
,
if
in
the
Lovers
Weakness
,
and
its
Objects
absence
;
it
be
Faithful
to
the
Death
;
constantly
Solicitous
,
and
Careful
to
please
,
Laborious
and
Industrious
,
Wakeful
and
Circumspect
,
even
and
immutable
,
and
freely
springing
from
its
own
Desire
,
not
out
of
bare
pleasure
;
but
humble
Obedience
to
the
Laws
of
its
Benefactor
.
All
the
Courage
which
it
shews
in
such
Occasions
is
more
full
of
Mystery
and
Divinity
then
is
imaginable
;
far
more
Moving
and
full
of
Vertue
,
while
it
struggles
with
Impediment
,
Disadvantages
,
and
Difficulties
,
then
if
without
any
such
Occasion
of
shewing
its
Vertue
,
it
did
smoothly
and
Peaceably
proceed
in
the
Highest
Rapture
.
Add
to
that
the
mysteriousness
of
its
Beauty
in
all
the
varieties
of
its
Operation
,
and
the
Different
Sweetnesses
that
still
appear
in
all
its
several
Effects
upon
new
occasions
.
The
very
Representation
of
Love
upon
the
stage
,
in
its
Conflicts
and
Agonies
,
produces
another
kind
of
sence
in
the
Spectator
,
then
that
of
Embraces
.
It
is
more
Tender
and
endearing
,
touches
the
Soul
(
of
its
Beloved
especially
)
in
a
more
Vigorous
and
lively
manner
,
it
makes
all
fruitions
(
afterward
)
more
precious
;
by
Fidelity
,
Courage
,
and
Immoveable
Perfection
it
maketh
the
Lover
more
Honourable
,
and
Effects
far
more
Serious
.
Alterations
in
the
Soul
,
solid
Joys
and
tender
Compassions
,
moving
and
Bleeding
Resentments
;
all
which
,
End
in
satisfactions
heightened
with
more
Perfect
Complacencies
.
THUS
you
see
Courage
in
the
Root
made
more
Glorious
by
a
Persons
Exposure
and
Abasement
.
In
the
fruit
and
Exercise
it
is
otherwise
to
be
considered
.
Where
there
is
no
Evil
to
be
endured
,
or
no
Strength
to
be
resisted
,
there
can
be
no
Courage
or
Vertue
at
all
.
Where
the
conflict
is
more
sharp
the
Victory
is
more
pleasant
,
and
the
success
of
the
fight
is
far
more
Honourable
.
Where
a
Giant
is
to
fight
with
a
Gnat
,
or
a
Dwarf
,
the
Disproportion
of
his
Strength
takes
away
the
Pleasure
of
its
Trial
,
and
a
Glory
of
the
Combate
.
There
is
no
Room
,
or
occasion
for
its
Exercise
.
And
tho
it
might
without
any
Trial
be
known
by
him
that
sees
all
things
in
their
hidden
Essences
,
yet
without
its
Exercise
it
remaineth
unexcrted
,
is
wholly
vain
,
especially
when
there
is
no
occasion
for
it
in
Nature
,
The
Pleasure
of
the
Spectacle
springeth
from
its
Operation
.
TO
see
a
Seraphim
surmount
one
of
our
Difficulties
,
in
the
midst
of
all
his
Strengths
and
Advantages
,
is
no
more
then
to
see
a
Giant
destroy
a
Gnat
,
or
subdue
a
Grass
hopper
.
But
in
Man
there
is
a
certain
Degree
of
strength
,
that
makes
him
a
fit
Match
for
the
appointed
Encounter
.
In
the
Estate
of
Innocency
indeed
his
Enemies
and
Difficulties
were
very
few
,
just
as
many
as
were
needful
for
the
trial
of
his
Obedience
,
Gratitude
,
Fidelity
.
All
the
Hardship
he
was
to
undergo
,
was
to
cross
his
Appetite
in
an
Apple
,
and
and
tho
,
he
did
not
as
yet
see
which
way
it
was
reserved
for
him
,
to
be
so
Couragious
as
to
hope
well
,
so
Grateful
to
GOD
,
as
to
dare
to
confide
in
him
,
rather
let
go
the
Knowledge
he
might
gain
by
eating
it
,
than
break
his
Commandement
.
All
other
Duties
were
his
Pleasure
and
Felicity
:
here
lay
his
Trial
,
and
his
Obedience
should
have
been
crowned
with
infinite
Reward
.
All
which
would
in
some
Measure
have
risen
out
of
the
Duty
discharged
by
him
.
For
by
this
Resignation
and
Self-Denial
he
had
manifested
his
Obedience
,
and
acquitted
himself
,
and
shewed
his
Love
,
and
his
Prelation
of
his
Makers
Pleasure
above
all
other
Concernes
,
wherein
he
had
been
approved
;
and
Wise
,
and
Holy
,
and
well
pleasing
to
GOD
,
he
would
have
put
the
Crown
upon
all
Gods
Works
in
accomplishing
the
End
for
which
he
was
made
,
and
been
very
Delightful
to
all
the
Angels
:
He
had
been
crowned
with
Glory
and
Honour
in
all
their
Complacency
.
If
that
were
too
little
,
because
he
had
then
no
enemy
but
his
Appetite
,
the
Dimness
of
his
Sight
maketh
up
the
Mystery
.
If
his
Clarity
was
too
Great
,
and
there
was
no
Proportion
between
his
Strength
and
the
Temptation
;
that
proceeded
of
the
Tenderness
of
GODS
Love
,
which
feared
to
adventure
him
too
far
,
and
had
rather
something
of
Honour
should
be
endangered
,
then
his
Soul
lost
,
or
thrust
upon
the
Hazzard
of
too
great
a
Temptation
.
When
the
Angels
fell
,
the
Devil
was
let
loose
upon
man
,
for
the
increase
of
his
Honour
and
Dominion
:
Yet
like
a
Dog
in
his
Chain
so
far
,
and
no
further
.
He
had
but
one
Way
,
and
that
was
to
perswade
our
first
Parents
to
do
what
was
forbidden
:
Perswade
he
might
,
and
try
his
Skill
to
deceive
,
but
could
not
compell
,
nor
otherwise
afflict
,
or
hurt
him
in
the
least
.
He
had
not
Power
so
much
as
to
diminish
the
least
Hair
of
his
Head
:
yet
so
Gracious
was
Almighty
GOD
,
that
upon
this
Trial
of
his
Prudence
and
Courage
,
the
Exercise
of
these
Vertues
had
been
infinitely
pleasing
to
his
Eternal
Love
,
because
he
infinitely
delighted
in
the
Welfare
and
Preservation
of
what
was
so
precious
to
himself
,
as
a
Soul
is
,
that
is
infinitely
Beloved
.
In
that
Complacency
Adam
had
found
little
less
then
infinite
Glory
.
It
did
not
become
the
tenderness
of
GODS
Love
to
expose
him
to
any
Severer
Trial.
For
there
are
certain
Periods
and
fit
Bounds
,
Which
he
that
passeth
,
all
his
Work
confouds
.
But
when
Adam
fell
,
and
brought
more
Hazzards
and
Difficulties
on
himself
GOD
might
justly
leave
him
to
them
,
for
his
greater
Trial
and
more
perfect
Glory
.
Now
we
are
more
blind
and
Weak
by
Nature
,
yet
infinitely
Beloved
and
more
Precious
:
For
the
price
of
the
Blood
of
the
Eternal
Son
of
GOD
is
laid
upon
the
Soul
as
an
Addition
to
its
interior
Value
.
We
are
even
in
our
corruption
to
Grapple
with
Sin
,
and
Hell
,
and
Death
,
and
Sickness
,
and
Poverty
,
and
Fear
,
and
all
the
Devils
,
and
Afflictions
in
the
World
;
nay
which
is
worse
then
all
,
with
our
own
Errors
,
Lusts
and
Passions
,
more
neer
and
Bitter
Enemies
:
A
poor
Clod
of
Earth
is
to
overcome
all
the
World
,
to
fight
(
as
the
Apostle
speaks
)
with
Principallities
and
Powers
,
with
the
Rulers
of
the
Darkness
in
this
World
,
with
spiritnal
Wickednesses
in
high
places
.
And
to
return
laden
with
Victories
and
Trophies
into
the
Kingdome
of
Heaven
.
Nor
is
the
Combat
so
unequal
,
but
that
there
is
a
mighty
Hope
and
Assurance
of
triumphing
,
tho
Lucifer
and
all
his
Angels
are
to
be
trampled
under
fect.
For
under
the
Disguise
of
this
apparent
Clod
,
there
lies
concealed
a
mighty
Great
and
Coelestial
Personage
,
a
Divine
and
Glorious
Creature
,
Miraculous
and
M●sterious
,
even
the
Image
of
the
Deity
,
that
can
derive
Strengths
and
Succours
from
all
eternity
,
and
being
aided
by
the
Conduct
of
so
great
a
Captain
as
our
Lord
Jesus
Christ
who
has
taught
us
by
his
example
not
to
fear
,
because
he
has
overcome
the
World
,
we
may
safely
sing
,
O
Death
where
is
thy
sting
?
O
Grave
where
is
thy
Victory
!
And
challenge
all
the
powers
of
Heaven
,
Earth
,
and
Hell
to
the
combat
,
Which
for
one
single
person
to
do
against
all
the
Creation
,
is
the
most
Glorious
Spectacle
which
the
universe
affords
.
Who
shall
separate
us
from
the
Love
of
Christ
?
shall
Tribulation
,
or
Distress
,
or
Persecution
,
or
Famine
,
or
Nakedness
,
or
Peril
,
or
Sword
?
as
it
is
writen
,
for
thy
sake
we
are
Killed
all
the
day
long
,
we
are
accounted
as
Sheep
to
the
slaughter
.
Nay
in
all
these
things
me
are
nore
then
Conquerors
through
him
that
loved
us
.
For
I
am
perswaded
,
that
neither
Death
,
nor
Life
,
nor
Angels
,
nor
Principalities
,
nor
Powers
,
nor
things
present
,
nor
things
to
come
,
nor
Height
nor
Depth
,
nor
any
other
Creature
shall
be
able
to
separate
us
,
from
the
Love
of
GOD
which
is
in
Christ
Jesus
our
Lord
.
A
REMARK
.
To
be
Couragious
is
the
Easiest
thing
in
the
World
,
when
we
consider
the
certain
success
,
which
Courage
founded
on
Goodness
must
needs
attain
.
For
he
that
makes
his
Fortitude
subservient
onely
to
the
excess
of
his
Love
,
has
all
the
Powers
of
Heaven
and
earth
on
his
side
,
and
the
Powers
of
Hell
that
are
already
subdued
are
the
only
foes
that
are
to
be
vanquished
by
him
.
To
dare
to
be
Good
,
is
the
Office
of
true
and
Religious
valour
.
And
he
that
makes
it
his
Business
to
oblige
all
the
world
,
he
whose
design
it
is
to
be
delightful
to
all
mankind
,
has
nothing
to
overcome
,
but
their
error
&
bitterness
,
which
by
meekness
,
and
Kindness
,
and
Prudence
,
and
liberality
will
easily
be
accomplished
.
For
they
all
love
themselves
,
and
cannot
chuse
but
desire
those
that
are
kind
and
Serviceable
to
them
,
and
must
so
far
forth
as
they
love
themselves
,
honor
&
delight
in
their
Benefactors
.
So
that
Courage
thus
guided
by
Prudence
to
the
works
of
Charity
and
goodness
must
surely
be
safe
and
prosperous
on
earth
,
its
Admirableness
and
its
Beauty
being
a
powerful
Charm
,
an
Invincible
Armour
.
CHAP.
XXII
.
Of
Temperance
in
Matters
of
Art
,
as
Musick
,
Dancing
,
Painting
,
Cookery
;
Physick
,
&c.
In
the
works
of
Nature
;
Eating
,
Drinking
,
Sports
and
Recreations
:
In
occasions
of
Passion
,
in
our
Lives
and
Conversations
.
It
s
exercise
in
Self-denial
,
Measure
,
Mixture
and
Proportion
.
Its
effects
and
atchievments
.
PRUDENCE
giveth
Counsel
what
Measure
and
Proportion
ought
to
be
held
in
our
Actions
,
Fortitude
inspires
Boldness
and
Strength
to
undertake
,
and
set
upon
the
Work
;
but
it
is
Temperance
doth
execute
what
both
of
them
design
.
For
Temperance
is
that
Vertue
,
whereby
the
actions
of
Prudence
and
Power
are
moderated
,
when
they
come
to
be
exerted
.
IT
is
the
Opinion
of
some
,
that
as
Patience
respects
Afflictions
,
so
Temperance
is
wholy
taken
up
in
moderating
our
Pleasures
,
and
hath
no
employment
but
in
the
midst
of
Prosperities
.
But
since
there
are
certain
bounds
which
Fear
and
Sorrow
ought
not
to
exceed
,
Temperance
hath
its
work
in
the
midst
of
Calamities
,
and
being
needful
to
moderate
all
our
Passions
,
hath
a
wider
sphere
to
move
in
,
than
Prosperity
alone
;
its
Province
is
more
large
and
comprehensive
,
including
all
estates
and
conditions
of
Life
whatsoever
.
OTHERS
there
are
that
admit
of
its
use
in
all
Conditions
,
but
confine
it
to
one
particular
employment
,
even
that
of
enlarging
or
bounding
the
Measure
of
every
Operation
:
but
in
real
truth
it
has
another
Office
,
and
that
more
deep
perhaps
,
and
more
important
than
the
former
.
For
Actions
are
of
two
kinds
,
either
Mixt
,
or
Simple
.
Where
the
work
is
single
and
but
one
,
it
is
exprest
in
nothing
else
but
the
Measure
of
the
Action
,
that
it
be
neither
too
short
,
nor
too
long
;
too
remiss
,
nor
too
violent
;
too
slow
,
nor
too
quick
;
too
great
,
nor
too
little
:
But
where
many
things
are
mixt
and
meet
together
in
the
Action
(
as
they
generally
do
,
in
all
the
affairs
of
our
Lives
;
)
there
its
business
is
to
consider
what
,
and
how
many
things
are
to
enter
the
Composition
,
and
to
make
their
Proportion
just
and
convenient
.
As
in
preparing
Medicines
,
the
skill
whereby
we
know
what
is
to
be
put
in
,
and
what
left
out
is
of
one
kind
,
and
that
of
discerning
how
much
of
every
Ingredient
will
serve
the
turn
,
of
another
.
The
skill
of
Mingling
is
like
the
vertue
of
Prudence
,
but
the
actual
tempering
of
all
together
,
exhibits
the
vertue
of
Temperance
to
the
Life
,
because
it
reduces
the
Skill
to
its
operation
.
It
s
End
is
the
beauty
and
success
of
our
Endeavours
.
OF
what
use
and
value
Temperance
is
in
our
Lives
and
Conversations
,
we
may
guess
by
its
necessity
,
force
and
efficacy
on
all
Occasions
.
THE
fit
mixture
and
proportion
of
the
four
Elements
in
all
Bodies
,
is
that
upon
which
their
Nature
,
Form
and
Perfection
dependeth
.
Too
much
of
the
Fire
,
too
much
of
the
Water
,
too
much
of
the
Air
,
too
much
of
the
Earth
,
are
pernicious
and
destructive
.
There
is
an
infinite
wisdom
exprest
in
the
Mixture
and
Proportion
in
every
Creature
.
BEAUTY
and
Health
,
Agility
,
Repose
,
and
Strength
,
depend
upon
the
due
Temperament
of
Humane
Bodies
.
The
four
Humors
of
Choler
,
Melancholy
,
Flegm
,
and
Blood
are
generally
known
:
But
there
are
many
other
Juyces
talkt
of
besides
,
by
the
discreet
and
accurate
mixture
of
which
the
Body
of
a
Man
,
or
Beast
,
is
perfected
.
Some
great
inconvenience
alwaies
follows
the
excess
or
defect
of
these
.
Disorder
and
Disproportion
go
hand
in
hand
,
and
are
attended
by
Sickness
,
and
Death
it self
.
IN
matters
of
Art
,
the
force
of
Temperance
is
undeniable
.
It
relateth
not
only
to
our
Meats
and
Drinks
,
but
to
all
our
Behaviours
,
Passions
,
and
Desires
.
All
Musick
,
Sawces
,
Feasts
,
Delights
and
Pleasures
,
Games
,
Dancing
,
Arts
consist
in
govern'd
Measures
;
Much
more
do
Words
,
and
Passions
of
the
Mind
In
Temperance
their
sacred
Beauty
find
.
A
Musician
might
rash
his
finger
over
all
his
strings
in
a
moment
,
but
Melody
is
an
effect
of
Judgment
and
Order
:
It
springs
from
a
variety
of
Notes
to
which
Skill
giveth
Time
and
Place
in
their
Union
.
A
Painter
may
daub
his
Table
all
over
in
an
instant
,
but
a
Picture
is
made
by
a
regulated
Hand
,
and
by
variety
of
Colours
.
A
Cook
may
put
a
Tun
of
Sugar
,
or
Pepper
,
or
Salt
in
his
Dishes
:
but
Delicates
are
made
by
Mixture
and
Proportion
.
There
is
a
Temperance
also
in
the
Gesture
of
the
Body
,
the
Air
of
the
Face
,
the
carriage
of
the
Eye
,
the
Smile
;
the
Motion
of
the
Feet
and
Hands
,
and
by
the
Harmony
of
these
is
the
best
Beauty
in
the
World
either
much
commended
,
or
disgraced
.
A
Clown
and
a
Courtier
are
known
by
their
Postures
.
A
Dancer
might
run
into
Extreams
,
but
his
Art
is
seen
in
the
measure
of
his
Paces
,
and
adorned
with
a
variety
of
sweet
and
suitable
Behaviours
.
A
Physician
may
kill
a
man
with
the
best
Ingredients
,
but
good
Medicines
are
those
wherein
every
Simple
hath
its
proper
Dose
,
and
every
Composition
a
fit
admixture
of
good
Ingredients
.
A
Poem
,
an
Oration
,
a
Play
,
a
Sermon
,
may
be
too
tedious
,
or
too
dull
,
or
too
feeble
and
impertinent
;
but
all
its
faults
are
avoided
by
a
fit
Temperance
of
Words
and
Materials
.
Temperance
every
where
yields
the
Pleasure
:
And
Excess
is
as
destructive
as
Defect
,
in
any
Accomplishment
whatsoever
;
Vertue
being
seated
in
the
Golden
Mean
;
It
is
by
an
Artificial
limiting
of
Power
that
every
Thing
is
made
as
it
ought
to
be
,
Compleat
and
Perfect
.
All
kind
of
Excellence
in
every
sort
of
Operation
springs
from
Temperance
.
A
curious
Picture
,
a
melodious
Song
,
a
delicious
Harmony
by
little
invisible
motions
of
the
Pen
or
Pencil
,
or
by
Ductures
scarce
perceivable
in
the
throat
,
or
fingers
,
finisheth
the
Work
,
where
Art
is
the
only
power
of
performing
.
WE
know
that
upon
Mens
Actions
far
more
does
depend
,
than
upon
Dancing
and
Painting
:
their
Wisdom
and
Vertue
,
their
Honour
,
Life
and
Happiness
.
And
therefore
more
Care
ought
to
be
exhibited
in
the
Actions
of
which
their
Conversation
is
made
up
and
accomplished
.
In
their
Meats
and
Drinks
,
and
Recreations
,
it
is
apparent
,
that
without
Temperance
there
can
be
no
Success
or
Order
.
The
best
Wine
in
the
World
makes
him
that
is
lavish
in
the
use
of
it
a
Sot
.
The
most
wholsom
and
delicious
Meat
upon
Earth
by
excess
in
eating
,
may
turn
to
a
Surfeit
.
If
Sports
and
Recreations
take
up
all
a
mans
Time
,
his
Life
is
unprofitable
:
their
End
is
lost
,
and
their
Nature
changed
;
for
instead
of
recruiting
,
they
consume
ones
Strength
;
and
instead
of
sitting
a
Man
for
it
,
devour
his
Calling
.
AN
exact
hand
over
all
our
Passions
,
and
a
diligent
Eye
to
extravagant
Actions
,
tend
much
to
our
Welfare
,
Repose
,
and
Honour
.
Loose
and
impertinent
Laughter
,
excessive
Cost
in
Apparel
,
a
Lascivious
wandering
of
the
Eyes
,
an
ungoverned
Boldness
which
turns
into
Impudence
,
an
extremity
of
Fear
which
degenerates
into
Baseness
,
a
Morose
and
sour
Disposition
,
Anxiety
and
needless
Care
,
immodest
and
violent
strivings
after
Things
we
too
eagerly
desire
,
inordinate
Love
,
too
keen
and
bitter
Resentments
,
a
fierce
and
raging
Anger
,
a
blockish
Stupidity
,
a
predominant
Humour
of
Melancholy
,
too
much
Sloth
and
too
much
Activity
,
too
much
Talk
,
and
too
much
Silence
:
all
these
are
diligently
to
be
ordered
and
avoided
:
for
upon
the
right
Temperament
of
these
we
are
made
Acceptable
and
Amiable
,
and
being
so
,
are
full
of
Authority
,
and
can
do
within
the
compass
of
Vertue
and
Reason
,
all
that
we
desire
,
among
our
Friends
and
Companions
,
for
our
own
good
,
or
the
benefit
of
others
.
And
by
this
means
also
we
shall
be
admitted
to
the
society
and
friendship
of
Great
men
,
where
a
Nod
or
a
Word
is
able
to
prevail
more
,
than
the
strength
of
Oxen
and
Horses
among
the
dregs
of
the
People
.
But
for
lack
of
tempering
these
Ingredients
aright
,
and
as
we
ought
,
we
become
odious
and
insupportable
,
lose
all
Esteem
and
Interest
,
are
rejected
,
and
trampled
under
feet
,
as
vicious
and
deformed
.
HERE
you
may
observe
,
that
all
the
qualities
and
dispositions
in
Nature
,
are
ingredients
and
materials
in
our
Lives
and
Conversations
,
and
for
the
most
part
it
is
their
Excess
or
Defect
that
makes
the
miscarriage
,
when
we
erre
in
the
Measure
.
There
is
a
certain
mixture
of
Gravity
and
Chearfulness
,
Remisness
and
Severity
,
Fear
and
Boldness
,
Anger
and
Complacency
,
Kindness
and
Displeasure
,
Care
and
Carelesness
,
Activity
and
Idleness
,
Joy
and
Sorrow
,
Forwardness
and
Reservedness
;
nay
of
Envy
,
Pride
,
and
Revenge
in
every
Mans
life
,
as
well
as
of
Selfishness
and
flowing
Courtesie
,
Plainness
and
Policy
;
at
least
the
grounds
of
these
things
,
which
are
neither
Vertues
nor
Vices
in
themselves
,
yet
make
Conversation
transcendently
Vertuous
,
when
they
are
wisely
tempered
and
united
together
.
I
do
not
look
upon
Ambition
and
Avarice
,
nay
nor
upon
Envy
and
Revenge
,
as
things
that
are
evil
in
their
root
and
fountain
.
If
they
be
,
Temperance
has
a
strange
vertue
in
its
Nature
,
for
as
Chymists
make
Antidotes
of
Poysons
,
so
doth
this
vertue
turn
the
Matter
of
all
these
into
a
Quintessential
perfection
.
Nay
Selfishness
and
Pride
it self
escape
not
its
influence
.
A
little
touch
of
something
like
Pride
,
is
seated
in
the
true
sence
of
a
mans
own
Greatness
:
without
which
his
Humility
and
Modesty
would
be
contemptible
Vertues
.
In
all
baseness
of
Mind
there
is
a
kind
of
folly
and
Cowardice
apparent
;
and
more
veneration
follows
an
humble
Man
that
is
sensible
of
his
Excellency
.
An
aiery
Humor
without
something
of
the
Melancholy
to
ballast
it
a
little
,
would
be
light
and
trifling
:
And
a
melancholy
Humor
without
something
of
Air
and
Jovialness
in
it
,
too
sour
and
disobliging
.
Anger
without
Softness
is
like
untemper'd
Steel
,
brittle
and
destructive
:
and
a
plyant
Humor
without
some
degree
of
stiffness
,
too
near
to
Flattery
and
Servility
.
Anger
is
the
matter
and
fuel
of
Courage
,
and
its
appearance
afar
off
puts
a
Majesty
into
Meekness
,
that
makes
it
redoubted
.
A
sorrowful
Humor
neatly
allayed
with
a
mixture
of
sweetness
,
begets
a
tenderness
and
compassion
in
the
Spectator
,
that
turns
into
a
deeper
and
more
serious
Love
:
A
little
Selfishness
puts
our
Companions
in
mind
of
our
own
Interest
,
and
makes
them
perceive
that
we
understand
it
:
which
adds
a
lustre
to
our
Self-denial
,
and
renders
our
Liberality
more
safe
and
precious
.
Plainness
without
Policy
is
downright
Simplicity
,
and
Policy
without
Plainness
void
of
Honesty
.
The
one
makes
us
Crafty
,
and
renders
us
suspected
;
the
other
exposes
us
,
and
makes
us
Ridiculous
;
but
both
united
are
venerable
and
prudent
.
By
the
appearance
of
Revenge
in
its
shady
Possibility
,
a
man
that
never
does
other
than
Actually
forgive
,
does
oblige
for
what
is
past
,
yet
threaten
and
discourage
from
the
like
Offences
.
All
these
are
the
Subjects
of
Temperance
.
A
little
spice
of
Jealousie
and
Emulation
are
advantagious
,
in
the
midst
of
our
Security
and
Resignation
.
They
give
a
relish
to
our
Confidence
in
,
and
Prelation
of
others
;
and
make
our
Security
and
Civility
taste
of
our
Love
to
the
Person
we
prefer
,
and
of
our
Love
to
Vertue
.
There
is
not
one
Humor
,
nor
Inclination
,
nor
Passion
,
nor
Power
in
the
Soul
,
that
may
not
be
admitted
to
act
its
part
,
when
directed
by
Temperance
.
NOR
is
it
unlawful
to
alter
the
Natural
Complexion
by
Care
and
Study
.
I
know
very
well
,
that
the
Complexion
of
the
Body
can
hardly
be
changed
by
the
strongest
Physick
:
and
that
Choler
,
and
Phlegm
,
and
abundance
of
Blood
,
will
,
where
they
are
,
have
their
Natural
Course
without
any
remedy
.
But
the
Humors
of
the
Soul
are
more
tractable
things
;
they
are
all
subject
to
the
Will
in
their
operations
:
and
though
they
incline
,
yet
they
cannot
act
,
but
by
consent
and
permission
.
I
know
furthermore
that
Custom
and
Habit
is
a
Second
Nature
:
what
was
difficult
at
first
,
becomes
at
last
as
easie
in
its
Exercise
as
if
it
were
innate
;
and
that
the
Soul
of
a
Vertuous
man
does
in
process
of
time
act
by
a
new
Disposition
.
I
know
further
that
all
vertuous
Operations
are
free
and
voluntary
;
and
that
the
office
of
Vertue
is
to
correct
and
amend
an
Evil
Nature
.
Let
no
man
therefore
be
disgusted
,
because
a
Made-up
man
is
Artificial
,
and
not
Natural
:
for
when
the
Conversation
is
sincerely
guided
to
a
good
End
,
the
more
free
and
voluntary
it
is
,
it
is
the
more
Noble
:
the
more
Industry
and
Desire
a
man
expresses
in
attaining
all
these
measures
and
perfections
,
they
are
the
more
Vertuous
:
and
the
Probity
of
his
Will
is
to
be
the
more
accepted
.
For
Vertues
are
not
effects
of
Nature
,
but
Choice
.
Which
how
free
soever
it
may
appear
,
is
as
stable
as
the
Sun
,
when
founded
on
Eternal
principles
:
it
secures
any
Friend
in
the
good
and
amiable
Qualities
he
desires
in
his
Beloved
,
as
much
as
Nature
it self
could
do
,
though
they
depend
upon
the
Will
,
which
is
capable
of
changing
every
moment
.
This
of
Temperance
in
the
Government
of
our
Humors
.
I
shall
add
but
one
Note
more
,
and
that
is
,
That
a
wise
man
discards
the
Predominancy
of
all
Humors
,
and
will
not
yield
himself
up
to
the
Empire
of
any
:
for
he
is
to
live
the
life
of
Reason
;
not
of
Humor
.
Nor
will
he
have
any
Humor
of
his
own
,
but
what
he
can
put
off
and
on
,
as
he
sees
occasion
.
He
will
cleave
eternally
to
the
Rules
of
Vertue
,
but
will
comply
in
his
Humor
so
far
as
to
make
his
conversation
sweet
and
agreeable
to
every
Temper
.
Religion
and
Charity
,
as
well
as
Courtesie
and
Civility
,
prompt
to
this
;
and
where
these
concur
with
his
Reason
,
and
favour
his
Interest
,
he
may
well
do
what
S.
Paul
taught
him
,
become
all
things
to
all
men
,
that
he
might
gain
some
.
And
this
encouragement
he
hath
,
A
man
by
sacrificing
his
own
,
may
comply
with
the
satisfaction
of
all
the
World
:
and
find
his
own
far
more
great
and
honourable
,
and
sweet
and
amiable
in
the
End
,
far
more
high
and
blessed
,
in
the
Love
and
Esteem
he
shall
obtain
thereby
,
than
if
he
had
gratified
his
first
inclination
without
any
respect
to
the
Prelation
of
others
.
It
will
bring
him
to
the
fruition
of
Pleasures
,
far
greater
than
those
he
despised
.
TEMPERANGE
in
the
full
composition
and
use
of
Vertues
,
is
far
more
sublime
,
and
more
immediately
approacheth
the
end
of
Vertue
,
than
any
Temperance
in
Meats
and
Drinks
:
It
is
resident
nearer
the
Throne
of
Felicity
,
and
seateth
us
by
her
.
You
may
see
its
Task
as
it
is
prescribed
in
Prudence
.
But
for
Example
sake
we
will
instance
it
in
Meekness
,
which
of
all
the
Vertues
is
the
most
weak
and
naked
.
A
meek
Spirit
receiveth
its
Temper
,
its
encouragement
,
strength
,
and
facility
,
from
the
union
and
concurrence
of
all
the
Vertues
.
Knowledg
is
its
light
,
and
Love
the
principle
of
its
life
and
motion
.
Wisdom
guideth
it
to
the
highest
End
;
Righteousness
is
a
great
incentive
thereunto
,
while
it
teacheth
us
to
esteem
the
favour
of
God
,
and
the
excellency
of
those
Souls
,
whose
value
maketh
us
tender
of
their
Repose
,
and
prone
to
honour
them
with
a
due
esteem
,
as
well
as
to
desire
their
peace
and
salvation
.
Holiness
maketh
us
to
delight
in
our
Duty
.
Goodness
inclines
us
to
sacrifice
our
own
,
to
the
welfare
of
others
.
Mercy
leads
us
to
pity
their
Infirmities
,
and
more
to
compassionate
their
Misery
,
than
to
be
provoked
with
their
Distemper
.
Justice
makes
us
to
pay
our
Saviours
Love
and
Merits
,
what
we
owe
unto
him
.
All
these
establish
the
habit
of
Meekness
in
our
Souls
.
Fortitude
does
several
waies
conspire
thereunto
,
for
it
makes
us
to
adventure
upon
any
Trouble
that
we
can
fall
into
thereby
,
and
puts
a
lustre
upon
us
in
the
act
of
Meekness
.
Patience
habituates
the
Soul
to
Afflictions
,
and
makes
our
sence
of
Injuries
easie
.
Repentance
minds
us
of
other
employments
than
Anger
and
Revenge
,
even
a
contrite
Sorrow
for
our
own
Offences
.
Humility
gives
us
a
sence
of
our
own
Unworthiness
;
and
a
willingness
to
be
yet
more
low
than
our
Enemies
can
make
us
.
It
inclines
us
also
to
confess
,
that
we
have
deserved
far
worse
,
and
more
bitter
Evils
;
and
to
despise
our selves
;
which
when
we
truly
do
,
no
Injuries
or
Wrongs
can
move
us
.
Faith
carries
us
up
to
higher
Enjoyments
.
Hope
hath
respect
to
the
promised
Reward
.
Our
Love
towards
GOD
enflames
us
with
Desire
to
please
him
,
Charity
to
our
Neighbour
is
prone
to
forgive
him
.
Prudence
teacheth
us
to
expect
no
Figs
from
Thorns
,
nor
better
entertainment
from
Briars
and
Brambles
:
but
rather
to
right
our selves
by
improving
their
Wrongs
,
and
to
turn
their
Vices
into
our
Vertues
.
Magnanimity
despiseth
the
Courtship
of
Worms
,
and
scorneth
to
place
its
rest
and
felicity
in
Trifles
.
Liberality
is
industrious
to
find
out
occasions
of
Obliging
and
Conquering
:
Contentment
is
fed
by
higher
Delights
,
and
beautifies
our
Meekness
with
a
chearful
Behaviour
.
Magnificence
carries
us
to
the
most
high
and
illustrious
Deeds
,
and
by
very
great
and
expensive
Methods
to
multiply
favours
and
benefits
on
our
Beloved
:
for
all
are
our
Beloved
whether
Friends
or
Enemies
.
Temperance
it self
takes
off
the
stupidity
and
sluggishness
of
our
Meekness
;
puts
activity
and
vigour
into
it
,
that
it
may
not
be
a
Sleepish
,
but
Heroick
Vertue
;
nay
,
adorns
,
secures
,
and
perfects
it
by
the
Addition
and
Exercise
of
all
these
;
and
by
giving
to
every
other
Vertue
its
Form
and
Perfection
,
makes
them
more
fit
and
able
to
aid
and
assist
us
here
.
It
moderates
our
Passions
,
and
puts
a
better
dose
of
Life
into
our
Consideration
.
If
there
be
any
other
Virtue
,
it
is
not
so
remote
,
but
that
it
may
lend
us
its
helping
hand
,
and
be
subservient
to
the
perfection
of
our
Love
and
Meekness
.
Which
,
however
simple
it
may
appear
in
Solitude
,
is
very
strong
and
irresistable
,
amazing
,
as
far
from
Contempt
as
the
Sun
is
from
Darkness
,
when
it
is
animated
with
Courage
,
and
made
illustrious
by
Love
,
enriched
with
Liberality
,
and
made
bright
by
Knowledg
,
guided
by
Wisdom
to
the
highest
End
,
and
by
Prudence
to
well-known
and
advantagious
,
tho
inferiour
Purposes
.
When
the
Soul
appeareth
neither
foolish
,
nor
Cowardly
,
nor
base
,
nor
soft
,
but
High
and
Magnanimous
in
its
Operation
,
Meekness
is
redoubted
.
IN
the
Throne
of
Glory
all
the
acts
of
Faith
,
and
Hope
,
and
Repentance
shall
be
for
ever
perfected
,
or
swallowed
up
in
fruition
.
The
fruit
of
all
occasional
and
transient
Vertues
shall
remain
,
the
Divine
Vertues
shall
be
so
firmly
united
,
that
in
their
Act
and
Exercise
they
shall
be
one
for
ever
.
By
Knowledg
we
shall
see
all
that
the
light
of
Heaven
and
Eternity
can
reveal
.
By
Love
we
shall
embrace
all
that
is
amiable
before
GOD
and
his
holy
Angels
.
By
Wisdom
we
shall
use
the
most
glorious
Means
for
the
attainment
and
enjoyment
of
the
highest
End
;
which
is
GOD
in
all
his
Joys
and
Treasures
:
in
the
use
of
those
Means
we
must
actually
enjoy
all
Blessedness
and
Glory
.
Righteousness
and
Holiness
,
and
Goodness
and
Charity
shall
with
all
the
rest
be
the
Lineaments
and
Colours
of
the
Mind
,
the
Graces
and
Beauties
of
the
blessed
Soul
:
They
shall
shine
upon
its
face
,
and
it self
shall
be
glorious
in
the
perfection
of
their
Beauty
,
as
GOD
is
.
It
s
Goodness
shall
make
it
a
fountain
of
Delights
to
all
the
other
Creatures
.
It
shall
be
all
Humility
,
yet
all
Enjoyment
:
Amazed
at
its
own
Nothingness
and
Vileness
,
yet
ravished
with
wonder
and
the
height
of
its
Felicity
:
For
the
lower
it
is
in
its
own
Eyes
,
the
more
Great
doth
the
Goodness
of
GOD
appear
,
and
the
more
transcendently
Sweet
is
its
Adoration
and
Satisfaction
.
By
its
Gratitude
it
sacrifices
it self
Eternally
to
the
Deity
,
and
taketh
more
pleasure
in
his
Glory
than
its
own
.
It
is
all
Godliness
and
Contentment
.
All
these
Vertues
are
exercised
together
in
the
state
of
Glory
,
not
so
much
by
our
own
Temperance
,
as
by
the
Infusion
of
his
most
Heavenly
Grace
,
who
fills
us
with
his
own
Fulness
and
Perfection
by
way
of
Reward
,
and
causing
us
to
enter
into
his
Eternal
Rest
,
maketh
us
to
cease
from
our
own
Works
,
as
he
also
did
from
his
,
by
inspiring
us
with
his
own
Wisdom
,
Life
and
Strength
,
and
actuating
all
our
Powers
by
his
own
for
ever
:
That
we
,
by
vertue
of
his
Grace
infused
,
may
live
in
the
Image
of
his
Eternal
Moderation
,
and
attain
that
extremity
of
Bliss
and
Glory
,
which
he
hath
(
exceeding
his
Almighty
Power
)
by
an
exquisite
and
mysterious
Temperance
in
all
his
Operations
,
Divinely
attained
.
CHAP.
XXIII
.
Of
Temperance
in
GOD.
How
the
Moderation
of
Almighty
Power
guided
in
its
Works
by
Wisdom
,
perfecteth
the
Creation
.
How
it
hath
raised
his
own
Glory
and
our
Felicity
beyond
all
that
Simple
Power
could
effect
by
its
Infiniteness
.
IF
Moderation
hath
such
happy
effects
in
Men
,
where
the
Strength
is
small
,
the
Wisdom
little
,
the
Matter
base
,
the
Occasion
low
,
as
in
divers
Instances
it
is
manifest
it
hath
:
how
glorious
must
this
Vertue
be
,
where
the
Power
is
Almighty
,
the
Wisdom
Infinite
,
the
Subject-Matter
Perfect
,
the
End
,
and
the
Occasion
most
Divine
and
Glorious
!
IT
would
seem
a
strange
Paradox
,
to
say
,
That
Almighty
Power
could
not
exist
without
Infinite
Wisdom
:
but
it
is
infinitely
true
:
For
the
Wisdom
and
Power
of
GOD
are
one
.
No
Blind
Power
can
be
Almighty
,
because
it
cannot
do
all
that
is
Excellent
.
That
Power
would
without
Wisdom
be
Blind
,
is
as
evident
as
the
Sun
,
the
want
of
that
being
as
great
an
impediment
to
its
Operations
,
as
the
lack
of
Eyes
is
to
a
Man
upon
Earth
:
which
so
Eclipseth
and
darkneth
his
Power
,
that
he
cannot
perform
those
excellent
Works
,
to
which
Light
is
necessary
.
There
is
no
Blind
Power
in
GOD
,
and
therefore
no
Power
distinct
from
his
Understanding
.
By
his
Wisdom
he
made
the
Heavens
,
by
his
Understanding
be
established
the
Earth
.
By
his
knowledge
the
Depths
are
broken
up
,
and
the
Clouds
drop
down
the
Dew
.
Wisdom
is
the
Tree
of
Life
,
which
beareth
all
the
fruits
of
Immortality
and
Honour
.
Inartificial
Violence
will
never
carry
it
:
There
is
a
Mark
to
be
hit
;
and
that
is
in
every
thing
what
is
most
fair
and
eligible
.
It
may
be
miss'd
as
much
by
shooting
over
it
,
as
by
falling
short
of
it
.
Naked
Power
cannot
tell
what
to
propose
as
its
Aim
and
Object
.
Only
that
which
is
able
to
contrive
,
is
able
to
effect
its
Desire
,
in
the
Work
it
conceiveth
most
fit
and
excellent
for
its
Power
to
perform
.
IT
is
a
stranger
Paradox
yet
,
That
Power
limited
is
Greater
and
more
Effectual
,
than
Power
let
loose
;
for
this
importeth
,
that
Power
is
more
infinite
when
bounded
,
than
Power
in
its
utmost
liberty
.
But
that
which
solveth
the
Riddle
,
and
removeth
the
Inconvenience
,
is
our
Assurance
of
this
,
That
GOD
can
do
nothing
but
what
is
Wise
,
and
that
his
Wisdom
therefore
is
all
his
Power
.
And
of
this
it
followeth
,
That
nothing
is
possible
with
GOD
,
but
what
is
infinitely
Excellent
:
for
to
do
any
thing
less
than
the
Best
is
unwise
;
and
being
so
,
is
contrary
to
the
Nature
of
Wisdom
which
is
his
Power
.
THE
Will
of
GOD
is
his
Wisdom
:
By
the
meer
Motion
of
his
Will
he
Created
all
things
,
and
therefore
it
is
his
Power
:
his
Power
and
his
Wisdom
meet
in
his
Will
and
are
both
the
same
.
By
his
Word
he
made
the
Worlds
,
and
his
Eternal
Word
is
his
Eternal
Wisdom
.
ALL
this
I
speak
because
it
is
the
Office
of
Wisdom
to
propose
the
most
excellent
End
,
and
to
pursue
it
by
the
most
efficacious
Means
:
And
because
the
Wisdom
of
GOD
will
be
found
one
with
his
Eternal
Moderation
.
THE
utmost
End
of
all
that
is
aimed
at
,
is
indeed
illimited
:
It
is
the
Best
and
Greatest
Thing
that
infinite
and
Eternal
Wisdom
could
conceive
:
but
being
out
of
all
measure
High
and
Excellent
,
it
includeth
innumerable
Varieties
,
that
are
shut
up
in
bounds
for
their
greater
Perfection
.
Whereupon
it
followeth
,
that
GOD
hath
attained
a
more
excellent
Effect
,
than
if
he
had
made
any
one
Thing
singly
infinite
.
HIS
Love
being
Infinite
and
Eternal
,
in
sacrificing
it self
in
all
its
Works
for
its
Objects
welfare
,
became
an
infinite
and
eternal
Act
;
Which
was
not
contented
,
unless
in
all
its
Works
,
it
added
Art
unto
Power
,
and
exerted
its
Wisdom
in
all
its
Productions
.
Had
it
made
one
Infinite
,
some
are
of
Opinion
,
it
had
exceeded
it self
;
at
least
done
all
that
was
possible
,
both
for
it self
,
and
for
its
Object
,
and
that
one
Infinite
,
being
so
Created
,
must
be
its
only
Object
.
For
more
than
Infinite
what
can
be
?
We
are
apt
to
think
that
nothing
can
be
beside
.
But
to
shew
that
GOD
is
infinitely
more
than
what
we
conceive
,
while
we
think
him
infinite
;
and
that
we
infinitely
wrong
him
,
while
we
limit
his
Essence
to
one
single
Infinity
;
Who
is
every
way
Infinite
,
in
Himself
,
in
all
his
Works
,
in
all
his
Waies
,
in
all
his
Counsels
,
in
every
one
of
his
Perfections
;
He
hath
made
every
thing
either
Infinite
,
or
better
than
so
.
For
by
variety
of
Effects
he
hath
attained
an
End
in
the
Beauty
and
Correspondence
of
all
his
Productions
,
far
more
Amiable
and
Divine
than
any
one
Effect
is
capable
of
being
.
All
Things
by
a
kind
of
Temperance
are
made
and
ordered
in
Number
,
Weight
and
Measure
,
so
that
they
give
and
receive
a
Beauty
and
Perfection
every
thing
to
,
and
from
all
the
residue
,
of
inestimable
value
,
in
relation
to
the
Goodness
and
Love
of
their
Creator
.
I
doubt
not
but
GOD
(
would
his
Wisdom
have
permitted
such
a
thing
)
could
have
made
an
infinite
Object
.
For
whereever
GOD
is
,
he
is
able
to
Act
;
and
his
Omnipresence
is
infinite
Wisdom
and
Power
;
which
filling
Infinity
is
able
to
exert
it self
beyond
all
the
bounds
of
Space
in
an
infinite
Manner
all
at
once
.
If
it
so
do
,
it
cannot
rest
in
a
less
Attainment
,
than
one
that
answers
the
measure
of
its
Operation
:
if
it
did
,
that
Attainment
would
be
infinitely
defective
:
For
infinite
Wisdom
could
certainly
conceive
one
infinitely
Better
.
But
this
I
will
aver
,
that
GOD
hath
wrought
abundantly
more
,
than
if
he
had
made
any
one
single
Effect
of
his
Power
infinite
.
He
hath
wrought
a
Work
that
pleaseth
him
infinitely
Better
,
and
so
will
it
please
us
,
when
we
are
Wise
as
he
is
.
HAD
he
made
any
one
single
Infinite
,
it
must
be
either
Corporeal
,
or
Spiritual
:
Be
it
either
,
there
is
room
enough
in
his
Understanding
and
Omnipresence
to
receive
it
.
Empty
Space
is
an
infinite
Object
in
his
understanding
.
But
for
the
Glory
of
his
Moderation
,
it
is
evident
that
he
hath
attained
a
far
greater
and
more
perfect
End
.
HAD
he
made
an
Infinite
Object
of
a
Spiritual
Nature
,
it
must
be
a
Spirit
endued
with
illimited
Power
,
to
see
his
Omnipresence
and
Eternity
.
And
had
he
made
no
more
but
only
this
,
it
is
to
be
feared
that
the
Spectator
would
be
displeased
for
want
of
Objects
,
in
preparing
which
the
Love
of
GOD
should
have
glorified
his
Wisdom
and
Goodness
for
its
fruition
.
IF
you
say
,
the
Omnipresence
and
Eternity
of
GOD
had
been
filled
with
that
Creature
,
it
is
evident
that
Spirits
fill
no
Room
,
though
they
see
all
things
:
and
that
it
had
been
much
better
if
Objects
had
been
prepared
for
its
Enjoyment
.
HAD
he
prepared
any
one
Corporeal
Object
for
the
fruition
of
that
Creature
;
any
Corporeal
Object
if
infinite
in
Dimensions
,
would
be
wholly
useless
:
nay
pernicious
and
destructive
:
for
it
would
exclude
all
other
Beings
to
which
it
might
be
serviceable
,
out
of
place
,
and
have
nothing
whereto
to
be
beneficial
.
IF
you
say
it
would
be
Beneficial
to
GOD
,
or
to
that
Spectator
,
or
that
Intelligible
Power
,
that
Spirit
for
whom
it
was
made
:
It
is
apparent
that
no
Corporeal
Being
can
be
serviceable
to
a
Spirit
,
but
only
by
the
Beauty
of
those
Services
it
performeth
to
other
Corporeals
,
that
are
capable
of
receiving
them
:
and
that
therefore
all
Corporeals
must
be
limited
and
bounded
for
each
others
sake
.
And
for
this
Cause
it
is
,
that
a
Philosophical
Poet
said
;
As
in
a
Clock
,
't
is
hinder'd-Force
doth
bring
The
Wheels
to
order'd
Motion
,
by
a
spring
;
Which
order'd
Motion
guides
a
steddy
Hand
In
useful
sort
at
Figures
just
to
stand
;
Which
,
were
it
not
by
Counter-ballance
staid
,
The
Fabrick
quickly
would
aside
be
laid
As
wholly
useless
:
So
a
Might
too
Great
,
But
well
proportion'd
,
makes
the
World
compleat
.
Power
well-bounded
is
more
Great
in
Might
,
Than
if
let
loose
't
were
wholly
Infinite
.
He
could
have
made
an
endless
Sea
by
this
,
But
then
it
had
not
been
a
Sea
of
Bliss
;
A
Sea
that
's
bounded
in
a
finite
shore
,
Is
better
far
because
it
is
no
more
.
Should
Waters
endlesly
exceed
the
skies
,
They
'd
drown
the
World
,
and
all
whate're
we
prize
.
Had
the
bright
Sun
been
Infinite
,
its
Flame
Had
burnt
the
World
,
and
quite
consum'd
the
same
,
That
Flame
would
yield
no
splendor
to
the
Sight
,
'T
would
be
but
Darkness
though
't
were
Infinite
.
One
Star
made
Infinite
would
all
exclude
,
An
Farth
made
Infinite
could
ne're
be
view'd
.
But
all
being
bounded
for
each
others
sake
,
He
bounding
all
did
all
most
useful
make
.
And
which
is
best
,
in
Profit
and
Delight
,
Though
not
in
Bulk
,
he
made
all
Infinite
.
He
in
his
Wisdom
did
their
use
extend
,
By
all
,
to
all
the
World
from
End
to
End
.
In
all
Things
,
all
Things
service
do
to
all
:
And
thus
a
Sand
is
Endless
,
though
most
small
.
And
every
Thing
is
truly
Infinite
,
In
its
Relation
deep
and
exquisite
.
THIS
is
the
best
way
of
accommodating
things
to
the
Service
of
each
other
,
for
the
fruition
of
all
Spectators
.
MODERATION
is
not
so
called
from
Limiting
and
Restraining
,
but
from
Moderating
and
Ruling
.
If
Reason
require
that
a
Thing
should
be
Great
,
it
is
the
part
of
Temperance
to
make
it
so
.
Where
Reason
requires
it
is
a
point
of
Moderation
to
enlarge
and
extend
Power
:
Nay
to
stretch
it
out
to
the
utmost
of
its
Capacity
if
Wisdom
order
it
,
is
but
equal
.
To
moderate
Almighty
Power
is
to
limit
or
extend
it
,
as
Reason
requires
.
Reason
requires
that
it
should
be
so
limited
and
extended
,
as
most
tends
to
the
perfection
of
the
Universe
.
IF
it
be
more
Wise
,
and
more
tends
to
the
perfection
of
the
Universe
,
that
Millions
of
intelligible
Spirits
should
be
Created
,
and
every
one
of
them
be
made
in
finite
in
Understanding
,
it
shall
be
done
:
If
not
,
Temperance
forbears
.
If
Sands
and
Atoms
tend
more
to
the
perfection
of
the
World
than
Angels
;
there
where
they
do
so
,
Sands
and
Atoms
shall
be
made
,
and
Angels
there
where
they
tend
more
to
the
perfection
of
the
World
.
So
that
every
thing
is
best
in
its
proper
place
.
Were
there
no
Sands
or
Atoms
there
would
be
no
Universe
:
For
the
Earth
,
the
Sea
,
the
Skie
,
the
Air
,
all
Bodies
consist
of
these
,
either
united
or
divided
.
If
they
had
been
lest
unmade
,
and
Angels
had
been
created
in
their
Places
,
there
had
been
no
visible
World
at
all
.
TO
make
Visible
Objects
useful
it
was
necessary
to
enshrine
some
Spirits
in
Corporeal
Bodies
,
and
therefore
to
make
such
Creatures
as
Men
,
that
might
see
,
and
feel
,
and
smell
,
and
taste
,
and
hear
,
and
eat
and
drink
by
their
Bodies
,
and
enjoy
all
the
Pleasures
of
the
World
by
their
Souls
:
And
by
their
Souls
moreover
know
the
Original
and
End
of
all
,
understand
the
design
of
all
,
and
be
able
to
celebrate
the
Praises
of
the
Creator
.
For
by
this
means
pure
Essences
abstracted
from
all
Corporeity
might
enjoy
the
World
,
while
they
delight
in
the
glory
of
its
Uses
,
and
especially
in
those
compleat
and
amiable
Creatures
,
for
whom
it
was
prepared
.
IT
was
expedient
also
to
make
their
Bodies
finite
,
that
they
might
converse
together
:
but
their
inward
Intelligences
of
endless
reach
,
that
they
might
see
the
holy
Angels
,
delight
in
them
,
and
by
their
Love
be
delightful
to
them
:
that
they
might
also
be
able
to
search
into
the
depth
of
all
Things
,
and
enjoy
Eternity
;
Nay
,
that
they
might
be
fit
Recipients
for
the
infinite
Bounty
and
Goodness
of
GOD
,
which
is
infinite
in
its
Communications
.
THAT
they
should
be
subject
to
his
Laws
,
and
depend
upon
him
,
was
necessary
in
like
manner
.
For
by
that
distinction
an
infinite
difference
was
between
him
and
them
:
that
disparity
being
laid
in
the
foundation
,
though
the
benefits
they
receive
are
altogether
infinite
,
the
distance
is
still
the
more
infinite
between
them
:
for
the
greater
the
Bounty
is
,
the
deeper
is
the
Obligation
.
The
Love
and
Service
they
owe
is
infinite
,
and
so
is
the
Gratitude
.
TO
see
all
his
Glory
is
to
be
able
to
admire
it
,
and
to
adore
it
with
infinite
amazement
and
joy
,
which
is
to
be
compleatly
just
unto
it
,
and
perfectly
blessed
.
There
is
but
one
thing
more
,
wherein
Almighty
Power
was
by
Wisdom
infinite
to
restrain
it self
for
the
perfection
of
his
Kingdom
:
And
that
is
to
create
them
free
,
that
were
made
to
enjoy
it
.
Not
to
determine
their
Wills
by
a
fatal
Necessity
,
but
to
make
their
esteem
and
fruition
of
GOD
and
his
Works
their
duty
,
and
to
leave
them
to
themselves
for
the
more
free
and
voluntary
discharge
of
their
duty
.
For
by
that
means
,
it
would
make
them
capable
of
Rewards
and
Punishments
,
in
the
Righteous
distribution
of
which
the
nature
and
the
glory
of
a
Righteous
Kingdom
consisteth
.
THUS
did
GOD
by
infinite
Moderation
,
and
by
a
sublime
and
transcendent
Temperance
prepare
his
Kingdom
,
and
make
every
Thing
exquisite
in
his
whole
Dominion
,
to
the
praise
of
his
Glory
,
and
the
satisfaction
of
his
infinite
and
Eternal
Reason
.
The
similitude
of
which
Reason
being
the
Essence
of
the
Soul
,
all
these
things
fall
out
for
our
glory
and
satisfaction
also
.
NOW
if
GOD
himself
acquired
all
his
Joyes
by
Temperance
:
and
the
glory
of
his
Kingdom
is
wholly
founded
in
his
Moderation
:
We
may
hope
that
our
Moderation
and
Temperance
in
its
place
,
may
accomplish
Wonders
,
and
lead
us
to
the
fruition
of
his
,
by
certain
steps
and
degrees
,
like
those
that
are
observed
in
the
Womb
towards
Manhood
,
and
in
the
School
of
our
Childhood
towards
perfect
Learning
.
TOO
much
Rain
,
or
too
much
Drought
will
produce
a
Famine
:
the
Earth
is
made
fertile
by
a
seasonable
mixture
of
Heat
and
Moisture
.
Excess
of
Power
may
overwhelm
,
but
moderation
is
that
which
perfecteth
and
blesseth
the
Creation
.
ALMIGHTY
Power
is
carried
far
beyond
it self
,
or
really
is
made
Almighty
,
by
vertue
of
that
Temperance
,
wherein
Eternal
Wisdom
is
eternally
Glorified
.
IF
any
thing
be
wanting
to
the
full
demonstration
of
the
perfection
of
GODS
Kingdom
,
it
is
the
consideration
of
his
Delay
:
for
we
are
apt
to
think
,
he
might
have
made
it
Eternally
before
he
did
.
But
to
this
no
other
Answer
is
necessary
(
though
many
might
be
made
)
then
that
all
Things
were
from
all
Eternity
before
his
Eyes
,
and
he
saw
the
fittest
Moments
wherein
to
produce
them
:
and
judged
it
fit
in
his
Wisdom
first
to
fill
Eternity
with
his
deliberations
and
Counsels
,
and
then
to
beautifie
Time
with
the
execution
of
his
Decrees
.
For
were
there
no
more
to
be
said
but
this
,
his
Empire
is
eternal
,
because
all
Possibilities
,
nay
and
all
Impossibilities
are
subject
to
his
Will.
But
if
it
be
confessed
that
Eternity
is
an
everlasting
Moment
,
infinite
in
duration
,
but
permanent
in
all
its
parts
,
all
Things
past
,
present
,
and
to
come
,
are
at
once
before
him
,
and
eternally
together
.
Which
is
the
true
Reason
,
why
Eternity
is
a
standing
Object
before
the
Eye
of
the
Soul
,
and
all
its
parts
,
being
full
of
Beauty
and
Perfection
,
for
ever
to
be
enjoyed
.
IF
any
man
be
disposed
to
cavil
further
,
and
to
urge
,
that
GOD
might
at
the
very
first
have
placed
Angels
and
Men
in
the
state
of
Glory
,
the
Reply
is
at
hand
:
that
GOD
very
well
understandeth
the
beauty
of
Proportion
,
that
Harmony
and
Symmetry
springs
from
a
variety
of
excellent
Things
in
several
places
,
fitly
answering
to
,
and
perfecting
each
other
:
that
the
state
of
Trial
,
and
the
state
of
Glory
are
so
mysterious
in
their
Relation
,
that
neither
without
the
other
could
be
absolutely
perfect
:
Innumerable
Beauties
would
be
lost
,
and
many
transcendent
Vertues
and
Perfections
be
abolished
,
with
the
estate
of
Trial
,
if
that
had
been
laid
aside
,
the
continual
appearance
and
effect
of
which
is
to
enrich
and
beautifie
the
Kingdom
of
GOD
everlastingly
:
That
GOD
loveth
Man
far
more
than
if
he
had
placed
him
in
the
Throne
at
first
,
and
designeth
more
Glory
and
Perfection
for
him
,
than
in
that
dispensation
he
could
have
been
capable
of
:
all
which
springeth
from
the
Restraint
of
his
Power
in
some
occasions
,
that
it
might
more
fully
be
exerted
in
the
perfection
of
the
whole
,
and
of
all
things
that
were
possible
to
be
made
,
might
end
in
the
Supream
,
and
most
absolutely
Blessed
.
Therefore
upon
the
whole
Matter
,
we
may
conclude
with
solomon
,
Happy
is
the
man
that
findeth
Wisdom
,
and
the
man
that
getteth
Understanding
.
For
the
Merchandize
of
it
is
better
than
the
Merchandize
of
Silver
,
and
the
Gain
thereof
than
of
fine
Gold
.
She
is
more
precious
than
Rubies
,
and
all
the
things
thou
canst
desire
are
not
to
be
compared
with
her
.
Length
of
Daies
is
in
her
right
hand
,
and
in
her
left
hand
Riches
and
Honour
.
Her
Waies
are
waies
of
Pleasantness
,
and
all
her
Paths
are
Peace
.
She
is
a
Tree
of
Life
to
them
that
lay
hold
upon
her
,
and
happy
is
every
one
that
retaineth
her
.
The
LORD
by
Wisdom
hath
founded
the
Earth
,
by
Understanding
hath
he
established
the
Heavens
.
My
Son
,
let
not
them
depart
from
thine
Eyes
:
Keep
sound
Wisdom
and
Discretion
.
Wisdom
is
the
principal
Thing
:
therefore
get
Wisdom
,
and
with
all
thy
Getting
get
Understanding
.
For
the
same
Wisdom
which
created
the
World
,
is
the
only
Light
wherein
it
is
enjoyed
.
CHAP.
XXIV
.
Of
Patience
.
It
s
Original
.
How
GOD
was
the
first
Patient
Person
in
the
World
.
The
Nature
,
and
the
Glory
,
and
the
blessed
Effects
of
his
Eternal
Patience
.
The
Reason
and
Design
of
all
Calamities
.
Of
Patience
in
Martyrdom
.
The
extraordinary
Reward
of
ordinary
Patience
in
its
meanest
obscurity
.
PATIENCE
is
a
Vertue
of
the
Third
estate
;
it
belongs
not
to
the
estate
of
Innocence
,
because
in
it
there
was
no
Affliction
;
nor
to
the
estate
of
Misery
,
because
in
it
there
is
no
Vertue
:
but
to
the
estate
of
Grace
it
appertains
,
because
it
is
an
estate
of
Reconciliation
,
and
an
estate
of
Trial
:
wherein
Affliction
and
Vertue
meet
together
.
In
the
estate
of
Glory
there
is
no
Patience
.
THIS
is
one
of
those
distastful
Vertues
,
which
GOD
never
intended
.
It
received
its
bitterness
from
Sin
,
its
life
and
beauty
from
GOD's
Mercy
.
If
we
dislike
this
Vertue
we
may
thank
our selves
,
for
we
made
GOD
first
to
endure
it
.
And
if
all
things
are
rightly
weighed
,
no
Creature
is
equal
to
GOD
in
Sufferings
.
We
made
it
necessary
for
the
Eternal
GOD-HEAD
to
be
Incarnate
,
and
to
suffer
all
the
Incommodities
of
Life
,
and
the
bitter
Torments
of
a
bloody
Death
,
that
he
might
bear
the
Penance
of
our
Sins
,
and
deliver
us
from
eternal
Perdition
.
THE
Corporeal
Sufferings
of
our
Saviour
are
not
comparable
to
the
Afflictions
of
his
Spirit
.
Nor
are
there
any
Sufferings
or
Losses
so
great
as
those
we
cast
upon
the
GOD-HEAD
.
He
infinitely
hateth
Sin
,
more
than
Death
:
and
had
rather
be
Crucified
a
thousand
times
over
,
than
that
one
Transgression
should
be
brought
into
the
World
.
Nothing
is
so
quick
and
tender
as
Love
,
nothing
so
lively
and
sensible
in
resenting
.
No
loss
is
comparable
to
that
of
Souls
,
nor
any
one
so
deeply
concerned
in
the
loss
,
as
GOD
Almighty
:
No
Calamity
more
peircing
,
than
to
see
the
Glory
of
his
Works
made
Vain
,
to
be
bereaved
of
his
Desire
,
and
frustrated
of
his
End
in
the
whole
Creation
.
He
had
rather
we
should
give
him
the
Blood
of
Dragons
,
or
the
cruel
Venom
of
Asps
,
to
drink
,
than
that
we
should
pollute
our selves
,
or
his
Kingdom
with
a
Sin
.
Nay
it
were
better
(
if
without
a
Sin
it
could
be
done
)
that
the
whole
World
should
be
annihilated
,
than
a
Sin
committed
.
For
the
World
might
be
Created
again
with
ease
,
and
all
that
is
in
it
be
repaired
with
a
word
:
but
a
Sin
once
committed
,
can
never
be
undone
;
it
will
appear
in
its
place
throughout
all
Eternity
:
Yet
is
so
odious
,
and
so
infinitely
opposite
to
the
Holiness
of
GOD
,
that
no
Gall
or
Wormwood
is
comparable
thereunto
.
To
see
his
Beloved
blasted
,
his
Love
despised
,
and
his
Son
rebellious
;
to
see
the
most
amiable
Law
in
the
World
broken
,
his
Kingdom
laid
waste
,
and
his
Image
defaced
;
to
see
all
his
Labour
marred
and
spoiled
,
his
Benefits
slighted
;
and
his
infinite
Goodness
abused
and
undervalued
;
all
Obligations
imposed
,
and
all
Rewards
prepared
,
in
vain
:
is
worse
than
to
see
ones
Palace
on
fire
as
soon
as
it
is
builded
,
or
ones
Wife
smitten
with
Leprosie
,
and
ones
only
beloved
Son
run
mad
.
For
a
Child
to
trample
on
his
Fathers
Bowels
is
nothing
in
Comparison
!
He
therefore
that
feels
what
he
made
GOD
to
endure
,
what
Grapes
of
Sodom
,
and
Clusters
of
Gomorrah
he
offered
to
his
Teeth
,
how
evil
a
thing
and
bitter
it
is
,
to
forsake
GOD
,
how
the
Scripture
saith
,
He
was
grieved
at
the
Heart
,
when
he
saw
the
Corruption
and
Impiety
of
the
Earth
;
and
how
the
Sorrow
inflicted
was
so
sore
,
as
to
make
him
repent
that
he
had
made
Man
in
the
World
:
he
surely
will
be
more
concerned
at
the
Evil
he
hath
done
,
than
at
any
Evil
he
can
otherwise
suffer
:
and
his
Godly
Sorrow
(
as
Moses's
Rod
did
eat
up
all
the
Rods
of
the
Egyptians
)
will
devour
all
other
Sorrows
whatsoever
.
TO
consider
that
GOD
was
the
first
Patient
Person
in
the
World
,
must
needs
sweeten
the
Bitterness
of
Patience
,
and
make
it
acceptable
unto
us
:
to
consider
that
we
alone
brought
it
upon
our selves
,
and
may
thank
our selves
for
the
folly
of
its
Introduction
,
must
make
us
out
of
very
Indignation
against
our selves
contented
to
suffer
,
and
in
pure
Justice
,
quietly
to
digest
it
:
but
to
consider
yet
further
,
that
GOD
,
by
bearing
our
Offences
with
Patience
,
took
off
the
trouble
of
them
from
us
,
and
by
refusing
to
ease
himself
of
the
greatness
of
his
displeasure
,
in
pouring
it
back
again
on
our
own
heads
,
digested
it
so
,
as
to
turn
our
eternal
Torments
into
transitory
Woes
,
nay
into
his
own
Agonies
and
Pains
on
the
Cross
:
this
will
help
our
Reason
to
rejoyce
at
our
light
Afflictions
which
are
but
for
a
moment
;
especially
since
they
work
out
for
us
a
far
more
exceeding
,
and
eternal
weight
of
Glory
.
The
first
Impression
of
that
abominable
Mischief
,
which
occasioned
Patience
in
GOD
,
made
it
a
Calamity
,
but
not
a
Vertue
.
Detestation
and
Grief
in
themselves
are
but
Sufferings
,
and
meer
Sufferings
have
no
Vertue
,
nor
so
much
almost
as
Action
in
them
.
If
his
detestation
and
grief
had
broken
out
in
Impatience
,
we
had
all
been
destroyed
:
Anger
and
Fury
had
been
poured
down
upon
us
.
That
which
made
it
a
Vertue
was
the
great
and
mighty
Continence
,
whereby
it
was
kept
in
,
and
governed
for
all
our
Benefit
.
For
it
was
full
of
Goodness
,
and
Compassion
,
and
Mercy
,
and
Love
;
and
that
was
indeed
the
vertue
of
Patience
,
in
which
so
much
Magnanimity
and
Government
did
appear
,
so
much
Wisdom
,
and
Stedfastness
,
and
Immutability
;
and
upon
this
vertue
of
that
Act
whereby
he
retained
his
displeasure
,
the
whole
Kingdom
of
Grace
,
and
the
glory
of
his
Mercy
and
Love
,
and
the
blessedness
and
exaltation
of
his
Church
is
founded
,
it
depended
upon
it
,
and
from
his
Patience
it
proceeded
.
PATIENCE
then
is
that
Vertue
by
which
we
behave
our selves
constantly
and
prudently
in
the
midst
of
Misfortunes
and
Troubles
:
That
Vertue
whereby
we
do
not
only
forbear
to
break
out
in
Murmurings
and
Repinings
,
or
support
our selves
from
sinking
under
Afflictions
,
or
suppress
our
Discontentments
,
and
refrain
from
Anger
and
Disquiet
;
but
whereby
we
retain
our
Wisdom
,
and
the
goodness
of
our
Mind
,
notwithstanding
all
the
Confusions
and
Disorders
that
would
disturb
us
,
and
demean
our selves
in
a
serene
and
honourable
manner
,
surmounting
the
Pains
and
Calamities
that
trouble
us
,
and
that
would
otherwise
overwhelm
us
.
While
we
move
in
a
quick
and
vigorous
manner
under
our
Burthen
;
and
by
a
true
Courage
improve
our
Afflictions
,
and
turn
them
into
the
Spoils
of
Invincible
Reason
.
IT
is
an
easie
Observation
,
that
Troublous
Times
are
the
Seasons
of
Honour
,
and
that
a
Warlike-Field
is
the
Seed-Plot
of
great
and
Heroical
Actions
.
Men
that
live
in
quiet
and
peaceful
Ages
,
pass
through
the
World
as
insensibly
as
if
they
had
all
their
daies
been
asleep
.
Hazards
,
and
Calamities
,
and
Battles
,
and
Victories
fill
the
Annals
with
Wonder
,
and
raise
Great
Men
to
an
eminent
degree
of
Fame
and
Glory
.
It
is
Saint
Chrysostoms
opinion
,
That
a
Man
shews
far
greater
Bravery
,
that
grapples
with
a
Disease
,
or
surmounts
his
evil
Fortune
,
or
behaves
himself
with
Courage
in
distress
,
bears
the
burning
of
his
House
,
or
the
loss
of
his
Goods
,
or
the
death
of
his
Children
with
an
equal
Spirit
,
in
the
midst
of
all
Calamities
retains
his
Integrity
with
Humility
and
Patience
,
and
Blesses
GOD
,
chearfully
submitting
with
Resignation
to
his
Will
,
and
shews
himself
Constant
in
all
Estates
:
then
he
that
in
the
midst
of
a
prosperous
Condition
,
buildeth
Hospitals
and
Temples
,
shineth
in
the
exercise
of
Bounty
and
Magnificence
,
and
obligeth
all
the
World
without
any
other
Expence
than
that
of
his
Monies
.
A
Pelican
that
feeds
her
young
ones
with
her
Blood
,
is
a
more
Noble
Bird
than
an
Eagle
,
that
fills
her
Nest
with
Ravine
,
though
taken
from
the
Altar
:
For
though
that
of
a
Sacrifice
be
the
more
Sacred
food
,
that
of
ones
own
Blood
is
more
near
and
costly
.
TIMES
of
Affliction
are
Seed-times
for
a
future
Harvest
.
We
are
made
perfect
through
Sufferings
:
though
the
Way
be
mysterious
,
and
the
Manner
almost
incomprehensible
,
whereby
the
Sufferings
we
endure
conduce
to
our
Perfection
.
Consider
the
Patience
of
Job
,
how
great
a
spectacle
his
Sufferings
made
him
to
GOD
,
Angels
,
and
Men
,
and
how
glorious
he
became
by
his
Patience
to
all
Generations
.
THIS
Vertue
has
an
Appearance
,
by
reason
of
its
Objects
and
Materials
,
so
cross
to
its
disposition
,
that
if
any
thing
be
difficult
in
all
Nature
to
be
understood
,
Patience
is
one
,
it
being
a
thing
of
the
most
deep
and
obscure
value
.
It
s
Nature
and
Effect
seem
contrary
to
each
other
.
It
raises
a
Man
by
depressing
him
,
it
elevates
by
overwhelming
,
it
honours
by
debafing
,
it
saves
by
killing
him
.
By
making
a
Man
little
and
nothing
,
it
magnifies
and
exalts
him
.
No
Act
of
Love
is
attended
with
such
bleeding
Circumstances
as
that
of
Cruel
Resolution
,
in
exposing
our selves
to
all
Calamities
that
can
befal
our
Souls
,
for
our
Beloved's
sake
.
It
is
the
glory
of
the
good
Shepheard
that
He
laies
down
his
life
for
the
Sheep
.
And
for
this
very
Cause
is
our
Saviour
honoured
by
GOD
and
Men
,
because
being
in
the
form
of
GOD
he
made
himself
of
no
Reputation
,
but
took
on
himself
the
form
of
a
Servant
,
and
died
the
most
cursed
Death
of
the
Cross
,
for
the
sake
of
the
World
:
Wherefore
,
saith
the
Text
(
that
is
,
For
which
very
Cause
)
GOD
also
hath
highly
exalted
him
,
and
given
him
a
Name
which
is
above
every
Name
,
that
at
the
Name
of
JESUS
every
Knee
should
bow
,
of
things
in
the
Heaven
,
things
in
the
Earth
,
and
things
under
the
Earth
.
Nor
is
this
Gift
of
GOD
so
purely
Arbitrary
,
but
that
it
has
a
foundation
in
Nature
.
Angels
and
Men
do
not
bow
their
Knees
only
because
they
are
commanded
;
but
because
they
see
Reason
to
incline
them
to
bow
their
Knees
.
There
is
something
in
our
Saviours
Nature
,
Action
,
and
Merit
,
that
deserves
it
at
their
Hands
.
The
wonderful
Love
wherewith
he
loved
us
is
the
Root
,
the
Soul
,
and
Glory
of
his
Passion
.
It
is
wonderful
as
it
made
him
willing
to
become
Death
,
and
Sin
,
and
a
Curse
for
us
.
But
the
height
of
our
Extasie
is
in
the
Reality
of
his
Passion
,
and
in
the
full
accomplishment
of
all
its
Purposes
.
IT
is
the
Vertue
of
Love
which
is
infused
into
Patience
,
and
the
chief
Elixir
of
its
Nature
is
founded
in
the
Excellency
of
a
Spirit
,
that
Suffers
for
anothers
sake
.
This
therefore
we
ought
ever
to
remember
,
That
Patience
when
it
is
a
Vertue
springs
from
Love
;
and
that
this
Love
is
chiefly
towards
GOD
,
and
next
that
to
our
Neighbour
.
When
we
suffer
any
thing
for
GOD's
sake
,
or
for
our
Neighbours
good
,
we
suffer
in
a
Wise
and
Vertuous
manner
.
And
the
Honour
which
follows
such
a
Suffering
is
the
Crown
of
Glory
which
it
shall
for
eyer
wear
.
It
is
a
vain
and
insipid
thing
to
Suffer
without
loving
GOD
or
Man
.
Love
is
a
transcendent
Excellence
in
every
Duty
,
and
must
of
necessity
enter
into
the
Nature
of
every
Grace
and
Vertue
.
That
which
maketh
the
solid
Benefit
of
Patience
unknown
,
its
Taste
so
bitter
and
comfortless
to
Men
,
is
its
Death
in
the
separation
and
absence
of
its
Soul
.
We
Suffer
,
but
Love
not
.
Otherwise
Love
to
the
Person
for
whose
sake
we
Suffer
,
is
its
own
support
and
comfort
;
It
makes
the
Action
to
be
valuable
;
and
insuses
a
sweetness
into
all
the
Affliction
it
can
make
us
endure
:
A
Sweetness
answerable
to
the
Welfare
and
Pleasure
,
which
is
either
caused
or
secured
,
to
our
Object
thereby
.
Our
own
growth
in
the
approbation
and
esteem
of
the
Person
we
love
,
is
the
desirable
Greatness
which
we
covet
to
attain
,
which
can
no
way
be
confirmed
,
and
increased
so
perfectly
,
as
by
Suffering
for
him
.
For
our
Fidelity
,
Sincerity
,
Reality
,
Vigour
,
Life
and
Industry
,
can
never
be
made
so
fair
and
apparent
,
as
when
we
pursue
our
love
,
and
are
carried
by
it
to
the
utmost
extremities
of
Death
and
Misery
,
and
labour
through
all
disasters
,
Persecutions
,
and
Calamities
,
to
obey
,
and
honour
,
and
please
,
and
glorifie
the
Object
which
in
times
of
quiet
we
pretend
to
love
.
In
an
easie
and
prosperous
Estate
there
is
little
difference
between
Friendship
and
Flattery
:
but
he
that
sticks
firm
in
Calamity
is
a
Friend
indeed
.
The
Trial
of
Love
consists
in
the
difficulties
it
endures
for
its
Beloved
.
AND
for
this
Cause
it
is
,
that
GOD
will
expose
us
to
so
severe
a
Trial
:
himself
ordaining
some
Trials
in
the
beginning
;
but
permitting
more
,
when
we
brought
them
upon
our selves
:
Many
also
he
suffereth
to
come
,
which
we
daily
bring
upon
our
own
heads
by
our
own
folly
.
Some
he
inflicteth
perhaps
himself
,
for
the
Chastisement
of
our
Sins
,
or
the
Medicine
of
our
Souls
,
to
abate
our
Confidence
,
and
to
excite
our
Care
;
to
awaken
us
out
of
our
Lethargy
,
and
to
quicken
our
sence
both
of
our
Miserable
Condition
,
and
our
need
of
his
Favour
:
to
humble
our
Rebellion
,
to
heal
and
purge
our
Corruptions
,
to
moderate
our
Passions
,
to
heighten
our
Penitence
,
to
abate
our
Pride
,
to
increase
our
Ardour
in
Devotion
and
Prayer
;
to
make
our
subjection
to
,
and
dependance
on
him
Clear
;
to
stir
us
up
to
a
more
strict
Examination
of
our selves
in
our
Thoughts
,
Words
,
and
Deeds
,
least
some
Jonas
or
other
should
lie
in
the
Ship
,
that
continues
the
Tempest
upon
us
;
to
enkindle
our
Compassion
towards
our
afflicted
Brethren
,
and
to
enflame
us
with
more
perfect
Zeal
,
and
Love
towards
GOD
;
It
is
like
Wormwood
that
imbitters
the
Nipple
,
to
wean
us
from
the
World
,
and
augment
our
desire
to
be
dissolved
and
to
be
with
Christ
;
to
make
us
groan
after
our
Eternal
Rest
,
and
long
for
the
glorious
Liberty
of
the
Sons
of
GOD.
Sometimes
he
suffereth
Tribulations
and
Trials
to
come
upon
us
,
by
the
Perverseness
of
Men
,
who
being
left
at
Liberty
in
their
dominion
over
the
World
,
are
the
principal
Authors
of
all
the
Troubles
and
disorders
in
it
.
To
know
the
several
springs
and
sources
of
Affliction
is
very
expedient
;
for
our
Patience
and
Contentment
much
dependeth
upon
it
.
A
confused
Apprehension
makes
us
blind
,
but
a
clear
Sight
distinguisheth
between
the
Will
of
GOD
,
and
the
Corruption
of
Nature
;
which
in
our selves
and
others
is
the
principal
Cause
of
all
our
disturbances
.
BE
it
by
which
of
all
these
Occasions
it
will
,
or
for
which
of
all
these
Ends
it
can
befal
us
,
it
is
evermore
to
increase
our
Conquest
,
and
to
make
us
like
the
King
of
Sufferings
pure
and
perfect
.
And
the
Consideration
of
Gods
over-ruling
Power
and
Providence
therein
,
which
makes
all
these
Things
work
to
together
for
our
good
,
begetteth
a
grateful
Admiration
in
us
as
well
as
a
sence
of
our
dependance
on
his
Goodness
,
which
increaseth
the
Fear
of
GOD
in
our
Souls
,
and
animates
us
with
great
Wonder
,
that
he
should
put
his
hand
to
touch
the
vile
and
evil
Off-spring
of
our
Sin
,
and
turn
all
into
Good
,
and
make
it
to
rest
in
our
Exaltation
and
Glory
by
his
Wisdom
and
Mercy
.
Concerning
GOD's
End
in
bringing
,
and
permitting
all
these
Evils
,
the
Scripture
is
very
frequent
:
It
was
one
of
Job's
Man
is
magnified
by
his
Trials
.
It
was
David's
Observation
,
The
LORD
is
in
his
holy
Temple
,
the
Lords
Throne
is
in
Heaven
:
his
Eyes
behold
,
his
Eye-lids
try
the
Children
of
Men.
It
was
Daniel's
Prophesie
,
himself
expresseth
his
own
Resolution
,
I
will
bring
part
of
them
through
the
fire
,
and
will
refine
them
as
Silver
is
refined
,
and
try
them
as
Gold
is
tried
:
They
shall
call
on
my
Name
and
I
will
hear
them
;
I
will
say
,
It
is
my
People
,
and
they
shall
say
,
The
LORD
is
my
GOD.
THE
meaning
of
all
which
places
is
,
not
as
if
GOD
did
stand
in
need
of
all
these
Trials
to
know
what
is
in
us
:
for
he
knoweth
what
is
in
Man
from
all
Eternity
:
before
these
Trials
come
he
searcheth
the
Heart
,
and
trieth
the
Reins
,
and
discerneth
the
thoughts
,
and
purposes
of
the
Soul
:
He
seeth
every
Inclination
in
the
seed
,
every
Grace
in
the
secret
habit
of
the
Mind
,
and
every
Vertue
in
the
Root
.
They
lie
in
the
Seed
,
but
yet
he
seeth
a
mighty
difference
between
quiet
Habits
,
and
effectual
Operations
:
for
they
differ
as
much
as
the
Root
and
the
Blossom
,
or
the
Blossom
and
the
Fruit.
For
Vertues
to
lie
asleep
in
the
Soul
,
and
for
Vertues
to
be
actually
and
fully
perfected
,
is
as
great
a
difference
,
as
for
a
Vine
to
be
of
a
generous
kind
,
and
prone
to
bear
,
but
to
remain
without
Fruit
;
or
for
a
Vine
to
bring
forth
,
and
to
be
really
laden
with
all
the
bunches
of
Grapes
that
beautifie
it
.
The
Excellency
of
its
Nature
is
vain
,
if
its
Fruit
be
never
brought
to
perfection
.
There
is
a
Glory
in
the
Work
which
the
silent
Habit
is
uncapable
of
.
It
is
the
Life
and
Vigour
of
the
Exercise
in
which
all
the
brightness
consisteth
.
Even
Diamonds
in
the
Quarry
are
dull
and
dim
,
they
receive
not
their
full
lustre
and
Price
till
they
are
cut
and
polished
.
GOD
hath
placed
our
Trial
in
sharp
and
bitter
Atchievments
,
because
the
Love
that
is
exprest
in
Agonies
and
Conflicts
,
acquires
other
kind
of
Beauties
,
that
produce
more
violent
and
strong
Effects
in
the
Mind
of
the
Spectator
,
and
touch
the
Soul
of
the
Beloved
with
more
quick
and
feeling
Compassions
,
than
any
Love
expressed
in
Ease
and
Pleasure
can
pretend
to
.
And
since
all
our
Felicity
consists
in
the
violence
of
Gods
Love
,
his
great
and
perfect
Sence
of
our
Beauty
and
Honour
,
his
full
and
compleat
delight
and
Complacency
,
all
that
which
affecteth
his
Soul
with
more
feeling
and
tender
Resentment
,
must
be
〈◊〉
〈◊〉
and
precious
to
us
,
because
〈◊〉
〈◊〉
us
more
dear
and
precious
to
him
.
We
live
in
him
more
effectually
,
and
feel
our selves
rooted
in
his
Love
,
and
crowned
with
his
Com●lacency
more
abundantly
,
by
how
much
the
more
his
Affection
bleedeth
,
and
his
Pity
(
which
enbalms
Love
)
is
stirred
up
to
receive
us
.
And
therefore
it
is
that
St.
Peter
saith
,
We
are
in
Heaviness
for
a
season
through
manifold
Temptations
,
that
the
Trial
of
our
Faith
being
much
more
precious
than
of
Gold
that
perisheth
,
though
it
be
tried
with
Fire
,
might
be
found
unto
Praise
,
and
Honour
,
and
Glory
at
the
Appearing
of
Jesus
Christ
.
Beloved
,
think
it
not
strange
concerning
the
fiery
Trial
which
is
to
try
you
,
as
though
some
strange
thing
happened
unto
you
:
But
rejoyce
,
in
as
much
as
ye
are
Partakers
of
Christs
Sufferings
:
that
when
his
Glory
is
revealed
,
you
may
be
glad
also
with
exceeding
Joy
.
If
ye
be
reproached
for
the
Name
of
Christ
happy
are
ye
,
for
the
Spirit
of
Glory
and
of
God
resteth
upon
you
:
on
their
part
he
is
evil
spoken
of
,
but
on
your
part
he
is
glorisied
.
THIS
he
speaketh
I
confess
of
the
Persecutions
,
Imprisonments
,
and
Flames
of
the
Martyrs
,
that
were
Gods
Friends
,
and
the
Champions
of
his
Truth
in
the
World
,
that
in
vindication
of
his
Glory
endured
the
Brunt
,
and
received
all
the
Arrows
of
his
Enemies
in
their
Bosom
:
but
no
Man
has
cause
to
be
discouraged
.
For
where
the
greatness
of
the
Cause
is
wanting
,
and
the
apparent
glory
of
the
Consequence
unseen
,
as
for
the
most
part
it
is
in
all
our
common
and
ordinary
Afflictions
;
there
to
submit
to
the
Will
of
GOD
,
where
there
is
so
much
Baseness
as
in
Poverty
:
in
Sickness
where
there
is
so
much
Unprofitableness
,
in
private
Losses
and
Calamities
where
there
is
so
much
Obscurity
;
meerly
because
it
is
GODS
pleasure
,
and
because
in
other
things
he
hath
infinitely
obliged
us
,
and
prepared
infinite
and
eternal
Joyes
:
this
hath
a
peculiar
Grace
in
its
nature
,
that
in
ordinary
occurrences
makes
our
Patience
more
rare
and
extraordinary
.
THERE
are
a
thousand
things
that
may
be
said
on
this
Theme
,
which
for
brevity
I
must
pass
:
All
I
shall
observe
further
is
this
,
that
as
the
Scriptures
open
the
design
of
Patience
,
and
unvail
the
face
of
its
mysterious
Nature
,
so
doth
Reason
shew
its
invincible
height
and
magnanimity
.
Patience
is
a
Vertue
whose
element
is
in
Miseries
:
it
owes
its
being
to
Pains
and
Calamities
:
were
there
no
Miseries
there
could
be
no
Patience
.
Evils
are
its
Play-sellows
,
it
feeds
upon
Sorrows
,
thrives
by
Disadvantages
,
grows
rich
by
Poverties
,
it
must
needs
surmount
all
Opposition
,
for
the
more
it
endures
the
greater
it
is
.
It
is
impossible
for
Calamity
to
hurt
Patience
:
it
is
made
perfect
by
Sufferings
.
The
more
Patient
a
man
is
,
his
Patience
is
the
greater
:
and
the
greater
his
Patience
is
,
the
more
strong
and
mighty
his
Soul
is
.
Nothing
can
quell
him
,
or
discourage
,
or
overcome
him
,
that
is
compleat
in
Patience
.
He
dareth
all
things
,
because
he
can
endure
them
.
All
his
Martial
and
Heroical
Vertues
are
knit
together
in
Patience
.
Fortitude
it self
cannot
win
the
field
without
it
.
The
most
valiant
Souldier
is
but
useless
if
he
cannot
endure
Hunger
and
Cold
,
and
Heat
and
Rain
,
the
Incommodities
of
a
March
,
and
lying
on
the
Ground
.
While
he
that
endures
all
things
marches
on
,
and
gets
into
the
Field
where
Fidelity
,
Love
,
and
Loyalty
are
tried
,
and
cannot
be
hindered
from
the
full
and
perfect
exercise
of
all
these
,
because
he
can
bear
any
thing
that
is
Evil
,
he
can
do
any
thing
that
is
Good
:
He
will
fight
the
good
fight
with
alacrity
,
and
at
last
most
certainly
attain
the
Crown
of
Righteousness
,
and
the
Kings
favour
.
CHAP.
XXV
.
The
Cause
of
Meekness
is
Love
.
It
respects
the
future
beauty
and
perfection
of
its
object
.
It
is
the
most
supernatural
of
all
the
Vertues
.
The
Reasons
and
Grounds
of
this
Vertue
in
the
estate
of
Grace
and
Misery
.
It
s
manifold
Effects
and
Excellencies
.
Of
the
Meekness
of
Moses
and
Joseph
.
MEEKNESS
is
a
Vertue
of
the
Third
estate
,
as
well
as
Patience
.
Patience
regards
Calamities
,
Meekness
Wrongs
.
The
Injuries
that
we
receive
from
others
are
its
proper
Objects
.
It
springs
from
Love
,
and
tends
to
its
Continuance
and
Preservation
.
It
hath
something
peculiar
in
its
nature
,
because
it
gives
Immutability
to
Goodness
,
and
makes
our
Worth
not
to
depend
on
other
Mens
Deservings
,
but
our
own
Resolutions
.
It
is
fed
by
Charity
,
and
like
a
grateful
Off
spring
of
a
Parent
so
amiable
,
helps
in
its
greatest
extremity
to
preserve
it
from
its
extinction
.
For
all
Love
by
Nature
dies
into
Distaste
,
when
its
Object
hath
offended
:
because
Approbation
which
is
the
first
step
to
Esteem
,
and
Esteem
it self
which
is
a
degree
to
Love
,
have
no
other
Object
but
something
that
is
Amiable
and
sit
to
be
beloved
.
And
again
every
thing
that
is
divested
of
all
its
excellence
,
is
common
,
if
not
odious
;
and
lost
to
our
Affection
,
till
Meekness
comes
in
to
rescue
and
save
both
our
Love
and
it
from
its
dismal
Period
.
It
s
End
is
the
Recovery
of
what
has
offended
,
Hope
and
Possibility
are
the
foundation
of
its
exercise
,
Prudence
is
the
Guide
by
which
it
is
conducted
to
the
satisfaction
of
our
desire
in
the
restitution
of
Amity
between
us
and
our
Adversary
.
WHERE
there
is
no
hope
that
the
Beauty
of
what
we
love
may
be
regained
,
Meekness
hath
lost
its
Vertue
,
and
with
that
its
Existence
.
For
if
it
be
impossible
that
an
evil
Person
should
ever
be
reclaimed
,
it
is
to
no
purpose
to
be
Meek
.
He
that
can
never
be
delightful
more
,
is
utterly
useless
:
Meekness
therefore
which
derives
its
solidity
and
Power
from
its
End
,
is
in
such
cases
utterly
abolished
.
For
this
cause
it
is
that
we
are
to
esteem
our
Saviours
Blood
the
ground
on
which
it
stands
:
since
all
Nature
without
his
Incarnation
,
Death
,
and
Passion
,
could
never
restore
a
Sinner
to
the
possibility
of
becoming
Just
and
Amiable
.
This
Vertue
of
Meekness
respects
the
future
beauty
and
perfection
of
an
Object
that
is
now
deformed
;
It
must
needs
be
of
transcendent
excellency
,
since
the
practice
of
Meekness
is
acquired
by
the
price
of
our
Saviours
Blood
,
and
the
first
step
to
its
exercise
did
cost
the
death
of
the
Eternal
GOD.
IT
is
a
transcendent
Vertue
,
because
the
Means
of
introducing
it
are
wholy
Supernatural
.
It
carries
us
above
all
the
Rules
of
Nature
,
above
all
the
Principles
of
Reason
,
and
in
that
is
Supernatural
.
For
by
Nature
we
are
to
be
Just
and
Good
towards
all
that
are
Innocent
,
and
kind
to
all
those
to
whom
Kindness
is
due
:
but
it
is
not
by
Nature
either
just
or
rational
that
we
should
love
any
Creature
that
is
Evil
:
and
how
GOD
came
to
do
it
first
is
an
infinite
Wonder
.
Though
now
since
he
hath
first
loved
us
who
are
so
vile
,
nothing
is
more
natural
than
that
we
should
do
as
we
are
done
unto
,
imitate
him
,
and
love
those
whom
our
Creatour
loveth
:
With
Pity
and
Benevolence
at
first
,
that
we
may
hereafter
do
it
,
with
full
Complacency
.
That
Humane
Nature
is
infinitely
exalted
by
the
Incarnation
of
the
Son
of
GOD
is
confessed
by
all
those
,
that
believe
the
Article
of
our
Saviours
Incarnation
:
that
the
Earth
how
base
soever
it
seem
is
the
Bride
of
Heaven
,
it
s
own
quiet
,
and
the
embraces
of
the
Skies
,
that
make
it
the
Centre
of
all
their
Revolutions
,
sufficiently
demonstrate
;
though
few
have
observed
that
the
Sun
,
and
Moon
,
and
Stars
dance
attendance
to
it
,
and
cherish
it
with
their
Influences
,
while
the
Earthly
Globe
is
crowned
with
the
fruits
of
all
their
secret
Endeavours
:
That
the
Angels
desire
to
look
down
into
those
things
which
are
done
upon
Earth
,
the
very
Scriptures
witness
;
and
yet
for
all
this
,
it
would
seem
a
New
Doctrine
,
to
affirm
,
that
there
are
Works
done
here
upon
Earth
,
that
are
by
Nature
above
the
Heavens
.
Yet
all
the
Operations
of
the
Holy
Ghost
,
and
all
the
Good
Works
of
Holy
Men
,
especially
the
Meekness
and
Patience
of
the
Saints
,
which
are
founded
on
the
greatest
Miracle
in
all
Eternity
,
the
Love
of
GOD
to
Sinners
,
and
his
stupendious
Humiliation
and
Passion
for
them
,
are
set
upon
a
higher
Basis
than
all
Nature
,
except
that
of
the
Deity
,
can
afford
unto
us
.
Which
Note
I
make
for
our
greater
encouragement
to
the
works
of
Meekness
.
They
are
all
in
Nature
like
the
effects
of
our
Saviours
Love
to
the
greatest
Offendors
.
Reason
it self
is
now
exalted
above
all
its
former
heights
,
and
there
is
reason
since
our
Saviours
Death
for
the
doing
of
that
which
no
reason
,
before
he
designed
to
forgive
,
and
Die
for
us
,
could
lead
us
to
do
.
THAT
GOD
through
the
greatness
of
his
Love
may
condescend
to
such
Indignities
as
are
infinitely
unworthy
of
him
,
we
see
by
the
Examples
of
Kings
and
Queens
,
and
other
high
and
delicate
Personages
,
that
suffer
their
Children
to
play
with
their
Beards
,
and
the
Tresses
of
their
Hair
;
which
other
Persons
dare
not
so
much
as
approach
,
for
the
Reverence
of
their
Majesty
.
I
have
oftentimes
admired
at
the
mean
Offices
to
which
Parents
stoop
,
and
the
familiar
boldness
they
permit
to
their
little
ones
,
to
play
with
their
Scepters
,
and
Crowns
,
and
Eyes
,
and
Lips
,
with
their
Breasts
and
Jewels
,
and
sometimes
to
pinch
and
hurt
,
nay
and
to
defile
them
too
,
being
unmindful
of
their
State
,
and
far
from
all
Anger
and
Indignation
.
But
the
free
Pardon
,
and
desire
of
the
Return
of
vicious
and
debauched
Children
,
is
a
nearer
instance
and
resemblance
of
GOD
,
in
his
gracious
Dispensations
,
who
suffers
all
Nature
still
to
attend
us
,
though
we
continually
prophane
his
Name
,
and
injure
his
eternal
Goodness
by
our
manifold
Transgressions
.
THIS
Example
of
GOD
,
who
died
for
Sinners
,
in
the
Person
of
his
Son
,
and
prayed
for
his
Tormentors
,
in
the
very
Act
of
their
Cruelty
and
Rage
against
him
,
should
prevail
with
us
to
esteem
all
those
whom
he
owneth
for
his
Children
,
as
our
own
Bowels
,
and
to
be
as
Meek
and
Condescending
to
all
Mankind
,
as
Parents
are
to
their
Children
.
The
Reasons
of
which
Duty
are
thus
variously
offered
to
our
Consideration
.
TO
labour
after
those
Principles
only
that
establish
our
repose
in
the
estate
of
Bliss
and
Innocency
,
is
utterly
impertinent
to
our
present
Condition
.
—
Were
all
the
World
a
Paradice
of
Ease
'T
were
easie
then
to
live
in
Peace
.
Were
all
men
Wise
,
Divine
,
and
Innocent
,
Just
,
Holy
,
Peaceful
,
and
Content
,
Kind
,
Loving
,
True
,
and
alwaies
Good
,
As
in
the
Golden-Age
they
stood
;
'T
were
easie
then
to
live
In
all
Delight
and
Glory
,
full
of
Love
,
Blest
as
the
Angels
are
above
.
But
we
such
Principles
must
now
attain
,
(
If
we
true
Blessedness
would
gain
)
As
those
are
,
which
will
help
to
make
us
reign
Over
Disorders
,
Injuries
,
Ingratitudes
,
Calamities
,
Affronts
,
Oppressions
,
Slanders
,
Wrongs
,
Lies
,
Angers
,
bitter
Tongues
,
The
reach
of
Malice
must
surmount
,
and
quell
The
very
Rage
,
and
Power
of
Hell
.
NO
Man
but
he
that
came
down
from
Heaven
,
and
gave
his
Apostles
power
to
handle
Vipers
,
and
drink
any
deadly
thing
without
harm
,
was
able
to
reveal
the
way
of
Peace
and
Felicity
to
Sinners
.
He
,
and
only
he
that
made
them
able
to
trample
Satan
under
feet
,
and
taught
them
how
to
vanquish
all
the
Powers
of
Darkness
,
was
worthy
to
make
known
this
glorious
mystery
of
Patience
and
Meekness
,
by
which
in
despite
of
all
the
Corruptions
and
Violences
in
the
World
,
the
holy
Soul
of
a
quiet
Man
is
armed
and
prepared
for
all
Assaults
,
and
so
invironed
with
its
own
repose
,
that
in
the
midst
of
Provocations
it
is
undisturbed
,
and
dwells
as
it
were
in
a
Sanctuary
of
Peace
within
it self
,
in
a
Paradice
of
Bliss
,
while
it
is
surrounded
with
the
howlings
of
a
terrible
Wilderness
.
Nothing
else
can
make
us
live
happily
in
this
World
,
for
among
so
many
Causes
of
Anger
and
Distaste
,
no
man
can
live
well
,
but
he
that
carries
about
him
perpetual
Antidotes
and
Victories
.
THERE
are
two
things
absolutely
necessary
to
Felicity
,
outward
Security
,
and
inward
Contentment
.
Meekness
is
as
it
were
the
Bulwark
of
Security
,
which
though
it
be
as
soft
as
Wool
,
is
able
with
more
success
to
repel
the
violence
of
a
Cannon-Bullet
,
than
the
rough
temper
of
a
Stone-Wall
.
Contentment
springs
from
the
satisfaction
of
Desire
in
the
sight
and
fruition
of
all
Treasures
and
Glories
:
And
as
the
Sun
is
surrounded
with
its
own
Light
,
the
felicity
of
the
Enjoyment
becomes
its
own
fortress
and
security
.
For
he
that
is
throughly
Happy
,
has
so
much
work
to
do
in
Contemplation
and
Thanksgiving
,
that
he
cannot
have
while
to
be
concerned
with
other
mens
disorders
,
he
loves
his
Employment
too
well
to
be
disturbed
,
and
will
not
allow
himself
the
thoughts
of
Revenge
or
Anger
.
IN
two
things
Meekness
is
greatly
profitable
to
a
Mans
self
,
Possession
and
Triumph
.
He
that
permits
the
Tumult
of
the
World
to
enter
into
his
Soul
,
and
suffers
the
Temple
of
the
Holy
Ghost
to
be
defiled
with
Rage
and
Anger
,
makes
it
an
unfit
habitation
for
the
Blessed
Spirit
.
Doves
will
not
dwell
in
Pigeon-Houses
disturbed
,
or
haunted
with
Vermin
:
nor
can
Felicity
be
enjoyed
but
by
serene
and
quiet
Thoughts
that
are
full
of
tranquillity
.
For
where
Envying
and
Strife
is
,
there
is
Confusion
and
every
evil
Work
.
But
the
Wisdom
that
is
from
above
is
first
pure
,
then
peaceable
,
gentle
and
easie
to
be
intreated
,
full
of
Mercy
and
good
Fruits
.
And
the
fruit
of
Righteousness
is
sown
in
Peace
of
them
that
make
Peace
.
Which
must
of
necessity
precede
fruition
,
as
Triumph
followeth
.
WERE
I
for
my
life
to
interpret
that
Text
of
our
Saviour
,
The
Meek
shall
inherit
the
Earth
,
I
should
in
the
first
place
say
,
that
every
Knowing
man
may
enjoy
the
beauty
and
glory
of
the
whole
World
,
and
by
sweet
Contemplations
delight
in
all
the
abundance
of
Treasures
and
pleasant
Varieties
that
are
here
upon
Earth
,
especially
since
by
the
Ordinance
of
Nature
all
men
are
to
be
his
peculiar
Treasures
.
This
he
might
do
,
I
say
,
did
all
men
love
him
,
and
fill
the
World
with
Glory
and
Vertue
.
But
since
all
is
confounded
by
their
perverseness
and
disorder
,
his
Fruition
is
utterly
lost
,
unless
he
will
forgive
all
Injuries
,
and
by
the
vertue
of
Meekness
maintain
the
quiet
of
his
own
Soul
in
the
midst
of
their
distempers
.
The
Meek
man
is
not
fretted
nor
disturbed
,
but
may
enjoy
all
Still
:
and
the
unspeakable
Joy
which
all
the
Glories
of
Gods
Kingdom
do
afford
him
,
shall
make
him
more
meek
,
and
able
also
to
pacifie
,
and
rule
,
and
heal
the
minds
of
his
Enemies
,
and
even
by
the
love
of
Sinners
to
recover
his
Right
,
and
ancient
Fruitions
.
TO
be
able
to
live
at
quiet
,
and
enjoy
the
felicity
of
Heaven
and
Earth
,
notwithstanding
all
the
attempts
of
our
Enemies
,
makes
them
mad
when
they
see
they
cannot
fret
us
,
and
so
by
Consequence
a
greater
Revenge
is
seated
in
Meekness
than
in
Revenge
it self
.
For
our
Repose
is
their
punishment
and
torment
that
hate
us
.
Their
vexation
falleth
on
their
own
head
,
when
they
see
they
miss
of
their
aim
,
and
cannot
molest
us
:
but
it
is
a
joy
to
see
our selves
seated
in
a
throne
of
Repose
,
clean
out
of
their
reach
;
it
breeds
a
kind
of
triumph
and
ovation
in
the
Soul
.
The
secret
Conscience
of
its
own
Power
is
a
glory
and
satisfaction
unimaginable
.
HE
that
masters
his
own
Passion
is
master
of
anothers
mans
,
and
seldom
falls
into
those
Broils
and
Inconveniencies
that
are
the
destruction
of
ungoverned
and
hasty
Spirits
.
Which
made
Solomon
to
say
,
He
that
is
slow
to
Anger
is
better
than
the
Mighty
,
and
he
that
ruleth
his
Spirit
,
than
he
that
taketh
a
City
.
HE
that
troubleth
his
own
house
shall
inherit
the
Wind
;
he
that
is
nice
and
exquisite
in
exacting
all
Faults
shall
never
be
beloved
.
They
are
disobliging
,
angry
,
testy
men
that
are
hated
;
and
the
Revengful
that
do
frequently
fall
into
mischief
.
But
to
be
kind
to
the
Unthankful
and
the
Evil
,
and
to
deal
with
all
men
better
than
they
deserve
,
is
the
way
to
be
beloved
by
the
worst
of
men
,
and
admired
by
the
best
.
MEEKNESS
is
the
retreat
of
Goodness
,
and
the
only
force
in
the
rear
of
Liberality
.
He
that
does
one
Injury
after
forty
Kindnesses
,
blots
out
the
memory
of
all
his
Courtesies
;
and
he
that
revenges
an
Injury
seems
to
do
one
.
For
he
that
did
the
Wrong
,
seems
innocent
to
himself
,
because
he
felt
it
not
;
and
seeming
innocent
takes
the
Revenge
as
an
undeserved
Injury
,
and
is
lost
for
ever
.
Now
some
Injuries
we
must
expect
from
our
best
Friends
,
which
are
alwaies
lost
for
want
of
Meekness
.
So
are
all
the
Benefits
we
do
,
unless
we
will
forgive
as
well
as
give
.
But
an
Injury
forgiven
is
forgotten
by
him
that
did
it
,
and
the
Friendship
continues
at
the
expence
,
and
to
the
honour
and
comfort
of
the
Pardoner
,
as
if
no
Offence
had
ever
been
committed
:
Nay
if
afterwards
he
comes
to
see
the
Candor
of
his
abused
Friend
,
he
that
did
the
Injury
loves
him
better
than
before
,
because
he
pardoned
the
Wrong
.
MEEKNESS
as
it
preserves
Friendship
between
two
,
makes
Goodness
invincible
and
unalterable
in
one
.
He
shall
not
be
good
long
whose
Goodness
dependeth
on
others
Merits
.
He
is
a
miserable
weak
man
,
that
is
of
an
Exceptious
humor
;
he
is
a
trouble
to
his
own
flesh
,
and
subject
to
the
power
of
every
Wasp
,
whether
he
shall
be
good
or
no.
He
is
quickly
stopt
in
his
Careir
of
Vertue
,
and
easily
turned
out
of
the
way
,
that
is
apt
to
be
infected
with
anothers
Malice
.
He
carries
no
Antidotes
about
him
,
and
for
want
of
a
Preservative
,
is
in
danger
of
the
Contagion
.
Meekness
is
a
means
of
the
health
of
the
Soul
:
a
Passionate
man
being
all
over
sore
,
is
covered
with
hot
and
angry
Boils
,
which
cannot
be
touched
.
IT
preventeth
much
mischief
in
Families
.
An
occasion
of
Anger
is
like
a
spark
of
Fire
,
it
is
of
great
Consequence
where
it
falleth
.
If
it
falls
into
barrels
of
Gunpowder
,
it
blows
up
the
World
;
if
into
green
Wood
or
watery
places
,
it
does
no
harm
.
Penitent
Tears
,
and
the
verdure
of
Humility
prevent
such
flames
,
and
extinguish
the
quarrel
.
If
Wild-fire
be
thrown
,
I
will
put
it
out
with
my
foot
,
and
not
by
throwing
it
back
,
give
my
Enemy
the
advantage
of
retorting
it
upon
me
.
A
soft
Answer
pacifieth
much
Wrath
,
but
virulent
Speeches
are
a
fire-ball
tossed
to
and
fro
,
of
them
that
love
Death
.
BY
Revenge
a
man
at
best
can
but
preserve
himself
,
by
killing
his
Enemy
:
but
Meekness
well
managed
,
destroys
the
Enmity
,
preserves
the
Person
,
and
turns
the
Enemy
into
an
excellent
Friend
.
MEEKNESS
is
not
the
way
to
Peace
,
and
Repose
,
and
Victory
only
,
but
to
Honour
and
Glory
.
As
it
is
the
strength
,
it
is
the
Glory
of
a
man
to
pass
over
a
Transgression
:
He
that
is
lightly
angered
is
quickly
lost
,
and
a
fickle
Friend
is
not
worth
a
farthing
.
A
straw
and
a
feather
shall
forfeit
all
the
Obligations
in
the
World
,
in
some
Tempers
.
Nay
he
that
is
Revengful
,
is
a
dangerous
Person
:
and
with
an
Angry
man
thou
shalt
not
go
:
He
has
the
Plague
upon
him
and
is
prohibited
Company
.
All
this
is
dishonourable
.
But
a
man
that
is
a
resolved
and
stable
Friend
,
that
cannot
be
alter'd
,
that
will
not
change
,
though
he
be
wronged
,
but
forgive
,
and
pity
,
and
continue
to
serve
and
love
his
Friend
,
though
he
shews
him
some
dirty
Tricks
;
he
that
will
surmount
all
by
invincible
Kindness
,
he
is
a
solid
and
weighty
Friend
,
a
rare
Treasure
,
and
exceeding
precious
.
Neither
my
Errors
nor
Misfortunes
are
able
to
change
him
that
loveth
me
purely
because
he
will
love
me
.
When
his
Excellency
be
found
out
,
he
will
more
highly
be
esteemed
,
not
only
by
his
Friend
,
but
by
all
that
see
him
,
and
note
his
Fidelity
.
INJURIES
well
forgiven
are
the
highest
Obligations
in
the
World
:
especially
if
a
man
has
been
injured
after
many
Benefits
.
A
Friend
that
will
so
oblige
,
is
more
to
be
preferred
than
the
Gold
of
Ophir
MEEKNESS
brings
a
man
into
respect
with
his
Servants
,
and
into
power
with
his
Neighbours
.
Anger
resteth
in
the
bosom
of
Fools
,
but
Meekness
hath
alwaies
this
advantage
,
it
is
attended
with
Wisdom
,
and
other
Vertues
,
as
Goodness
and
Courage
.
A
man
that
is
prudent
in
Affairs
,
and
zealous
of
Good
Works
,
faithful
in
retaining
Secrets
,
and
so
full
of
Love
,
that
he
is
prone
to
do
all
manner
of
Good
with
industry
,
and
is
couragious
to
expose
himself
to
any
Hazard
,
for
the
benefit
of
his
Neighbours
,
shall
keep
his
Servants
in
awe
,
and
yet
be
beloved
of
them
:
He
shall
be
able
to
do
among
his
Neighbours
what
he
pleaseth
:
He
shall
when
known
well
,
become
the
Father
of
all
their
Families
,
they
will
entrust
their
Wives
and
Children
in
his
hands
,
as
I
have
often
experienced
;
their
Gold
,
their
Bonds
,
their
Souls
,
their
Affairs
,
their
Lives
,
their
Secrets
,
Houses
,
Liberties
,
and
Lands
;
and
be
glad
of
such
a
Friend
in
whom
to
be
safe
,
and
by
whom
to
be
assisted
.
But
though
you
have
all
the
Vertues
in
the
World
,
the
way
to
the
use
of
them
is
blockt
up
without
Meekness
:
for
your
Neighbours
are
few
of
them
Wise
,
or
Good
;
and
if
you
will
be
provoked
by
Injuries
,
you
will
upon
forty
occasions
so
distaste
them
,
that
they
will
never
trust
you
.
You
will
look
as
like
a
Trifle
,
a
Knave
,
or
a
Fool
,
as
one
of
them
;
and
be
as
very
a
Mad
man
.
He
that
will
not
do
good
but
to
deserving
Persons
,
shall
find
very
few
to
do
good
to
.
For
he
shall
not
be
acquainted
with
Good
men
,
and
from
doing
good
to
others
he
excludes
himself
.
But
if
all
his
other
Vertues
are
beautified
by
Meekness
,
such
a
man
will
be
like
an
Angel
,
and
live
above
all
his
Neighbours
,
as
if
he
were
in
Heaven
.
So
that
Meekness
is
his
real
exaltation
.
And
this
made
our
Saviour
to
cull
out
that
Blessing
for
the
Meek
,
The
Meek
shall
inherit
the
Earth
.
Even
here
upon
Earth
the
Meek
are
they
that
are
most
blessed
.
TO
do
good
to
an
innocent
Person
is
Humane
,
but
to
be
kind
and
bountiful
to
a
man
,
after
he
has
been
Injurious
,
is
Divine
.
Philanthus
gave
Laws
and
Countries
to
the
Parthenians
,
and
was
disgraced
and
banished
:
But
he
did
them
good
after
the
Injury
,
and
was
made
their
God
,
as
Justine
recordeth
.
THE
very
nature
of
the
Work
encourageth
us
to
its
exercise
,
because
it
is
GOD-like
,
and
truly
Blessed
.
But
there
are
many
other
Considerations
moving
us
unto
it
.
Mankind
is
sick
,
the
World
distemper'd
lies
,
Opprest
with
Sins
and
Miseries
.
Their
Sins
are
Woes
;
a
long
corrupted
Train
Of
Poyson
,
drawn
from
Adam's
vein
,
Stains
all
his
Seod
,
and
all
his
Kin
Are
one
Disease
of
Life
within
.
They
all
torment
themselves
!
The
World's
one
Bedlam
,
or
a
greater
Cave
Of
Mad-men
,
that
do
alwaies
rave
.
The
Wise
and
Good
like
kind
Physicians
are
,
That
strive
to
heal
them
by
their
Care
.
They
physick
and
their
Learning
calmly
use
,
Although
the
Patient
them
abuse
.
For
since
the
Sickness
is
(
they
find
)
A
sad
Distemper
of
the
Mind
;
All
railings
they
impute
,
All
Injuries
,
unto
the
sore
Disease
,
They
are
expresly
come
to
ease
!
If
we
would
to
the
Worlds
distemper'd
Mind
Impute
the
Rage
which
there
we
find
,
We
might
,
even
in
the
midst
of
all
our
Foes
,
Enjoy
and
feel
a
sweet
Repose
.
Might
pity
all
the
Griefs
we
see
,
Anointing
every
Malady
With
precious
Oyl
and
Balm
;
And
while
our selves
are
Calm
,
our
Art
improve
To
rescue
them
,
and
shew
our
Love
.
But
let
's
not
fondly
our
own
selves
beguile
;
If
we
Revile
'cause
they
Revile
,
Our selves
infected
with
their
sore
Disease
,
Need
others
Helps
to
give
us
ease
.
For
we
more
Mad
then
they
remain
,
Need
to
be
cut
,
and
need
a
Chain
Far
more
than
they
.
Our
Brain
Is
craz'd
;
and
if
we
put
our
Wit
to
theirs
,
We
may
be
justly
made
their
Heirs
.
But
while
with
open
eyes
we
clearly
see
The
brightness
of
his
Majesty
;
While
all
the
World
,
by
Sin
to
Satan
sold
,
In
daily
Wickedness
grows
old
,
Men
in
Chains
of
Darkness
lye
,
In
Bondage
and
Iniquity
,
And
pierce
and
grieve
themselves
!
The
dismal
Woes
wherein
they
crawl
,
enhance
The
Peace
of
our
Inheritance
.
We
wonder
to
behold
our selves
so
nigh
To
so
much
Sin
and
Misery
,
And
yet
to
see
our selves
so
safe
from
harm
!
What
Amulet
,
what
hidden
Charm
Could
fortifie
and
raise
the
Soul
So
far
above
them
;
and
controul
Such
fierce
Malignity
!
The
brightness
and
the
glory
which
we
see
Is
made
a
greater
Mystery
.
And
while
we
feel
how
much
our
GOD
doth
love
The
Peace
of
Sinners
,
how
much
move
,
And
sue
,
and
thirst
,
intreat
,
lament
and
grieve
,
For
all
the
Crimes
in
which
they
live
,
And
seek
and
wait
,
and
call
again
,
And
long
to
save
them
from
the
pain
Of
Sin
,
from
all
their
Woe
!
With
greater
thirst
,
as
well
as
grief
we
try
,
How
to
relieve
their
Misery
.
The
life
and
splendour
of
Felicity
,
Whose
floods
so
over
flowing
be
,
The
streams
of
Joy
which
round
about
his
Throne
,
Enrich
and
fill
each
Holy
One
,
Are
so
abundant
,
that
we
can
Spare
all
,
even
all
to
any
Man
!
And
have
it
all
our selves
!
Nay
have
the
more
!
We
long
to
make
them
see
The
sweetness
of
Felicity
.
While
we
contemplate
their
Distresses
,
how
,
Blind
Wretches
,
they
in
bondage
bow
,
And
tear
and
wound
themselves
,
and
vex
and
groan
,
And
chase
and
fret
so
near
his
Throne
,
And
know
not
what
they
ail
,
but
lye
Tormented
in
their
Misery
(
Like
Mad-men
that
are
blind
)
In
works
of
darkness
nigh
such
full
Delight
:
That
they
might
find
and
see
the
sight
,
What
would
we
give
!
that
they
might
likewise
see
The
Glory
of
his
Majesty
!
The
joy
and
fulness
of
that
high
delight
,
Whole
Blessedness
is
infinite
!
We
would
even
cease
to
live
,
to
gain
Them
from
their
misery
and
pain
,
And
make
them
with
us
reign
.
For
they
themselves
would
be
our
greatest
Treasures
When
sav'd
,
our
own
most
Heavenly
Pleasures
.
O
holy
JESUS
who
didst
for
us
die
,
And
on
the
Altar
bleeding
lie
,
Bearing
all
Torment
,
pain
,
reproach
and
shame
,
That
we
by
vertue
of
the
same
,
Though
enemies
to
GOD
,
might
be
Redeem'd
,
and
set
at
liberty
.
As
thou
didst
us
forgive
,
So
meekly
let
us
Love
to
others
shew
,
And
live
in
Heaven
on
Earth
below
!
Let
's
prize
their
Souls
,
and
let
them
be
our
Gems
,
Our
Temples
and
our
Diadems
,
Our
Brides
,
our
Friends
,
our
fellow-Members
,
Eyes
Hands
,
Hearts
and
Souls
,
our
Victories
,
And
Spoils
and
Trophies
,
our
own
Joyes
!
Compar'd
to
Souls
all
else
are
Toyes
!
O
JESUS
let
them
be
Such
unto
us
as
they
are
unto
thee
Vessels
of
Glory
and
Felicitie
!
How
will
they
love
us
,
when
they
find
our
Care
Brought
them
all
thither
where
they
are
!
When
they
conceive
,
what
terrour
't
is
to
dwell
In
all
the
punishments
of
Hell
:
And
in
a
lively
manner
see
,
O
Christ
,
eternal
Joyes
in
thee
!
How
will
they
all
delight
In
praising
thee
for
us
,
with
all
their
might
,
How
sweet
a
Grace
,
how
infinite
!
WHEN
we
understand
the
perfection
of
the
Love
of
GOD
,
the
excellency
of
immortal
Souls
,
the
price
and
value
of
our
Saviours
Blood
,
the
misery
of
Sin
,
and
the
malady
of
distemper'd
Nature
,
the
danger
of
Hell
,
and
the
Joyes
of
which
our
sorest
Enemies
are
capable
,
the
Obligations
that
lie
on
our selves
,
and
the
peace
and
blessedness
of
so
sweet
a
Duty
.
Compassion
it self
will
melt
us
into
Meekness
,
and
the
wisdom
of
knowing
these
great
things
will
make
it
as
natural
to
us
as
Enjoyment
it self
,
as
sweet
and
easie
,
as
it
is
to
live
and
breath
.
It
will
seem
the
harshest
and
most
unnatural
thing
in
the
World
to
sorbear
so
fair
,
so
just
,
so
reasonable
,
so
divine
a
Duty
.
NOR
is
it
a
small
comfort
,
that
the
more
vile
our
Enemies
are
,
the
more
price
and
lustre
is
set
upon
our
Actions
.
Our
Goodness
is
made
by
their
Evil
,
the
more
eminent
and
conspicuous
:
we
improve
their
Injuries
and
turn
them
into
Benefits
,
we
make
a
Vertue
of
Necessity
,
and
turn
their
Vices
into
Graces
,
make
them
appear
more
abominable
and
vile
if
they
continue
obstinate
;
and
the
greater
their
Perversness
is
,
the
more
great
and
honourable
is
our
Vertue
.
It
was
the
praise
of
Moses
,
that
the
Man
Moses
was
the
Meekest
man
upon
all
the
Earth
,
yet
one
passionate
expression
lost
him
so
much
in
the
esteem
of
GOD
,
that
it
hindered
his
entrance
into
the
Land
of
Canaan
.
How
great
an
Instrument
he
was
nevertheless
in
the
Conduct
and
Felicity
of
the
Jews
,
and
how
much
he
profited
the
whole
Nation
by
his
Meekness
Sacred
story
does
record
.
How
Joseph
also
dealt
with
his
Brethren
,
how
he
saved
all
the
Family
of
Israel
in
the
Root
by
his
Meekness
,
and
by
Meekness
purchased
an
everlasting
Name
of
Glory
and
Renown
,
all
Christian
Ages
and
Nations
understand
,
where
his
Praises
are
celebrated
to
this
day
:
And
the
benefit
thereof
is
spread
abroad
,
and
propagated
throughout
all
Generations
for
evermore
.
CHAP.
XXVI
.
Humility
is
the
basis
of
all
Vertue
and
Felicity
,
in
all
Estates
,
and
for
ever
to
be
exercised
.
As
Pride
does
alienate
the
Soul
from
GOD
,
Humility
unites
it
to
him
in
Adoration
and
Amity
.
It
maketh
infinite
Blessedness
infinitely
greater
,
is
agreeable
to
the
Truth
of
our
Condition
,
and
leads
us
through
a
dark
and
mysterious
way
to
Glory
.
MEEKNESS
respecteth
others
faults
;
Humility
and
Penitence
our
own
.
But
Humility
is
more
large
than
Penitence
,
and
is
a
distinct
Affection
of
another
nature
.
Penitence
is
an
exercise
of
the
Affection
of
Sorrow
,
and
that
only
for
Sin
.
Humility
is
an
acknowledgment
of
all
our
Vileness
;
it
respects
our
Original
out
of
nothing
as
well
as
our
Guilt
,
our
Weakness
and
Unworthiness
,
our
dependance
upon
anothers
Will
,
our
Debt
and
Obligation
,
the
duty
of
Obedience
and
Allegiance
which
we
owe
,
and
all
the
naked
Truth
of
our
Condition
.
It
confesseth
our
homage
,
and
is
sensible
of
our
Smallness
and
Subjection
.
All
that
a
man
hath
received
it
distinguisheth
from
what
he
is
of
himself
:
And
its
Fruits
or
Effects
are
suitable
to
its
Nature
.
It
is
the
Vertue
by
which
we
think
basely
of
our selves
,
and
behave
our selves
in
a
lowly
and
submissive
manner
.
It
makes
us
soft
and
pliant
as
Wax
,
susceptible
of
any
form
that
shall
be
imposed
on
us
by
our
Benefactour
,
and
prone
to
Gratitude
.
It
is
accompanied
with
a
high
and
mighty
sence
of
Benefits
received
,
and
made
Noble
by
the
honour
which
it
inclines
us
to
return
to
GOD
and
Man
for
all
the
goodness
which
they
shew
unto
us
.
It
is
of
incomparable
use
in
our
Felicity
,
because
it
magnifies
our
esteem
of
all
our
happiness
and
glory
.
IT
is
not
through
Ignorance
,
or
want
of
good
Will
,
that
we
speak
nothing
of
Vices
,
the
woful
deformity
of
which
being
exposed
to
view
,
near
the
excellence
of
Vertue
,
would
put
a
greater
lustre
on
all
their
brightness
:
but
the
abundance
of
matter
which
Vertue
it self
doth
afford
,
forbids
us
to
waste
our
Time
and
Paper
in
the
description
of
their
Contraries
.
The
glory
of
their
nature
being
so
full
and
perfect
in
it self
,
that
it
needeth
not
the
aid
of
those
additional
Arts
,
which
labour
to
set
off
the
dignity
of
imperfect
things
by
borrowed
Commendations
.
And
besides
this
,
the
mischief
and
inconveniency
of
every
Vice
is
so
great
and
manifold
,
that
it
would
require
a
distinct
and
intire
Volume
to
unfold
the
deformity
of
their
destructive
nature
,
so
fully
as
their
baseness
and
demerit
requires
.
It
is
sufficient
therefore
here
to
observe
,
that
Pride
is
of
all
other
things
most
odious
to
GOD
;
because
it
puffeth
up
the
Soul
with
Self-conceit
,
is
forgetful
of
its
Original
,
void
of
all
Gratitude
,
and
prone
to
Rebellion
.
Is
it
not
an
odious
and
abominable
thing
,
for
a
Creature
that
is
nothing
in
himself
to
flie
in
his
Creators
face
,
and
to
usurp
a
dominion
over
it self
to
the
apparent
wrong
of
its
Soveraign
Lord
,
to
rob
its
Benefactor
of
all
the
glory
of
his
Bounty
,
to
renounce
and
deny
all
dependance
on
him
,
and
to
forswear
its
homage
and
allegiance
,
to
ascribe
all
its
Glories
to
it self
,
and
abhor
all
sence
of
honour
and
gratitude
,
to
look
upon
it self
as
the
sole
original
and
author
of
all
its
Greatness
,
and
to
be
dazled
so
with
the
brightness
of
its
condition
,
as
to
forget
the
true
fountain
of
it
,
the
goodness
and
the
love
of
him
that
first
raised
him
to
all
that
Treasure
and
Dominion
:
to
dote
on
its
own
Perfections
without
any
reflexion
on
the
Bounty
of
him
that
gave
them
!
All
this
is
to
act
a
Lie
,
and
to
be
guilty
of
apparent
Falshood
:
It
is
as
full
of
Fraud
and
Injustice
as
is
possible
:
and
as
full
of
Folly
as
it
is
of
Impiety
.
For
Pride
aimeth
at
the
utmost
height
of
Esteem
and
Honour
;
and
is
fed
by
its
own
beauty
and
glory
:
yet
foolishly
undermineth
and
blasteth
the
Person
it
would
advance
with
the
greatest
baseness
and
shame
imaginable
,
it
devours
the
Beauty
which
ought
to
seed
it
,
and
destroies
the
Glory
in
which
it
delighteth
.
The
higher
,
the
greater
,
the
more
perfectly
glorious
and
blessed
the
Person
is
that
is
exalted
,
his
Ingratitude
(
which
is
the
dregs
of
Baseness
)
is
the
more
black
and
horrid
,
and
provokes
the
greater
detestation
.
It
forfeits
and
renounces
all
the
Delight
which
the
goodness
of
its
Lord
and
Benefactor
affordeth
,
it
cuts
off
the
Soul
like
a
branch
from
the
root
that
gave
it
life
and
verdure
,
it
tends
all
to
division
,
alienation
and
enmity
,
it
turns
that
Complacency
,
which
is
its
only
bliss
,
into
wrath
and
indignation
:
And
whereas
it
delights
in
nothing
more
than
appearing
highly
amiable
in
the
eyes
of
all
Spectators
,
it
falleth
into
contempt
and
extream
disgrace
before
all
the
Creatures
in
Heaven
and
Earth
,
that
look
upon
it
,
and
behold
its
Unworthiness
.
No
Toad
has
so
much
deformity
,
or
poyson
,
or
malignity
as
Pride
,
in
its
nature
.
It
is
the
ruine
of
all
that
is
great
,
and
turns
the
brightest
of
the
Seraphims
into
the
most
abominable
of
Devils
.
NOW
if
Pride
be
so
pernicious
,
and
be
by
nature
(
though
a
meer
Phantasie
)
so
destructive
:
what
shall
Humility
be
which
is
full
of
truth
and
reality
!
How
forcible
,
how
divine
,
how
amiable
,
how
full
of
truth
,
how
bright
and
glorious
,
how
solid
and
real
,
how
agreeable
to
all
Objects
,
how
void
of
errour
and
disparity
,
how
just
and
reasonable
,
how
wise
and
holy
,
how
deep
,
how
righteous
,
how
good
and
profitable
,
how
mightily
prone
to
exalt
us
in
the
esteem
of
GOD
and
Man
!
How
agreeable
to
all
its
Causes
and
Ends
,
how
fit
and
suitable
to
all
the
circumstances
of
Mans
Condition
!
I
need
not
say
more
:
It
bears
its
own
evidence
,
and
carries
Causes
in
it
that
will
justifie
our
Saviours
words
,
He
that
humbleth
himself
shall
be
exalted
.
He
that
is
puffed
up
has
but
a
counterfeit
glory
,
but
Humility
is
full
of
solid
glory
.
It
s
beauty
is
so
amiable
that
there
is
no
end
of
counting
its
proportions
and
excellencies
.
The
Wise
man
that
saw
into
the
nature
of
all
things
very
clearly
,
said
long
before
our
Saviour
was
born
,
Pride
goeth
before
a
fall
,
but
before
Honour
is
Humility
.
He
that
exalteth
himself
must
needs
be
humbled
,
because
the
Colours
are
envenomed
wherewith
he
painteth
his
face
,
which
in
a
little
time
is
discerned
,
and
at
the
very
first
instant
the
Painting
begins
to
turn
into
a
Canker
.
THE
Amiableness
of
Humility
appeareth
by
its
Excellency
;
on
these
two
the
greatness
of
its
beauty
and
success
is
founded
.
It
is
so
agreeable
to
all
the
principles
of
Nature
,
and
Grace
,
and
Glory
,
to
all
the
desires
of
Angels
and
Men
,
to
all
the
designs
of
GOD
himself
,
and
to
all
the
interests
and
concerns
of
the
Soul
,
that
it
cannot
but
be
the
most
advantagious
Vertue
in
the
whole
World
.
It
is
strange
that
a
man
should
look
with
the
same
Eye
upon
two
Objects
so
infinitely
distant
and
different
from
each
other
.
But
at
the
same
time
he
seeth
GOD
and
Nothing
,
Heaven
and
Earth
,
eternal
Love
and
Dust
to
be
his
Original
.
Self-love
and
Justice
,
Wisdom
and
Goodness
,
Joy
and
Gratitude
have
the
same
Objects
,
but
look
upon
them
in
a
several
manner
:
and
are
very
differently
affected
with
them
.
Humility
regards
all
Objects
high
and
low
,
Good
and
Evil
:
but
with
a
peculiar
remark
and
notice
of
its
own
.
It
takes
them
in
in
another
light
,
and
discerns
them
all
with
another
kind
of
sence
.
It
is
in
some
manner
the
taste
of
the
Soul
.
Their
Truth
appeareth
to
the
eye
of
Knowledge
,
their
Goodness
is
apprehended
by
the
●●fe
of
Love
,
the
perfection
of
their
serviceableness
to
the
most
perfect
End
is
discerned
by
Wisdom
,
the
benefit
which
all
Spectators
receive
is
the
delight
of
Goodness
,
the
incomprehensible
depth
and
mysterious
intricacy
of
their
frame
and
nature
is
the
peculiar
Object
of
our
Wonder
and
Curiosity
:
they
help
our
Faith
as
they
shew
a
Deity
,
and
the
truth
of
all
Religion
and
Blessedness
.
As
they
are
the
gifts
of
GOD
they
are
the
provocations
of
Gratitude
,
and
as
they
are
aggravations
of
Sin
they
are
respected
by
Repentance
.
As
they
are
the
means
of
our
Glory
,
and
our
proper
Treasures
,
they
are
the
Objects
of
Contentment
;
but
Humility
looks
upon
them
in
relation
to
its
Unworthiness
,
compares
them
with
it self
and
its
own
deserts
,
and
admires
the
disproportion
that
is
between
them
.
It
useth
them
all
as
grounds
of
a
deeper
and
profounder
Lowness
in
the
esteem
which
it
ought
to
have
of
it self
,
and
as
the
incentives
to
Love
and
Gratitude
;
which
it
paies
in
the
depth
of
a
more
profound
Acknowledgment
and
Adoration
.
THIS
habit
or
affection
of
the
Soul
is
not
inconsistent
with
its
Joy
and
Glory
(
as
by
some
foolish
people
,
that
are
by
Ignorance
and
Errors
far
from
GOD
,
is
generally
supposed
)
but
highly
conducive
and
subservient
to
its
perfection
.
It
gives
us
the
tenderest
and
greatest
sence
;
it
passeth
thorow
all
things
,
embraceth
the
Poles
,
and
toucheth
all
Extreams
together
.
The
Centre
it self
is
but
the
middle
of
its
profundity
:
it
hath
a
Nadir
beneath
it
,
a
lower
point
in
another
Heaven
,
on
the
other
side
opposite
to
its
Zenith
.
In
its
own
depth
it
containeth
all
the
height
of
Felicity
and
Glory
,
and
doubles
all
by
a
mystery
in
Nature
.
It
is
like
a
Mirror
lying
on
the
ground
with
its
face
upwards
:
All
the
height
above
increaseth
the
depth
of
its
Beauty
within
,
nay
turneth
into
a
new
depth
,
an
inferiour
Heaven
is
in
the
glass
it self
;
at
the
bottom
of
which
we
see
the
Skie
,
though
it
be
not
transplanted
,
removed
thither
.
Humility
is
the
fittest
Glass
of
the
Divine
Greatness
,
and
the
fittest
Womb
for
the
conception
of
all
Felicity
;
for
it
hath
a
double
Heaven
.
It
is
the
way
to
full
and
perfect
Sublimity
.
A
man
would
little
think
,
that
by
sinking
into
the
Earth
he
should
come
to
Heaven
.
He
doth
not
,
but
is
buried
,
that
fixeth
and
abideth
there
.
But
if
he
pierceth
through
all
the
Rocks
and
Minerals
of
the
inferiour
World
,
and
passeth
on
to
the
end
of
his
Journey
in
a
strait
line
downward
,
in
the
middle
of
his
way
he
will
find
the
Centre
of
Nature
,
and
by
going
downward
still
begin
to
ascend
,
when
he
is
past
the
Centre
;
through
many
Obstacles
full
of
gross
and
subterraneous
Darkness
,
which
seem
to
affright
and
stifle
the
Soul
,
he
will
arrive
at
last
to
a
new
Light
and
Glory
,
room
and
liberty
,
breathing-place
and
fresh-air
among
the
Antipodes
,
and
by
passing
on
still
through
those
inferiour
Regions
that
are
under
his
feet
,
but
over
the
head
of
those
that
are
beneath
him
,
finally
come
to
another
Skie
,
penetrate
that
,
and
leaving
it
behind
him
sink
down
into
the
depth
of
all
Immensity
.
This
he
cannot
do
in
his
Body
,
because
it
is
gross
and
dull
,
and
heavy
and
confined
:
but
by
a
Thought
in
his
Soul
he
may
,
because
it
is
subtile
,
quick
,
aiery
,
free
,
and
infinite
;
Nothing
can
stop
or
exclude
it
,
oppress
or
stifle
it
.
This
local
descent
through
all
the
inferiour
Space
and
Immensity
,
though
it
brings
us
to
GOD
,
and
his
Throne
,
and
another
Heaven
full
of
Joyes
and
Angels
,
on
the
other
side
the
World
;
yet
is
it
but
a
real
Emblem
of
the
more
spiritual
and
mysterious
flight
of
Humility
in
the
mind
.
We
all
know
that
the
way
to
Heaven
is
through
Death
and
the
Grave
,
beyond
which
we
come
to
another
Life
,
in
Eternity
:
but
how
to
accommodate
this
to
the
business
of
Humility
,
few
understand
.
By
this
Vertue
we
are
inclined
to
despise
our selves
,
and
to
leave
all
the
garish
Ornaments
of
Earthly
bliss
,
to
divest
our selves
of
the
splendors
of
Temporal
prosperity
,
and
to
submit
to
all
Afflictions
,
Contempts
and
Miseries
,
that
a
good
Cause
can
bring
upon
us
.
In
the
eyes
of
other
men
we
are
beneath
their
feet
,
and
so
we
are
in
our
own
,
till
we
are
gone
a
little
further
:
but
on
the
other
side
of
all
this
Baseness
,
we
find
a
better
Life
in
Communion
with
the
Deity
.
For
asmuch
then
,
saith
St.
Peter
,
as
Christ
hath
suffered
for
us
in
the
flesh
,
There
is
a
motion
from
Vice
to
Vertue
,
and
from
one
degree
of
Grace
to
another
:
by
which
we
leave
the
phantastick
World
,
with
all
its
Shews
and
Gauderies
;
and
through
many
Afflictions
and
Persecutions
,
come
to
the
real
and
solid
World
of
Bliss
and
Glory
.
WHAT
hand
Humility
has
in
leading
us
through
all
Afflictions
,
and
in
facilitating
the
way
of
Pressure
and
Calamity
,
I
need
not
observe
;
I
shall
note
the
Errour
which
men
incur
,
by
their
Weariness
and
Haste
;
who
because
they
do
not
immediately
see
the
Bliss
of
Humility
and
Patience
,
if
they
do
not
curse
,
yet
they
boggle
at
all
Calamity
.
These
men
ought
to
be
informed
,
that
the
middle
of
the
Way
is
not
the
place
of
Rest
and
Perfection
.
They
must
pass
thorow
all
these
things
to
the
further
Regions
of
Clarity
and
Glory
.
Men
are
not
to
stick
in
Calamities
themselves
:
but
if
Humility
lead
them
to
suffer
all
Indignities
with
Patience
,
it
must
lead
them
further
to
the
bottom
of
their
estate
and
condition
;
to
the
true
light
,
and
to
the
clear
and
perfect
sight
of
their
own
Vileness
:
In
which
they
shall
see
their
Original
,
their
Misery
,
their
Sin
,
their
Glory
;
their
GOD
and
themselves
,
their
Bliss
and
their
Forfeiture
,
their
Recovery
and
their
Saviour
,
their
Hope
and
Despair
,
their
Obligations
in
the
height
of
eternal
Love
and
Bounty
,
and
their
shame
and
confusion
in
the
depth
of
their
Apostasie
and
Ingratitude
;
their
infinite
demerit
,
and
GODS
infinite
Mercy
;
the
riches
of
free
Grace
,
and
their
own
Unworthiness
:
And
in
all
these
,
the
length
,
and
breadth
,
and
depth
,
and
height
of
the
Love
of
GOD
which
passeth
Knowledge
,
that
they
might
be
filled
with
all
the
Fulness
of
GOD.
HUMILITY
makes
men
capable
of
all
Felicity
.
All
deep
Apprehensions
and
great
Resentments
,
all
extents
and
distances
of
things
,
all
degrees
of
Grace
and
Vertue
,
all
Circumstances
that
increase
the
guilt
of
Sin
,
all
Adorations
,
Prostrations
,
Admirations
,
Debasements
,
Thanksgivings
,
Praises
,
Exaltations
,
are
founded
in
Humility
.
All
the
Fulness
of
all
Estates
,
all
Honour
and
Obedience
,
all
Devotion
and
Worship
,
all
the
beauty
of
Innocence
,
all
the
deformity
of
Sin
,
all
the
danger
of
Hell
,
all
the
cost
of
our
Redemption
,
all
the
hatred
of
our
Stupidity
and
Perverseness
,
all
the
hope
of
Heaven
,
all
our
Penitence
and
Grief
,
all
our
Fear
and
Expectation
,
all
our
Love
and
all
our
Joy
are
contained
in
Humility
:
there
they
are
expressed
,
there
they
are
exercised
:
There
they
are
enlarged
,
and
beautified
in
like
manner
:
There
they
grow
deep
,
and
serious
,
and
infinite
:
there
they
become
vigorous
and
strong
;
there
they
are
made
substantial
and
eternal
.
All
the
Powers
of
the
Soul
are
employed
,
extended
and
made
perfect
in
this
depth
of
Abysses
.
It
is
the
basis
and
foundation
of
all
Vertue
and
Gratitude
whatsoever
.
It
is
in
some
sort
the
very
fountain
of
Life
and
Felicity
it self
.
For
as
nothing
is
great
but
in
comparison
of
somewhat
less
;
so
nothing
is
sweet
but
what
is
New
and
Eternal
.
All
Life
consists
in
Motion
and
Change
.
The
pleasure
of
Acquiring
is
oftentimes
as
great
,
and
perhaps
alwaies
greater
than
that
of
Enjoying
.
The
long
possession
of
that
which
we
have
alwaies
had
,
takes
away
the
sence
,
and
maketh
us
dull
:
Old
and
Common
things
are
less
esteemed
,
unless
we
rub
up
our
Memories
with
some
helps
,
to
renew
them
and
our
sences
together
.
Gifts
are
alwaies
sweeter
in
the
coming
,
than
in
the
abiding
with
us
.
And
if
what
I
observe
in
the
course
of
nature
be
of
any
force
,
there
is
no
possibility
of
enjoyment
,
at
least
no
perfection
in
fruition
,
without
some
relation
to
the
first
Acquisition
.
Old
things
are
apt
to
grow
stale
,
and
their
value
to
be
neglected
,
by
their
continuance
with
us
.
I
have
noted
it
often
in
the
joy
that
young
Heirs
have
,
when
they
first
come
to
their
Estates
,
and
the
great
felicity
which
Lovers
promise
to
themselves
,
and
taste
also
when
they
meet
together
in
the
Marriage-bed
.
The
pleasures
of
all
which
pass
off
by
degrees
,
not
solely
by
reason
of
our
dulness
and
stupidity
,
but
far
more
from
a
secret
in
the
nature
of
things
.
For
all
Delight
springs
from
the
satisfaction
of
violent
Desire
:
when
the
desire
is
forgotten
,
the
delight
is
abated
.
All
Pleasure
consists
in
Activity
and
Motion
:
While
the
Object
stands
still
,
it
seemeth
dead
and
idle
.
The
sence
of
our
want
must
be
quick
upon
us
to
make
the
sence
of
our
enjoyment
perfect
.
The
rapture
proceeds
from
the
convenience
between
us
,
the
marvellous
fitness
that
is
in
such
Objects
to
satisfie
our
Capacities
and
Inclinations
.
The
misery
and
vacuity
must
needs
be
remembred
to
make
that
Convenience
live
,
and
to
inspire
a
sence
of
it
perpetually
into
us
.
The
coming
of
a
Crown
,
and
the
joy
of
a
Kingdom
is
far
more
quick
and
powerful
in
the
surprize
and
novelty
of
the
Glory
,
than
in
the
length
of
its
Continuance
.
We
perceive
it
by
the
delight
which
Lovers
taste
in
recounting
their
Adventures
.
The
Nature
of
the
thing
makes
the
memory
of
their
first
Amours
more
pleasant
,
than
the
possession
of
the
last
.
There
is
an
instinct
that
carries
us
to
the
beginning
of
our
Lives
.
How
do
Old
men
even
dote
into
lavish
discourses
of
the
beginning
of
their
lives
?
The
delight
in
telling
their
old
Stories
is
as
great
to
themselves
as
wearisom
to
others
.
Even
Kings
themselves
,
would
they
give
themselves
the
liberty
of
looking
back
,
might
enjoy
their
Dominions
with
double
lustre
,
and
see
and
feel
their
former
Resentments
,
and
enrich
their
present
Security
with
them
.
All
a
mans
Life
put
together
contributes
a
perfection
to
every
part
of
it
,
and
the
Memory
of
things
past
is
the
most
advantagious
light
of
our
present
Condition
.
Now
all
these
sparkles
of
Joy
,
these
accidental
hints
of
Nature
,
and
little
raies
of
Wisdom
,
meet
together
in
Humility
.
For
an
Humble
man
condescendeth
to
look
into
his
Wants
,
to
reflect
upon
all
his
Vices
,
and
all
his
Beginnings
,
with
far
deeper
designs
than
is
ordinarily
done
.
WE
recount
these
ordinary
discoveries
of
the
inclination
of
Nature
,
because
Humility
is
(
if
I
may
so
speak
)
the
Rendezvous
of
their
perfection
.
All
the
stirrings
of
Grace
and
Nature
,
all
the
acts
of
GOD
and
the
Soul
,
all
his
Condescensions
,
and
beginnings
to
advance
us
,
all
his
Gifts
at
their
first
coming
,
all
the
depths
and
changes
of
our
Condition
,
all
our
Desires
,
all
our
primitive
and
virgin
Joyes
,
the
whole
story
of
our
Creation
,
and
Life
,
and
Fall
,
and
Redemption
,
in
all
the
newness
of
its
first
appearance
,
all
our
Wants
and
Dangers
,
Exigencies
and
Extremities
,
all
our
Satisfactions
and
Delights
are
present
together
in
our
Humility
;
and
are
so
infinitely
near
and
present
thereunto
,
so
sweet
and
vigorous
in
their
mixture
,
so
strangely
powerful
in
their
influence
,
that
they
inspire
our
Hearts
,
enter
our
Thoughts
,
and
incorporate
with
our
Souls
,
and
are
as
near
and
sweet
,
as
our
present
condition
,
be
it
never
so
blessed
:
All
put
together
is
far
more
sweet
than
our
present
Condition
,
a
great
part
of
our
felicity
and
glory
is
in
it
,
while
we
take
it
in
by
our
Conceptions
here
,
and
apply
it
to
our
Souls
,
in
an
humble
manner
;
but
it
will
be
much
more
our
felicity
in
Heaven
.
It
is
of
so
much
concernment
,
that
a
Great
Divine
in
our
English
Zion
said
,
The
greater
part
of
our
eternal
happiness
will
consist
in
a
grateful
Recognition
(
not
of
our
Joyes
to
come
,
but
)
of
Benefits
already
received
.
NOW
look
into
the
office
and
work
of
Humility
.
I
will
not
tell
you
how
here
upon
Earth
it
shunneth
all
strife
and
contention
about
Places
;
and
all
the
Mischiefs
consequent
thereto
;
nor
of
the
Unity
,
and
Peace
,
and
Honour
it
produceth
.
These
are
all
but
Temporal
Benefits
.
It
has
ten
thousand
other
Walks
and
Circuits
,
and
periods
of
Revolution
.
I
will
tell
you
how
it
behaves
it self
in
Paradice
and
in
Heaven
.
HUMILITY
by
leading
us
to
the
bottom
of
our
Condition
,
sets
our
Original
before
our
eyes
,
considers
that
eternal
abyss
of
Idleness
and
Vacuity
out
of
which
we
were
taken
,
that
miracle
by
which
we
were
made
of
Nothing
.
How
destitute
we
should
have
been
in
our selves
had
not
GOD
created
the
World
,
had
he
not
been
pleased
to
communicate
himself
and
his
Glory
to
us
.
How
weak
and
unable
we
were
to
devise
or
desire
any
Felicity
,
yet
how
infinitely
necessary
the
preparation
of
it
after
we
were
created
.
How
great
our
desires
and
expectations
were
,
how
sore
and
urgent
our
wants
and
necessities
:
how
much
we
needed
infinite
Wisdom
,
and
almighty
Power
to
fill
Immensity
with
the
omnipresence
of
their
Glory
,
and
to
fill
their
omnipresence
with
Effects
and
Treasures
:
How
gracious
and
good
GOD
was
to
do
all
this
for
us
,
without
our
asking
:
and
how
justly
Davids
rapture
may
be
taken
up
by
the
Soul
,
The
King
shall
joy
in
thy
strength
,
O
Lord
,
and
in
thy
Salvation
how
greatly
shall
he
rejoyce
!
Thou
preventest
him
with
the
blessings
of
Goodness
,
thou
settest
a
Crown
of
pure
Gold
on
his
head
!
His
glory
is
great
in
thy
Salvation
,
Honour
and
Majesty
hast
thou
laid
upon
him
.
For
thou
hast
made
him
most
Blessed
for
ever
;
thou
hast
made
him
exceeding
glad
with
thy
Countenance
!
We
might
have
been
made
,
and
put
,
in
the
condition
of
Toads
;
who
are
now
created
in
the
Image
of
GOD
,
have
dominion
over
all
his
Works
,
and
are
made
capable
of
all
Eternity
.
The
infinite
condescention
of
GOD
is
the
amazement
of
the
Soul
:
The
depth
of
its
low
estate
increaseth
the
height
of
its
exaltation
.
All
that
it
wanted
in
it self
it
findeth
in
the
goodness
of
its
Benefactour
,
and
the
joy
of
being
so
Beloved
,
is
greater
than
that
of
having
all
these
things
of
our selves
for
ever
.
For
the
Love
of
GOD
alone
,
and
his
goodness
in
Giving
,
is
our
last
,
and
best
,
and
proper
Felicity
.
Hereupon
follows
the
extinction
of
all
Envy
,
Regret
,
and
Discontentment
;
the
sacrificing
of
our selves
,
the
annihilating
of
our selves
,
the
lowliness
of
our selves
;
And
the
Exaltation
of
GOD
,
and
the
Adoration
of
GOD
,
and
the
Joy
of
adoring
the
Greatest
of
all
other
;
The
Amity
and
Friendship
between
GOD
and
his
Creature
,
the
Unity
of
both
,
and
their
happiness
for
ever
.
Without
this
Humility
of
looking
into
the
bottom
of
our
first
Condition
,
all
this
is
impossible
:
And
for
this
cause
is
Humility
an
eternal
Vertue
,
in
all
estates
for
ever
to
be
enjoyed
;
(
I
might
have
said
)
exercised
.
THUS
in
the
estate
of
Sin
and
Misery
,
all
the
odiousness
of
our
Guilt
,
all
our
despair
and
deformity
,
all
our
shame
and
misery
,
all
the
necessity
of
Hating
GOD
and
being
hated
of
him
,
comes
before
the
eyes
of
an
humble
Soul
,
with
all
the
mercies
and
condescentions
of
eternal
Love
in
the
work
of
Redemption
.
AND
in
the
state
of
Glory
it self
all
the
particular
Sins
,
Neglects
,
Rebellions
,
Apostasies
,
and
Villanies
we
committed
against
GOD
after
all
his
mercy
and
goodness
in
the
Death
of
his
Son
;
how
infinitely
base
we
were
in
despising
all
his
Bounties
and
Glories
;
how
infinitely
those
Offences
made
us
unworthy
of
Heaven
,
and
the
eternal
Glory
we
now
enjoy
;
how
marvellous
and
incomparable
his
Love
was
,
in
pursuing
us
with
so
much
Long-suffering
and
Patience
;
how
amiable
he
is
,
and
how
vile
and
unworthy
we
are
in
all
this
,
it
is
the
office
of
Humility
to
feel
and
ponder
.
Thus
you
see
its
work
,
and
you
may
easily
conjecture
at
its
eternal
Reward
.
All
things
are
in
it
,
in
the
utmost
height
and
depth
of
Resignation
and
Contentment
,
enjoyed
.
I
need
not
observe
that
sweetness
of
Conversation
,
that
Civility
,
and
Courtesie
,
that
springs
from
Humility
.
The
Meek
and
Lowly
are
the
same
men
:
the
Kind
,
and
Charitable
,
and
the
Affable
and
the
good
are
all
of
them
Humble
,
and
so
are
all
they
that
prefer
others
above
themselves
,
and
render
themselves
amiable
by
honouring
their
Inferiours
,
and
giving
place
to
their
Equals
.
At
least
they
imitate
Humility
as
Complemental
Courtiers
do
,
for
their
advantage
.
And
it
is
no
small
token
of
its
excellency
,
that
the
greatest
enemies
of
Humility
and
Vertue
,
are
forced
sometimes
to
flie
to
it
for
succour
;
as
those
that
well
know
they
can
never
thrive
,
nor
prosper
in
the
World
without
Esteem
,
nor
gain
Esteem
without
covering
their
Vices
under
the
mask
of
Vertue
.
All
the
advantages
and
effects
of
this
will
be
enjoyed
eternally
.
CHAP.
XXVII
.
That
Contentment
is
a
Vertue
.
Its
Causes
and
its
Endi
:
Its
Impediments
,
Effects
,
and
Advantages
.
The
way
to
attain
and
secure
Contentment
.
THOUGH
we
have
not
named
it
,
in
our
first
distribution
of
Vertue
into
its
several
kinds
,
yet
the
commendation
which
Contentment
hath
in
Scripture
,
imports
it
to
be
a
Vertue
:
so
does
the
difficulty
of
attaining
it
,
and
the
great
and
mighty
force
it
is
of
in
our
Lives
and
Conversations
.
Having
Food
and
Rayment
,
saith
the
Apostle
,
let
us
therewith
be
content
:
For
Godliness
with
Contentment
is
great
Gain
.
Where
he
fitly
noteth
,
that
Godliness
is
the
original
of
true
Contentment
,
and
that
the
Gain
of
so
great
a
Vertue
is
inestimable
.
The
truth
is
,
it
is
impossible
to
be
happy
,
or
grateful
without
it
.
A
discontented
Mind
is
exceeding
prone
to
be
peevish
and
fretful
,
and
throws
a
man
into
all
the
indecencies
of
Avarice
,
Ambition
,
Envy
,
Treason
,
Murther
,
Contention
,
Turbulency
,
Murmuring
,
Repining
,
Melancholy
and
Sowrness
,
Anger
,
Baseness
and
Folly
,
into
all
the
Malevolence
and
Misery
which
can
disorder
the
Soul
,
or
disturb
the
World
.
Suspicion
,
Unbelief
,
Enmity
against
GOD
,
Fear
and
Cowardice
,
Barrenness
in
good
and
praise-worthy
Employments
,
Weariness
and
Complaint
,
hatred
of
Retirement
,
Spiritual
Idleness
and
Ignorance
are
its
Companions
,
followed
by
Debaucheries
,
and
all
the
sorts
of
vile
and
wicked
Diversions
.
For
Man
is
an
unwelcome
Creature
to
himself
till
he
can
delight
in
his
Condition
,
and
while
he
hates
to
be
alone
,
exposeth
himself
to
all
kind
of
Mischiefs
and
Temptations
,
because
he
is
an
active
Creature
,
and
must
be
doing
something
,
either
Good
,
or
Evil
.
TRUE
Contentment
is
the
full
satisfaction
of
a
Knowing
Mind
.
It
is
not
a
vain
and
empty
Contentment
,
which
is
falsely
so
called
,
springing
from
some
one
particular
little
satisfaction
,
that
however
Momentany
it
be
,
does
for
the
present
delight
our
Humour
:
but
a
long
habit
of
solid
Repose
,
after
much
study
and
serious
Consideration
.
It
is
not
the
slavish
and
forced
Contentment
,
which
the
Philosophers
among
the
Heathen
did
force
upon
themselves
;
but
a
free
and
easie
Mind
attended
with
pleasure
,
and
naturally
rising
from
ones
present
Condition
.
It
is
not
a
morose
and
sullen
Contempt
of
all
that
is
Good
.
That
Negative
Contentment
,
which
past
of
Old
for
so
great
a
Vertue
,
is
not
at
all
conducive
to
Felicity
,
but
is
a
real
Vice
:
for
to
be
Content
without
cause
,
is
to
sit
down
in
our
Imperfection
:
and
to
seek
all
ones
Blis
in
ones
self
alone
,
is
to
scorn
all
other
Objects
,
even
GOD
himself
and
all
the
Creation
.
It
is
a
high
piece
of
Pride
and
stiffness
in
a
man
,
that
renders
him
good
for
nothing
,
but
makes
him
Arrogant
and
Presumptuous
in
the
midst
of
his
blindness
,
his
own
slave
and
his
own
Idol
,
a
Tyrant
over
himself
,
and
yet
his
only
Deity
.
It
makes
a
man
to
live
without
GOD
in
the
World
,
and
cuts
him
off
from
the
Universe
.
It
makes
him
incapable
either
of
Obligation
or
Gratitude
,
his
own
Prison
and
his
own
Torm●ntour
.
It
shuts
up
the
Soul
in
a
Grave
,
and
makes
it
to
lead
a
living
Death
,
and
robs
it
of
all
its
Objects
.
It
mingles
Nature
and
Vice
in
a
confusion
,
and
makes
a
man
fight
against
Appetite
and
Reason
.
Certainly
that
Philosopher
has
a
hard
task
,
that
must
fight
against
Reason
,
and
trample
under
foot
the
essence
of
his
Soul
,
to
establish
his
Felicity
!
Contentment
is
a
sleepy
thing
!
If
it
in
Death
alone
must
die
;
A
quiet
Mind
is
worse
than
Poverty
!
Unless
it
from
Enjoyment
spring
!
That
's
Blessedness
alone
that
makes
a
King
!
Wherein
the
Joyes
and
Treasures
are
so
great
,
They
all
the
powers
of
the
Soul
employ
,
And
fill
it
with
a
Work
compleat
,
While
it
doth
all
enjoy
.
True
Joyes
alone
Contentment
do
inspire
,
Enrich
Content
,
and
make
our
Courage
higher
.
Content
alone
's
a
dead
and
silent
Stone
:
The
real
life
of
Bliss
Is
Glory
reigning
in
a
Throne
,
Where
all
Enjoyment
is
The
Soul
of
Man
is
so
inclin'd
to
see
,
Without
his
Treasures
no
mans
Soul
can
be
,
Nor
rest
content
Uncrown'd
!
Desire
and
Love
Must
in
the
height
of
all
their
Rapture
move
,
Where
there
is
true
Felicity
.
Employment
is
the
very
life
and
ground
Of
Life
it self
:
whose
pleasant
Motion
is
The
form
of
Bliss
:
All
Blessedness
a
life
with
Glory
Crown'd
.
Life
!
Life
is
all
:
in
its
most
full
extent
Stretcht
out
to
all
things
,
and
with
all
Content
!
The
only
reason
why
a
Wise
and
Holy
man
is
satisfied
with
Food
and
Rayment
,
is
because
he
sees
himself
made
possessour
of
all
Felicity
,
the
image
of
the
Deity
,
the
great
Object
of
his
eternal
Love
,
and
in
another
way
far
more
Divine
and
perfect
,
the
Heir
of
the
World
,
and
of
all
Eternity
.
He
knows
very
well
,
that
if
his
honour
be
so
great
,
as
to
live
in
Communion
with
GOD
in
the
fruition
of
all
his
Joyes
,
he
may
very
well
spare
the
foul
and
feeble
Delights
of
men
:
And
though
the
Law
be
not
so
severe
,
as
to
command
him
to
be
Content
without
Food
and
Rayment
:
yet
if
for
GOD's
sake
he
should
by
the
wickedness
of
Men
be
bereaved
of
both
,
he
may
well
be
Patient
,
nay
and
die
with
glory
.
And
this
indeed
is
that
which
maketh
Contentment
so
great
a
Vertue
.
It
hath
a
powerful
influence
upon
us
in
all
Estates
;
to
take
off
our
Perplexity
,
Sollicitude
and
Care
,
and
to
adorn
our
lives
with
Liberty
and
Chearfulness
,
by
which
we
become
acceptable
and
admirable
to
the
Sons
of
Men.
It
makes
us
prone
to
be
Kind
and
Liberal
,
whereby
we
become
Obliging
and
full
of
good
Works
.
For
it
delivers
us
from
all
servile
Fear
,
and
gives
us
Courage
and
Confidence
in
GOD.
For
well
may
we
dare
to
trust
him
in
such
little
Matters
,
who
has
manifested
his
Friendship
and
Bounty
in
such
infinite
good
things
,
and
made
it
impossible
for
us
to
be
Miserable
,
if
we
are
pleasing
to
him
.
An
intelligent
and
full
Contentment
elevates
the
Soul
above
all
the
World
,
and
makes
it
Angelical
:
it
instills
a
Divine
and
Heavenly
Nature
,
enflames
the
Soul
with
the
love
of
GOD
,
and
moves
it
to
delight
in
Devotion
and
Prayer
.
The
sweetness
of
his
Thoughts
,
and
the
beauty
of
his
Object
draws
a
Lover
often
into
Solitudes
.
And
a
Royal
Man
in
a
strange
Country
(
especially
when
he
has
heard
tidings
of
his
Fathers
Death
,
and
the
devolving
of
his
Crown
and
Throne
on
himself
)
desires
to
be
alone
,
that
he
may
digest
these
Affairs
in
his
Thoughts
a
little
:
He
delights
in
being
retired
,
because
he
can
find
nothing
worthy
of
himself
in
Company
.
Magnanimous
Souls
are
above
Garlands
and
Shepherds
:
And
there
is
no
greatness
of
Soul
like
that
which
perfect
Contentment
inspires
.
BUT
that
which
above
all
other
things
makes
me
to
note
the
Vertue
of
Contentment
,
is
its
great
influence
,
efficacy
,
and
power
in
confirming
our
Faith
.
For
when
I
see
the
Beauty
of
Religion
I
know
it
to
be
true
.
For
such
is
its
excellency
,
that
if
you
remove
it
out
of
the
World
,
all
the
things
in
Heaven
and
Earth
will
be
to
no
purpose
.
The
business
of
Religion
is
the
Love
of
GOD
,
the
Love
of
Angels
and
Men
,
and
the
due
esteem
we
owe
to
inferiour
Creatures
.
Remove
this
Love
,
this
Charity
,
this
Due
Esteem
,
this
delight
that
we
should
take
in
all
amiable
Objects
;
Life
and
Pleasure
are
extinguished
.
I
see
Nature
it self
teaching
me
Religion
:
And
by
the
admirable
Contexture
of
the
Powers
of
my
Soul
,
and
their
fitness
for
all
Objects
and
Ends
,
by
the
incomparable
Excellency
of
the
Laws
prescribed
,
and
the
worthiness
and
Beauty
of
all
the
Objects
for
which
my
power
are
prepared
,
see
plainly
,
that
I
am
infinitely
Beloved
:
and
that
all
the
cross
and
disorderly
things
,
that
are
now
upon
Earth
,
are
meer
Corruptions
and
depravations
of
Nature
,
which
free
Agents
have
let
in
upon
themselves
.
All
which
since
they
are
reducible
to
the
Government
of
Reason
,
and
may
be
Wisdom
be
improved
to
my
higher
happiness
,
I
am
sure
I
am
redeemed
,
and
that
there
is
some
eternal
Power
that
governs
the
World
with
so
much
Goodness
for
my
felicity
,
since
I
my self
was
not
able
to
do
it
.
That
all
Ages
are
beautified
by
his
Wisdom
for
my
enjoyment
I
hope
in
like
manner
:
nay
I
see
it
plainly
.
And
of
all
these
Joyes
the
Cross
of
Christ
is
the
Root
and
Centre
.
I
confess
it
is
difficult
to
gain
this
high
and
divine
Contentment
,
because
its
measure
and
value
is
infinite
:
Nay
there
are
other
causes
both
Temporal
and
Eternal
that
may
seem
to
be
impediments
.
One
was
a
business
which
David
did
experience
,
The
prosperity
of
the
Wicked
.
They
live
in
so
much
Splendour
,
Pomp
,
and
Grandeur
,
have
so
much
Respect
and
Reverence
paid
unto
them
,
and
reign
as
it
were
in
the
high
Esteem
of
all
that
are
round
about
them
in
such
a
manner
,
that
a
Poor
good
man
is
hardly
lookt
upon
among
them
.
His
condition
seemeth
Servile
,
and
he
is
little
regarded
.
David
carried
the
Temptation
far
higher
,
yet
triumphed
over
it
,
Psal.
73.
1
,
&c.
Truly
GOD
is
good
to
Israel
,
even
to
such
as
are
of
a
clean
heart
.
But
as
for
me
my
feet
were
almost
gone
,
my
steps
had
well
nigh
slipt
.
For
I
was
envious
at
the
foolish
,
when
I
saw
the
prosperity
of
the
Wicked
.
For
all
the
day
long
have
I
been
plagued
,
and
chastened
every
morning
.
Whether
it
be
through
Nature
,
or
its
Corruption
,
I
cannot
tell
(
at
least
I
will
not
stand
to
dispute
it
)
but
it
is
somewhat
grievous
,
to
see
men
of
the
same
mould
with
our selves
so
highly
magnified
,
and
our selves
slighted
,
and
unable
to
appear
with
Equality
among
them
:
because
the
true
Greatness
of
our
Souls
is
hidden
,
oppressed
,
and
buried
as
it
were
in
the
Meanness
of
our
Condition
.
But
yet
we
have
excellent
Company
,
David
and
the
Prophets
,
Christ
and
his
Apostles
,
and
all
the
Martyrs
,
that
are
now
so
glorious
.
And
if
you
please
you
may
consider
,
what
these
Great
men
do
when
the
shew
is
over
:
We
when
we
come
abroad
are
weak
and
despised
,
and
they
when
they
are
alone
.
A
Vertuous
man
is
Great
within
,
and
glorious
in
his
Retirements
,
is
honoured
also
among
men
in
Truth
and
Reality
;
the
rest
make
an
outward
shew
,
and
are
honoured
in
Ceremony
.
We
are
accepted
in
the
eyes
of
GOD
and
his
holy
Angels
,
and
they
are
condemned
:
Their
Life
is
a
Dream
,
and
ours
is
Eternal
:
We
expatiate
over
all
the
World
with
infinite
Joy
and
Pleasure
in
our
Solitudes
,
and
they
are
nothing
when
they
return
to
themselves
.
That
wherein
the
greatest
difficulty
of
all
doth
consist
,
is
the
boundless
desire
and
ambition
of
the
Soul
,
whereby
we
are
tempted
to
envy
any
thing
that
is
above
us
,
and
for
ever
to
be
displeased
unless
our
glory
and
blessedness
be
Eternal
;
I
do
not
mean
Immortal
only
,
but
of
everlasting
Extent
,
and
infinite
Beauty
.
We
soar
to
the
Best
and
highest
of
all
that
is
possible
:
And
unless
in
all
Ages
and
Kingdoms
our
Satisfaction
be
compleat
,
and
our
Pleasure
exquisite
;
we
are
prone
to
be
tormented
with
the
perfection
of
our
Desires
.
But
GOD
having
given
himself
,
and
all
his
Kingdom
and
Glory
to
us
,
there
is
no
room
for
Complaint
.
All
his
Power
being
glorified
by
his
Wisdom
and
Goodness
for
our
advancement
,
we
need
nothing
but
a
clear
sight
of
the
face
of
Truth
,
and
a
lively
sence
of
our
Condition
,
to
ravish
and
transport
us
into
Extasies
,
and
Praises
.
THE
happiness
of
a
Contented
Spirit
consists
not
alone
in
the
fruitions
of
its
Bliss
,
but
in
the
fruits
and
effects
it
produceth
in
our
Lives
.
It
gives
us
many
advantages
over
Sin
,
Temptation
,
Fear
,
Affliction
,
Poverty
,
Sickness
,
Death
,
and
all
other
Casualties
to
which
we
are
obnoxious
,
by
reason
of
our
frail
and
fickle
condition
.
But
all
these
I
shall
pass
over
,
and
only
mention
two
,
which
are
worth
our
care
and
desire
;
Security
and
Power
.
AS
there
is
a
vain
and
empty
Contentment
,
so
there
is
a
rash
and
foolish
Security
.
For
a
man
to
wink
at
all
Hazards
to
which
he
is
exposed
,
and
without
any
consideration
of
what
may
befal
him
,
to
give
himself
up
to
his
ease
and
pleasure
,
is
as
great
a
madness
,
as
it
is
for
a
General
environed
with
Enemies
to
sleep
without
his
Guards
,
or
be
totally
negligent
of
his
Camp
,
and
his
Army
.
But
when
he
has
Conquered
all
his
Enemies
,
then
to
be
filled
with
Melancholy
fears
,
and
Pannick
terrours
,
is
as
great
a
weakness
,
as
a
man
of
Worth
can
be
capable
of
.
Even
in
the
midst
of
them
,
when
he
has
surveyed
all
their
strengths
,
and
made
full
provision
for
their
incursions
;
he
may
take
his
rest
with
liberty
:
provided
he
be
moderate
and
wary
in
his
proceedings
.
This
last
is
our
Condition
.
We
must
not
live
as
if
there
were
no
Sickness
and
Death
in
the
World
.
We
must
remember
there
are
Calamities
of
every
kind
,
and
fortifie
our selves
with
Principles
and
Resolutions
against
them
all
,
put
on
the
whole
Armour
of
GOD
,
which
is
called
sometimes
the
Armour
of
Light
,
and
stand
prepared
for
all
Assaults
whatsoever
.
When
we
have
so
done
,
as
it
is
a
terrible
thing
to
be
surprized
,
so
it
is
a
glorious
thing
with
open
eyes
to
see
and
know
all
the
Evil
that
is
in
Death
,
Imprisonment
,
Persecution
,
Shame
and
Poverty
,
Famine
,
Banishment
,
Pain
and
Torment
;
and
yet
to
be
secure
in
the
midst
of
our
fruitions
.
There
is
a
worthless
,
and
there
is
a
divine
Security
:
It
is
a
poor
business
for
a
man
to
be
secure
,
that
has
nothing
to
lose
.
A
Beggar
sings
upon
the
Road
without
any
fear
of
Thieves
.
But
to
be
full
of
Gold
and
Jewels
,
yet
safe
from
danger
;
to
be
secure
in
a
Palace
of
Delights
;
in
the
midst
of
a
Kingdom
,
and
in
the
possession
of
all
its
glory
to
rest
with
safety
,
this
is
a
valuable
and
sweet
Security
,
a
safety
enriched
with
solid
Enjoyments
,
much
more
is
it
here
upon
Earth
to
have
the
bliss
and
security
of
Angels
.
Among
Wolves
,
and
Tygers
,
and
Bears
and
Dragons
;
among
Thieves
and
Murtherers
,
Bloody
Men
and
Devils
;
among
Dead-mens
Bones
,
and
Graves
and
Sepulchres
,
when
showers
of
Arrows
fall
round
about
us
,
and
Hell
is
beneath
us
;
this
is
something
more
than
to
be
secure
where
no
danger
is
near
,
no
Calamity
possible
.
It
is
a
kind
of
triumph
in
Security
,
and
hath
a
peculiar
glory
in
it
which
the
very
security
of
Heaven
is
incapable
of
.
And
yet
poor
frail
Man
obnoxious
and
liable
to
all
these
destructions
is
safe
among
them
all
,
when
he
is
once
gotten
into
the
heart
of
GOD's
Kingdom
,
and
surrounded
with
Felicity
.
It
s
very
Beauties
are
its
Strengths
.
He
knows
himself
beloved
of
the
eternal
GOD
,
and
that
the
King
of
Terrors
is
but
a
disguised
Bug-Bear
,
a
dark
and
doleful
passage
to
the
Ignorant
,
but
to
him
a
bright
and
transparent
way
to
the
King
of
Glory
.
This
Blessedness
is
of
stable
,
incorruptible
nature
,
which
nothing
can
destroy
.
It
digesteth
all
kind
of
Evils
,
and
turneth
them
into
nourishment
.
There
is
a
Wisdom
above
us
,
and
a
Wisdom
within
us
,
that
maketh
all
things
work
together
for
good
to
them
that
love
GOD
,
and
nothing
is
able
to
hurt
us
but
our selves
.
Now
for
Power
which
Felicity
giveth
:
There
is
an
intrinsick
power
in
the
enjoyment
it self
,
for
which
Felicity
is
to
be
admired
:
in
comparison
of
which
all
other
Powers
are
but
poor
and
feeble
.
To
speak
with
the
tongue
of
Men
and
Angels
,
to
move
Mountains
,
or
turn
them
into
Gold
,
to
raise
the
Dead
,
to
command
the
Sun
,
are
common
things
:
The
power
of
creating
Worlds
is
but
vain
,
without
the
power
of
enjoying
them
.
All
Honour
,
Pleasure
and
Glory
are
shut
up
in
Felicity
.
Had
we
a
power
of
Creating
and
enjoying
all
Worlds
,
it
were
infinitely
short
of
the
power
of
enjoying
GOD
,
because
he
is
infinitely
greater
and
higher
than
all
.
the
Creating
Power
is
superfluous
to
us
,
because
all
is
most
exquisite
and
perfect
already
.
The
fools
Wishing
Cap
,
and
the
Philosophers
Stone
are
but
trifles
:
All
things
(
that
are
not
gold
)
are
better
than
gold
.
Felicity
giveth
us
the
power
of
enjoying
all
,
even
GOD
himself
,
all
Angels
and
Men
,
and
all
Worlds
,
nay
all
their
Riches
,
Splendors
and
Pomps
in
their
places
,
which
is
the
most
amiable
and
desirable
,
the
most
sweet
and
profitable
Power
of
all
other
.
BUT
when
we
are
Contented
,
there
is
another
Power
worth
the
having
,
which
Felicity
giveth
us
.
It
enables
us
to
despise
the
Menaces
and
Angers
of
Men
,
it
setteth
us
above
their
reach
,
and
inspires
us
with
a
comely
boldness
to
dare
to
do
any
thing
that
is
good
,
as
well
as
with
ability
to
dare
to
suffer
any
thing
that
is
evil
.
He
that
is
secure
,
and
he
that
hath
enough
,
is
independant
,
and
bold
as
a
Lion
:
And
besides
all
this
he
has
a
certain
lustre
in
his
Actions
,
that
gives
him
authority
and
power
over
others
,
to
intercede
and
prevail
in
his
requests
,
to
live
in
honour
and
good
esteem
,
and
to
make
many
subservient
to
his
best
occasions
.
He
is
great
in
Heaven
,
and
whatever
he
asks
of
his
eternal
Father
in
his
Sons
Name
,
with
Wisdom
and
Piety
,
shall
not
be
denied
him
.
He
can
touch
the
hearts
of
millions
by
his
Fathers
Mediation
:
For
the
hearts
of
Kings
are
in
the
hands
of
the
Lord
,
to
turn
them
as
the
Rivers
of
water
.
He
made
his
people
to
be
pitied
of
all
them
that
carried
them
away
Captive
,
and
gave
them
favour
in
the
sight
of
the
Egyptians
.
And
this
secret
alone
is
of
more
value
then
we
can
well
describe
.
To
receive
power
from
Heaven
to
be
Vertuous
,
to
delight
in
Vertue
,
to
be
irresistible
and
invincible
in
the
practice
of
it
,
is
a
very
divine
and
glorious
Priviledge
.
Felicity
it self
is
the
fountain
of
this
Power
,
and
the
knowledge
of
its
greatness
that
which
enflames
us
with
the
love
of
it
.
Felicity
is
excellent
not
only
as
it
is
the
end
of
Vertue
,
but
the
encouragement
of
it
.
He
that
is
Content
has
a
great
advantage
above
all
other
men
,
because
he
moves
with
greater
ease
,
and
passeth
through
all
difficulties
with
greater
pleasure
.
A
general
of
an
Army
,
that
works
with
the
Common
Souldiers
in
the
Trenches
,
does
the
same
work
,
but
with
more
honour
and
less
labour
.
He
is
not
servile
in
it
as
the
rest
are
,
but
his
pleasure
is
to
do
it
for
all
their
encouragement
.
He
does
it
in
the
quality
of
a
Prince
,
and
with
less
molestation
;
he
has
higher
Incentives
,
and
more
sublime
Rewards
.
Yet
he
does
it
too
with
greater
merit
and
acceptance
.
A
man
that
sees
and
knows
the
glory
of
his
high
and
heavenly
Estate
,
does
all
things
triumphantly
.
The
sweetness
of
his
Bliss
alters
the
very
nature
of
his
Fights
and
Battles
.
He
does
all
things
in
the
light
,
without
groaning
and
reluctancy
:
He
marches
on
with
dancing
and
melody
,
and
chearful
looks
,
and
smiles
,
and
thanksgivings
:
whereas
they
that
know
not
the
glory
of
Felicity
groap
in
the
dark
;
they
that
are
discontented
move
heavily
,
and
are
in
all
their
proceedings
lame
and
maimed
.
THE
way
to
attain
the
felicity
of
Contentment
,
is
to
attain
Felicity
that
we
may
be
contented
.
True
Felicity
is
the
source
of
Contentment
,
and
of
all
Vertue
.
It
is
never
to
be
gotten
but
by
digging
after
Knowledge
as
for
hidden
Treasures
.
Praying
for
it
is
a
good
way
,
but
Prayers
without
Industry
is
a
meer
mockery
.
Industry
on
the
other
side
without
Prayer
is
loose
Presumption
.
For
a
man
to
pray
to
GOD
to
make
his
Field
fruitful
without
ploughing
and
sowing
is
madness
,
and
to
expect
all
from
his
own
labour
,
without
GOD's
Blessing
,
impiety
.
But
GOD
never
yet
said
to
any
of
the
seed
of
Jacob
,
Seek
ye
my
face
in
vain
.
WHEN
Contentment
is
gotten
,
it
must
be
secured
by
the
same
means
by
which
it
was
obtained
.
Care
in
fencing
is
as
necessary
as
Care
in
ploughing
,
and
there
is
Labour
too
but
sweet
and
delightful
even
in
reaping
in
the
Harvest
.
But
all
the
work
is
reduced
into
narrow
room
:
Thou
hast
no
charge
over
any
other
than
thine
own
Vineyard
.
When
thou
hast
gotten
the
knowledge
of
Felicity
and
thy self
,
the
grand
means
of
Contentment
is
continually
to
enjoy
it
.
With
all
thy
getting
get
Wisdom
,
and
with
all
thy
keeping
keep
thy
Heart
;
For
out
of
it
are
the
Issues
of
Life
and
Death
.
Nothing
can
waste
thy
Conscience
but
Sin
,
and
nothing
trouble
thy
Repose
,
but
what
disturbs
thy
Conscience
.
Let
Vertue
and
Felicity
be
thy
only
good
,
and
believe
firmly
that
nothing
can
hurt
thee
but
SIN
alone
.
One
evil
action
done
by
thy self
,
is
more
mischievous
to
thee
,
then
all
the
Calamities
and
Sufferings
in
the
World
.
CHAP.
XXVIII
.
Of
Magnanimity
,
or
Greatness
of
Soul
.
Its
Nature
.
It
s
Foundation
in
the
vast
Capacity
of
the
Understanding
.
It
s
Desire
.
Its
Objects
are
infinite
and
eternal
.
Its
Enquiries
are
most
profound
and
earnest
.
It
disdaineth
all
feeble
Honours
,
Pleasures
and
Treasures
.
A
Magnanimous
Man
is
the
only
Great
and
undaunted
Creature
.
MAGNANIMITY
and
Contentment
are
very
near
allyed
,
like
Brothers
and
Sisters
they
spring
from
the
same
Parents
,
but
are
of
several
Features
.
Fortitude
and
Patience
are
Kindred
too
to
this
incomparable
Vertue
.
Moralists
distinguish
Magnanimity
and
Modesty
,
by
making
the
one
the
desire
of
greater
,
the
other
of
less
and
inferiour
Honours
.
But
in
my
apprehension
there
is
more
in
Magnanimity
.
It
includes
all
that
belongs
to
a
Great
Soul
:
A
high
and
mighty
Courage
,
an
invincible
Patience
,
an
immoveable
Grandeur
which
is
above
the
reach
of
Injuries
,
a
contempt
of
all
little
and
feeble
Enjoyments
,
and
a
certain
kind
of
Majesty
that
is
conversant
only
with
Great
things
;
a
high
and
lofty
frame
of
Spirit
,
allayed
with
the
sweetness
of
Courtesie
and
Respect
;
a
deep
and
stable
Resolution
founded
on
Humility
without
any
baseness
;
an
infinite
Hope
;
and
a
vast
Desire
;
a
Divine
,
profound
,
uncontrolable
sence
of
ones
own
Capacity
,
a
generous
Confidence
,
and
a
great
inclination
to
Heroical
deeds
;
all
these
conspire
to
compleat
it
,
with
a
severe
and
mighty
expectation
of
Bliss
incomprehensible
.
It
soars
up
to
Heaven
,
and
looks
down
upon
all
the
dominion
of
Fortune
with
pity
and
disdain
.
Its
aims
and
designs
are
transcendent
to
all
the
Concerns
of
this
little
World
.
Its
Objects
and
its
Ends
are
worthy
of
a
Soul
that
is
like
GOD
in
Nature
;
and
nothing
less
than
the
Kingdom
of
GOD
,
his
Life
and
Image
;
nothing
beneath
the
Friendship
and
Communion
with
him
,
can
be
its
satisfaction
.
The
Terrours
,
Allurements
and
Censures
of
men
are
the
dust
of
its
feet
:
their
Avarice
and
Ambition
are
but
feebleness
before
it
.
Their
Riches
and
Contentions
,
and
Interests
and
Honours
,
but
insignificant
and
empty
trifles
.
All
the
World
is
but
a
little
Bubble
,
Infinity
and
Eternity
the
only
great
and
soveraign
things
wherewith
it
converseth
.
A
Magnanimous
Soul
is
alwaies
awake
.
The
whole
globe
of
the
Earth
is
but
a
Nutshell
in
comparison
of
its
enjoyments
.
The
Sun
is
its
Lamp
,
the
Sea
its
Fishpond
,
the
Stars
its
Jewels
,
Men
,
Angels
its
Attendance
,
and
GOD
alone
its
soveraign
Delight
and
supream
Complacency
.
The
Earth
is
its
Garden
,
all
Palaces
its
Summer
houses
,
Cities
are
its
Cottages
,
Empires
its
more
spacious
Conrts
,
all
Ages
and
Kingdoms
its
Demeans
,
Monarchs
its
Ministers
and
publick
Agents
,
the
whole
Catholick
Church
its
Family
,
the
eternal
Son
of
GOD
its
Pattern
and
Example
.
Nothing
is
great
if
compared
to
a
Magnanimous
Soul
,
but
the
Soveraign
Lord
of
all
Worlds
.
Mistake
not
these
things
for
arbitrary
flourishes
of
Luxuriant
fancy
:
I
speak
as
I
am
inspired
by
Felicity
.
GOD
is
the
Cause
,
but
the
knowledge
of
a
Mans
self
the
Foundation
of
Magnanimity
.
Trismegistus
counteth
thus
,
First
GOD
,
secondly
the
World
,
thirdly
Man
:
the
World
for
Man
,
and
Man
for
GOD.
Of
the
Soul
that
which
is
sensible
is
Mortal
,
but
that
which
is
reasonable
Immortal
.
The
Father
of
all
things
being
full
of
Light
and
Life
,
brought
forth
Man
like
unto
himself
,
whom
he
loved
as
his
proper
Off-spring
:
for
he
was
all
Beauteous
having
the
Image
of
his
Father
.
This
in
his
Poemander
.
Again
he
saith
,
Man
is
a
divine
and
living
thing
,
not
to
be
compared
to
any
Beast
that
lives
upon
the
Earth
,
but
to
them
that
are
above
(
in
the
highest
Heavens
)
that
are
called
Gods
.
Nay
rather
if
we
shall
be
bold
to
speak
the
truth
,
he
that
is
a
MAN
INDEED
is
above
them
!
He
is
infinitely
greater
than
the
gods
of
the
Heathen
:
And
a
God
like
unto
himself
(
as
the
Wise
Man
observes
)
he
cannot
make
.
At
least
,
saith
Trismegistus
,
they
are
equal
in
Power
:
For
none
of
the
things
in
Heaven
will
come
down
upon
Earth
,
and
leave
the
limits
of
Heaven
:
bur
a
Man
ascends
up
into
Heaven
,
and
measures
it
.
He
knoweth
what
things
are
on
high
,
and
what
below
.
And
that
which
is
the
greatest
of
all
,
he
leaveth
not
the
Earth
,
and
yet
is
above
:
so
mighty
and
vast
is
the
greatness
of
his
Nature
!
Wherefore
we
must
be
bold
to
say
,
that
an
Earthly
Man
is
a
Mortal
God
,
and
the
Heavenly
GOD
is
an
Immortal
MAN
.
THIS
is
the
Philosophy
of
the
ancient
Heathen
:
wherein
though
there
be
some
Errors
,
yet
was
he
guided
to
it
by
a
mighty
sence
of
the
interiour
Excellency
of
the
Soul
of
Man
,
and
the
boldness
he
assumes
is
not
so
profane
,
but
that
it
is
countenanced
here
and
there
in
the
Holy
Scripture
.
GOD
himself
said
unto
Moses
,
Lo
,
I
have
made
thee
a
God
to
Pharoah
.
Again
he
telleth
him
concerning
Aaron
,
He
shall
be
to
thee
instead
of
a
Mouth
,
and
thou
shalt
be
to
him
instead
of
God
.
And
again
concerning
all
the
Great
men
of
the
World
in
general
,
I
have
said
ye
are
Gods
,
but
ye
shall
die
like
Men.
But
let
us
see
the
Reason
of
the
Heathen
a
little
,
on
which
he
foundeth
his
great
Opinions
.
In
one
place
he
maketh
his
Son
Tatius
to
say
,
I
conceive
and
understand
,
not
by
the
sight
of
mine
Eyes
,
but
by
the
intellectual
Operation
,
&c.
I
am
in
Heaven
,
in
the
Earth
,
in
the
Water
,
in
the
Air
:
I
am
in
the
living
Creatures
,
in
Plants
,
in
the
Womb
:
every
where
.
Whereupon
he
asketh
him
,
Dost
thou
not
know
(
O
my
Son
)
that
thou
art
born
a
God
,
and
the
Son
of
The
One
as
I
am
?
And
the
ground
of
this
Question
he
unfoldeth
in
another
place
thus
;
Consider
him
that
contains
all
things
,
and
understand
,
that
nothing
is
more
Capacious
than
that
which
is
Incorporeal
,
nothing
more
swift
,
nothing
more
powerful
:
but
(
of
all
other
things
)
it
is
most
Capacious
,
most
swift
,
and
most
strong
.
And
judge
of
this
by
thy self
.
Command
thy
Soul
to
go
into
India
,
and
sooner
than
thou
canst
bid
it
,
it
will
be
there
.
Bid
it
pass
over
the
Ocean
,
and
suddenly
it
will
be
there
:
not
as
passing
from
place
to
place
,
but
suddenly
it
will
be
there
.
Command
it
to
flie
into
Heaven
,
and
it
will
need
no
wings
,
neither
shall
any
thing
hinder
it
;
not
the
fire
of
the
Sun
,
nor
the
AEther
,
nor
the
turning
of
the
Sphears
,
nor
the
bodies
of
any
of
the
Stars
,
but
cutting
through
all
it
will
flie
up
to
the
last
and
furthest
Body
.
And
if
thou
wilt
even
break
through
the
Whole
,
and
see
those
things
that
are
without
the
World
(
if
there
be
any
thing
without
)
i.e.
if
the
World
be
confined
,
]
thou
maist
.
Behold
how
great
Power
,
how
great
swiftness
thou
hast
!
Canst
thou
do
all
these
things
,
and
cannot
GOD
?
After
this
manner
therefore
contemplate
GOD
to
have
all
the
whole
World
in
himself
,
as
it
were
all
Thoughts
or
Intellections
.
If
therefore
thou
wilt
not
equal
thy self
to
GOD
,
thou
canst
not
understand
GOD.
For
the
like
is
intelligible
by
the
like
.
Increase
thy self
to
an
immeasurable
Greatness
,
leaping
beyond
every
Body
,
and
transcending
all
Time
,
become
ETERNITY
;
And
thou
shalt
understand
GOD.
If
thou
belive
in
thy self
that
nothing
is
impossible
,
but
accountest
thy self
Immortal
,
and
that
thou
canst
understand
all
things
,
every
Art
,
every
Science
,
and
the
manner
and
custom
of
every
living
thing
,
become
higher
than
all
Height
,
and
lower
than
all
Depth
,
comprehend
in
thy self
the
qualities
of
all
the
Creatures
,
of
the
Fire
,
the
Water
,
the
Dry
and
the
Moist
,
and
conceive
likewise
that
thou
canst
at
once
be
every
where
,
in
the
sea
,
in
the
Earth
;
at
once
understand
thy self
not
yet
begotten
,
in
the
Womb
,
Young
,
Old
,
Dead
,
the
things
after
Death
,
and
all
these
together
;
as
also
all
Times
,
Places
,
Deeds
,
Qualities
,
Quantities
,
thou
maist
,
or
else
thou
canst
not
yet
understand
GOD.
But
if
thou
shut
up
thy
Soul
in
thy
Body
,
and
abuse
it
;
and
say
,
I
understand
nothing
,
I
am
afraid
of
the
Sea
,
I
cannot
climb
up
into
Heaven
,
I
know
not
who
I
am
,
I
cannot
what
I
shall
be
;
what
hast
thou
to
do
with
GOD
?
For
thou
canst
understand
none
of
those
fair
and
good
things
,
but
must
be
a
lover
of
the
Body
and
Evil.
For
it
is
the
greatest
evil
not
to
know
GOD.
But
to
be
able
to
Know
,
and
to
Will
,
and
to
Hope
,
is
the
strait
Way
,
and
the
divine
Way
proper
to
the
Good
.
It
will
every
where
meet
thee
,
and
every
where
be
seen
of
thee
plain
and
easie
,
when
thou
dost
expect
,
or
look
for
it
.
It
will
meet
thee
Waking
,
Sleeping
,
Sailing
,
Travelling
,
by
Night
,
by
Day
,
when
thou
speakest
,
and
when
thou
keepest
silence
.
For
it
is
nothing
,
which
is
not
the
Image
of
GOD.
His
Close
is
most
divine
;
And
yet
thou
sayest
,
GOD
is
Invisible
;
but
be
advised
:
for
who
is
more
manifest
than
he
?
For
therefore
he
made
all
things
,
that
thou
by
all
things
mightst
see
him
.
This
is
the
Good
of
GOD
,
his
Vertue
is
this
,
to
appear
,
and
be
seen
in
all
Things
.
This
is
the
bottom
of
all
other
Greatnesses
whatsoever
:
GOD
is
infinitely
communicative
,
infinitely
prone
to
reveal
himself
,
infinitely
Wise
,
and
able
to
do
it
.
He
hath
made
the
Soul
on
purpose
that
it
might
see
him
:
And
if
the
Eye
that
was
made
for
the
World
,
being
so
little
a
ball
of
Earth
and
Water
,
can
take
in
all
,
and
see
all
that
is
visible
,
if
the
sight
of
the
Eye
be
present
with
all
it
beholdeth
;
much
more
is
the
Soul
both
able
to
see
,
and
to
be
present
with
all
,
that
is
Divine
and
Eternal
.
I
know
very
well
that
a
Man
divided
from
GOD
is
a
weak
inconsiderable
Creature
,
as
the
Eye
is
,
if
divided
from
the
Body
,
and
without
the
Soul
:
but
united
to
GOD
a
Man
is
a
transcendent
and
Celestial
thing
.
GOD
is
his
Life
,
his
Greatness
,
his
Power
,
his
Blessedness
and
Perfection
.
And
as
the
Apostle
saith
,
He
that
is
joyned
to
the
Lord
is
one
SPIRIT
.
His
Omnipresence
and
Eternity
fill
the
Soul
,
and
make
it
able
to
contain
all
Heights
and
Depths
,
and
Lengths
and
Breadths
whatsoever
.
And
it
is
the
desire
of
the
Soul
to
be
filled
with
all
the
fulness
of
GOD.
Magnanimous
desires
are
the
natural
results
of
a
Magnanimous
Capacity
.
The
desire
of
being
like
Gods
,
knowing
Good
and
Evil
,
was
the
destruction
of
the
World
.
Not
as
if
it
were
unlawful
to
desire
to
be
Like
GOD
:
but
to
aspire
to
the
Perfection
in
a
forbidden
way
,
was
unlawful
.
By
Disobedience
,
and
by
following
our
own
Inventions
,
by
seeking
to
the
Creature
,
to
the
stock
of
a
Tree
,
to
make
us
Like
GOD
;
that
is
erroneous
,
and
poor
,
and
despicable
:
but
to
know
our selves
,
and
in
the
strait
and
divine
Way
to
come
immediately
to
GOD
,
to
contemplate
him
in
his
Eternity
and
Glory
,
is
a
right
and
safe
Way
:
for
the
Soul
will
by
that
means
be
the
Sphere
of
is
Omnipresence
,
and
the
Temple
of
the
God-head
:
It
will
become
ETERNITY
,
as
Trismegistus
speaketh
,
or
ONE
SPIRIT
with
God
,
as
the
Apostle
.
And
then
it
must
needs
be
present
with
all
things
in
Heaven
,
and
in
the
Earth
,
and
in
the
Sea
,
as
GOD
is
:
for
all
things
will
be
in
it
,
as
it
were
by
Thoughts
and
Intellections
.
A
Magnanimous
Soul
then
,
if
we
respect
its
Capacity
,
is
an
immovable
sphere
of
Power
and
Knowledge
,
far
greater
than
all
Worlds
,
by
its
Vertue
and
Power
passing
through
all
things
,
through
the
Centre
of
the
Earth
,
and
through
all
Existencies
.
And
shall
such
a
Creature
as
this
be
contented
with
Vanities
and
Trlfles
,
Straws
and
Feathers
,
painted
Butterflies
,
Hobby-horses
and
Rattles
.
These
are
the
Treasures
of
little
Children
!
but
you
will
say
a
Man
delighteth
in
Purses
of
Gold
,
and
Cabinets
of
Jewels
,
in
Houses
and
Palaces
,
in
Crowns
and
Scepters
.
Add
Kingly
Delights
,
and
say
he
delighteth
in
Armies
and
Victories
,
and
Triumphs
and
Coronations
.
These
are
great
in
respect
of
Play-things
.
But
all
these
are
feeble
and
pusillanimous
to
a
great
Soul
.
Trismegistus
(
or
whoever
else
was
the
Author
of
that
Book
)
saw
the
deep
Capacity
of
his
own
Soul
,
but
if
a
Conjecture
may
be
made
by
the
residue
of
the
discourse
,
did
not
understand
the
end
(
at
least
not
clearly
)
for
which
it
was
implanted
.
Some
knowledge
he
had
,
that
all
the
things
in
Eternity
were
the
Objects
of
that
Power
,
by
reason
of
which
he
calls
them
Fair
and
Good
:
but
that
they
were
to
be
the
Treasures
and
Enjoyments
of
the
Soul
I
do
not
find
him
affirming
.
He
that
knows
this
must
needs
be
of
our
Saviours
mind
,
who
when
all
the
Kingdoms
of
the
World
,
and
the
Glory
of
them
were
shewed
him
by
Satan
in
a
moment
of
time
,
despised
them
all
.
For
the
divine
and
Celestial
Kingdom
is
infinitely
greater
,
and
in
a
far
more
perfect
manner
to
be
enjoyed
.
HE
that
knoweth
the
Honour
which
cometh
from
above
,
will
despise
the
Honour
which
men
can
pay
,
and
in
comparison
of
that
Honour
which
cometh
from
GOD
only
,
esteem
all
the
Honour
of
this
World
but
false
and
feeble
.
Not
as
if
Men
were
in
the
truth
of
Nature
vile
and
despicable
Creatures
;
a
Magnanimous
man
knows
all
others
to
be
by
Nature
like
himself
,
and
is
apt
to
reverence
all
of
his
kind
as
sublime
and
Celestial
Creatures
.
But
he
is
a
Man
of
a
clear
and
discerning
Spirit
,
and
the
Corruption
of
Nature
makes
him
to
slight
all
that
is
defiled
.
He
sees
that
Men
are
generally
Evil
,
deformed
and
blind
,
erroneous
,
perverse
and
foolish
,
poor
and
miserable
:
And
that
all
the
Honour
which
they
generally
give
is
irrational
and
feigned
.
A
little
colour
in
the
face
,
a
gay
Coat
,
a
fine
Horse
,
a
Palace
and
a
Coach
,
an
Exchequer
full
of
Gold
,
or
some
such
light
and
superficial
Causes
,
are
all
the
grounds
of
the
respect
that
they
pay
us
.
And
if
the
Glory
and
Esteem
I
have
,
Be
nothing
else
than
what
my
Silver
gave
;
If
for
no
other
ground
I
am
with
Love
or
Praises
crown'd
,
'T
is
such
a
shame
,
such
vile
,
such
base
Repute
,
'T
is
is
better
starve
,
than
eat
such
empty
Fruit.
IF
a
King
be
dejected
from
his
Throne
,
it
is
but
a
poor
comfort
that
he
is
admired
by
Persons
condemned
to
die
,
and
praised
by
Beggars
.
The
dignity
and
power
of
the
Persons
that
admire
us
,
is
of
great
consideration
,
in
the
love
and
delight
which
they
take
in
us
.
They
all
must
vanish
and
perish
as
a
Dream
:
no
Honour
is
truly
great
,
but
that
which
is
continual
and
endless
too
.
A
great
and
mighty
Soul
can
care
for
no
Honour
but
that
which
comes
from
wise
and
amiable
Persons
,
that
are
themselves
great
and
honourable
,
most
rich
and
powerful
,
holy
,
just
,
blessed
and
glorious
.
Honour
from
GOD
and
his
holy
Angels
,
from
the
eternal
Son
of
GOD
and
all
his
Saints
,
is
marvellous
and
substantial
.
That
Honour
which
is
paid
upon
great
and
solid
causes
;
because
a
Man
is
well-pleasing
to
GOD
,
and
exalted
to
his
Throne
;
because
he
is
the
very
true
Image
of
GOD
,
and
has
dominion
over
all
the
Creatures
;
because
he
is
infinitely
beloved
of
GOD
,
and
all
Angels
and
Men
are
commanded
to
love
him
;
because
he
is
redeemed
by
the
Blood
of
Christ
,
and
made
a
Temple
of
the
Holy
Ghost
;
because
he
is
a
Priest
and
King
to
his
eternal
Creatour
,
because
he
is
full
of
Goodness
and
Wisdom
,
adorned
with
all
kind
of
Vertue
,
and
made
an
Heir
of
eternal
Glory
;
because
he
is
Faithful
and
True
,
and
Just
and
Holy
;
because
he
hath
conquered
Death
,
and
Hell
,
and
Sin
,
and
the
Grave
,
and
triumpheth
over
them
,
this
is
being
paid
by
such
Persons
,
Honour
indeed
:
and
to
desire
this
Honour
is
the
Property
and
the
Vertue
of
a
Magnanimous
Soul
.
An
Eagle
cannot
stoop
at
Flies
.
An
Alexander
,
or
a
Caesar
cannot
debase
or
confine
their
Souls
to
the
pleasures
of
a
Cottage
in
a
Wilderness
.
Infinite
Hopes
and
infinite
Desires
,
infinite
Fears
,
and
Despairs
,
and
Sorrows
,
infinite
Joyes
,
and
Delights
,
and
Glories
,
infinite
Adorations
,
Praises
and
Thanksgivings
,
infinite
and
eternal
Objects
are
the
only
fit
and
proper
Concerns
for
the
Affections
of
a
Great
and
Magnanimous
Soul
.
The
very
signification
of
the
word
is
Greatness
of
Soul
,
or
if
you
please
,
of
Mind
:
For
a
distinction
may
be
made
between
the
Soul
,
and
Mind
.
The
Soul
of
Man
is
the
immutable
essence
,
or
form
of
his
Nature
,
unimployed
.
His
power
of
Reasoning
is
alive
,
even
then
when
it
is
quiet
and
unactive
;
and
this
is
his
Soul
.
It
is
one
and
the
same
in
all
men
,
and
of
it self
equally
inclined
to
all
great
and
transcendent
things
:
but
in
the
most
it
is
misguided
,
baffled
and
suppressed
,
and
though
it
be
never
so
great
it
is
to
no
purpose
.
This
greatness
implanted
by
Nature
is
not
Magnanimity
:
It
is
a
Natural
disposition
,
not
an
acquired
habit
,
as
all
Vertue
is
.
A
Man
is
then
said
to
be
of
such
a
Mind
,
when
he
determines
,
or
thinks
in
such
a
manner
.
His
mind
is
Good
that
intendeth
well
,
his
mind
is
Evil
that
designeth
mischief
.
So
that
the
Mind
is
the
Soul
exerting
its
power
in
such
an
act
:
and
the
greatest
Soul
in
all
the
World
is
but
Pusillanimous
that
mindeth
little
things
.
A
great
Soul
is
Magnanimous
in
Effect
,
a
Mind
applyed
to
mighty
Objects
.
Some
men
have
a
Magnanimity
infused
by
the
power
of
Education
,
and
are
led
by
Custome
to
Great
things
,
and
in
a
manner
by
Necessity
,
for
such
is
their
Place
and
Calling
,
that
they
are
frequently
led
to
greater
Objects
than
other
men
.
Of
this
sort
are
the
most
eminent
rank
of
Grandees
,
and
Princes
:
Kingdoms
,
and
Thrones
,
and
Privy
Councils
,
and
Queens
,
and
Armies
are
their
natural
Dialect
.
This
is
no
Vertue
,
for
though
it
be
not
innate
by
Nature
,
yet
they
are
born
to
it
,
and
it
is
given
by
Fortune
.
Others
consider
what
they
have
to
do
,
and
make
an
election
,
and
though
they
are
born
in
a
poor
and
despicable
estate
,
are
not
Magnanimous
by
Nature
,
or
Fortune
,
but
by
Choice
and
voluntary
Election
.
Not
to
satisfie
the
humour
of
a
high
Blood
,
choler
and
fire
,
nor
to
answer
the
necessities
of
a
higher
Calling
;
but
to
discharge
the
office
of
Vertue
and
Wisdom
.
And
this
is
the
Off-spring
of
the
Will
,
the
true
and
genuine
Vertue
.
Which
as
it
is
far
more
worthy
than
any
of
the
rest
,
is
guided
to
far
better
and
more
glorious
Objects
,
and
more
diffusively
given
by
the
Bounty
of
GOD
to
all
kind
of
Men
in
all
Conditions
.
In
the
Poor
it
is
more
marvellous
than
in
the
Great
and
Rich:
It
has
such
an
undaunted
property
in
its
Nature
,
that
though
the
disproportion
between
them
and
their
Assurance
,
or
Hope
,
or
Desire
seem
infinite
,
and
the
end
which
they
aim
at
by
their
Magnanimity
is
judged
impossible
:
though
their
attempt
appear
a
ridiculous
madness
to
them
to
whom
the
Verities
of
Religion
appear
incredible
,
yet
they
are
no
whit
discouraged
or
disheartened
at
the
matter
,
but
stoutly
march
on
,
being
animated
by
the
alarum
of
such
a
Trumpet
,
such
a
Drum
as
Magnanimity
is
.
His
Faith
is
more
Divine
by
conquering
the
discouragements
of
the
World
,
than
if
he
met
with
no
censure
or
opposition
.
IF
you
would
have
the
Character
of
a
Magnanimous
Soul
,
he
is
the
Son
of
eternal
Power
,
and
the
Friend
of
infinite
Goodness
,
a
Temple
of
divine
and
heavenly
Wisdom
,
that
is
not
imposed
upon
by
the
foul
and
ragged
disguises
of
Nature
,
but
acquainted
with
her
great
Capacities
and
Principles
,
more
than
commonly
sensible
of
her
interests
,
and
depths
,
and
desires
.
He
is
one
that
has
gone
in
unto
Felicity
,
and
enjoyed
her
beauties
,
and
comes
out
again
her
perfect
Lover
and
Champion
:
a
Man
whose
inward
stature
is
miraculous
;
and
his
Complexion
so
divine
,
that
he
is
King
of
as
many
Kingdoms
as
he
will
look
on
:
One
that
scorns
the
smutty
way
of
enjoying
things
like
a
Slave
,
because
he
delights
in
the
Celestial
way
,
and
the
Image
of
GOD.
He
knows
that
all
the
World
lies
in
Wickedness
;
and
admires
not
at
all
,
that
things
palpable
and
near
,
and
natural
,
are
unseen
,
though
most
powerful
and
glorious
;
because
men
are
blind
and
stupid
.
He
pities
poor
vicious
Kings
that
are
oppressed
with
heavy
Crowns
of
Vanity
and
Gold
,
and
admires
how
they
can
content
themselves
with
such
narrow
Territories
:
yet
delights
in
their
Regiment
of
the
World
,
and
paies
them
the
Honour
that
is
due
unto
them
.
The
glorious
Exaltation
of
good
Kings
he
more
abundantly
extols
,
because
so
many
thousand
Magnanimous
Creatures
are
committed
to
their
Trust
,
and
they
that
govern
them
understand
their
Value
.
But
he
sees
well
enough
that
the
Kings
glory
and
true
repose
consists
in
the
Catholick
and
eternal
Kingdom
.
As
for
himself
he
is
come
unto
Mount
Sion
,
and
to
the
City
of
the
living
GOD
,
the
Heavenly
Jerusalem
,
and
to
an
innumerable
Company
of
Angels
,
to
the
General
Assembly
and
Church
of
the
First-born
,
which
are
written
in
Heaven
,
and
to
GOD
the
Judge
of
all
,
and
to
the
Spirits
of
Just
men
made
perfect
,
and
to
JESUS
the
Mediatour
of
the
New
Covenant
:
And
therefore
receiving
a
Kingdom
which
cannot
be
moved
,
he
desires
to
serve
GOD
acceptably
with
reverence
and
godly
fear
:
And
the
truth
is
he
can
fear
nothing
else
,
for
GOD
alone
is
a
consuming
fire
.
He
very
well
understands
what
the
Apostle
saith
,
and
dares
believe
him
:
I
cease
not
to
give
thanks
for
you
,
making
mention
of
you
in
my
Prayers
,
that
the
GOD
of
our
Lord
Jesus
Christ
,
the
Father
of
Glory
,
may
give
unto
you
the
Spirit
of
Wisdom
and
Revelation
in
the
knowledge
of
him
,
the
eyes
of
your
Understanding
being
enlightened
,
that
ye
may
know
what
is
the
HOPE
of
his
Calling
,
and
what
the
RICHES
of
the
GLORY
of
his
INHERITANCE
in
the
Saints
.
And
what
is
the
EXCEEDING
GREATNESS
of
his
POWER
to
us-ward
who
believe
,
according
to
the
WORKING
of
his
Mighty
Power
:
which
he
wrought
in
Christ
when
he
raised
him
from
the
dead
,
and
set
him
at
his
own
RIGHT
HAND
in
the
HEAVENLY
places
:
far
above
all
Principality
,
and
Power
,
and
Might
,
and
Dominion
,
and
every
Name
that
is
named
,
not
only
in
this
WORLD
,
but
in
that
also
which
is
to
come
:
And
hath
put
ALL
THINGS
under
his
feet
,
and
he
gave
him
to
be
HEAD
over
all
Things
to
the
CHURCH
which
is
his
BODY
,
THE
FULNESS
OF
HIM
THAT
FILLETH
ALL
IN
ALL.
Now
to
him
that
is
able
to
do
exceeding
abundantly
above
all
that
we
ask
or
think
,
according
to
the
Power
that
WORKETH
in
us
,
Unto
him
be
Glory
in
the
Church
by
Christ
Jesus
,
throughout
all
AGES
,
World
without
end
.
Amen
.
A
great
and
a
clear
Soul
knoweth
that
all
these
intimations
must
needs
be
true
,
for
it
is
an
amazing
Miracle
that
they
should
be
otherwise
.
Infinite
Love
and
Eternal
Blessedness
are
near
allyed
;
and
that
these
should
cease
,
is
contrary
to
all
Nature
,
in
GOD
,
in
the
Soul
of
Man
,
in
Heaven
,
in
Earth
,
in
the
order
of
the
Universe
,
and
contrary
to
all
that
VISIBLE
GLORY
which
in
the
World
appeareth
.
CHAP.
XXIX
.
Of
Modesty
.
It
s
Nature
.
It
s
Original
.
Its
Effects
and
Consequences
.
MODESTY
is
a
comely
Grace
in
the
Behaviour
of
a
Man
,
by
which
he
piously
dissembleth
his
own
Perfections
,
and
blusheth
at
his
Praises
.
It
springeth
from
a
certain
fear
and
sence
of
his
Imperfection
.
'T
is
the
shadow
of
Guilt
,
and
a
beautiful
cover
of
Original
Corruption
.
It
is
sometimes
Natural
,
and
,
which
is
contrary
to
all
other
Vertues
,
more
truly
vertuous
for
being
so
.
For
then
it
is
Simple
,
Genuine
,
and
Real
;
but
studied
Modesty
is
affected
and
artificial
:
yet
where
Nature
has
not
been
so
obliging
as
to
give
the
endowment
,
't
is
not
altogether
to
be
condemned
,
since
it
is
agreeable
to
the
best
of
our
conditions
in
this
World
,
and
supplies
a
defect
in
his
Nature
,
that
is
born
without
it
.
IT
is
akin
to
Shame
,
yet
increases
the
honour
of
him
that
wears
it
;
it
is
the
shade
of
Vertue
,
yet
makes
it
brighter
:
It
is
a
tincture
of
Humility
,
visible
in
a
vermilion
and
deeper
die
;
and
the
more
natural
and
easie
,
the
more
sweet
and
delightful
.
IT
charms
the
Envy
of
those
that
admire
us
,
and
by
seeming
to
extinguish
our
worth
gives
it
a
double
beauty
.
It
reconciles
a
man
to
the
Enemies
of
his
Grace
and
Vertue
,
and
by
a
softness
irresistible
wins
a
Compassion
in
all
Spectators
.
It
is
a
Vertue
which
by
refusing
the
honour
that
is
due
unto
it
,
acquireth
more
;
a
real
Counterfeit
,
and
the
only
honest
and
true
dissimulation
.
It
is
an
effeminate
,
yet
a
laudable
quality
;
a
spice
of
Cowardice
,
more
prevalent
than
Courage
;
a
Vertue
by
which
we
despise
all
meaner
Honours
,
while
we
are
ambitiously
carried
to
the
highest
Glory
.
It
seemeth
inconsistent
with
Magnanimity
,
yet
is
her
youngest
Sister
.
IT
hath
not
many
Objects
,
nor
are
its
Aims
apparent
,
nor
its
Ends
conspicuous
.
It
is
the
Mother
of
fine
and
delicate
Resentments
;
its
strength
consisteth
in
tenderness
and
fear
.
He
that
is
Magnanimous
in
one
respect
,
may
be
modest
in
another
.
Praises
and
Commendations
are
the
fuel
of
its
Nature
,
it
feedeth
upon
them
,
while
it
grows
by
rejecting
them
.
It
delights
in
what
it
feareth
;
and
is
full
of
discords
,
but
more
full
of
harmonies
.
It
is
pleased
in
its
displeasure
,
and
alwaies
fighteth
with
its
own
Repugnancies
.
It
is
a
Vertue
mixt
of
Sence
and
Reason
;
its
region
is
in
the
Body
more
than
in
the
Soul
,
and
in
all
its
Spiritual
motions
it
is
attended
with
Corporeal
impressions
.
The
Blood
and
Spirits
dance
in
the
Veins
,
as
if
Nature
were
delighted
with
its
own
Confusions
.
By
captivating
the
favour
of
Men
upon
Earth
,
it
affecteth
the
very
Angels
in
Heaven
,
with
much
of
pleasure
.
It
putteth
us
in
mind
of
Guilt
and
Innocency
at
the
same
time
,
and
by
confession
of
the
one
adds
lustre
to
the
other
.
By
making
way
for
the
acceptance
of
a
mans
Person
,
it
giveth
more
esteem
,
success
,
and
efficacy
to
his
other
Vertues
.
And
by
this
means
it
hath
much
of
excellency
in
a
little
.
HE
that
hath
it
not
,
must
needs
acquire
something
like
it
;
and
if
he
be
elaborate
in
expressing
it
,
must
hide
his
Art
under
the
vail
of
Nature
.
Though
it
be
remote
from
the
highest
End
,
it
may
be
guided
to
it
,
and
when
so
directed
,
is
alwaies
innocent
.
It
is
very
just
,
for
while
other
Vertues
make
it
a
Vertue
,
it
is
a
Grace
unto
them
all
.
You
may
look
upon
it
as
a
tangible
flame
and
see
it
in
others
,
but
must
feel
it
in
your self
before
you
can
understand
it
.
It
is
old
in
Children
,
young
in
middle
Aged
men
,
at
last
an
Infant
.
It
is
greatest
in
the
beginning
of
our
life
,
it
decayeth
in
Youth
,
in
Old
Age
it
vanisheth
;
at
least
changeth
its
dwelling
,
for
it
ceaseth
to
be
in
the
Body
of
an
Aged
man
,
and
turneth
into
Courtesie
or
Civility
,
in
the
Conversation
.
When
it
dieth
,
it
is
buried
in
Humility
,
and
liveth
in
its
Tomb
,
being
empaled
in
as
it
were
with
Meekness
,
and
waiting
daily
for
its
Resurrection
.
Much
cannot
be
said
of
it
precisely
:
but
it
is
best
commended
,
when
left
to
your
Practice
.
It
is
the
only
tender
Infant
of
all
the
Vertues
:
like
Cupid
among
the
gods
:
it
appeareth
frequently
,
and
is
much
exercised
,
in
the
School
of
Venus
:
but
is
capable
of
more
high
and
more
noble
uses
.
MODESTY
in
Apparel
is
commended
in
the
Scriptures
.
It
implies
Moderation
and
Chastity
together
.
It
is
sometimes
opposed
to
Lasciviousness
,
sometimes
to
Excess
,
sometimes
to
Impudence
:
And
is
a
great
Vertue
,
if
for
nothing
else
,
but
the
exclusion
of
these
abominable
Vices
.
THE
other
Vertues
seem
to
be
the
Members
,
and
substantial
parts
of
the
Body
of
worth
:
Modesty
like
the
Air
,
and
Meen
of
them
all
.
It
is
the
guard
of
the
Soul
against
Loosness
and
Pride
,
a
Vertue
repressing
the
sumes
of
self-conceit
,
and
a
kind
of
silent
restraint
of
all
that
Arrogance
,
that
delights
in
pomps
and
superfluities
.
THOUGH
it
be
a
little
Vertue
,
its
Reality
is
apparent
:
for
unless
it
be
made
up
with
some
other
supplies
,
the
want
of
Modesty
is
pernicious
and
destructive
.
IT
is
exercised
in
small
things
,
but
is
of
long
extent
in
the
vertue
of
its
influence
;
and
because
of
the
multiplicity
of
its
uses
and
occasions
,
amounts
to
a
considerable
degree
of
Goodness
.
It
hath
something
like
Love
in
its
nature
,
for
it
preferreth
another
above
it self
,
and
in
that
its
magnetical
and
obliging
quality
much
consisteth
.
In
honour
preferring
one
another
.
It
fulfils
that
Law
,
wherein
our
most
near
and
tender
Interest
is
concerned
.
In
preferring
one
another
there
is
a
lovely
〈◊〉
,
more
sweet
and
happy
than
the
best
Agreement
.
It
is
of
all
other
the
most
〈◊〉
strife
,
and
〈◊〉
Cont●●●●●●
.
CHAP.
XXX
.
The
excellent
Nature
of
Liberality
.
Rules
to
be
observed
in
the
practice
of
it
.
Regard
to
our
Servants
,
Relations
,
friends
and
Neighbours
must
be
had
in
our
Liberality
,
as
well
as
to
the
Poor
and
Needy
.
How
our
external
acts
of
Charity
ought
to
be
improved
for
the
benefit
of
mens
Souls
.
Liberality
maketh
Religion
real
and
substantial
.
LIBERALITY
,
in
the
common
use
and
acceptation
of
the
Word
,
differs
from
Magnificence
,
as
Modesty
from
Magnanimity
.
There
is
much
of
liberty
and
freedom
in
its
Nature
.
For
Avarice
is
a
strict
and
sour
Vice
,
and
they
that
are
guilty
of
it
are
called
Misers
;
but
a
Bountiful
man
hath
a
good
eye
,
and
is
as
free
from
Anxiety
,
as
he
is
free
in
disbursing
.
His
Communicative
humor
is
much
his
enlargement
:
he
knows
little
of
Confinement
,
Care
or
Bondage
.
THERE
are
two
Vertues
that
endanger
a
Mans
welfare
in
this
World
;
and
they
have
all
the
Temporal
Promises
.
Meekness
seems
to
encourage
our
Enemies
to
trample
us
under
feet
,
because
it
promiseth
Impunity
:
And
it
is
directly
said
The
Meek
shall
inherit
the
Earth
:
may
he
so
far
from
having
Enemies
,
that
the
Meek
shall
inherit
the
abundance
of
Peace
.
And
concerning
Liberality
which
makes
a
man
a
Beggar
,
at
least
threatens
to
make
him
so
,
by
wasting
his
Estate
,
the
Scripture
saith
,
The
Liberal
Soul
shall
be
made
fat
.
The
Liberal
Heart
deviseth
liberal
things
,
and
by
liberal
things
shall
be
stand
.
MEN
are
almost
in
all
things
contrary
in
GOD.
For
since
they
tumbled
out
of
Eden
,
they
have
lost
their
wits
,
and
their
heads
are
downwards
:
They
think
it
wisdom
to
keep
their
Mony
against
a
rainy
day
:
and
to
lay
it
up
for
fear
of
Poverty
.
But
Solomon
adviseth
them
to
the
direct
contrary
,
and
maketh
it
an
Argument
why
they
should
be
Liberal
,
Becaus
they
know
not
what
evil
may
come
upon
the
Earth
.
We
cannot
put
our
Treasures
into
safer
hands
,
than
into
GOD
Almighty's
:
Nor
can
we
make
any
use
of
Gold
and
Silver
,
comparable
to
that
of
Charitable
uses
.
By
this
it
is
that
we
lay
up
a
good
foundation
against
the
time
to
come
;
and
oblige
others
to
receive
us
into
Mansions
here
,
into
everlasting
habitations
hereafter
.
MY
Lord
Bridgeman
,
late
Lord
Keeper
,
confessed
himself
in
his
Will
to
be
but
a
Steward
of
his
Estate
,
and
prayed
GOD
to
forgive
him
all
his
offences
,
in
Getting
,
Mispending
,
or
not
Spending
it
as
he
ought
to
do
:
And
that
after
many
Charitable
and
Pious
works
,
perhaps
surmounting
his
Estate
,
though
concealed
from
the
notice
and
knowledge
of
the
World
.
I
have
heard
of
a
smart
obliging
Calumny
fastned
on
a
Great
Man
of
France
,
by
one
that
had
largely
tasted
of
his
Bounty
:
for
having
been
in
his
House
honourably
entertained
for
some
space
of
time
,
and
observing
how
much
the
Palace
was
frequented
by
all
kind
of
Learned
Men
:
and
how
Liberal
the
Master
of
it
was
,
especially
to
men
of
Worth
and
Vertue
;
he
charges
the
Man
with
the
greatest
Covetousnes
in
the
World
:
because
he
turned
all
his
Riches
into
Obligations
:
As
if
he
had
put
all
his
Estate
and
Monies
to
Use
:
But
to
covet
affections
,
and
be
rich
in
hearts
is
no
deformity
.
THE
truth
is
,
when
the
waies
whereby
Love
is
begotten
in
the
Soul
are
well
examined
,
and
the
happiness
of
being
truly
beloved
,
and
delighted
in
,
is
known
;
no
man
is
so
wise
as
the
Liberal
man
.
He
is
his
own
end
,
while
he
thinks
not
of
it
.
For
nothing
is
more
conducive
to
his
〈◊〉
and
〈◊〉
,
than
the
bounty
of
Munificence
which
enriches
his
Soul
.
There
are
three
things
which
beget
Love
,
Beauty
,
Benefits
and
Praises
:
They
are
all
three
shut
up
in
Goodness
,
which
is
the
fountain
of
Liberality
.
The
beauty
of
the
face
is
a
silent
Oratory
,
a
high
stile
of
Commendation
without
an
Epistle
:
yet
by
doing
Benefits
it
prevaileth
more
,
than
by
any
of
its
Charms
;
and
maketh
it self
great
by
enriching
others
.
Love
inspires
it
with
an
amiable
Soul
;
and
if
others
are
delighted
with
their
own
Praises
,
he
that
is
liberal
in
the
acknowledgment
of
m●ns
Vertues
,
and
giveth
Honour
to
the
Worthy
,
is
full
of
musick
in
his
words
,
of
a
sweet
and
pleasing
behaviour
,
agreeable
in
his
deeds
,
and
fraught
with
the
Honour
which
he
imparteth
so
freely
.
A
Liberal
man
is
cloathed
like
the
Sun
with
the
Raies
of
his
own
glory
,
and
establishes
himself
in
the
hearts
of
his
Neighbours
,
and
reigns
like
a
King
by
the
sole
interest
of
Vertue
and
Goodness
.
Every
man
is
a
Friend
to
him
that
giveth
many
Gifts
.
He
may
be
as
holy
,
and
as
temperate
,
and
as
wise
as
an
Angel
,
no
man
will
be
offended
at
him
,
because
he
beautifies
his
Religion
with
so
much
goodness
.
He
enjoys
himself
,
and
his
Riches
,
and
his
Friends
,
and
may
do
what
he
will
(
with
perfect
liberty
)
because
he
delights
in
the
felicity
of
all
that
accost
him
.
He
puts
embroideries
on
Religion
by
the
chearfulness
of
his
Spirit
,
and
carries
a
light
wherever
he
goes
,
that
makes
men
to
reverence
his
Person
,
and
esteem
his
Censures
.
He
moves
in
a
sphere
of
Wonders
,
his
life
is
a
continual
stream
of
Miracles
,
because
he
is
alwaies
sacrificing
himself
and
his
Possessions
,
to
the
benefit
of
the
World
,
and
the
comfort
of
others
.
Benefits
and
Blessings
are
his
Life-guard
,
like
his
guardian
Angels
alwaies
attendant
on
him
.
His
House
is
the
habitation
of
joy
and
felicity
,
and
yields
a
spectacle
of
Contentment
to
every
beholder
.
His
Neighbours
are
his
Security
,
not
his
Suspicion
;
and
other
mens
Houses
the
forts
and
ramparts
about
his
own
.
No
man
will
hurt
him
,
because
they
extinguish
their
own
contentment
and
benefit
in
him
.
Theytender
him
as
the
apple
of
their
eye
,
because
he
is
a
greater
comfort
and
advantage
than
that
unto
them
.
The
ancient
custome
of
Paradice
,
so
long
since
lost
and
forgotten
in
the
World
revives
in
its
Family
,
where
all
men
are
entertained
as
Brothers
and
Sisters
,
at
the
expences
of
GOD
and
Nature
.
He
taketh
care
,
because
Thrift
is
the
suel
of
Liberality
;
and
is
Frugal
,
that
he
may
be
Bountiful
.
All
his
aim
and
labour
is
that
he
may
maintain
Good
Works
;
and
make
his
light
so
shine
before
men
,
that
they
seeing
his
good
works
may
glorifie
his
Father
which
is
in
Heaven
.
There
is
a
generous
Confidence
discovered
in
all
his
Actions
,
and
a
little
glimpse
of
Heaven
in
his
Behaviour
;
for
he
lives
as
if
he
were
among
a
company
of
Angels
.
All
mens
Estates
are
his
,
and
his
is
theirs
:
If
he
had
them
all
he
would
impart
them
,
and
restore
them
to
supply
their
Wants
;
perhaps
not
with
so
much
wisdom
as
GOD
hath
done
,
but
with
as
much
pleasure
and
contentment
,
as
his
goodness
can
inspire
,
in
the
exercise
of
power
so
kindly
and
well
employed
.
But
because
the
designs
of
GOD
are
infinitely
deeper
than
he
can
well
apprehend
,
and
laid
all
in
eternal
Wisdom
,
he
is
pleased
and
delighted
,
that
his
Care
is
prevented
;
and
that
GOD
hath
done
that
for
other
men
,
to
which
his
own
inclination
would
readily
prompt
him
were
it
left
undone
.
If
it
were
permitted
him
to
wish
whatsoever
he
listed
,
of
all
other
things
he
would
chiefly
desire
to
be
a
Blessing
to
the
whole
World
;
and
that
he
is
not
so
,
is
his
only
discontentment
.
But
for
that
too
there
are
remedies
in
Felicity
:
when
he
knows
all
,
his
desire
is
granted
.
For
a
Life
beautified
with
all
Vertue
is
the
greatest
gift
that
can
be
presented
to
GOD
,
Angels
and
Men.
And
when
all
Secrets
shall
be
revealed
,
all
hidden
things
brought
to
light
,
his
life
shall
be
seen
in
all
its
perfection
,
and
his
Desires
themselves
be
the
enjoyments
and
pleasures
of
all
the
Creatures
.
There
is
a
certain
kind
of
sympathy
that
runs
through
the
Universe
,
by
vertue
of
which
all
men
are
fed
in
the
feeding
of
one
:
even
the
Angels
are
cloathed
in
the
Poor
and
Needy
.
All
are
touched
and
concerned
in
every
one
.
Like
the
Brazen
Pillars
in
the
Temple
of
Minerva
,
if
one
be
smitten
all
resound
the
blow
throughout
the
Temple
:
or
like
the
strings
of
several
Lutes
skrewed
up
to
Unisones
,
the
one
is
made
to
quaver
by
the
others
motions
.
If
Christ
himself
be
fed
in
the
Poor
,
much
more
may
Angels
and
Men.
At
the
last
day
we
find
no
other
scrutiny
about
Religion
,
but
what
we
have
done
or
neglected
in
Liberality
.
Come
ye
blessed
of
my
●ather
,
inherit
the
Kingdom
prepared
for
you
from
the
foundations
of
the
World
,
for
I
was
hungry
and
ye
gave
me
meat
,
thirsty
and
ye
gave
me
drink
,
naked
and
ye
cloathed
me
,
a
Stranger
and
ye
took
me
in
;
I
was
sick
and
ye
visited
me
,
I
was
in
Prison
and
ye
came
unto
me
.
Inas
much
as
ye
have
done
it
to
the
least
of
these
my
Brethren
,
ye
have
done
it
unto
me
.
LOVE
it
seems
will
sit
in
Judgment
on
the
World
:
and
the
Rule
of
Trial
shall
be
the
fulfilling
of
its
Laws
.
Love
shall
be
the
glory
too
of
all
the
Ass●ssors
.
And
every
act
of
Cruelty
and
Oppression
infinitely
odious
in
all
their
eyes
.
THERE
was
a
certain
King
which
would
take
account
of
his
Servants
:
and
when
he
had
begun
to
reckon
,
one
was
brought
unto
him
,
that
ought
him
10000
Talents
.
But
for
asmuch
as
he
had
not
to
pay
,
his
Lord
commanded
him
to
be
sold
,
and
all
that
he
had
,
and
payment
to
be
made
.
The
Servant
therefore
fell
down
and
worshipped
him
,
saying
,
Lord
have
patience
with
me
,
and
I
will
pay
thee
all
.
Then
the
Lord
of
that
Servant
was
moved
with
Compassion
,
and
loosed
him
,
and
forgave
him
the
Debt
.
But
the
same
Servant
went
out
,
and
found
one
of
his
fellow-Servants
which
ought
him
100
pence
,
and
he
laid
hold
on
him
and
took
him
by
the
throat
,
saying
,
Pay
me
that
thou
owest
.
And
his
fellow-Servant
fell
down
at
his
feet
and
besought
him
,
Have
patience
with
me
and
I
will
pay
thee
all
.
And
he
would
not
,
but
went
and
cast
him
into
Prison
till
he
should
pay
the
Debt
.
So
when
his
fellow-Servants
saw
what
was
done
,
they
were
very
sorry
,
and
came
and
told
to
their
Lord
all
that
was
done
.
Every
neglect
and
contempt
of
our
fellow
Brethren
is
injurious
and
grievous
to
GOD
,
Angels
and
Men
:
for
there
is
one
common
Principle
in
all
Nature
,
to
hate
evil
Deeds
,
and
especially
those
of
Rigour
and
Severity
,
when
we
our selves
stand
in
need
of
Mercy
,
and
have
received
Favour
.
This
common
principle
of
Sympathy
and
Compassion
intitles
us
to
all
the
good
,
that
is
done
to
any
Man
in
the
World
.
The
love
of
Equity
and
Reason
,
and
the
natural
inclination
that
carries
us
to
delight
in
excellent
Deeds
,
gives
us
an
interest
in
all
that
are
performed
.
The
beauty
of
the
one
is
as
sweet
and
blessed
as
the
deformity
of
the
other
is
odious
and
distastful
.
And
if
we
our selves
are
infinitely
obliged
,
and
live
by
the
bounty
and
goodness
of
another
,
after
we
have
forfeited
the
Kings
favour
,
have
received
it
again
with
pardon
and
forgiveness
,
nay
and
with
more
and
greater
benefits
;
if
we
shall
not
be
liberal
to
one
another
,
it
is
a
strange
inequality
.
But
the
discharge
of
our
duty
will
make
us
amiable
and
delightful
.
That
the
King
of
Glory
is
so
concerned
in
the
welfare
of
his
Subjects
,
were
there
nothing
else
in
the
Duty
but
that
consideration
,
is
an
infinite
encouragement
.
He
that
receiveth
you
,
receiveth
me
,
is
such
an
obligation
,
that
as
it
is
all
Goodness
in
it self
,
so
is
it
all
Motive
unto
us
.
Eternity
will
scarce
be
sufficient
to
fathom
its
depth
.
Do
we
feed
GOD
himself
in
feeding
the
Poor
,
and
his
eternal
Son
Jesus
Christ
?
Are
these
Needy
persons
the
Representatives
of
the
GODHEAD
,
in
whom
we
are
to
shew
all
our
affection
,
love
and
gratitude
to
the
fountain
of
all
Life
and
Happiness
?
How
infinite
ought
our
Liberality
to
be
,
when
we
consider
the
excellency
of
our
Bliss
and
Benefactour
?
Are
they
beloved
,
are
they
all
his
Sons
,
the
very
express
image
of
himself
;
all
disguised
and
concealed
Kings
;
all
Temples
of
eternal
Glory
?
What
measure
can
confine
or
shut
up
our
bowels
?
Are
the
Spectators
so
innumerable
,
so
divine
,
so
blessed
,
so
nearly
allyed
to
our selves
,
so
rich
,
and
great
,
and
beautiful
,
are
they
so
deeply
concerned
in
the
welfare
of
others
,
and
does
every
act
of
Charity
extend
to
all
;
shall
we
appear
in
the
very
act
it self
eternally
before
them
?
What
a
vast
ambition
of
pleasing
all
these
glorious
Persons
,
should
be
exprest
in
every
operation
of
the
Soul
?
As
every
Thought
is
seen
throughout
all
eternity
,
and
every
Word
that
is
spoken
here
on
Earth
)
heard
in
the
utmost
extents
of
immensity
;
so
is
there
a
kind
of
Omnipresent
greatness
in
the
smallest
action
,
for
it
is
vertually
extended
through
all
the
omnipresence
of
Almighty
GOD
:
even
as
every
Centre
,
wherein
it
can
be
done
is
eternally
near
,
nay
and
within
him
in
the
remotest
part
of
his
omnipresence
.
'T
is
dilated
in
a
moment
,
and
fills
the
immensity
of
GOD
with
its
nature
.
According
to
its
kind
it
affecteth
all
his
Essence
in
all
spaces
whatsoever
.
YET
is
there
a
Rule
for
the
bounding
of
all
external
acts
of
Charity
,
and
another
for
improving
it
.
Intelligence
is
the
light
wherein
Alms-deeds
ought
to
shine
,
and
attain
their
glory
:
Love
is
the
soul
of
Compassion
,
and
Zeal
the
fervour
of
Perfection
:
without
which
though
a
man
bestow
all
his
Goods
to
feed
the
Poor
,
and
give
his
Body
to
be
burned
,
it
profiteth
nothing
.
Where
this
great
abyss
of
goodness
is
,
Prudence
may
dispence
it
,
as
it
seeth
occasion
.
All
other
Vertues
attending
upon
it
,
it
is
impossible
to
destroy
it self
here
on
earth
,
unless
the
case
be
so
urgent
,
that
it
is
better
die
,
than
to
live
in
the
World
.
For
a
good
man
sheweth
favour
and
lendeth
;
but
it
is
added
,
He
will
guide
his
affairs
with
discretion
.
The
first
Rule
is
,
to
secure
the
life
and
growth
of
the
tree
,
by
causing
it
so
to
bear
one
year
,
that
it
may
bring
forth
fruit
another
.
It
is
no
good
husbandry
to
cut
it
down
:
nor
any
charity
to
make
it
wither
and
expire
.
And
on
this
very
account
a
Charitable
man
must
preserve
himself
,
that
he
may
do
more
good
,
by
continuing
longer
able
to
do
it
.
HE
that
will
examine
the
proportions
and
measures
of
his
Liberality
may
take
this
Rule
for
the
second
:
Let
thy
Superfluities
give
place
to
other
mens
Conveniencies
,
thy
Conveniencies
to
their
Necessities
,
thy
Necessities
to
their
Extremities
.
A
third
Rule
is
this
;
Our
Riches
must
be
expended
according
to
the
several
Circumstances
and
occasions
of
our
lives
.
A
Liberal
man
will
not
pinch
and
starve
his
Servants
.
For
it
is
contrary
to
the
nature
of
Bounty
to
oppress
any
,
to
hurt
any
,
to
trample
upon
any
.
He
will
be
good
to
all
,
and
to
those
most
,
that
are
near
unto
him
.
GOD
hateth
robbery
for
burnt
Offering
,
or
that
Strangers
should
eat
the
Childrens
meat
,
or
that
Beggars
or
Riotous
persons
should
devour
the
right
of
a
mans
Servants
.
He
that
does
brave
acts
abroad
,
but
is
a
Niggard
within
doors
,
has
a
glorious
train
spread
abroad
like
a
Peacock
,
but
stands
upon
black
feet
;
and
may
bear
that
unlucky
bird
for
his
Crest
,
which
is
the
emblem
of
Pride
and
Vain-glory.
So
is
it
with
young
Prodigals
that
oppress
poor
Tradesmen
,
by
defrauding
them
of
their
Debts
,
yet
are
lavish
enough
to
the
Poor
and
Needy
.
This
is
a
defect
with
which
Goodness
is
inconsistent
,
and
it
blasteth
their
Charity
.
It
is
better
take
off
100
pound
a
year
from
ones
benevolence
to
the
poor
,
than
wrong
a
Servant
or
Creditour
of
a
shilling
.
The
Rule
therefore
is
this
,
First
secure
the
works
of
Necessity
;
have
food
and
rayment
for
thy self
:
keep
out
of
debt
.
Next
render
to
every
man
his
due
in
point
of
Justice
,
and
employ
no
man
thou
canst
not
pay
;
rather
perish
thy self
than
oppress
another
.
If
thou
art
able
,
and
hast
any
thing
to
spare
,
then
let
the
miseries
of
the
Needy
be
supplied
in
the
works
of
Compassion
and
Charity
:
but
let
not
all
be
swallowed
up
here
,
thy
Neighbours
,
and
Acquaintance
,
and
Friends
,
and
Kindred
claim
a
share
;
and
thou
must
secure
something
for
the
works
of
Courtesie
and
Hospitality
.
So
order
all
both
in
thy
Estate
and
Life
,
that
the
kindness
of
GOD
may
shine
in
all
.
So
doing
thy
Stewardship
shall
be
acceptable
to
the
whole
World
,
and
thy
Memory
blessed
among
men
and
Angels
.
Our
Saviour
when
he
wrought
his
Miracles
,
as
he
opened
the
eyes
of
the
blind
,
healed
the
sick
,
cast
out
Devils
,
raised
the
dead
,
gave
food
to
the
hungry
,
tongues
to
the
dumb
,
ears
to
the
deaf
,
and
legs
to
the
lame
:
so
did
he
give
advice
to
the
ignorant
,
and
interpret
all
his
design
,
by
those
Parables
and
Sermons
which
attended
his
Cures
.
Good
Counsel
is
oftentimes
a
greater
gift
than
a
Trunk
of
Mony
.
While
the
Iron
is
hot
it
is
time
to
strike
.
Good
Counsel
is
like
a
bitter
Pill
,
that
must
be
gilded
with
Liberality
.
If
the
Word
of
GOD
be
like
good
seed
,
the
heart
in
which
it
is
sown
is
softened
by
Sorrow
,
and
ploughed
up
by
affliction
,
and
prepared
to
receive
it
by
the
husbandry
of
Providence
.
And
the
properest
Season
that
can
be
chosen
for
Instruction
is
the
time
of
Obliging
.
He
that
intendeth
the
welfare
of
the
Soul
by
all
the
good
works
he
doth
to
the
Body
,
is
deep
and
perfect
in
Charity
.
A
wise
man
will
improve
his
advantages
,
and
enrich
his
Gifts
with
pious
discourses
.
A
Benefactour
has
authority
to
talk
what
he
listeth
,
and
bribes
his
Auditor
to
patience
by
his
Bounty
.
Since
He
that
winneth
Souls
is
wise
,
a
profound
Liberality
will
not
let
slip
a
golden
Opportunity
,
nor
suffer
his
Gift
to
be
dark
and
insignificant
.
He
will
make
mention
of
the
glory
of
GOD
,
and
the
Love
of
Christ
,
the
guilt
of
Sin
,
the
danger
of
Hell
,
and
the
hope
of
Heaven
,
and
alwaies
endeavour
to
make
his
Love
apparent
to
that
GOD
,
for
whose
sake
he
pities
the
Poor
,
and
is
kind
towards
all
.
For
as
much
as
man
hath
two
parts
,
and
his
Body
is
without
the
Soul
but
a
putrid
Carkass
;
he
will
put
life
into
his
Mony
,
and
inspire
his
Munificence
with
all
his
Reasons
,
that
his
Bounty
may
consist
of
two
parts
in
like
manner
,
and
have
a
Soul
for
its
Interpreter
.
Liberality
to
the
Soul
is
the
Soul
of
Liberality
.
Paradice
and
Heaven
are
better
to
be
given
than
Gold
and
Silver
.
And
every
Good
man
will
imitate
the
Apostle
,
who
was
ready
not
to
impart
the
Gospel
of
GOD
only
,
but
his
own
Soul
to
the
benefit
of
those
for
whom
Christ
died
.
THIS
one
thing
further
I
desire
you
to
note
,
He
that
soweth
sparingly
shall
reap
sparingly
,
but
he
which
soweth
bountifully
shall
reap
also
bountifully
.
NOW
least
these
Fruits
should
receive
any
impediment
by
the
Vices
and
Corruptions
of
men
,
order
is
taken
,
that
we
should
love
our
Enemies
,
bless
them
that
curse
us
,
do
good
to
them
that
hate
us
,
pray
for
them
that
despightfully
use
,
and
persecute
us
.
By
which
means
it
is
that
a
Liberal
man
surmounts
all
obstacles
whatsoever
,
lives
among
Dragons
as
if
he
were
surrounded
with
Doves
,
and
though
he
be
environed
with
Devils
,
is
as
if
he
were
conversant
with
Angels
:
Because
he
takes
no
notice
of
any
Vice
in
any
man
,
to
stop
him
,
but
is
as
Liberal
as
if
all
were
full
of
worth
and
vertue
.
Nay
he
is
more
good
and
more
miraculous
.
Their
Vices
,
their
Provocations
,
their
Disorders
cannot
stain
or
imbitter
his
Nature
:
but
he
will
be
alwaies
chearful
,
and
bright
,
and
fair
,
and
free
and
perfect
.
To
love
the
amiable
,
and
be
kind
to
the
beautiful
is
natural
and
easie
.
It
is
not
given
to
the
Angels
but
to
visit
the
Faithful
and
the
Penitent
.
But
to
love
the
Evil
,
to
be
kind
,
and
good
and
serviceable
to
the
Deformed
and
the
Odious
,
to
the
Injurious
and
Ungrateful
,
is
somewhat
more
than
Angelical
.
We
learn
it
not
of
them
but
of
GOD
,
and
of
his
eternal
Son
:
who
hath
commanded
us
to
be
the
Children
of
our
Father
which
is
in
Heaven
;
for
he
maketh
his
Sun
to
rise
on
the
Evil
and
on
the
Good
,
and
sendeth
rain
on
the
Just
and
on
the
Unjust
.
Even
Publicans
and
Sinners
do
in
some
manner
as
much
as
Angels
,
love
them
that
love
them
.
In
Heaven
they
have
no
malignity
,
or
malice
,
or
wrong
to
overcome
,
all
that
they
love
is
Beauty
and
Goodness
:
unless
they
learn
of
Jesus
Christ
,
and
imitate
him
here
on
Earth
towards
us
Sinners
.
But
our
duty
is
far
greater
,
and
our
opposition
more
.
Which
is
intimated
also
in
our
Saviours
words
:
For
if
ye
love
them
which
love
you
,
what
reward
have
you
?
Do
not
even
the
Publicans
the
same
?
And
if
ye
salute
your
Brethren
only
,
what
do
ye
more
than
others
?
Do
not
even
the
Publicans
so
?
Be
ye
therefore
perfect
even
as
your
Father
which
is
in
Heaven
is
perfect
.
In
the
Close
of
all
,
I
beseech
you
to
consider
this
one
most
cogent
and
weighty
expostulation
.
It
is
the
beloved
Disciples
,
If
a
man
say
,
I
love
GOD
,
and
hateth
his
Brother
,
he
is
a
Liar
:
for
he
that
loveth
not
his
Brother
whom
he
hath
seen
,
how
can
he
love
God
whom
he
hath
not
seen
?
Our
Neighbours
are
not
only
the
representatives
of
GOD
,
but
they
are
here
upon
Earth
,
are
visible
,
are
present
with
us
,
are
Corporeal
as
we
are
,
and
alwaies
near
us
,
our
actions
among
them
are
palpable
,
and
our
Conversation
with
them
real
.
GOD
is
invisible
,
and
absent
from
us
,
he
is
afar
off
in
the
highest
Heavens
,
Incorporeal
,
and
Incomprehensible
:
If
we
are
remiss
and
careless
in
our
duty
towards
our
Neighbour
,
all
our
devotion
towards
GOD
will
be
but
imaginary
,
our
Religion
will
degenerate
into
an
idle
and
vain
Chimera
,
become
a
weak
and
feeble
shadow
,
be
seated
in
the
fancy
,
and
dwindle
away
into
an
aiery
Speculation
.
The
reality
of
Religion
consists
in
the
solid
practice
of
it
among
the
Sons
of
men
that
are
daily
with
us
.
The
difficult
and
serious
actions
of
our
Lives
abroad
,
feed
our
Meditation
in
all
our
retirements
,
and
infuse
a
reality
and
strength
into
our
Devotions
,
which
make
them
solid
and
substantial
.
CHAP.
XXXI
.
Of
Magnificence
in
GOD.
Its
resemblance
in
Man
.
The
chief
Magnificence
of
the
Soul
is
Spiritual
.
It
is
perfectly
expressed
in
the
outward
Life
,
when
the
whole
is
made
perfect
,
and
presented
to
GOD.
GOD
gives
all
his
Life
to
us
:
and
we
should
give
ours
all
to
him
.
How
fair
and
glorious
it
may
be
.
GOD
being
proposed
as
the
Pattern
of
our
Liberality
and
Kindness
by
our
Saviour
,
the
nature
of
his
Bounty
is
sit
to
be
considered
for
our
Information
:
which
is
great
,
and
publick
,
and
advantagious
to
many
.
In
some
of
his
private
dispensations
it
walks
under
the
notion
and
form
of
Liberality
,
as
it
giveth
food
and
Rayment
,
Gold
and
Silver
,
Houses
and
Lands
to
particular
persons
:
But
in
other
effects
of
his
eternal
love
,
which
are
great
and
publick
,
its
nature
is
changed
into
the
highest
Magnificence
.
MAGNIFICENCE
is
a
Vertue
scarcely
to
be
found
,
but
in
Kings
and
Emperours
.
It
is
busied
in
erecting
Temples
and
Triumphal
arches
Magnificent
Theatres
,
Colledges
and
Universities
,
Aquaeducts
and
Palaces
,
Royal
Momuments
and
Pyramids
,
Marts
,
Havens
,
Exchanges
,
and
all
those
other
great
and
mighty
things
wherein
the
glory
of
Imperial
Power
is
made
conspicuous
,
and
whereby
whole
Nations
are
benefited
,
and
Kingdoms
adorned
.
GREAT
Power
,
Riches
,
Wisdom
and
Goodness
must
concur
in
the
effect
which
is
truly
Magnificent
.
It
must
be
of
great
lustre
and
glory
,
as
well
as
of
publick
use
and
benefit
;
and
as
it
is
wrought
with
great
labour
and
expence
,
be
imparted
by
a
great
Soul
,
and
freely
given
to
the
good
of
the
People
.
For
Magnificence
implies
Greatness
and
Bounty
united
.
THE
Creation
of
the
Universe
was
a
great
and
Magnificent
work
,
because
the
lustre
and
beauty
of
the
WORLD
is
a
sublime
and
wonderful
Gift
imparted
to
millions
.
The
bounty
of
GOD
in
adorning
all
ages
with
Cities
and
Empires
,
for
the
benefit
and
enjoyment
of
all
the
World
is
another
piece
of
his
Royal
Magnificence
.
The
infusion
of
a
Soul
so
divine
and
everlasting
into
the
Body
of
a
Man
is
an
act
of
love
transcendently
greater
than
all
the
Aquaeducts
and
Trophies
in
the
World
.
For
such
a
Celestial
presence
,
such
a
sublime
and
illimited
power
,
such
a
vast
and
noble
Workmanship
,
as
that
is
,
which
can
see
and
comprehend
all
Eternity
and
Time
together
,
extend
to
all
Objects
in
all
Worlds
,
and
fill
Immensity
with
life
and
joy
,
and
love
and
knowledge
,
with
light
,
and
beauty
,
and
glory
,
with
adorations
and
praises
;
though
its
essence
be
invisible
,
and
all
its
splendour
within
,
is
next
under
GOD
the
highest
Object
of
all
the
admiration
of
Men
and
Angels
:
It
is
a
being
as
publick
as
the
Sun
,
the
great
occasion
of
all
the
extasies
of
the
Seraphims
,
the
wonder
and
the
rapture
of
all
the
Cherubims
,
the
glory
of
GOD
communicated
to
the
World
in
so
divine
a
Creature
;
a
miraculous
effect
of
his
eternal
Power
,
and
the
resemblance
of
his
Godhead
among
all
the
Creatures
.
THE
Incarnation
of
his
Eternal
Son
,
and
the
giving
of
the
Holy
Ghost
was
another
Magnificent
effect
of
his
almighty
Power
:
so
was
the
preparation
of
his
Word
,
with
the
Gifts
he
gave
unto
Men
in
the
Patriarchs
,
Prophets
and
Apostles
,
adorned
with
all
the
varieties
of
their
Labours
and
Vertues
,
Wisdom
,
Courage
and
Patience
,
Lives
and
Examples
,
Deaths
and
Sufferings
,
Oppositions
and
Successes
,
Miracles
and
Revelations
.
The
Jewish
Nation
alone
is
a
Magnificent
gift
to
the
whole
World
.
The
Apostle
phraseth
the
Regiment
of
it
as
a
matter
of
Bounty
:
Now
if
the
Fall
of
them
be
the
Riches
of
the
World
,
and
the
diminishing
of
them
the
Riches
of
the
Gentiles
,
how
much
more
their
Fulness
!
And
again
,
When
he
ascended
up
on
high
,
and
led
Captivity
captive
,
he
gave
Gifts
unto
Men
,
some
Apostles
,
and
some
Prophets
,
&c.
When
he
presented
all
Nations
and
Kingdoms
as
a
token
of
his
love
to
the
Angels
;
when
he
gave
all
those
glorious
Hosts
in
the
Heavens
to
the
vision
,
service
and
pleasure
of
Men
;
much
more
when
he
gave
all
these
in
their
marvellous
order
and
amity
united
,
to
every
Soul
:
When
he
filled
the
Heaven
of
Heavens
with
Joyes
;
and
gave
all
the
glory
of
his
Kingdom
to
one
(
and
that
one
to
every
one
)
he
manifested
the
glory
of
his
Magnificent
power
,
in
that
of
his
great
and
transcendent
goodness
.
And
in
relation
to
this
we
may
cry
out
with
the
Apostle
(
more
than
for
the
mysterious
Regiment
of
a
little
Nation
,
as
he
doth
upon
the
account
of
GODS
dealing
with
the
Jews
)
O
the
depth
of
the
riches
both
of
the
Wisdom
and
Knowledge
of
GOD
!
How
unsearchable
are
his
judgments
,
and
his
waies
past
finding
out
!
For
all
things
are
yours
,
or
the
World
,
or
Life
or
Death
,
or
things
present
,
or
things
to
come
,
all
are
yours
,
and
ye
are
CHRISTS
,
and
CHRIST
is
GODS
.
Wherefore
he
saith
,
My
Thoughts
are
not
your
Thoughts
,
nor
your
Waies
my
Waies
.
For
as
the
Heavens
are
higher
than
the
Earth
,
so
are
my
Waies
higher
than
your
Waies
,
and
my
Thoughts
than
your
Thoughts
.
You
give
triflles
,
and
give
them
but
to
one
,
I
give
Worlds
and
give
them
to
every
one
.
You
divide
and
disperse
your
Gifts
,
and
lessen
by
dispersing
them
,
I
communicate
and
unite
my
Gifts
,
and
augment
by
giving
them
:
You
think
it
impossible
for
one
man
to
enjoy
all
things
,
I
think
it
possible
for
innumerable
Millions
.
You
think
your
interest
is
abated
,
and
your
fruition
endangered
by
the
communication
of
your
Treasures
to
many
,
I
know
they
are
increased
and
multiplied
by
the
number
of
the
Enjoyers
.
You
think
Gold
and
Silver
to
be
the
greatest
Gifts
,
and
that
nothing
is
yours
but
what
is
shut
up
within
such
Shores
,
and
Walls
,
and
Hedges
,
I
know
that
Men
are
the
greatest
Treasures
,
and
that
your
interest
is
extended
through
all
Worlds
,
and
your
Possessions
illimited
.
For
according
to
the
tenour
of
these
words
,
and
a
little
before
he
saith
,
Thou
shalt
break
forth
on
the
right
hand
and
on
the
left
,
and
thy
seed
shall
inherit
the
Gentiles
,
and
make
the
desolate
Cities
to
be
inhabited
.
Fear
not
,
for
thou
shalt
not
be
ashamed
:
neither
be
thou
confounded
,
for
thou
shalt
not
be
put
to
shame
:
for
thou
shalt
forget
the
shame
of
thy
Youth
,
and
shalt
not
remember
the
reproach
of
thy
Widowhood
any
more
.
For
thy
Maker
is
thy
husband
,
the
Lord
of
Hosts
is
his
Name
,
&c.
Thou
shalt
also
be
a
Crown
of
Glory
in
the
hand
of
the
Lord
,
and
a
royal
DIADEM
in
the
hand
of
thy
GOD.
Thou
shalt
no
more
be
termed
Forsaken
,
neither
shall
thy
land
any
more
termed
Desolate
,
but
thou
shalt
be
called
Hephzibah
,
and
thy
land
Beulah
:
for
the
Lord
deligheth
in
thee
,
and
thy
Land
shall
be
married
.
For
as
a
young
Man
marrieth
a
Virgin
,
so
shall
thy
Sons
marry
thee
:
and
as
the
Bridegroom
rejoyceth
over
the
Bride
,
so
shall
thy
GOD
rejoyce
over
thee
.
For
a
Son
to
marry
with
his
Mother
is
Incest
:
it
is
Confusion
also
for
a
Child
to
go
in
unto
his
Fathers
Wife
:
And
yet
the
Church
of
GOD
shall
be
the
lawful
Bride
of
every
one
of
all
her
Sons
.
Here
is
Magnificence
!
GOD
giveth
himself
,
and
his
eternal
Son
,
and
his
Holy
Spirit
,
and
his
Bride
,
and
his
Apostles
and
Prophets
,
and
all
the
Universe
to
every
Soul
!
Which
justifieth
that
saying
of
St.
Chrysostome
,
GOD
loveth
every
one
with
all
the
Love
wherewith
he
loveth
the
whole
World
.
His
Magnificence
exceedeth
all
Limits
,
Laws
,
Imaginations
,
Wishes
,
Possibilities
,
and
he
maketh
every
one
[
*
](A63047-e25580-b)
*
Rom.
4.
13.
Heir
of
the
World
,
[
†
](A63047-e25600-b)
†
Ro.
8.
17.
Coheir
with
Christ
,
[
*
](A63047-e25620-b)
*
Rev.
21.
7.
to
inherit
all
things
;
every
one
more
than
the
sole
end
of
all
his
Kingdom
.
For
all
the
Ornaments
and
Riches
of
a
Bride
are
given
with
her
Person
:
her
Palace
and
Attendants
are
her
Lovers
upon
the
Marriage
,
as
well
as
she
:
and
all
things
that
magnifie
,
or
make
her
amiable
,
are
subservient
to
his
enjoyment
,
and
really
his
that
is
her
Husband
.
So
that
GOD
giving
us
his
Church
to
be
our
Mother
and
our
Bride
,
hath
intended
us
in
all
the
things
whereby
he
benefited
her
in
all
kingdoms
and
ages
:
and
hath
loved
us
in
all
the
Love
which
he
hath
exercised
towards
her
:
and
all
the
fruit
of
all
his
Love
to
the
whole
World
resteth
in
our
Exaltation
.
This
is
the
Magnificence
of
Almighty
GOD
to
every
Soul
in
his
Kingdom
.
And
for
this
it
is
that
the
Church
is
called
,
The
Assembly
of
the
First-born
,
because
all
her
Children
are
the
perfect
Heirs
,
and
Kings
,
and
Bridegrooms
,
every
one
compleatly
,
and
more
to
his
satisfaction
,
than
if
he
were
so
alone
.
For
as
GOD
is
wholly
every
where
,
and
the
more
here
for
being
in
other
places
;
and
infinitely
here
because
he
is
Omnipresent
:
So
does
he
wholly
see
and
intend
every
one
,
as
if
him
alone
;
and
love
him
far
the
more
,
by
loving
every
one
;
for
his
Love
being
infinite
,
it
is
expressed
towards
him
in
all
the
parts
of
his
Kingdom
:
and
the
more
rich
and
glorious
he
maketh
all
things
,
the
more
great
and
happy
he
maketh
Him
,
according
to
the
immeasurable
All-sufficiency
of
his
infinite
Wisdom
.
THERE
is
in
the
Goodness
of
GOD
an
infinite
Greatness
that
makes
it
Magnificent
:
for
he
gives
Himself
.
When
a
Queen
gives
her self
,
whether
it
be
to
a
Beggar
,
or
to
one
of
her
Courtiers
,
or
to
another
King
,
if
it
proceed
from
an
ardent
Love
the
Gift
is
full
of
sweetness
within
;
but
it
is
alwaies
attended
with
great
Magnificence
without
:
together
with
her self
she
gives
him
her
Palace
,
her
Exchequer
,
Gardens
of
Pleasure
,
her
Crown
and
Throne
,
her
Soveraignty
,
her
Nobles
,
Attendants
,
and
all
her
Kingdom
.
GOD
doth
infinitely
more
.
He
gives
himself
by
Loving
,
and
with
himself
gives
us
all
his
Wisdom
,
Goodness
and
Power
,
by
making
them
full
objects
of
Complacency
:
by
doing
with
them
for
us
,
all
that
we
could
devise
,
or
desire
,
or
effect
with
them
,
had
they
been
our
own
and
seated
in
our selves
.
His
bounty
in
giving
himself
is
attended
with
infinite
advantages
,
innumerable
wonders
of
love
and
goodness
;
a
care
to
make
himself
(
as
a
Bridegroom
does
)
exceeding
amiable
and
glorious
,
a
care
to
purifie
and
fit
his
Queen
for
himself
with
all
kind
of
greatness
and
beauty
:
a
care
to
adorn
his
Palace
with
all
kind
of
delectable
things
,
Riches
,
Pleasures
,
magnificent
Furnitures
,
Perfumes
,
Musicians
,
Pictures
,
Jewels
,
Dainties
,
Feasts
,
Attendants
,
Nobles
,
&c.
In
all
which
he
infinitely
exceedeth
all
the
Monarchs
of
the
World
.
His
Kingdom
is
celebrated
by
David
with
great
Exultation
,
Psal.
145.
NOW
if
we
would
be
Magnificent
as
GOD
is
,
we
must
have
a
love
within
our
Souls
,
that
is
willing
to
impart
all
these
incomprehensible
Treasures
and
Glories
to
every
Soul
,
and
to
all
his
Hosts
;
and
if
it
be
possible
,
to
out-do
all
this
,
to
give
all
these
Worlds
,
nay
GOD
himself
,
and
every
Soul
to
all
with
greater
ardour
,
and
joy
and
gratitude
:
Angels
and
Men
,
our selves
to
all
,
and
all
to
every
one
.
For
that
Love
which
is
the
fountain
of
all
is
greater
than
all
,
a
greater
Gift
,
and
a
greater
Treasure
.
And
that
love
which
imitates
the
first
is
in
its
place
the
only
desirable
and
excellent
thing
that
is
possible
.
GODS
love
in
its
place
is
infinitely
better
then
all
.
Removing
it
you
shake
and
abolish
all
.
But
in
such
a
Creature
he
desires
to
be
beloved
.
He
made
him
free
,
that
he
might
be
capable
of
Loving
,
for
it
is
impossible
to
love
by
constraint
or
necessity
:
and
having
made
him
free
and
left
him
to
himself
,
infinitely
desires
to
be
beloved
of
him
.
All
his
own
love
unto
him
,
and
all
the
glories
of
Heaven
and
Earth
which
are
prepared
for
him
,
are
means
for
the
obtaining
of
that
end
,
Obligations
,
Motives
,
Allurements
,
Incentives
of
that
Love
which
GOD
desires
.
If
he
will
not
return
Love
,
all
are
imbittered
and
made
distastful
.
Infinite
Love
infinitely
desires
to
be
beloved
,
and
is
infinitely
displeased
if
it
be
neglected
.
GOD
desires
to
take
Complacency
in
all
,
to
see
the
beauty
of
his
Bride
,
and
the
accomplishment
of
his
design
,
in
the
Love
of
his
Beloved
.
And
nothing
in
all
Worlds
but
the
love
of
that
Person
can
be
his
satisfaction
.
For
nothing
can
supply
the
absence
or
denial
of
that
Love
which
is
his
end
.
For
in
its
place
it
is
the
only
needful
and
proper
thing
,
far
more
desired
than
all
that
went
before
:
All
that
went
before
was
but
the
Means
,
this
is
the
thing
designed
and
endeavoured
by
them
.
For
upon
this
Return
all
the
sweetness
of
the
rest
dependeth
.
All
is
made
sweet
and
compleat
,
and
delightful
,
if
this
Soul
doth
love
GOD
in
all
these
things
;
if
not
,
they
are
all
made
vain
,
and
his
love
is
turned
into
sour
displeasure
.
All
the
other
things
are
so
far
from
alleviating
that
they
increase
his
displeasure
;
the
glory
and
abundance
of
them
is
so
far
from
making
him
to
despise
this
Love
,
that
in
respect
of
these
things
he
the
more
desires
it
;
because
he
would
not
have
his
labour
vain
;
and
his
own
infinite
Love
makes
him
more
to
esteem
the
love
of
this
Creature
,
which
is
(
in
its
place
)
his
Soveraign
object
;
and
for
that
very
cause
so
beloved
and
admired
by
all
Angels
and
Men.
Is
not
then
the
Love
which
a
man
returneth
a
Magnificent
thing
!
Certainly
if
it
answers
all
these
preparations
and
obligations
as
their
end
,
and
be
lookt
upon
as
that
without
which
all
the
Creation
is
vain
and
frustrate
,
it
is
the
most
great
and
marvellous
thing
in
all
the
World
,
and
is
in
its
own
place
of
all
other
things
most
highly
desired
by
all
Angels
and
Men
;
and
is
the
greatest
Gift
which
(
in
,
and
by
that
Soul
)
can
possibly
be
given
.
It
is
esteem
of
,
honour
paid
to
,
and
delight
in
,
all
these
great
and
most
glorious
things
.
It
contains
in
it self
a
desire
to
see
GOD
pleased
with
more
than
the
fruition
of
all
Worlds
,
and
of
becoming
it self
the
greatest
Treasure
to
his
eternal
essence
of
all
that
is
possible
.
And
if
this
desire
be
not
satisfied
,
all
the
grandeurs
of
his
eternal
Kingdom
are
to
no
purpose
.
But
the
desire
satisfied
is
a
Tree
of
Life
.
What
the
Sun
is
to
the
Eye
,
that
is
Love
to
the
Desire
.
GODS
infinite
desire
of
our
Love
makes
it
infinitely
delightful
to
him
.
Davids
purpose
to
build
the
Temple
was
more
accepted
than
Solomons
performance
.
And
if
one
Contrite
groan
be
better
than
all
Sacrifices
,
to
love
GOD
with
all
the
Soul
and
Understanding
is
better
than
to
give
him
all
Worlds
.
We
sacrifice
all
by
Loving
him
as
we
ought
.
We
see
the
Beauty
and
Glory
of
all
,
and
offer
it
all
up
to
him
,
with
infinite
Desire
,
our selves
also
with
infinite
Gratitude
.
Could
we
make
millions
of
Worlds
,
infinitely
greater
and
more
perfect
than
this
,
they
should
all
be
his
.
No
delight
,
no
joy
,
no
pleasure
can
be
greater
to
us
,
than
to
see
him
reigning
.
He
gives
all
to
us
,
that
we
might
give
it
all
to
him
:
In
our
Affection
and
with
our
Love
it
is
most
delightful
.
Our
Affections
are
the
flames
and
perfumes
that
enrich
the
Sacrifice
.
He
is
a
Spirit
to
be
served
in
a
Spiritual
manner
:
all
that
we
would
do
,
we
do
.
Infinite
desires
and
intentions
of
Pleasing
him
are
real
objects
to
his
Eye
.
The
Goodness
of
the
Soul
,
and
the
Greatness
of
his
Goodness
consisteth
in
them
.
A
Will
enlarged
with
an
infinite
Fancy
is
a
prodigious
depth
of
goodness
when
it
is
all
Love
.
It
would
do
millions
of
things
for
its
Object
!
But
GOD
is
incapable
of
more
Worlds
:
and
all
that
are
possible
he
can
make
himself
:
our
Magnificence
must
be
shewn
in
something
he
cannot
do
,
unless
he
were
in
our
Circumstance
,
and
which
of
all
things
in
the
World
he
knows
most
fit
to
be
done
,
were
he
in
our
places
.
He
cannot
be
the
Soul
of
any
of
his
Creatures
:
but
would
be
the
Soul
of
that
Soul
:
the
joy
and
delight
of
that
Soul
;
the
life
and
glory
of
that
Soul
:
and
that
he
cannot
be
,
unless
that
Soul
will
delight
in
him
,
and
love
and
honour
him
.
It
is
not
he
must
honour
himself
:
but
that
Soul
:
His
desire
is
,
that
that
Soul
would
freely
turn
,
and
delight
in
him
freely
,
of
its
own
accord
,
would
incline
it self
to
consider
his
Excellencies
,
and
dedicate
it self
to
love
and
honour
him
.
This
is
one
way
for
the
Soul
to
be
Magnificent
towards
Men
too
:
who
by
Nature
delight
to
see
GOD
beloved
,
and
satisfied
in
a
point
of
such
infinite
importance
.
IT
is
true
indeed
,
that
GOD
can
be
full
of
Indignation
and
punish
:
but
for
love
to
turn
into
anger
is
no
compensation
for
the
pleasure
it
lost
by
our
miscarriage
:
and
to
punish
is
a
strange
and
troublesome
work
,
in
which
Love
is
extinguished
,
or
else
afflicted
.
Infinite
Love
puts
an
infinite
value
on
the
Gift
.
And
I
think
it
is
Magnificence
to
give
a
Gift
of
infinite
value
.
OUR
Magnificence
towards
Men
must
be
laid
on
a
deep
and
eternal
foundation
.
We
must
be
willing
to
give
our selves
to
their
comfort
and
satisfaction
.
And
that
we
cannot
do
,
but
by
imitating
GOD
in
all
his
Goodness
,
studying
their
felicity
,
and
desiring
their
love
with
the
same
earnestness
to
the
utmost
of
our
power
:
doing
in
all
places
,
in
all
things
,
in
all
Worlds
,
the
things
they
desire
:
supposing
them
to
be
what
they
ought
to
be
,
like
Gods
themselves
.
THE
best
Principle
whereby
a
man
can
stear
his
course
in
this
World
,
is
that
which
being
well
prosecuted
will
make
his
Life
at
once
honourable
and
happy
:
Which
is
to
love
every
man
in
the
whole
World
as
GOD
doth
.
For
this
will
make
a
man
the
Image
of
GOD
,
and
fill
him
with
the
mind
and
spirit
of
Christ
,
it
will
make
every
man
that
is
,
the
Representative
of
GOD
and
of
all
the
World
unto
him
.
It
will
make
a
man
to
reverence
GOD
in
all
Mankind
,
and
lift
him
up
above
all
Temptations
,
Discouragements
and
Fears
.
It
will
make
him
to
meet
the
love
of
GOD
,
Angels
,
and
Men
,
in
every
Person
.
It
will
make
a
man
truly
glorious
,
by
making
him
pleasing
to
GOD
,
and
universally
good
to
every
one
;
diffusive
like
the
Sun
,
to
give
himself
to
all
,
and
wise
to
enjoy
their
compleat
Felicity
.
If
there
were
but
one
,
the
Case
is
evident
:
supposing
more
than
one
,
his
duty
is
to
love
every
one
the
more
for
all
their
sakes
.
For
since
he
must
love
all
,
and
they
are
all
to
love
one
,
and
every
one
,
he
must
please
them
all
by
gratifying
their
love
to
one
,
and
by
doing
so
to
every
one
,
they
are
all
concerned
in
the
welfare
of
one
,
and
pleased
in
the
love
that
is
born
to
every
one
.
This
in
the
state
of
Glory
will
be
clear
,
where
every
one
like
the
Sun
shall
be
clearly
seen
extending
his
love
to
all
;
though
here
upon
Earth
,
where
our
estate
is
imperfect
,
by
reason
of
the
imperfection
of
our
Knowledge
it
doth
not
appear
.
Our
actions
are
limited
:
for
being
finite
in
our
outward
demeanour
,
they
must
needs
be
regulated
by
Justice
and
Wisdom
.
But
two
things
come
in
here
to
the
assistance
of
Magnificence
,
whereof
the
first
is
the
inferiour
perfection
of
our
Love
to
all
,
the
second
is
the
universal
Satisfaction
which
the
beauty
of
our
outward
life
will
afford
at
last
.
Concerning
the
last
,
two
things
are
fit
to
be
considered
.
First
,
that
as
GOD
has
communicated
the
Sun
,
by
making
it
visible
,
to
all
;
and
there
is
not
a
Star
but
is
seen
by
all
Nations
and
Kingdoms
:
so
has
he
communicated
the
Soul
,
by
making
it
visible
,
to
all
;
and
there
is
not
a
Thought
that
shall
remain
uncovered
;
nor
an
action
,
but
it
shall
be
seen
by
all
for
ever
.
Secondly
,
that
as
GOD
himself
is
admired
for
his
Inward
Love
,
so
is
he
for
the
operations
of
his
Outward
Life
,
I
mean
for
his
Works
and
Judgments
.
When
they
saw
his
Works
finished
,
The
Morning
Stars
sang
together
,
and
all
the
Sons
of
GOD
shouted
for
joy
.
Thou
art
worthy
,
O
Lord
,
to
receive
Glory
,
and
Honour
,
and
Power
,
for
thou
hast
created
all
these
things
,
and
for
thy
pleasure
they
are
,
and
were
created
.
Where
the
perfection
of
GODS
Pleasure
in
the
GLORY
of
the
Creation
is
evidently
discovered
,
to
be
one
of
the
Joyes
of
Heaven
;
a
great
matter
of
their
Contemplation
,
an
eternal
cause
of
their
Praises
.
His
infinite
and
eternal
Love
is
that
by
which
he
is
All
Glorious
within
:
all
the
sweetness
of
his
Essence
,
and
all
the
perfection
of
the
Soul
is
there
:
but
yet
his
Saints
in
the
Church
Triumphant
,
sing
the
Song
of
Moses
,
and
the
Song
of
the
Lamb
,
Great
and
Marvellous
are
thy
WORKS
,
Lord
GOD
Almighty
,
Just
and
True
are
thy
WAYES
thou
King
of
Saints
!
His
Works
are
the
substantial
Creatures
in
Heaven
and
in
Earth
:
his
Waies
are
his
proceedings
and
dispensations
among
them
in
all
ages
.
For
all
shall
appear
together
for
ever
,
the
one
being
Great
and
Marvellous
,
the
other
beautified
with
Truth
and
Justice
.
So
that
neither
of
these
doth
swallow
up
the
other
,
but
both
are
distinct
and
perfect
.
Our
Love
may
be
infinite
on
the
Inside
,
and
yet
our
Life
be
diversified
with
many
limited
and
particular
actions
.
Now
if
our
Life
be
like
GODS
,
eternally
to
be
seen
;
and
our
Actions
in
passing
pass
not
away
,
but
in
the
sphere
of
our
life
abide
for
ever
,
our
Life
all
at
once
is
a
mysterious
Object
,
interwoven
with
many
Thoughts
,
Occurrences
,
and
Transactions
;
and
if
it
be
to
be
presented
to
GOD
like
a
Ring
,
or
a
Garland
,
we
had
need
to
be
very
choice
in
the
mixture
of
our
Flowers
,
and
very
curious
in
the
Enammel
of
so
rare
a
Token
.
Perhaps
it
is
his
Crown
,
nay
our
own
;
His
and
our
Royal
Diadem
.
It
shall
shine
like
a
glory
about
our
Souls
for
ever
.
That
there
should
be
any
dirt
or
blemish
in
it
,
is
inconsistent
with
our
Felicity
:
but
it
is
a
Magnificent
Present
if
it
be
enchased
with
Jewels
,
well
chosen
and
curiously
set
,
I
mean
with
the
most
pure
and
fit
elections
,
the
most
Wise
,
and
Just
,
and
excellent
Actions
,
the
most
bright
and
clear
Apprehensions
,
the
most
divine
and
ardent
Affections
.
The
last
are
like
Gold
,
the
ground
work
of
the
Crown
:
but
the
work
it self
is
a
mixture
of
elaborate
Distinctions
that
sparkle
in
their
lustre
like
Gems
of
several
cuts
and
colours
.
An
imperial
Crown
is
a
Magnificent
Present
from
a
King
to
a
King
:
But
a
Life
like
GODS
in
a
sphere
,
for
which
Time
was
lent
that
it
might
be
well
wrought
,
and
presented
before
him
when
made
perfect
,
as
far
surpasseth
the
most
glorious
Crown
that
did
ever
sit
upon
Monarchs
brows
,
as
that
can
be
supposed
to
excel
a
dull
Clod
of
Earth
,
or
a
piece
of
Rusty
Iron
.
There
all
Obligations
,
and
Laws
,
and
Duties
,
and
Occasions
are
interwoven
,
all
our
Vertues
,
and
Graces
,
and
Vices
,
all
our
Tears
,
and
Devotions
,
and
Prayers
,
our
Servants
,
the
Poor
,
the
Rich
,
our
Relations
,
Parents
,
Friends
,
Magistrates
and
Ministers
are
set
,
and
exhibited
in
their
proper
places
;
they
appear
to
the
life
with
all
our
Behaviors
towards
them
:
and
though
we
did
deny
a
Poor
mans
Request
for
the
sake
of
another
,
and
this
and
that
,
and
the
other
particular
action
did
not
at
present
extend
to
all
:
but
the
Soul
was
feign
to
use
much
wisdom
in
contracting
its
operation
for
the
greater
advantage
,
in
finding
out
its
Duty
,
in
moderating
its
Behaviour
,
in
ballancing
its
occasions
and
accounts
;
yet
in
the
result
of
all
,
it
will
be
found
full
of
Bounty
and
Goodness
to
all
,
by
taking
care
to
be
just
and
pleasing
to
all
in
the
beauty
of
its
Conversation
.
When
two
things
it
desires
to
do
,
are
incompatible
to
each
other
;
it
studies
which
of
the
two
was
more
just
,
and
fit
,
and
necessary
;
which
tends
most
to
the
full
and
final
perfection
of
its
Life
;
the
interest
of
a
Child
sometimes
carries
it
from
another
man
,
a
debt
of
Necessity
is
paid
with
that
we
would
give
,
for
a
work
of
Charity
:
yet
when
all
is
Obedience
,
Duty
,
and
Love
,
that
life
is
a
most
Magnificent
Gift
.
A
Wife
,
a
Sister
must
be
respected
in
her
place
,
a
Son
,
a
Servant
,
a
Friend
,
before
a
Stranger
;
if
the
case
be
such
that
one
of
them
only
can
be
relieved
.
All
in
the
Family
,
being
made
in
the
Image
of
GOD
,
as
well
as
the
Beggars
without
doors
,
are
Objects
of
our
Charity
.
But
so
much
Goodness
being
in
the
bottom
of
the
design
,
and
so
much
Prudence
and
Justice
in
the
denial
:
Where
his
Gold
and
Silver
faileth
,
his
affection
may
be
infinite
,
and
the
restraints
he
sets
upon
his
Actions
,
be
the
several
cuts
and
distinctions
in
the
Work
,
the
very
true
Engravings
that
make
the
Jewel
,
or
the
Crown
Glorious
.
It
s
Matter
is
Life
it self
,
yet
the
Workmanship
far
excess
the
Matter
,
when
it
is
as
Accurate
and
Divine
as
it
ought
to
be
.
This
great
and
deep
Thought
makes
every
little
act
of
Life
magnificent
and
glorious
,
a
better
Gift
to
GOD
in
its
place
,
than
the
Creation
of
all
Worlds
before
him
.
While
a
mans
Love
is
really
infinite
towards
all
,
and
he
is
ready
to
sacrifice
himself
with
Moses
,
and
St.
Paul
,
for
the
good
of
the
World
:
but
is
fain
to
set
a
restraint
upon
himself
for
the
sake
of
others
.
The
very
grief
which
true
Goodness
conceives
at
the
deficiency
of
its
power
,
and
the
force
that
lies
upon
it
in
so
ungrateful
a
Necessity
,
where
it
must
be
an
Umpire
and
a
Judge
between
its
Bowels
and
its
Children
,
is
a
molestation
which
he
endures
in
the
midst
of
his
duty
,
filling
all
Spectators
with
as
much
pleasure
as
him
with
pain
.
All
shall
be
remembered
,
and
all
these
things
which
are
now
so
grievous
,
shall
themselves
become
a
part
of
our
future
Glory
.
REMEMBER
alwaies
thou
art
about
a
Magnificent
work
:
and
as
long
as
thou
dwellest
here
upon
Earth
lay
every
action
right
in
its
place
.
Let
not
Patience
only
,
but
every
Vertue
have
her
perfect
work
.
Let
Wisdom
shine
in
its
proper
sphere
:
let
Love
within
be
infinite
and
eternal
,
in
the
light
of
true
Knowledge
it
is
impossible
to
exceed
:
be
right
in
all
thy
Conceptions
,
and
wise
in
all
thine
Elections
,
and
righteous
in
all
thy
Affections
,
and
just
in
all
thy
Actions
;
let
the
habits
of
Compassion
and
Mercy
appear
and
break
out
fitly
upon
all
occasions
:
and
the
severity
of
Justice
too
for
the
preservation
of
the
World
!
Let
all
be
underlaid
with
solid
Goodness
,
and
guided
with
Prudence
,
and
governed
with
Temperance
,
ordered
with
Care
,
and
carried
on
with
Courage
:
lay
hold
on
thy
Incentives
by
a
lively
Faith
,
and
on
all
the
strengths
of
Eternity
by
a
glorious
Hope
,
let
all
be
sweetened
with
a
gracious
Charity
,
fortified
and
secured
with
invincible
Meekness
,
and
profitably
concealed
,
and
vail'd
over
with
Humility
;
let
thy
Contentment
put
a
lustre
and
grace
upon
all
:
let
Magnanimity
and
Modesty
appear
in
thy
actions
,
Magnificence
and
Liberality
act
their
part
;
let
Resignation
to
the
Divine
Will
,
and
Gratitude
,
come
in
to
compleat
all
these
,
and
thy
Life
be
beautified
with
the
sweet
intermixture
of
Obedience
and
Devotion
:
Thy
GODLINESS
will
be
so
divine
,
that
all
Angels
and
Men
will
be
perfectly
pleased
,
especially
when
thou
hast
wiped
out
the
Miscarriages
by
the
bloud
of
the
Lamb
,
which
in
a
little
chrystal
Vial
pure
and
clear
thou
ought'st
alwaies
to
carry
about
with
thee
,
when
thou
hast
washed
away
the
defilements
contracted
in
the
work
,
with
the
Tears
of
Repentance
:
Those
Tears
too
he
putteth
in
his
Bottles
,
and
they
will
turn
into
Jewels
.
There
is
not
one
drop
so
small
,
but
it
shall
turn
into
a
Precious
Stone
,
and
continue
for
ever
as
it
were
frozen
into
a
Gem.
Many
,
O
Lord
my
GOD
,
are
thy
wonderful
Works
which
thou
hast
done
,
and
thy
Thoughts
which
are
to
us
ward
:
they
cannot
be
reckoned
up
in
order
unto
thee
:
If
I
would
declare
and
speak
of
them
,
they
are
more
than
can
he
numbered
:
how
precious
also
are
thy
Thoughts
O
GOD
,
how
great
is
the
sum
of
them
!
if
I
should
count
them
they
are
more
in
number
than
the
Sand
!
When
I
awake
I
am
still
with
thee
!
And
with
whom
else
can
I
be
!
for
thou
only
art
infinite
in
Beauty
and
Perfection
:
O
my
GOD
,
I
give
my self
for
ever
unto
thee
!
CHAP.
XXXII
.
Of
Gratitude
.
It
feeds
upon
Benefits
,
and
is
in
height
and
fervour
answerable
to
their
Greatness
.
The
Question
stated
,
Whether
we
are
able
to
love
GOD
more
than
our selves
.
It
is
impossible
to
be
grateful
to
GOD
without
it
.
A
hint
of
the
glorious
Consequences
of
so
doing
.
WHAT
GOD
has
made
us
able
to
do
by
way
of
Gratitude
,
you
must
see
in
the
Chapter
of
Magnificence
.
The
Love
wherewith
all
these
things
ought
to
be
done
,
shall
be
so
great
in
the
estate
of
Perfection
,
our
Charity
and
Wisdom
so
directly
intend
all
Angels
and
Men
,
and
especially
GOD
above
all
blessed
for
ever
,
our
Gratitude
and
Goodness
make
us
so
zealous
for
their
satisfaction
,
that
no
pleasure
in
the
whole
World
shall
be
comparable
to
that
of
being
Delightful
to
them
.
To
receive
all
is
sweet
,
but
to
communicate
all
(
adorned
thus
within
the
sphere
of
our
own
lives
)
is
infinitely
beyond
all
that
can
be
sweet
in
the
reception
,
both
for
our
glory
and
satisfaction
.
There
is
ever
upon
us
some
pressing
want
in
this
World
,
and
will
be
till
we
are
infinitely
satisfied
with
varieties
and
degrees
of
Glory
.
Of
that
which
we
feel
at
present
we
are
sensible
:
when
that
want
is
satisfied
and
removed
,
another
appeareth
,
of
which
before
we
were
not
aware
.
Till
we
are
satisfied
we
are
so
clamorous
and
greedy
,
as
if
there
were
no
pleasure
but
in
receiving
all
:
When
we
have
it
we
are
so
full
,
that
we
know
not
what
to
do
with
it
,
we
are
in
danger
of
bursting
,
till
we
can
communicate
all
to
some
fit
and
amiable
Recipient
,
and
more
delight
in
the
Communication
than
we
did
in
the
Reception
.
This
is
the
foundation
of
real
Gratitude
,
and
the
bottom
of
all
that
Goodness
which
is
seated
in
the
bent
and
inclination
of
Nature
.
It
is
a
Principle
so
strong
,
that
Fire
does
not
burn
with
more
certain
violence
,
than
Nature
study
to
use
all
,
when
it
hath
gotten
it
,
and
to
improve
its
Treasures
to
the
acquisition
of
its
Glory
.
THE
Holiness
of
all
the
work
consists
in
the
Fervour
wherewith
it
is
done
,
and
if
our
Love
shall
in
Heaven
answer
all
its
Causes
,
it
will
be
equal
to
all
its
Obligations
and
Rewards
,
and
as
infinite
in
a
manner
as
the
excellencies
of
its
objects
,
the
very
love
of
GOD
towards
all
things
will
be
in
it
,
our
Love
shall
be
in
all
his
,
and
his
in
ours
.
And
if
we
love
GOD
,
Angels
and
Men
,
all
Vertue
,
Grace
and
Felicity
as
they
deserve
;
we
shall
so
delight
in
excellent
actions
,
and
in
appearing
amiable
and
glorious
before
them
,
that
we
would
not
for
all
Worlds
miscarry
in
a
tittle
:
And
therefore
every
defect
(
even
after
pardon
)
will
be
an
infinite
disaster
as
well
as
blemish
.
This
is
one
effect
of
Gratitude
in
Nature
.
And
if
it
were
not
for
the
Satisfaction
of
Jesus
Christ
,
and
the
efficacy
of
Faith
and
Repentance
in
his
Blood
,
the
least
Sinner
in
all
Nature
would
be
eternally
miserable
,
notwithstanding
the
advantages
of
Christs
blood
.
It
is
the
desire
of
the
Soul
to
be
spotless
in
it self
.
And
if
it
be
so
prophane
as
to
build
upon
these
advantages
,
without
taking
care
to
be
as
excellent
as
it
is
able
,
it
is
the
most
ungrateful
Creature
in
the
World
,
and
is
too
base
and
dirty
,
to
appear
in
Glory
.
TO
talk
of
overflowing
in
the
disbursments
and
effusions
of
Love
and
Goodness
,
till
our
emptiness
and
capacity
be
full
within
,
is
as
impertinent
and
unseasonable
,
as
to
advise
a
Beggar
to
give
away
a
Kingdom
,
or
a
dead
man
to
breath
,
or
one
that
is
starving
to
give
Wine
and
Banquets
to
the
Poor
and
Needy
.
But
when
a
man
is
full
of
blessedness
and
glory
,
nothing
is
so
easie
as
to
overflow
unto
others
:
to
forbid
,
or
hinder
him
,
is
to
stifle
and
destroy
him
.
Breath
with
the
same
necessity
must
be
let
out
,
as
it
is
taken
in
.
A
man
dies
as
certainly
by
the
confinement
,
as
the
want
of
it
.
To
shut
it
up
and
deny
it
are
in
effect
the
same
.
When
a
man
hath
the
glory
of
all
Worlds
,
he
is
willing
to
impart
the
delights
wherewith
he
is
surrounded
,
to
give
away
himself
to
some
amiable
Object
,
to
beautifie
his
Life
,
and
dedicate
it
to
the
use
and
enjoyment
of
Spectators
,
and
to
put
life
into
all
his
Treasures
by
their
Communication
.
To
love
,
and
admire
,
and
adore
,
and
praise
,
in
such
a
case
are
not
only
pleasant
,
but
natural
,
and
free
,
and
inevitable
operations
.
It
is
then
his
supream
and
only
joy
to
be
amiable
and
delightful
.
For
the
actions
of
Love
and
Honour
belong
in
a
peculiar
manner
to
a
plentiful
estate
:
Wants
and
Necessities
when
they
pinch
,
and
grind
us
in
a
low
condition
,
disturb
all
those
easie
and
delicate
Resentments
,
which
find
their
element
in
the
midst
of
Pleasures
and
Superfluities
.
Hence
it
is
,
that
high-born
Souls
in
Courts
and
Palaces
are
addicted
more
to
sweet
and
honourable
excesses
,
than
Clowns
and
Peasants
.
The
one
spend
their
life
in
Toil
and
Labour
,
the
other
in
Caresses
and
soft
Embraces
.
Amities
and
Bounties
,
Obligations
and
Respects
,
Complements
and
Visits
are
the
life
of
Nobles
:
Industry
and
Care
is
that
of
the
meaner
People
.
Honours
and
Adorations
are
fit
for
the
Temple
not
for
the
Market
.
Soft
and
tender
Affections
are
more
in
the
Court
,
than
in
the
Shop
or
Barn
.
There
is
some
difference
in
this
respect
even
between
the
City
and
Country
.
But
Heaven
is
the
Metropolis
of
all
Perfection
.
GOD
is
a
mighty
King
,
and
all
his
Subjects
are
his
Peers
and
Nobles
.
Their
life
is
more
sublime
,
and
pleasant
,
and
free
,
because
more
blessed
and
glorious
.
Their
very
Palaces
and
Treasures
are
infinite
Incentives
to
the
works
of
honour
and
delight
,
and
they
cannot
rest
either
day
or
night
,
but
continually
cry
,
Holy
,
Holy
,
Holy
,
Lord
GOD
of
Hosts
,
Heaven
and
Earth
are
full
of
the
Majesty
of
thy
Glory
.
Their
Beauties
and
Perfections
enflame
one
another
.
Their
very
Joyes
inspire
them
with
eternal
Love
:
and
as
all
Care
and
Labour
are
removed
,
so
are
all
delights
and
extasies
established
.
Ravishments
and
Caresses
,
Adorations
and
Complacencies
,
all
the
force
and
violence
of
Love
,
Charms
,
Allurements
,
high
Satisfactions
,
all
the
delicacies
and
riches
of
sweet
Affection
,
Honours
and
Beauties
are
their
Conversation
.
Towards
GOD
,
towards
themselves
,
towards
each
other
,
they
are
all
Harmony
,
and
Joy
,
and
Peace
,
and
Love
:
they
flie
upon
Angels
wings
,
and
trample
upon
Spices
.
Aromatick
Odeurs
and
Flowers
are
under
feet
;
the
very
ground
upon
which
they
stand
is
beset
with
Jewels
.
Such
you
know
were
the
foundations
of
the
Walls
of
the
New
Jerusalem
,
and
the
pavement
of
the
Street
was
beaten
Gold
.
GOD
and
the
Lamb
were
the
Light
,
and
the
Temple
of
it
.
THAT
we
are
to
Enjoy
all
Angels
and
Men
by
communicating
our selves
unto
them
,
is
a
little
mysterious
:
but
may
more
easily
be
understood
,
than
a
thing
so
obscure
as
The
Enjoyment
of
GOD
by
way
of
Gratitude
.
That
we
are
to
love
GOD
more
than
our selves
is
apparently
sure
,
at
least
we
ought
to
do
it
,
but
whether
it
be
possible
,
is
a
question
of
importance
.
That
we
gain
infinitely
by
his
Love
,
is
certain
;
but
that
we
gain
more
by
our
own
,
is
prodigiousl●
It
is
our
duty
to
love
him
more
than
our selves
,
but
whether
it
be
our
Nature
,
or
no
,
is
doubtful
.
It
is
impossible
to
ascend
at
the
first
step
to
the
top
of
the
Ladder
.
Even
Jacobs
Ladder
will
not
bring
us
to
Heaven
,
unless
we
begin
at
the
bottom
.
Self-love
is
the
first
round
,
and
they
that
remove
it
,
had
as
good
take
away
all
:
For
he
that
has
no
love
for
himself
can
never
be
obliged
.
He
that
cannot
be
obliged
cannot
delight
in
GOD
:
He
that
cannot
delight
in
him
cannot
enjoy
him
:
He
that
cannot
enjoy
him
,
cannot
love
him
:
He
that
cannot
love
him
cannot
take
pleasure
in
him
,
nor
be
Grateful
to
him
.
Self-love
is
so
far
from
being
the
impediment
,
that
it
is
the
cause
of
our
Gratitude
,
and
the
only
principle
that
gives
us
power
to
do
what
we
ought
.
For
the
more
we
love
our selves
,
the
more
we
love
those
that
are
our
Benefactors
.
It
is
a
great
mistake
in
that
arrogant
Leviathan
,
so
far
to
imprison
our
love
to
our selves
,
as
to
make
it
inconsistent
with
Charity
towards
others
.
It
is
easie
to
manifest
,
that
it
is
impossible
to
love
our selves
,
without
loving
other
things
:
Nature
is
crippled
(
or
if
it
has
her
feet
,
has
her
head
cut
off
)
if
Self-preservation
be
made
her
only
concern
:
We
desire
to
live
that
we
may
do
something
else
;
without
doing
which
life
would
be
a
burden
.
There
are
other
principles
of
Ambition
,
Appetite
,
and
Avarice
in
the
Soul
:
And
there
are
Honours
,
and
Pleasures
,
and
Riches
in
the
World
.
These
are
the
end
of
Self-preservation
.
And
it
is
impossible
for
us
to
love
our selves
without
loving
these
.
Without
loving
these
we
cannot
desire
them
,
without
desiring
canot
enjoy
them
.
We
are
carried
to
them
with
greater
ardour
and
desire
by
the
love
of
our selves
.
Preservation
is
the
first
,
but
the
weakest
and
the
low'st
principle
in
nature
.
We
feel
it
first
,
and
must
preserve
our selves
,
that
we
may
continue
to
enjoy
other
things
:
but
at
the
bottom
it
is
the
love
of
other
things
that
is
the
ground
of
this
principle
of
Self-preservation
.
And
if
you
divide
the
last
from
the
first
,
it
is
the
poorest
Principle
in
the
World
.
TO
love
another
more
than
ones
self
is
absurd
and
impossible
.
In
Nature
it
is
so
,
till
we
are
obliged
;
or
perhaps
till
we
see
it
our
interest
,
and
find
it
our
pleasure
:
It
is
a
surprize
to
an
Atheistical
fool
;
That
it
should
be
ones
interest
to
love
another
better
than
ones
self
:
yet
Bears
,
Dogs
,
Hens
,
Bees
,
Lions
,
Ants
do
it
:
they
die
for
their
young-ones
.
Nurses
,
Fathers
,
Mothers
do
it
.
Brides
and
Bridegrooms
frequently
do
it
;
and
so
do
Friends
.
All
valiant
Hero's
love
their
Country
better
than
themselves
:
Moses
would
have
his
Name
blotted
out
of
the
Book
of
Life
rather
than
the
Israelites
destroyed
.
St.
Paul
could
wish
himself
accursed
from
Christ
for
his
Brethren
the
Jews
:
and
they
both
learnt
it
of
their
Master
,
who
made
himself
a
Curse
,
and
even
Sin
for
us
.
And
it
was
his
interest
to
do
it
!
If
we
are
immortal
,
and
cannot
but
be
blessed
,
it
must
needs
be
our
interest
to
love
him
that
is
more
blessed
than
we
,
better
than
our selves
;
because
by
that
love
we
enjoy
his
blessedness
,
which
is
more
than
our
own
,
and
by
that
Love
it
is
made
ours
and
more
than
ours
.
Is
not
all
our
Glory
,
and
Vertue
,
and
Goodness
seated
in
the
excess
of
this
perfect
love
!
Do
not
all
brave
and
heroical
deeds
depend
upon
it
?
and
does
not
the
man
deserve
to
be
burnt
as
an
enemy
to
all
the
World
,
that
would
turn
all
men
into
Knaves
and
Cowards
,
and
destroy
that
only
principle
which
delivers
them
from
being
Mercenary
Slaves
and
Villains
;
which
is
the
Love
of
others
!
That
alone
which
renders
a
man
useful
to
the
World
is
the
Love
of
others
.
He
that
destroyeth
this
would
pluck
up
all
Gratitude
by
the
roots
:
all
Worth
,
Goodness
,
and
Honour
!
No
wonder
therefore
he
should
be
an
Atheist
,
since
Nature
is
so
base
and
abominable
before
him
.
But
its
Principles
are
oftentimes
so
generous
,
in
Truth
,
that
they
are
too
great
for
themselves
.
Nothing
is
so
ordinary
in
the
false
way
,
as
that
of
loving
others
better
than
our selves
.
Even
Dogs
have
starved
themselves
to
death
upon
the
absence
of
their
Masters
.
How
many
Fathers
have
gone
down
with
sorrow
to
their
Graves
,
and
lost
all
the
comfort
of
their
lives
in
the
death
of
their
Sons
!
How
many
Mothers
have
broken
their
hearts
for
the
death
of
their
Children
!
How
many
Widows
have
buried
themselves
alive
for
the
loss
of
their
Husbands
;
I
mean
,
by
sequestring
themselves
from
all
the
delights
and
pleasures
of
the
World
!
How
many
Lovers
dote
,
and
wax
pale
,
and
forget
their
Meat
,
Sleep
,
and
Employment
,
and
run
mad
for
their
Mistresses
!
Are
there
no
such
Examples
;
or
is
there
no
strength
in
such
Examples
as
these
?
But
to
love
GOD
better
than
ones
self
seemeth
more
unnatural
.
Ah
vile
!
the
more
base
,
and
more
wicked
we
!
How
we
should
love
GOD
better
than
our selves
is
easie
to
unfold
by
the
principles
of
Self
love
,
and
Self
exaltation
.
Take
it
in
the
manner
following
:
(
and
when
you
have
seen
its
possibility
,
consider
the
glory
of
doing
it
,
the
benefit
,
and
felicity
,
and
honour
that
is
in
it
.
For
it
is
all
worth
and
pleasure
,
goodness
and
beauty
,
Gratitude
and
Vertue
,
wisdom
and
security
,
perfection
and
excellency
.
We
love
our selves
more
in
doing
it
,
than
it
is
possible
to
do
without
it
.
)
IT
is
natural
to
all
them
that
love
themselves
,
to
love
their
Benefactors
,
and
all
those
things
that
are
conducive
to
their
welfare
,
pleasure
,
satisfaction
:
And
the
more
they
love
themselves
,
the
more
apprehensive
they
are
of
the
benefit
they
receive
,
and
the
more
prone
to
love
that
which
occasions
it
.
The
more
goodness
we
find
in
any
thing
,
the
more
we
are
prone
to
love
it
;
and
the
more
we
love
it
,
the
more
to
take
pleasure
in
it
.
And
if
we
find
it
highly
convenient
,
and
extreamly
delightful
,
we
had
(
not
seldom
)
rather
die
than
part
with
it
:
we
love
our selves
only
that
we
might
live
to
enjoy
that
glory
,
or
delight
,
or
beauty
,
or
convenience
that
we
find
so
agreeable
.
It
often
falls
out
,
for
want
of
acquaintance
with
delightful
things
,
that
we
think
nothing
so
powerfully
sweet
,
as
to
engage
our
Soul
,
beyond
the
possibility
of
retrieving
it self
:
and
that
nothing
can
cleave
so
strangely
to
our
minds
,
as
to
be
nearer
and
dearer
than
Life
it self
.
Yet
oftentimes
we
find
men
of
this
opinion
changing
their
minds
,
when
they
have
chanced
to
taste
some
sweetness
in
Nature
,
they
were
not
aware
of
,
and
then
to
become
such
miraculous
Converts
,
that
they
love
not
themselves
but
for
the
sake
of
that
delight
which
they
have
found
in
the
World
.
I
make
it
a
great
Question
,
would
men
sink
into
the
depth
of
the
business
,
Whether
all
Self-love
be
not
founded
on
the
love
of
other
things
?
And
whether
it
be
not
utterly
impossible
without
it
?
Only
the
love
of
those
things
is
so
near
and
close
to
the
love
of
our selves
,
that
we
cannot
distinguish
them
,
but
mistake
them
for
one
and
the
same
.
If
the
Sun
were
extinguished
,
and
all
the
World
turned
into
a
Chaos
;
I
suppose
there
are
few
that
love
themselves
so
,
but
they
would
die
,
which
plainly
shews
that
the
love
of
the
World
is
inseparably
annexed
with
the
love
of
our selves
,
and
if
the
one
were
gone
,
the
other
would
be
extinguished
:
especially
if
the
sweetness
of
the
Air
,
and
its
freedom
and
ease
,
were
changed
into
fire
and
torment
.
For
then
we
would
surely
desire
to
die
,
rather
than
endure
it
:
which
shews
that
the
love
of
ease
and
repose
is
greater
than
the
love
of
our
very
Beings
,
though
not
so
perceivable
,
till
we
have
examined
the
business
.
But
if
there
be
any
pleasure
,
or
goodness
,
or
beauty
truly
infinite
,
we
are
apt
to
cleave
unto
it
with
adhaesion
so
firm
,
that
we
forget
our selves
,
and
are
taken
up
only
with
the
sence
and
contemplation
,
of
it
.
The
ravishment
is
so
great
,
that
we
are
turned
all
into
extasie
,
transportation
and
desire
,
and
live
intirely
to
the
object
of
our
fruition
.
The
power
of
infinite
delight
and
sweetness
is
as
irresistible
,
as
it
is
ineffable
.
And
if
GOD
be
all
beauty
and
delight
,
all
amiable
and
lovely
,
truly
infinite
in
goodness
and
bounty
,
when
we
see
him
,
and
taste
the
grace
of
his
excellency
,
the
blessedness
and
glory
wherewith
we
are
amazed
,
possesseth
us
intirely
and
becometh
our
sole
and
adaequate
concern
.
After
that
sight
it
is
better
perish
and
be
annihilated
,
than
live
and
be
bereaved
of
it
.
The
fall
from
so
great
a
height
would
fill
the
Soul
with
a
cruel
remembrance
,
and
the
want
of
its
former
glory
and
bliss
be
an
infinite
torment
.
Now
if
it
loved
nothing
but
it self
,
it
could
endure
all
this
;
rather
than
forsake
it self
,
or
lose
,
or
be
bereaved
of
its
essence
,
it
would
endure
any
misery
whatsoever
.
Or
to
speak
more
correct
and
accurate
sence
,
it
would
be
incapable
of
any
Passion
,
Patience
or
Misery
,
but
only
that
which
flow'd
from
its
abolition
.
Nothing
could
prejudice
it
but
the
change
of
its
Being
.
THAT
is
not
likely
to
love
it self
after
the
way
which
some
conceive
proper
to
Self-love
,
which
is
willing
to
forsake
it self
upon
any
Misery
,
and
apt
to
forget
it self
upon
any
great
felicity
.
It
loves
it self
that
it
might
enjoy
such
a
pleasure
,
but
loves
that
pleasure
so
much
beyond
it self
that
it
is
ready
to
go
out
of
it self
,
and
is
almost
beside
it self
for
the
fruition
of
it
.
Loving
it self
only
for
that
end
,
and
that
chiefly
and
for
its
own
sake
,
it
loves
that
far
more
than
it
loves
it self
.
And
there
is
no
limit
nor
bound
,
when
it
once
begins
to
love
any
thing
more
than
it self
,
it
may
proceed
eternally
:
and
provided
its
Object
be
infinitely
more
excellent
,
it
will
easily
and
greedily
love
it
infinitely
more
than
it
can
it self
,
and
value
the
continuance
of
its
own
life
only
for
the
sake
of
that
which
it
so
infinitely
esteems
and
delights
in
.
It
is
true
indeed
it
presupposes
its
Capacity
:
but
what
would
that
capacity
be
worth
,
were
it
not
for
Objects
.
WERE
there
no
SUN
it
were
impossible
for
so
fair
an
Idea
to
be
conceived
in
a
Mirror
,
as
is
sometimes
in
a
Glass
,
when
it
is
exposed
to
the
skie
.
The
Mirror
is
in
it self
a
dark
piece
of
Glass
;
and
how
so
much
fire
,
and
flame
,
and
splendor
should
come
from
it
while
it
is
a
cold
Flint
or
piece
of
Steel
,
how
it
should
be
advanced
by
any
Art
whatsoever
to
so
much
beauty
and
glory
,
as
to
have
a
Sun
within
it self
,
and
to
dart
out
such
bright
and
celestial
beams
no
man
could
devise
.
Yet
now
there
is
a
Sun
,
the
Matter
is
easie
,
't
is
but
to
apply
it
to
the
face
of
the
Sun
,
and
the
Glass
is
transformed
.
And
if
GOD
dwelleth
in
the
Soul
as
the
Sun
in
a
Mirror
,
while
it
looketh
upon
him
,
the
love
of
GOD
must
needs
issue
from
that
Soul
,
for
GOD
is
love
,
and
his
love
is
in
it
.
The
impression
of
all
his
Beauty
swallows
up
the
Being
of
the
Soul
,
and
changes
it
wholly
into
another
nature
.
The
Eye
is
far
more
sensible
of
the
Day
,
and
of
the
beauty
of
the
Universe
,
than
it
is
of
it self
,
and
is
more
affected
with
that
light
it
beholds
,
than
with
its
own
essence
.
Even
so
the
Soul
when
it
sees
GOD
is
sensible
only
of
the
glory
of
that
eternal
Object
:
All
it
sees
is
GOD
,
it
is
unmindful
of
it self
.
It
infinitely
feels
him
,
but
forgets
it self
in
the
Rapture
of
its
Pleasure
.
BUT
we
leave
Illustrations
,
and
come
to
the
reason
of
the
thing
in
particular
.
The
Soul
loving
it self
is
naturally
concerned
in
its
own
happiness
,
and
readily
confesseth
it
oweth
as
much
love
to
any
Benefactour
,
as
its
bounty
deserveth
.
And
if
the
value
of
the
Benefit
be
the
true
reason
of
the
esteem
,
and
Reason
it self
the
ground
of
the
return
,
A
little
Kindness
deserveth
a
little
love
,
and
much
deserveth
more
.
Reason
it self
is
adapted
to
the
measure
of
the
good
it
receiveth
,
and
for
a
shilling-worth
of
Service
,
a
shilling-worth
of
Gratitude
is
naturally
paid
.
For
a
Crown
or
a
Kingdom
the
Soul
is
enflamed
with
a
degree
of
affection
that
is
not
usual
.
Now
GOD
created
and
gave
me
my self
;
for
my
Soul
and
my
Body
therefore
I
owe
him
as
much
as
my
Soul
and
Body
are
worth
:
and
at
the
first
dash
am
to
love
him
as
much
as
my self
.
Heaven
and
Earth
being
the
gifts
of
his
Love
superadded
to
the
former
,
I
am
to
Love
him
upon
that
account
as
much
more
as
the
World
is
worth
;
and
so
much
more
than
I
love
my self
.
If
he
hath
given
all
Angels
and
Men
to
my
fruition
,
every
one
of
these
is
as
great
as
my self
,
and
for
every
one
of
those
I
am
to
love
him
as
much
as
that
Angel
or
Man
is
worth
.
But
he
has
given
me
his
Eternity
,
his
Almighty
Power
,
his
Omnipresence
,
his
Wisdom
,
his
Goodness
,
his
Blessedness
,
his
Glory
.
Where
am
I
?
Am
I
not
lost
and
swallow'd
up
as
a
Centre
in
all
these
Abysses
?
While
I
love
him
as
much
as
all
these
are
worth
,
to
which
my
Reason
,
which
is
the
essence
of
my
Soul
,
does
naturally
carry
me
,
I
love
him
infinitely
more
than
my self
;
unless
perhaps
the
possibility
of
enjoying
all
these
things
makes
me
more
to
esteem
my self
,
and
increases
my
Self-love
for
their
sake
more
than
for
my
own
.
Thus
when
I
see
my self
infinitely
beloved
,
I
conceive
a
Gratitude
as
infinite
in
me
,
as
all
its
Causes
.
Self-preservation
is
made
so
natural
and
close
a
Principle
,
by
all
the
hopes
and
possibilities
to
which
I
am
created
.
Those
Hopes
and
Possibilities
are
my
tender
concern
:
and
I
live
for
the
sake
of
my
infinite
Blessedness
.
Now
that
is
GOD
:
And
for
his
sake
it
is
that
I
love
my self
,
and
for
the
glory
and
joy
of
delighting
in
him
,
I
desire
my
continuance
;
and
the
more
I
delight
in
him
,
my
Continuance
is
so
much
the
more
dear
and
precious
to
my self
.
Thus
is
GOD
infinitely
preferred
by
Nature
above
my self
,
and
my
Love
to
my self
,
being
thoroughly
satisfied
,
turns
into
the
Love
of
GOD
,
and
dies
like
a
grain
of
Corn
in
the
Earth
to
spring
up
in
a
new
and
better
form
,
more
glorious
and
honourable
,
more
great
and
verdant
,
more
fair
and
delightful
:
more
free
,
and
generous
,
and
noble
;
more
grateful
and
perfect
.
The
Love
of
GOD
is
the
sole
and
immediate
Principle
upon
which
I
am
to
act
in
all
my
Operations
.
NOW
if
you
enquire
what
Advantages
accrue
by
this
Love
,
to
the
Soul
of
the
Lover
,
we
are
lost
again
in
Oceans
of
infinite
Abundance
.
The
strength
,
and
brightness
,
and
glory
of
the
Soul
,
all
its
Wisdom
,
Goodness
and
Pleasure
are
acquired
by
it
,
founded
in
it
,
derived
and
spring
from
it
:
as
we
have
before
declared
upon
the
Nature
of
Love
.
The
solution
of
that
one
Question
will
open
the
mystery
,
Whether
we
gain
more
by
his
Love
,
or
our
own
?
All
that
we
gain
by
his
Love
amounts
to
the
Power
of
Loving
,
the
Act
of
Loving
we
gain
by
our
own
,
and
all
that
depends
upon
it
.
BY
his
Love
he
existeth
eternally
for
our
Enjoyment
,
as
the
Father
of
GLORY
which
is
begotten
by
it self
:
but
we
do
not
gain
all
this
by
his
Love
;
but
by
our
own
.
Some
man
would
say
,
We
gain
our
Souls
and
Bodies
by
the
Love
of
GOD
,
all
Ages
and
Kingdoms
,
Heaven
and
Earth
.
Angels
and
Men
,
infinite
and
eternal
Joyes
,
because
all
these
were
without
our
care
or
power
prepared
by
him
,
and
his
love
alone
.
They
were
prepared
indeed
by
his
Love
,
but
are
not
acquired
,
or
enjoyed
by
it
.
He
so
loved
the
World
that
he
gave
his
only
begotten
Son
,
and
with
him
all
the
Laws
and
Beauties
of
his
Kingdom
:
but
unless
we
love
him
,
unless
we
are
sensible
of
his
Love
in
all
these
,
and
esteem
it
,
we
do
not
enjoy
our
Souls
or
Bodies
,
Angels
or
Men
,
Heaven
or
Earth
,
Jesus
Christ
or
his
Kingdom
:
Rather
we
trample
upon
all
,
and
despise
all
,
and
make
our selves
deformed
.
All
these
do
but
serve
to
increase
our
Damnation
,
and
aggravate
our
Guilt
,
unless
we
love
and
delight
in
their
Author
,
and
his
Love
it self
will
eternally
confound
us
.
So
that
we
gain
and
enjoy
the
Love
of
GOD
by
ours
.
Now
Love
returned
for
Love
is
the
Soul
of
Gratitude
.
In
that
act
,
and
by
it
alone
,
we
gain
all
that
is
excellent
:
And
beside
all
these
become
illustrious
Creatures
.
It
is
more
to
our
avail
to
be
Divine
and
Beautiful
,
than
to
see
all
the
World
full
of
Delights
and
Treasures
.
They
would
all
be
nothing
to
us
,
without
our
Love
.
Nothing
does
so
much
alienate
and
estrange
the
Soul
from
any
Object
,
as
want
of
Affection
.
All
the
Kingdom
of
Heaven
is
appropriated
and
made
ours
by
Love
alone
.
The
inferiour
perfections
of
our
own
Essence
are
gained
by
Love
,
and
by
it
we
accomplish
the
end
of
our
Creation
.
We
receive
and
enjoy
all
the
benevolence
of
GODS
former
Love
by
ours
;
are
made
excellent
in
our selves
,
and
delightful
to
GOD
,
which
can
never
be
brought
to
pass
any
other
way
,
but
by
our
Love
alone
.
By
Loving
him
as
we
ought
to
do
,
we
enable
him
to
take
pleasure
in
us
!
And
this
is
of
all
other
the
greatest
benefit
.
We
cloath
our selves
with
the
similitude
of
all
his
Attributes
,
and
shine
in
his
Image
by
Love
alone
.
Our
Love
,
as
it
acquires
,
crowns
our
Perfections
with
his
infinite
Complacency
.
This
is
my
beloved
Son
in
whom
I
am
well
pleased
,
is
a
voice
that
can
be
directed
to
none
,
but
him
only
that
loveth
GOD
with
an
eternal
Love
.
He
cannot
rest
satisfied
in
any
that
hate
,
or
despise
him
.
The
eternal
complacency
and
delight
of
GOD
,
whereby
we
are
crowned
with
eternal
Glory
is
acquired
,
and
receives
its
Being
in
a
manner
by
Love
alone
.
NOW
to
love
GOD
is
to
desire
Him
and
his
Glory
,
to
esteem
him
and
his
Essence
,
to
long
for
him
and
his
Appearance
,
to
be
pleased
with
him
in
all
his
Qualities
and
Dispositions
,
or
(
more
properly
)
in
all
his
Attributes
and
Perfections
,
to
delight
in
all
his
Thoughts
and
Waies
.
It
is
to
love
him
in
all
his
Excellencies
.
And
he
that
is
not
resolved
to
love
every
Excellency
in
him
,
as
much
as
it
deserveth
,
does
not
love
GOD
at
all
:
for
he
has
no
design
to
please
him
.
But
he
that
purposes
to
do
it
,
must
of
necessity
love
GOD
more
than
himself
,
because
he
finds
more
Objects
for
his
Love
in
GOD
,
than
in
himself
;
GOD
being
infinitely
more
excellent
than
he
.
But
if
this
seem
a
grievous
task
,
it
is
not
a
matter
of
Severity
,
but
Kindness
.
We
mistake
its
nature
,
the
Duty
does
not
spring
from
any
disorder
in
GOD
,
not
from
any
unreasonable
or
arrogant
Selfishness
,
as
base
and
foolish
men
are
apt
to
imagine
,
but
from
his
Excellency
:
it
naturally
springeth
from
the
greatness
of
his
Worth
:
And
it
is
our
freedom
,
when
we
see
his
infinite
Beauty
,
to
love
it
as
it
deserveth
.
When
we
so
do
,
we
shall
infinitely
love
it
more
than
our selves
:
because
it
is
infinitely
better
:
And
indeed
,
shall
find
it
so
conveniently
seated
in
the
Deity
for
us
,
that
could
it
be
transposed
or
remov'd
,
it
would
no
where
else
be
fit
for
our
fruition
.
It
is
that
eternal
act
of
Love
and
Goodness
that
made
all
the
Kingdom
of
Glory
for
us
:
that
Care
and
Providence
that
governs
all
Worlds
for
our
Perfection
,
that
infinite
and
eternal
Act
that
gave
us
our
Being
.
That
Beauty
is
it self
the
Deity
,
and
wherever
it
appeareth
there
GOD
is
,
The
GOD
HEAD
is
the
Beauty
in
which
we
are
all
made
perfect
.
And
because
we
were
nothing
,
we
must
be
infinitely
pleased
that
he
is
Eternal
;
because
it
is
his
eternal
Act
that
gives
us
a
Being
:
and
the
Act
,
Oh
how
Divine
!
It
is
his
Beauty
and
Glory
.
Can
we
chuse
but
love
that
Act
,
which
is
all
Goodness
and
Bounty
!
Which
prepares
for
,
and
gives
to
,
us
,
infinite
felicity
!
If
we
love
our selves
we
must
needs
love
it
,
for
we
cannot
forbear
to
love
the
fountain
of
all
our
delights
,
and
the
more
we
love
it
,
the
more
ardently
we
delight
in
it
,
the
sweeter
and
more
transporting
will
all
our
Raptures
be
,
the
more
feeling
and
lively
,
the
more
divine
and
perfect
will
our
Souls
and
our
Joyes
be
:
When
we
know
GOD
,
we
cannot
but
love
him
more
than
our selves
:
and
when
we
do
so
,
his
Blessedness
and
Glory
will
be
more
than
ours
;
we
shall
be
more
than
Deified
,
because
in
him
we
shall
find
all
our
Perfection
,
and
be
eternally
Crowned
.
We
must
of
necessity
sit
in
his
Throne
,
when
we
see
him
enjoying
all
his
Glory
,
because
his
Glory
is
his
Goodness
to
us
,
and
his
Blessedness
our
Felicity
:
Because
in
the
acts
of
our
Understanding
we
shall
eternally
be
with
him
,
and
infinitely
be
satisfied
in
all
his
Fruitions
.
That
Excellency
which
obliges
us
,
will
enable
us
to
love
him
more
than
our selves
:
and
while
we
delight
in
him
for
our
own
sakes
,
we
shall
steal
insensibly
into
a
more
divine
and
deeper
Delight
,
we
shall
love
him
for
his
.
And
even
in
point
of
Gratitude
adore
his
Glory
.
To
Adore
and
Maligne
are
opposite
things
:
to
Envy
and
Adore
are
inconsistent
.
Self-love
is
apt
to
leap
at
all
advantages
,
and
the
more
we
love
our selves
,
the
more
prone
we
are
to
covet
and
wish
whatsoever
we
see
Great
and
Excellent
in
another
.
But
he
hath
conquered
our
Envy
by
his
infinite
Bounty
:
and
made
us
able
to
adore
him
by
the
Perfection
of
his
Essence
.
To
cover
the
Perfections
of
him
we
adore
,
is
impossible
.
It
is
impossible
to
adore
him
whom
we
would
spoil
,
and
rob
of
his
Perfections
.
For
Adoration
is
a
joyful
acknowledgment
of
the
infinite
Perfections
of
an
Adorable
Object
,
resting
sweetly
in
them
with
acquiescence
and
rejoycing
.
It
is
prone
to
add
and
to
offer
more
.
An
adoring
Soul
is
in
the
act
of
sacrificing
it self
to
the
Deity
,
and
with
infinite
Complacency
admiring
and
adoring
all
his
Glories
.
HIS
Glories
will
be
inspired
into
the
Soul
it self
,
for
the
healing
of
that
Envy
to
which
it
is
otherwise
addicted
.
And
instead
of
Robbery
,
and
Discontentment
,
and
Blasphemy
,
and
Covetousness
,
the
Soul
shall
be
full
of
Honour
and
Gratitude
,
and
Complacency
:
and
be
glad
to
see
its
GOD
the
full
and
eternal
act
of
Perfection
and
Beauty
.
It
was
from
all
eternity
impossible
there
should
be
any
other
but
he
;
and
he
from
all
eternity
has
so
infinitely
obliged
us
,
that
were
it
possible
for
any
other
to
have
been
,
it
would
not
be
desirable
.
He
hath
obliged
us
,
and
we
love
him
better
than
any
other
.
Should
we
fancy
or
conceive
another
,
a
Power
from
all
Eternity
acting
,
should
we
suppose
it
possible
that
a
Power
besides
him
might
have
bin
;
it
must
be
just
such
a
Power
as
this
is
,
and
act
just
in
such
a
manner
as
this
hath
done
:
or
it
would
be
displeasing
.
This
hath
done
all
that
we
can
desire
,
all
that
all
Powers
infinite
and
eternal
can
do
well
:
and
therefore
all
possible
Powers
are
conceived
in
him
.
He
is
the
full
and
adaequate
object
of
all
Desire
;
because
the
Fountain
of
all
the
most
Glorious
things
,
and
the
sole
perfect
cause
of
all
Enjoyment
whatsoever
.
CHAP.
XXXIII
.
The
Beauty
of
Gratitude
.
It
s
principal
Causes
.
Amity
and
Communion
are
the
great
effect
of
its
Nature
.
The
true
Character
of
a
Grateful
Person
.
GOD'S
Incommunicable
Attributes
enjoyed
by
Gratitude
.
All
Angels
and
Men
are
a
Grateful
Person
's
Treasures
,
as
they
assist
him
in
Praises
.
He
sacrifices
all
Worlds
to
the
Deity
,
and
supreamly
delighteth
to
see
him
sitting
in
the
Throne
of
Glory
.
GOD
having
prepared
the
way
to
Gratitude
by
infusing
generous
and
noble
Principles
into
the
Soul
,
beautified
the
Exercise
of
it
by
divers
other
provisions
,
that
conspire
to
make
it
amiable
and
delightful
.
By
the
one
he
made
it
Possible
,
by
the
other
desirable
.
ONE
of
the
greatest
ornaments
of
this
Vertue
,
is
the
Grateful
Sence
of
Benefits
received
:
For
in
it
the
Felicity
of
the
Receiver
consisteth
;
on
it
his
Grateful
behaviour
dependeth
;
by
it
he
is
made
Grateful
,
or
Acceptable
;
and
it
is
one
of
the
great
Ends
intended
in
the
Gift
bestowed
by
the
Donor
,
whose
Satisfaction
ought
to
be
regarded
highly
by
every
honest
and
worthy
Receiver
.
That
Grateful
Sence
is
the
crown
of
the
Gift
,
the
Light
wherein
its
Beauty
appears
,
the
Temple
of
its
Honour
as
it
were
,
the
Womb
wherein
it
is
conceived
,
and
findeth
its
life
and
value
perfected
.
SHOULD
we
stand
upon
the
Explication
of
these
,
we
should
have
little
room
for
the
Fruits
and
Effects
of
Gratitude
,
which
are
the
principal
things
intended
in
this
Chapter
.
But
in
short
you
may
take
this
account
.
The
greatest
Benefits
we
can
receive
,
are
but
Abortive
,
or
rather
turned
into
Curses
,
without
a
Grateful
acknowledgment
of
them
:
All
Gifts
are
but
Carkasses
devoid
of
Life
,
unless
inspired
with
that
Sence
,
which
maketh
them
Delightful
.
For
as
Causes
without
Effects
are
not
Causes
;
of
Blessings
,
if
they
Bless
not
,
are
falsely
reputed
Blessings
.
No
Benefits
can
be
Blessings
,
unless
they
are
crowned
with
our
Complacency
.
They
must
be
conceived
in
the
Mind
before
they
can
be
transformed
into
Joy
,
and
be
transformed
into
Joyes
before
they
can
produce
those
Praises
which
are
the
musick
of
the
Benefactors
Soul
,
as
well
as
of
the
Receivers
.
They
are
not
conceived
,
unless
they
are
quickened
with
the
Life
of
the
Receiver
,
nor
are
they
reputed
Blessings
,
till
they
are
had
in
Reputation
.
An
interior
Sence
is
the
Life
and
Soul
of
every
Blessing
:
without
which
a
whole
World
of
Delights
would
be
but
a
Chaos
,
the
very
Kingdom
of
Heaven
but
a
Confusion
to
him
for
whom
it
is
prepared
,
and
a
Soul
among
the
Angels
but
a
Fool
in
Paradice
.
An
Ungrateful
Person
bereaves
himself
of
the
Pleasure
,
that
should
spring
from
his
Enjoyment
,
for
the
stifles
the
enjoyment
of
the
Gift
he
receiveth
.
He
Eclipses
and
extinguishes
his
own
blessedness
by
the
dulness
of
his
Soul
,
and
the
perversness
of
his
Behaviour
.
He
may
be
surrounded
with
Causes
of
Delight
,
but
is
not
blessed
,
that
is
not
full
of
the
Joyes
wherewith
he
is
surrounded
.
When
he
is
full
of
Joyes
he
must
needs
overflow
with
Complacencies
;
which
are
the
very
element
of
Thanksgiving
,
the
matter
and
fuel
,
as
well
as
the
Soul
of
Praises
.
Were
there
nothing
in
a
Grateful
Sence
but
this
,
Gratitude
were
an
incomparable
Vertue
,
because
all
the
effects
of
infinite
and
eternal
Bounty
are
by
vertue
of
that
Grace
applyed
to
the
Soul
,
and
enjoyed
thereby
,
but
are
lost
without
it
.
That
certainly
must
be
a
great
Vertue
,
by
force
of
which
we
inherit
all
things
.
AS
for
the
Beauty
of
the
Receiver
,
it
is
evident
that
a
dull
and
heavy
Complexion
is
the
disgrace
of
his
Nature
.
His
Stupidity
makes
him
a
worthless
piece
of
Clay
,
that
cannot
be
improved
to
any
advantage
.
A
carelessness
and
contempt
of
Benefits
springeth
from
his
Sottishness
,
which
maketh
him
Ingrateful
,
that
is
,
Odious
:
because
he
cannot
be
won
by
Kindness
,
nor
wrought
upon
by
Gifts
.
But
he
is
more
deformed
,
because
he
acts
in
a
bruitish
manner
,
against
Reason
;
while
he
faileth
to
do
what
is
fit
and
proper
on
such
occasions
.
It
is
a
base
and
dirty
Temper
that
cannot
be
enflamed
with
the
Love
of
a
Benefactor
.
It
is
incapable
of
high
and
generous
Sentiments
;
is
dull
and
dry
,
insipid
and
untractable
,
as
dead
as
a
Log
of
Wood
,
a
crabbed
and
knotty
piece
of
matter
,
that
cannot
be
wrought
,
and
only
fit
for
the
fire
!
But
a
quick
and
lively
Perceiver
,
a
tender
Sence
,
and
sprightly
Intelligence
,
is
all
honour
and
delight
upon
the
Reception
,
all
activity
,
life
,
and
vigour
,
Angelical
in
his
nature
,
sweet
and
heavenly
;
apt
to
come
up
to
the
Benefactor
,
and
answer
his
desires
:
He
is
rich
and
abundant
in
amiable
Resentments
,
and
prone
to
make
Returns
suitable
to
the
Kindness
wherewith
he
is
affected
.
He
has
a
strange
kind
of
Beauty
lodged
in
his
Soul
;
there
is
a
sweet
Correspondence
,
and
a
delicate
Convenience
between
his
Nature
and
his
Benefactors
.
All
his
Inclinations
are
Purity
and
Praise
,
he
is
a
great
encouragement
to
the
Love
of
his
Benefactor
,
an
ornament
to
his
Person
,
an
admirer
of
his
Worth
,
an
appendix
of
his
Honour
,
and
a
pleasure
to
his
Disposition
;
all
Life
and
Goodness
.
He
is
capable
of
Amity
in
the
heights
of
its
exercise
.
A
wise
and
worthy
Benefactor
designs
the
felicity
and
contentment
of
the
Person
,
to
whom
he
imparteth
his
Bounties
:
and
if
he
were
able
,
would
do
that
for
him
,
which
above
all
other
things
is
most
to
be
desired
;
not
compel
him
to
be
Grateful
,
whether
he
would
or
no
;
for
that
would
but
spoil
the
beauty
of
his
Return
,
but
make
him
capable
of
the
best
and
highest
Resentments
;
that
he
might
have
the
Joy
of
seeing
his
Benefits
work
kindly
.
All
which
are
lost
and
thrown
away
upon
an
ungrateful
Person
.
This
GOD
hath
done
.
He
has
put
brave
Principles
and
Inclinations
into
the
Soul
of
Man
,
and
left
him
freely
to
exert
them
,
with
infinite
desire
to
see
him
act
freely
,
but
generously
and
nobly
.
For
by
this
means
only
,
is
he
made
capable
of
Honour
,
and
the
essence
of
Gratitude
consists
in
the
freedom
of
its
operation
.
Having
so
made
him
,
and
desiring
nothing
more
than
a
lovely
Behaviour
,
his
Joy
is
as
great
as
his
Goodness
can
inspire
,
when
he
sees
that
sweetness
which
attends
the
Operation
and
the
work
of
Reason
,
in
a
Grateful
Person
;
and
the
Joy
which
he
occasions
is
his
own
Joy
,
in
the
Soul
of
his
Creature
.
Of
which
to
rob
GOD
is
a
kind
of
Spiritual
Sacriledge
,
and
a
cruel
Murther
committed
on
our selves
.
For
we
have
an
inclination
to
delight
in
the
Joyes
,
of
which
we
are
the
Authors
,
and
by
a
kind
of
Eccho
,
or
reflection
,
find
the
Pleasure
doubled
which
we
take
,
and
which
is
taken
in
the
communication
of
our
Bounties
.
And
in
this
there
is
founded
a
certain
sympathy
of
Delight
,
which
carries
us
to
feel
and
be
affected
with
anothers
Joy
,
and
makes
it
an
Object
,
and
a
Caufe
of
ours
,
nay
almost
the
very
Form
aud
Essence
of
ours
,
when
we
are
the
Authors
of
it
.
A
Grateful
Soul
holds
Intelligence
with
GOD
;
as
it
receives
his
Bounties
,
it
delights
in
his
Complacencies
.
THE
great
effect
of
Obligation
and
Gratitude
,
is
Amity
and
Communion
.
A
Grateful
Soul
is
deeply
concerned
in
the
Honour
of
his
Benefactor
;
in
his
Benefactors
Pleasure
,
Life
,
and
Safety
,
in
all
his
Successes
,
Prosperities
,
Advancements
;
in
all
his
Felicity
and
Glory
!
He
is
afflicted
in
all
his
Afflictions
,
he
is
delighted
in
all
his
Enjoyments
,
he
is
crowned
in
all
his
Promotions
,
he
is
wronged
and
injured
in
all
his
Affronts
,
he
is
touched
with
the
least
Displeasure
that
can
befal
him
:
Nay
he
is
more
tender
of
his
Benefactors
Repose
than
his
own
:
The
apple
of
his
Eye
is
the
tenderest
part
in
himself
,
yet
he
had
rather
have
it
touched
,
than
the
Person
of
his
Benefactor
.
No
wounds
can
wound
him
more
than
those
which
his
Benefactor
receiveth
,
and
he
in
him
.
His
own
wounds
may
kill
his
Body
,
but
these
destroy
his
Contentment
.
A
thousand
Injuries
and
Calumnics
against
himself
he
can
forgive
,
and
is
never
provoked
but
when
his
Friend
is
offended
.
He
slights
himself
,
and
prefers
his
Benefactor
:
He
would
make
his
Face
a
Stepping
stone
to
his
Benefactors
Glory
.
He
exposes
his
body
to
Swords
,
and
Spears
,
and
Arrows
,
for
his
Benefactors
safety
:
He
would
rather
be
torn
to
pieces
,
and
suffer
a
thousand
Deaths
,
than
permit
his
Benefactor
to
be
slain
or
dishonoured
.
Now
all
this
in
time
of
Trial
and
distress
,
would
seem
disadvantagious
.
But
besides
the
Obligation
there
is
Sence
of
Honour
that
comp●●●
a
man
thereunto
,
and
a
certain
beauty
in
the
act
of
Gratitude
,
distinct
from
the
goodness
of
the
Benefit
,
that
is
so
naturally
sweet
to
the
goodness
of
the
Soul
,
that
it
is
better
to
die
than
renounce
it
.
And
a
certain
Baseness
on
the
other
side
,
an
odiousoess
in
Ingratitude
(
in
the
very
act
)
so
abominable
,
that
it
blasts
any
Safety
and
Repose
that
can
be
gotten
by
it
.
WHERE
the
Benefits
are
small
,
the
Vertue
of
Gratitude
is
less
powerful
and
perfect
:
for
its
strength
depends
upon
its
food
and
nourishment
.
A
thin
and
spare
diet
is
not
very
healthful
for
it
.
Though
all
the
benefits
that
are
done
upon
the
Earth
by
Men
to
Men
are
infinitely
mean
,
if
compared
to
those
which
the
Godhead
does
to
the
least
of
his
Creatures
;
yet
the
World
is
full
of
the
praise
of
this
Vertue
,
and
an
Ingrateful
man
is
the
most
hateful
Object
living
.
Former
Ages
afford
us
many
rare
and
glorious
Examples
of
the
power
of
Gratitude
,
and
its
sacred
Zeal
for
,
and
tenderness
of
its
Object
.
The
union
between
the
Body
and
the
Soul
is
nothing
comparable
to
the
union
of
Love
and
its
Beloved
,
though
the
Causes
are
but
slight
upon
which
it
is
founded
.
The
Soul
will
often
forsake
its
mansion
to
dwell
with
its
beloved
.
It
esteems
all
its
beauties
and
Members
only
for
its
Beloloveds
sake
.
Yet
Colours
and
Features
,
a
little
red
and
white
,
a
sparkling
Eye
,
a
brisk
Conversation
,
and
a
delectable
Humor
,
are
all
that
breed
it
,
all
that
produce
this
mighty
effect
,
this
prodigy
of
Nature
.
There
is
something
more
,
where
the
Life
and
Honour
of
a
man
has
been
saved
,
by
the
kindness
of
a
Benefactor
:
especially
if
he
be
rich
and
amiable
that
has
delivered
us
.
If
he
be
great
and
honourable
that
was
the
Author
of
the
benefit
,
the
obligation
is
the
greater
.
For
the
Worth
of
the
Person
enters
into
the
nature
of
the
act
,
and
enhances
its
value
.
Yet
all
this
put
together
is
exceeded
by
the
Gratitude
of
a
worthy
Soul
,
because
his
own
Worth
inclines
him
to
be
more
Generous
than
the
Cause
requires
,
and
to
magnifie
the
benefit
,
by
the
mighty
addition
of
his
own
goodness
.
It
is
the
natural
property
of
Goodness
to
communicate
it self
,
any
occasion
of
doing
it
,
is
instead
of
a
Cause
.
But
when
there
is
a
Cause
,
it
is
like
a
spark
to
Powder
,
it
enkindles
a
flame
in
his
Inclination
.
All
acts
of
Gratitude
have
a
great
deal
of
sweetness
in
their
own
nature
,
and
for
the
sake
of
that
beauty
which
is
seated
in
themselves
will
not
be
rigorous
and
exact
in
their
proportions
,
since
it
is
a
beautiful
thing
to
exceed
in
Goodness
.
It
s
own
disposition
prompts
it
to
do
more
than
is
deserved
by
the
Kindness
it
receives
,
and
if
not
to
conceive
it self
more
obliged
than
it
is
,
yet
to
be
more
honourable
in
its
Returns
,
than
the
meer
goodness
of
its
Benefactor
can
exact
;
because
it
conceives
it self
by
its
own
Vertue
obliged
to
be
Noble
and
Munificent
,
in
all
its
acknowledgments
.
BUT
however
slow
Gratitude
may
be
in
the
Returns
which
it
maketh
for
smaller
benefits
,
it
is
infinitely
prone
to
exceed
all
measure
,
when
it
is
infinitely
obliged
.
Praises
are
not
fed
by
mean
Contentments
,
but
by
sublime
ones
.
The
acknowledgment
is
cool
,
where
the
benefits
are
small
;
and
the
Contentments
imperfect
,
where
they
are
limited
and
restrained
:
Full
Satisfaction
hath
another
kind
of
influence
on
the
Soul
of
Man
,
than
single
Kindnesses
,
or
some
few
particular
Supplies
.
An
infinite
Bliss
produces
more
vigorous
and
joyful
efforts
,
than
bare
Acknowledgments
.
Here
upon
Earth
there
are
disquiets
,
and
desires
,
and
expectations
,
and
Complaints
,
and
defects
,
and
imperfections
,
fears
and
interests
to
be
still
secured
,
that
lame
and
darken
our
Contentment
and
Gratitude
.
But
in
Heaven
all
these
admixtures
of
alloy
are
remov'd
.
The
glory
of
the
light
in
which
our
Gratitude
appeareth
,
adds
lustre
and
beauty
to
the
increase
of
its
Perfection
.
In
the
utmost
height
of
our
Satisfaction
there
is
such
an
infinite
and
eternal
force
,
that
our
Gratitude
breaks
out
in
exulting
and
triumphing
Effusions
;
all
our
Capacities
,
Inclinations
,
and
Desires
being
fully
satisfied
,
we
have
nothing
else
to
do
,
but
to
Love
and
be
Grateful
.
An
infinite
and
eternal
Kingdom
given
to
him
that
was
taken
out
of
Nothing
,
by
a
King
that
is
infinite
in
greatness
and
beauty
;
all
his
Joyes
,
and
all
his
Treasures
!
it
makes
the
Soul
a
fountain
of
Delights
,
whole
nature
is
to
receive
no
more
,
but
overflow
for
ever
.
When
the
Soul
cometh
once
to
love
GOD
so
infinitely
above
it self
,
as
the
cause
requireth
,
its
only
delight
is
to
magnifie
him
and
to
see
him
blessed
.
The
beauty
and
sweetness
of
its
own
Gratitude
is
as
rich
and
divine
as
all
his
Gifts
.
It
is
tempted
here
infinitely
more
to
exceed
its
Causes
than
ever
before
.
Amazements
,
Admirations
,
Affections
,
Praises
,
Hallelujahs
,
Raptures
,
Extasies
,
and
Blessings
are
all
its
delights
:
The
pleasure
of
Loving
is
its
only
business
;
it
is
turned
all
into
flame
,
and
brightness
,
and
transportation
,
and
excess
.
It
infinitely
passes
Light
and
Fire
in
quickness
and
motion
:
all
Impediments
are
devoured
,
and
GOD
alone
is
its
Life
and
Glory
.
The
more
Great
,
the
more
high
,
the
more
excellent
he
is
;
the
more
blessed
is
it self
,
the
more
joyful
,
and
the
more
contented
.
It
s
Nature
is
to
shine
,
and
burn
,
and
admire
;
to
offer
,
and
to
sacrifice
up
it self
to
its
Joyes
:
And
GOD
is
its
soveraign
Joy
,
its
perfect
happiness
.
To
suspend
its
beams
were
to
act
against
Nature
.
All
overtures
of
Pleasure
,
Beauty
,
Glory
,
Power
,
Exaltation
and
Honour
it
would
have
added
to
its
happiness
.
The
more
Great
,
the
more
Good
,
the
Wiser
GOD
is
,
the
greater
is
its
Happiness
.
The
more
he
is
admired
and
praised
,
the
greater
is
its
Happiness
.
The
more
he
is
magnified
and
pleased
,
the
greater
is
its
Happiness
.
All
the
Excellencies
and
Perfections
in
its
Objective
bliss
,
though
they
are
not
locally
removed
,
are
removed
into
the
Soul
of
him
that
enjoyes
it
;
and
there
express
themselves
far
more
powerfully
and
effectually
,
than
if
they
were
there
alone
.
No
joy
can
be
like
that
of
seeing
its
Creatour
adored
,
no
Service
like
that
of
magnifying
its
Beloved
,
no
pleasure
like
that
of
delighting
its
Beloved
,
no
melody
like
that
of
praising
its
Benefactor
,
no
honour
like
that
of
obeying
its
Preserver
.
All
Worlds
are
its
Treasures
,
because
they
manifest
his
Power
and
Glory
;
all
Angels
and
Men
its
Delights
,
because
they
see
and
acknowledge
the
beauty
of
its
Soveraign
,
and
eternal
Perfection
;
all
Creatures
the
Instruments
of
its
Joy
,
that
celebrate
his
Praises
!
In
him
it
enjoyes
the
glory
of
all
Eternity
,
the
infinite
beauty
of
all
Immensity
,
the
innumerable
riches
of
all
Worlds
,
the
pleasures
and
adorations
of
all
the
Angels
,
the
state
and
magnificence
of
all
Empires
,
the
splendour
and
perfection
of
all
Ages
;
all
which
it
has
in
it self
,
by
his
infinite
Bounty
,
as
its
own
immediate
and
proper
Possessions
;
but
far
more
divinely
and
sweetly
enjoyes
them
,
by
vertue
of
its
Gratitude
and
Love
,
to
him
,
whose
they
originally
are
,
and
from
whom
they
proceeded
.
For
the
very
true
reason
why
it
enjoyes
it self
,
and
all
its
own
Treasures
,
is
because
it
loves
it self
:
And
the
more
it
loves
him
,
the
more
it
will
be
delighted
with
his
fruitions
.
It
is
more
concerned
,
it
feels
more
,
it
sees
more
,
it
tastes
more
,
it
possesses
more
,
it
rejoyces
more
in
its
Object
than
it self
.
The
imagination
and
fancy
that
is
in
Love
frames
all
the
thoughts
of
its
Beloved
,
in
it self
;
it
has
an
exquisite
and
tender
sence
of
every
change
and
motion
in
the
mind
of
its
Beloved
.
Stir
not
up
,
nor
awake
my
Love
,
till
he
please
,
is
the
song
of
a
feeling
and
affectionate
Soul
.
Every
prick
with
a
Needles
point
in
its
Object
,
is
a
stab
with
a
Dagger
to
it self
.
It
s
heart
bleeds
in
every
drop
of
its
Objects
finger
.
It
loves
his
Beloved
ten
thousand
times
more
than
it self
:
and
is
infinitely
more
pleased
with
its
exaltation
,
than
its
own
.
The
happiness
of
its
Object
is
most
its
own
.
True
Gratitude
is
crowned
in
its
Benefactor
,
enthroned
in
its
benefactor
,
admired
in
its
benefactor
,
adored
in
its
benefactor
.
Nothing
in
all
the
World
is
so
easily
ravished
as
Love
,
nothing
is
so
lively
as
Love
,
nothing
so
lovely
!
Nothing
so
violent
in
its
grief
or
joy
,
nothing
so
capable
of
pain
or
pleasure
:
All
the
Victories
and
Triumphs
of
its
Saviour
are
its
own
.
My
Joy
,
my
Life
,
my
Crown
,
my
Glory
;
my
exceeding
great
Reward
,
my
Love
,
my
Soul
,
my
Idol
,
nay
the
GOD
of
my
Soul
!
my
All
in
all
!
This
is
the
language
of
Love
in
its
Rapture
.
Seraphick
Love
!
It
is
Altar
,
Heart
and
Sacrifice
,
Angelical
Love
!
It
is
Priest
and
Temple
:
All
Service
,
Freedom
,
Duty
,
Reward
,
Desire
,
Enjoyment
,
Honour
,
Praise
,
Adoration
,
Thanksgiving
,
Extasie
,
Pleasure
,
Bliss
and
Happiness
.
It
is
all
Goodness
and
Beauty
,
Paradice
,
Heaven
;
the
life
and
Soul
of
Heaven
!
All
that
is
incommunicable
in
GOD
,
Eternity
,
almighty
Power
,
supream
Dominion
,
independent
Majesty
,
infinite
Immensity
,
with
all
the
adorations
and
praises
of
all
the
Creatures
,
are
by
such
a
Love
and
Gratitude
enjoyed
.
Loving
GOD
more
than
it self
,
it
is
more
happy
in
GOD
,
than
if
it
were
a
GOD.
Could
Is
Deity
be
taken
away
,
and
seated
in
it self
,
the
Soul
of
a
Grateful
Creature
would
be
grieved
at
the
exchange
.
Even
GOD
in
his
place
is
perfectly
enjoyed
.
All
Envy
is
by
perfect
Gratitude
removed
:
All
Discontentment
at
any
thing
in
its
Object
,
especially
at
its
Objects
Blessedness
is
abolished
.
It
is
carried
above
all
Thrones
,
Dominions
and
Powers
,
and
still
ascends
eternally
higher
,
the
higher
its
Object
is
exalted
.
Could
it
be
miserable
in
it self
,
it
would
be
happy
in
its
Object
:
but
the
higher
it
is
exalted
,
the
more
is
its
Creatour
delighted
.
If
the
resentment
be
wholly
Spiritual
,
the
Soul
perhaps
may
be
transformed
to
Gratitude
,
as
Gratitude
is
to
Contentment
,
and
Praise
,
and
Thanksgiving
.
But
it
will
have
no
Body
,
no
frail
and
corruptible
Flesh
,
no
bones
or
members
to
look
after
.
All
its
operations
are
of
one
kind
,
all
its
works
and
concernments
are
the
same
.
It
has
no
Fear
,
or
Care
to
divert
it
;
no
impediment
,
or
danger
,
or
distraction
.
Pure
Gratitude
is
so
divine
a
thing
,
that
the
Soul
may
safely
wish
to
be
turned
all
into
Gratitude
.
It
s
Employment
and
Nature
are
all
one
,
acknowledgment
and
benevolence
united
together
.
It
sacrifices
all
Worlds
to
the
Deity
,
and
with
infinite
delight
desires
to
offer
all
Honour
and
Glory
to
him
.
It
is
very
sensible
,
that
it
can
never
pay
so
much
Honour
to
GOD
as
is
his
due
,
unless
it
be
assisted
with
all
the
Tongues
of
Men
and
Angels
.
It
goes
along
with
their
Joyes
,
and
consents
to
their
Praises
.
In
them
it
adores
,
and
by
them
it
admires
,
with
them
it
conspires
,
and
takes
in
all
their
powers
and
divine
affections
.
It
fees
with
all
their
Eyes
,
hears
with
all
their
Ears
,
speaks
with
all
their
Mouths
,
and
useth
all
their
Hearts
in
loving
and
adoring
.
All
the
tendencies
and
operations
of
Universal
Nature
are
subservient
to
its
desires
.
It
surmounts
the
Songs
of
David
,
and
yet
we
know
how
earnestly
he
exhorted
all
Creatures
to
praise
him
.
Praise
ye
the
Lord
:
Praise
him
in
the
Sanctuary
;
Praise
him
in
the
Firmament
of
his
Power
;
Praise
him
in
his
mighty
Acts
;
Praise
him
according
to
his
excellent
Greatness
.
Praise
him
in
the
Heights
;
Praise
him
all
ye
Angels
;
Praise
him
all
his
Hosts
:
Praise
him
Sun
and
Moon
,
Praise
him
all
ye
Stars
of
light
.
Praise
him
ye
Heaven
of
Heavens
!
And
when
all
is
done
,
it
still
confesseth
,
that
his
Name
is
exalted
far
above
all
Blessing
and
Praise
.
HE
that
praiseth
GOD
only
for
his
Health
,
and
Food
,
and
Rayment
,
and
for
his
blessing
on
his
Calling
(
as
too
many
only
do
)
either
is
very
ignorant
,
or
upon
a
strict
scrutiny
,
will
be
detected
for
upbraiding
GOD
,
for
the
meanest
of
his
bounty
.
For
his
Love
must
infinitely
be
defective
,
that
is
able
to
bestow
Gifts
infinitely
more
,
yet
giveth
us
none
but
these
.
He
that
sees
not
more
Causes
of
Joy
than
these
,
is
blind
and
cannot
see
afar
off
:
The
very
truth
or
Religion
is
obscure
to
him
,
and
the
cause
of
Adoration
unknown
.
He
wanteth
ten
thousand
demonstrations
of
the
Love
of
GOD
,
and
as
many
Incentives
to
coflame
his
Soul
in
the
Return
of
Love
,
that
is
unacquainted
with
these
high
and
mighty
bounties
.
No
man
can
return
more
Blessings
than
he
receiveth
:
nor
can
his
Praises
exceed
the
number
(
and
greatness
)
of
his
Joyes
.
A
House
is
too
little
,
a
Kingdom
is
too
narrow
for
a
Soul
to
move
in
.
The
World
is
a
confinement
to
the
power
,
that
is
able
to
see
Eternity
,
and
conceive
the
Immensity
of
Almighty
GOD
!
He
that
can
look
into
infinite
Spaces
,
must
see
them
all
full
of
delights
,
or
be
infinitely
displeased
.
How
like
an
Angel
doth
he
soar
aloft
,
how
divine
is
his
life
,
how
glorious
and
heavenly
;
that
doth
converse
with
infinite
and
eternal
Wisdom
,
intermeddle
with
all
the
delights
of
GOD
,
assume
the
similitude
of
his
knowledge
and
goodness
,
make
all
his
Works
his
Riches
,
his
Laws
his
Delights
,
his
Counsels
his
Contemplations
,
his
Wayes
his
Joyes
,
and
his
Attributes
his
Perfections
!
He
that
appropriates
all
the
World
,
and
makes
it
his
own
peculiar
is
like
unto
GOD
,
meet
to
be
his
Son
,
and
fit
to
live
in
Communion
with
him
.
The
Kingdom
of
GOD
is
made
visible
to
him
to
whom
all
Kingdoms
are
so
many
Mansions
of
Joy
,
and
all
Ages
but
the
streets
of
his
own
City
.
The
man
that
sees
all
Angels
and
Men
his
Fellow-members
,
and
the
whole
Family
of
GOD
in
Heaven
and
Earth
,
his
own
Domesticks
,
is
fit
for
Heaven
.
As
he
hath
more
encouragements
to
believe
in
GOD
,
and
to
delight
in
him
,
so
hath
he
more
concerns
to
engage
his
fear
,
more
allurements
to
provoke
his
desire
,
more
incentives
to
enflame
his
love
,
and
more
obligations
to
compel
his
obedience
:
More
arguments
to
strengthen
his
Hope
,
more
materials
to
feed
his
Praises
,
more
Causes
to
make
him
Humble
,
more
fuel
for
Charity
to
others
,
more
grounds
of
Contentment
in
himself
,
more
helps
to
inspire
him
with
Fortitude
,
more
rewards
to
quicken
his
Industry
,
more
engagements
to
Circumspection
and
Prudence
,
more
ballast
to
make
him
Stable
,
more
lights
to
assist
his
Knowledge
,
more
sails
to
forward
his
Motion
,
more
employments
in
which
to
spend
his
Time
,
more
attractives
to
Meditation
,
and
more
entertainments
to
enrich
his
Solitude
.
He
hath
more
aids
to
confirm
his
Patience
,
more
avocations
from
Injuries
to
Meekness
,
more
wings
to
carry
him
above
the
World
,
and
more
Gates
to
let
him
into
Heaven
.
He
hath
more
With-holders
to
keep
him
from
Sin
,
more
aggravations
to
increase
his
Guilt
,
more
odious
deformities
in
every
Vice
,
more
waters
to
augment
his
Tears
,
more
motives
to
Repentance
,
and
more
Consolations
upon
his
Reconciliation
:
More
hopes
to
relieve
his
Prayer
,
more
bounds
to
secure
his
Prosperity
,
more
comforts
in
Adversity
,
and
more
Hallelujah's
in
all
Estates
:
More
delights
to
entertain
his
Friends
,
more
sweetness
in
his
Conversation
,
more
arts
to
conquer
his
Enemies
,
more
Feasts
in
abstemious
Fasts
,
more
and
better
sawce
than
other
at
his
Feasts
,
innumerable
Companions
night
and
day
,
in
Health
,
in
Sickness
,
in
Death
,
in
Prison
;
at
his
Table
,
in
his
Bed
,
in
his
Grove
,
in
his
Garden
,
in
the
City
,
in
the
Field
,
in
his
Journy
,
in
his
Walk
,
at
all
times
,
and
in
all
places
.
He
hath
more
antidotes
against
Temptation
,
more
weapons
in
his
Spiritual
Warfare
,
more
balsom
for
his
Wounds
,
and
more
preservatives
against
the
contagion
of
Worldly
Customs
.
From
this
Spring
of
Universal
Fruition
all
the
streams
of
Living
Waters
flow
that
refresh
the
Soul
.
Upon
this
Hing
all
a
mans
Interests
turn
,
and
in
this
Centre
all
his
Spiritual
Occasions
meet
.
It
is
the
great
Mystery
of
Blessedness
and
Glory
,
the
Sphere
of
all
Wisdom
,
Holiness
and
Piety
,
the
great
and
ineffable
Circumstance
of
all
Grace
and
Vertue
,
the
Magazine
and
Store-house
of
all
Perfection
.